Election Fatigue

With less than a month to go before the elections, the national religious public is divided. An example of this can be seen in two different lists of national religious rabbis: those that support the Jewish Home Party, and those that support the "Together - The Nation is With Us" party.

Traditional Shas supporters are also divided between Shas and Rabbi Mazuz's "Together - The Nation is With Us" party.

Among the Ashkenazi ultra-Orthodox, the "Jerusalem faction" is threatening to boycott the elections, which could cost Agudat Yisrael a seat.

There is very few signs of excitement about the upcoming elections on the street. Although there is a lot of activity on the internet, there are very few signs hanging from the balconies. It could be that people are not interested in being associated with the current divides in the community. Alternatively, it could be that people just don't have the time or strength to invest in this election, which is coming just two years after the previous one.

Jerusalem Municipal Election Thoughts

His prayers were answered:

Nir Barkat was reelected. It was a tough race. Arye Deri and Avigdor Lieberman banded together to unseat Barkat. They thought that they found the man for the job: Moshe Lion. The idea was that all of the ultra-Orthodox community will unite behind the kippah-clad Lion. Many in the national religious camp would vote for him too, as he is "one of them". All that was needed was to convince enough seculars to desert Barkat, and the election would be in the bag.

The plan almost worked. However, the ultra-Orthodox public did not unite 100% for Lion. Some large Hasidic courts did not endorse him. The Bnei Torah faction even ran a candidate of their own for mayor. The final result is five more years of Barkat. Personally, I think that he has been a decent mayor and I hope that he will continue to be fair to all of the different sectors in Jerusalem.

In the council, it is interesting to note that the "United Jerusalem" faction got more mandates (2) than the Jewish Home (1). I hope that Naftali Bennett is paying attention: his attempt to force his cronies on the national religious public here was unsuccessful. I also have a feeling that many voted against the Jewish Home to protest the covenant on the national level with "Yesh Atid".

Rabbi Shmuel Orbach's Bnei Torah faction got a seat in the council which is no small feat. The Tov party, which is just a reincarnation of Po'alei Agudat Yisrael, did not get a seat. Too bad, I was rooting for them even thought I did not vote for them.

Jerusalem Municipal Elections

It;s election time again. Next Tuesday Jerusalem residents will have the opportunity to vote for the mayor and city council.

Unlike the last time around, I'm not to emotionally involved in these elections. I am not excited about voting for or against somebody. Nir Barkat turned out to be a pretty good mayor. As far as I can tell, he has dealt fairly with the various different population sectors here in Jerusalem.

Barkat's main rival in these elections is Moshe Leon. It has been said that politics makes strange bedfellows. Here in Israel, political arch-enemies Arye Deri and Avigdor Lieberman joined forces to run Moshe Leon against Barkat. Leon seems to be a decent guy, but he is an outsider (from Givatayim) who only recently moved here. It is hard for me to get excited about such a candidate, even if he wears a kippah on his head.

The elections for the council also leave very little to be excited about. The National Religious public is running under (at least) two parties. One party is the Bayit Yehudi. The other is the United Jerusalem list headed by Shmuel Shekedi and Arye King. United Torah Judaism has splintered into three different parties: UTJ, Bnei Torah and Tov. Shas remains united and I expect them to do well in the elections. Unity usually pays off.

The New Israeli Draft Plan

INN has published details of the new draft plan as agreed upon by the three major partners in the new coaliton: Likud-Beiteinu, Yesh Atid, and HaBayit HaYehudi:

Sources in Bayit Yehudi said they had managed to alleviate some of the harsher strictures that Yesh Atid had sought in the agreement, and had even improved the standing of yeshivas in some ways. Among those accomplishments, party sources said, was the recognition by the state for the first time of the importance of Torah study.

The coalition agreement will read “the State of Israel recognizes the importance and centrality of Torah study as a central value of the Jewish people and the State of Israel.” Students who do receive exemptions will be receiving them as Torah students upholding these values, as opposed to receiving them for “academic excellence,” as Yesh Atid had sought to have them termed.

In addition, the draft of yeshiva students will begin at age 21, instead of age 18 – giving students an automatic deferment of three years. At that point, they will have to serve two years, like all other Israelis, as the coalition agreement calls for an eventual reduction of service for all Israelis to two years, instead of the current three years.

The reduction in service for all will be possible as a result of the extra manpower the army will have with the inclusion of hareidi yeshiva students. The army will significantly increase the number of Nachal Hareidi units to accommodate the new recruits. A wide-ranging plan for the drafting of women that Lapid had sought was also shelved, Bayit Yehudi said.

Yeshiva students who refuse to appear for military service will not be criminally charged, as had been planned. Instead they will be subject to economic sanctions, losing virtually all government support. Party officials said that this aspect of the agreement would avoid the “doomsday” scenarios hareidi political leaders portrayed of jack-booted military police marching into yeshiva study halls and pulling students away from their Talmud folios. No arrests will be made in yeshivas, the deal specifies.

The number of students who will be exempted for Torah study will be 1,800, far more than the 400 Lapid had suggested. The plan will take effect only in 2017, and students who are beyond enlistment age up until that time will not be “grandfathered” into the arrangement.

The article does not tell us if the plan has anything to say about the drafting of Arabs. Neither does it inform us of what will be the status of the various Hesder programs under this plan. Is the 1,800 exemptions per student-year, or is it the grand total? (I think that it is the grand total.) How will it be decided who gets these exemptions? Can you imagine what kind of Hareidi infighting this could cause?

If this plan goes into effect, what will the reaction of the ultra-Orthodox? Since the plan apparently does not talk about drafting Arabs, I imagine that the Hareidim will take their case to the High Court of Justice, saying that the plan is discriminatory. I do not expect the court to help them, because drafting Hareidim has been on the secular agenda for so long. They will resort to their regular legal newspeak to sanction the law.

It is obvious that many Hareidim will forgo government benefits in order to avoid army service and to continue the way of life that they are accustomed to. What's more, since this is being done against their will of the Hareidi rabbis, many of special programs that exist today that are geared towards the ultra-Orthodox, such as “Bina B'Yarok”, may be shunned.

I also suspect that there are those who will choose to live abroad. The land of Israel is acquired through affliction, and not everybody is ready to pay the price.

A New Kind of "Jewish Home"

I saw a long line of people outside of "Beit Ross" on Najara Street last night. I recognized a lot of the faces: local members of the National Religious public. They were waiting patiently to cast their vote for the leader of the "Jewish Home" party.

Now, the day after, the votes are in:

The new chairman of the Jewish Home party, Naftali Bennett, made a victory speech shortly after midnight on Tuesday night. With all the ballots counted, Bennett defeated his rival, MK Zevulun Orlev, with a majority of 67%.

Now that is a landslide!

The pundits are noting that this is a changing of the guard. The younger generation of religious zionists, full of energy and internet savvy, have taken over the steering wheel. However, more important than the change of personnel is the change of vision. Bennett wants to change the "Jewish Home" from a sectorial party that worries about issues that affect the national religious public to a party with a much broader appeal and scope. Part of that vision is bringing Ayelet Shaked, his secular female cofounder of "My Israel" into the Jewish Home party.

Not everybody is happy with this turn of events. I mentioned in a previous post the problem of voting for a secluar candidate. On the other hand, the "Chardali" people did not seem to have much of a problem joining forces with the secular Arye Eldad in the previous elections in the framework of the "National Union".

It will be interesting to see the list that will be chosen next week's primaries. Even more interesting will be the joint list of the "Jewish Home" and the "National Union".

In the meantime I saw this opinion piece by Meir Indor. It is definitely food for thought. Update: A very interesting interview of Ayelet Shaked. It's hard not to like the lady.

Learning from the Beit Shemesh Zealots

The violent riots regarding the OROT National Religious school in Beit Shemesh gives us an opportunity to learn a few valuable lessons.

Our Rabbis taught us (Avot 1:6)

והוי דן את כל האדם לכף זכות

which could translated as "judge every man favorably." If you see someone doing a certain act, which could be interpreted negatively or positively, we should judge the person in a positive light.

An alternative translation could be "judge the entire man favorably." You should not judge someone on the basis of an isolated act. Everyone has their ups and downs. The same guy that you saw doing something nasty may also have many good deeds to his credit. You have to see the whole picture. Keep this in mind as you view the following clip about the zealots in Beit Shemesh:



The clip presents those people in a very unfavorable light. However, imagine if a camera crew followed you around, with the explicit purpose of filming you doing something improper. Afterward, after editing, adding narration and subtitles, the clip was uploaded to YouTube. Would this be a true representation of who you really are? So it is with the zealots in Beit Shemesh: I am sure that they have many good deeds to their credit and that there are many positive things to learn from them.

With regards to the OROT school, and what the zealots are doing their fellow Jews in Beit Shemesh (spitting on them, calling them "shikse" etc.), I believe they are terribly mistaken. What is their error?

When one wants to improve his service of God beyond the letter of the law, one must be very careful that his actions do not cause him to be lax in other areas. Rabbi Moshe Chayim Luzzatto discusses this issue in his book, "The Path of the Just":

WHAT MUST Now be explained is the weighing of one's deeds in relation to the aforementioned standards of Saintliness. This is an extremely fundamental process and one which constitutes the most difficult operation in Saintliness because of the great subtlety it demands and because of its susceptibility to great inroads by the evil inclination. The weighing of Saintliness entails great danger because it is within the power of the evil inclination to draw many good things far from one, as if they were evil and to draw many sins near to him, as if they were great mitzvoth. The truth is that a man must fulfill three requirements in order to succeed in this "weighing." He must possess the most just of hearts, whose only inclination is to give pleasure to the Blessed One; he must submit his actions to the closest scrutiny and exert himself to perfect them in accordance with this end; and after all this, he must cast his lot with God, after which it may be said of him (Psalms 84:6,12), "Happy is the man whose strength is in You ... Goodness will not be lacking for those who walk in purity." if one of these conditions is not observed, he will not attain to Wholeness and he will be very apt to stumble and fall. That is, if his intention is not select and pure, or if he weakens in the analysis of his deeds so that his full potential is not brought to bear upon them, or, if after all .this, he does not put his trust in his Master, it will be very difficult for him not to fall. But if he correctly observes all three - purity of thought, analysis, and trust, he will walk securely in truth and no evil will befall him, as Channah said in her prophecy (I Samuel 2:9), "He will protect the feet of his Saints." And David also said (Psalms 37:28), "And He will not forsake his Saints; they will forever be protected."

What must be understood is that actions should not be judged for saintliness at first glance, but should be carefully observed and reflected upon so that it may be determined how far their results extend. For at times an action in itself may seem worthy of performance, but because its results are evil, one will be obliged to leave it; and if he does not, he will be adjudged a sinner rather than a Saint. The episode of Gedaliah ben Achikam (Jeremiah 40:13ff) provides a clear illustration of this fact. Because of his abundant Saintliness, which would not permit him to judge Yishmael adversely, or which would not permit him to receive slander, he said to Yochanan ben Kareach, "You are speaking falsely of Yishmael." What was the result? He died, the Jews were scattered, and their last hope was extinguished. And Scripture attributes to him the death of those men who were killed, as if he were the murderer, as indicated by the comment of our Sages of blessed memory upon the verse, (Jeremiah 41:9), "All of the corpses of the men who were killed through Gedaliah."

It was also such incorrectly weighed Saintliness in the incident of Bar Kamtza (Gittin 56a) that was responsible for the destruction of the Temple: "The Rabbis thought to sacrifice the animal. R. Zechariah ben Avkulos said to them, `They will say that animals with imperfections may be sacrificed upon the altar.' The Rabbis thought to kill him [Bar Kamtza]. R. Zachariah ben Avkulos said to them, `They will say that one who causes an imperfection in sacrificial animals should be killed.' While all this was going on, the evildoer slandered the Jews to the emperor, who came and destroyed Jerusalem." It was to this that R. Yochanan was referring when he said, "The humility of R. Zechariah destroyed our Temple, consumed our Sanctuary and exiled us among the nations."

We see, then, that one should not decide upon the saintliness of a deed on the basis of surface appearances, but should view it from every angle that human intelligence can be brought to bear upon it, until he can truthfully determine the better course - performance or abandonment.

In their pursuit of modesty, the zealots violated several Torah precepts: Insulting others(Ona'at Devarim), harming people and property, and desecrating God's name to name a few. They "rebuked" their fellow Jews, in an uncivilized and violent manner. The fact that they yell and terrorize little girls is especially revolting. Even if the girls are not dressed properly, it is the parents' duty to educate their children, and not the duty of the zealots. If the zealots were to put aside their emotions and to weigh their deeds according to the ways of Torah, I think that they would agree with me. However, when emotion rules, Torah precepts are often forgotten.

This reminds me of something I saw many years ago in Me'ah She'arim. Apparently a woman who was not dressed according to the standards of Jewish Law walked down the street. I did not notice her. All of a sudden, a wannabe zealot ran down the street after her all the time yelling "prutza, prutza" (harlot, harlot).

I could not help but wonder: If she is a harlot, why is he running after her?

Arutz Sheva Interviews MK Einat Wilf

Somebody over at Arutz 7 doesn't seem to understand the severity of intermarriage. How else can you explain this interview with MK Einat Wilf? It starts by listing her credentials:

Dr. Wilf is a member of Ehud Barak's breakaway HaAtzma'ut or Independence Faction in the 18th Kenesset. She served as a lieutenant with the IDF's 'Shmoneh Ma'atayim' or Unit 8-200 in signals intelligence and decryption, holds a BA in Government and Fine Arts from Harvard University an MBA from SEAD in France and a PhD in Political Science from Cambridge University. She was a foreign policy adviser to Vice Prime Minister Shimon Peres. She replaced MK Ophir Pines-Paz as the 13th member of the Labor faction of 2009. MK Wilf has found herself at the center of controversy over Ehud Barak's recent decision to break from the Labor Party.

Of course there is a "minor" omission here. They forget to mention that her "husband" is a Gentile, German television personality Richard Gutjahr!

Instead of shunning this lady, they give her a microphone! Since I am a big fan of Arutz 7 it really pains me to say that this is just another example of a supposedly national religious group acting in a way that is neither national nor religious.

Jerusalem Municipal Election Post Mortem

15 Marcheshvan 5769



Jerusalem has a new mayor: Nir Barkat. Those of you that follow this blog know that I supported his rival, Meir Porush. I felt that Porush was much more qualified for the job, and that choosing between the two leading candidates was really a no-brainer. What's more, as a Torah observent Jew, it seemed to me that we are required to choose the God-fearing candidate. Finally, Barkat's record as a political zigzagger along with his affiliation with the ideologically empty and corrupt Kadima party made him one of the last people that I would vote for.

The majority of Jerusalemites that made it to the voting booth felt otherwise and they put the slip with Nir Barkat's name into the envelope for mayor. There were many factors that lead Barkat to victory and Porush to defeat. I'll list a few:

1) Hard work: Barkat worked hard over the past few years in order to get the the mayor's chair. He worked hard to change his image among the city's voters from a native-Israeli Tommy Lapid to an innocuous run-of-the-mill Israeli. He was willing to meet with rabbis and take part in religious ceremonies. (Check out this post from 2005!!!) He succeeded in distancing himself from Kadima and their plans to divide the city.

2) Money: He invested/raised/spent a lot of money on this campaign. Eyal Arad and Li'or Chorev don't work for free.

3) Internal ultra-Orthodox strife: United Torah Judaism was far from unified. The desecration of God's name which Rav Elyashiv was worried about was realized. According to various reports members of the Gur chassidic group not only abstained from voting to Porush, they actually voted for Barkat. Could be.

There are some that will say that this election was the second round of last year's municipal elections in Beitar Ilit. Many UOs can not and did not forget Porush for going against the rabbis that wanted R' Pindrus to continue being mayor of the Hareidi town. Porush won the first round. His candidate got elected. Rav Elyashiv was "mocheil al k'vodo" by supporting Porush's candidacy for mayor. The leader of "Lithuanian Jewry" requested from his flock that they do everything they can to get Meir Porush elected. However, some of Rav Elyashiv's followers were not so forgiving. They were so angry at Porush for going against "da'as Toyre" that they themselves went against "da'as Toyre" by waging an aggressive campaign against him (wall posters, newspapers, fliers) and not voting for him. A true UO paradox!

4) National Religious Support: The national religious vote was certainly divided between the two candidates. This was in spite of the fact that most of the rabbis supported Porush. However, many of the NRs don't listen to rabbis. In the polling station where I voted the Barkat representative was a NR guy. This community, if it can be called one, is leaderless; every man does what is right in his eyes.

5) Secular Support: Porush probably lost any support that he had in this sector after his remark in Yiddish that the Hareidim are multiplying quickly and soon there won't be any "ChiLOYni" mayors in the major cities. Porush forgot that "the walls have ears", and that some of those heimishe guys in the audience have MP3 recorders and digital cameras. This was a silly blunder which may have cost him the mayoralty.

I hereby bless Mr. Barkat on his victory and wish him much success in running our beloved city. Hail to the chief! I hope the Nir Barkat that will be running our city will be the one with covered with a prayer shawl grasping a lulav and not the one wearing a Kadima tee shirt with a cup of beer in his hand.

Porush Meets the Srugim

25 Tishrei, 5769

Last night Jerusalem mayoral candidate Meir Porush had an "eye-level meeting" with residents of Giv'at Shaul at the Noam School. The purpose of the meeting was to enlist the support of the National Religious public for his candidacy.

The residents expressed the feeling that Mayor Lopolianski and United Torah Judaism have been discriminating against the National Religious community in different areas. Porush said that if he is elected mayor he will be a true partner of the National Religious community, just as he was when he was head of the Housing Ministry.

A flier was available containing letters from Rabbis Dov Lior, Elyakim Levanon, and Yisrael Rosen is support of Porush.

Here's an exclusive Cosmic X picture from the meeting:

Maimonides Endorses Meir Porush?

As the Jerusalem mayoral race heats up, the conventional wisdom is that the secular public will vote overwhelmingly for the secular candidate Nir Barkat, whereas the ultra-Orthodox publice will do likewise for Meir Porush. With regards to the National Religious community, things are not clear. Both Barkat and Porush have a special staff (Mateh) of National Religious supporters.

It seems to me that according to Jewish Law, one should vote Porush. The Rambam states in the Laws of Kings and Wars (1:9) that:

וכל מי שאין בו יראת שמיים, אף על פי שחכמתו מרובה, אין ממנין אותו למינוי מן המינויין שבישראל

And anyone who is not God fearing, even though his wisdom is great, is not to be appointed to any position among the positions of (the people of) Israel.

Disclaimer: I am far from a Torah scholar and I haven't asked one if this law applies to the municipal election. Food for thought, and a question for your local Orthodox rabbi.

Not National, Not Religious

18 Tishrei, 5769 (3rd day of Chol HaMoed Sukkot)



A pretty disgusting ad in BeSheva from the "National Leumi Staff for Nir Barkat". It is a bad example of mudslinging against Meir Porush. If the people who created this ad call themselves "National Religious, I wonder: What nation do they belong to and what religion do they practice?

Rabbi Druckman, Rabbi Sherman and the Conversion Crisis (Part 3)

It seems that the National Religious Party is on a trip to Strawberry Fields, the place where "nothing is real." In the last issue of "Kippah Achat" (vol.11) the conversion issue is mentioned several times. But for the NRP, "Living is easy with eyes closed, misunderstanding all you see." The theme of "let's blame the ultra-Orthodox" while systematically ignoring the "forgery affair" of Rabbis Druckman and Avior repeats itself over and over again.

I encourage those of you that are concerned about this affair to download the document and see what I am talking about. I am not going to waste my time translating such cheap propaganda. I wonder, if the forgeries were perpetrated by Ehud Olmert or Ehud Barak, would the NRP MKs be willing to whitewash it in such a shameless manner? Is there anyone wearing a knitted kippah who will demand accountability from the Beit Din in Merkaz Shapira?

Because I admire Rabbi Druckman I expect him to fully address the forgery issue that has been documented by Rabbi Yisrael Rosen. Continuing to ignore it will not help the converts harmed, nor will it bring voters to the NRP. Emet MeEretz Titzmach.

We Need To Be Faithful To The Torah

This week's Besheva magazine is devoted mainly to commemerating the second anniversary of the destruction of the Jewish communities in the Gaza Strip and Northern Samaria and the expulsion of their residents. I was particularly struck by what the legendary doctor of Gush Katif, Dr. Sodi Namir, had to say.

לד"ר סודי מצידו יש ביקורת נוקבת על הציבור הדתי לאומי, שלוקה לדבריו באי קבלת מרות של הרבנים הגדולים: "אצל החרדים גדלות בתורה זה הדבר הבלעדי והקובע, ולא יקום מאן דהוא ויצפצף נגדו. אצלנו כל אחד תופס מיקרופון, רשאי להביע את כל מה שיש לו. כשאנו נראים כך, התוצאות הן בהתאם". בחירתו של מנהיג חילוני לראשות מועצת יש"ע, היא לדעתו סימפטום נוסף לחולי בציבור הדתי: "אנחנו ציבור שהתורה רק מפריעה לו במובנים מסוימים. לוקחים את המדינה כערך בפני עצמו ומכופפים לזה הכול. מגיעים למצב שיו"ר יש"ע המתחדשת הוא אדם בלי כיפה וזה לא מפריע לאף אחד. אנחנו מעמידים בראשנו אנשים שלא חיים לפי מערכת ערכים של תורה, והרי ראינו לאיזה ערכים מושחתים אפשר להגיע בלי תורה".

A rough translation:

Dr. Sodi Namir has a piercing criticism of the national-religious public, which according to him is afflicted with a lack of acceptance of the authority of the great rabbis. "By the ultra-Orthodox greatness in Torah is the only thing that counts, and nobody will rise up and 'chirp' against it. By us, anyone who grabs a microphone and is allowed to express what he feels. When we appear like this, the results are in accord."

The election of a secular leader as the head of the Yesha Council, is according to his opinion another sympton of illness in the national-religious public: "We are a public that the Torah bothers in certain ways. We take the state as a value unto itself and we bend everything according to it. We have arrived at a situation where the head of the Renewed Yesha Council is a man without a yarmulke and this doesn't bother anyone. We are putting at our head people that do not live according to the Torah value system, and we have seen what corrupt values one can arrive at without Torah."

Is anyone in the national religious public listening?