Dear Friends:
Who wasn’t energized and transported by the Israeli scouts’ rocking performance at JCOGS on Sunday evening? (Many thanks to Miriam Rosenbloom and Rita Schneps for bringing them to us.) Afterwards, their leader asked me about the composition of our community. I explained to her that as an unaffiliated organization, we try to cater to all our Jewish constituents, those with spiritual as well as social needs. The two groups do not necessarily always intersect, I said, but they both came together for the scouts’ performance—for which I thanked her. She laughed, because my characterization reminded her of the much starker split in Israeli society. She told me, for instance, that most Israelis are entirely ignorant of the international controversy over the Knesset bill regulating conversion, because they have already ceded control over religious matters to the Orthodox minority. In Israel, you are either dati, religious, or you are chiloni, secular; there is next to no in-between.
For the most part, the troupe presented a glowing, “feel good” vision of the Israeli landscape. Therefore, I was particularly grateful when they interjected a segment highlighting their social action on behalf of at-risk youth in poverty stricken Israeli communities. You see, I grew up with the idealistic Zionist image of Israel as a model society; to this day it still jars me to encounter the country’s social challenges. As I wrote a few weeks ago in this column, I do not believe in the State of Israel as the “first flowering of (Messianic) Redemption.” Nevertheless, the State of Israel may still retain theological significance. It is the only place in the world where the opportunity exists to live and interact according to the fundamental values of Judaism—not just in the home or synagogue, but on all levels of society. As David Hartman writes: “the Torah was not given at Sinai for a messianic society; it was meant to be implemented and developed with an unredeemed world.” (in: Contemporary Jewish Theology, p. 438) Strikingly, this week’s Torah portion drives home the very same point, when it proclaims the end to poverty in one breath, “there will never be any needy among you…,” (Deuteronomy 15:4) and legislates protection for the poor in the next: “if there is a needy person among you, then you must open your hand…” (Deuteronomy 15:7-8) Even Israel has its problems. Shouldn’t we address them as Jews?
Rabbi Brian
rabbi.brian.besser@gmail.com
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