A New Modern-Day Plague

Image from calcalist.co.il

We are entering the Pesach (Passover) holiday in the midst of the greatest health challenge that the world has had to confront in living memory.  The Coronavirus epidemic has changed the world that we know in so many different ways.  It is almost difficult to see how things can ever go back to the way that they were a few months ago.

In Israel, in spite of having gone into lock-down at a relatively early stage of the outbreak of the virus, we are now having to deal with an infection rate in some ultra-Orthodox areas which is threatening to infect as many as one third of the citizens living there.  The government has already placed the city of Bnei Brak into a quasi-military rule in attempt to stem the further spread of the infection, and other neighbourhoods and towns are set to follow suit.  Much has been written about how it has transpired that the ultra-Orthodox neighbourhoods in Israel, and indeed in other parts of the world, have become disproportionately infected by the Coronavirus.  Most of the theories range from the fact that this element of the population is disconnected from much of what surrounds them, including news media and online information.  These theories also discuss the fact that instructions are only respected when they come from the community's Rabbis, rather than from secular or governmental authorities.  And the fact that the Rabbis are generally reluctant to quickly assimilate the assessment of the civilian authorities, when they prefer to allow their religious-based responses to take effect.  In this case, the Rabbis ruled to keep schools, yeshivas and places of learning open when the government ordered them closed.  The Rabbis insisted upon praying in the presence of a minyan (a quorum of ten men) when the laws of social distancing implemented by the government prevented this.  Additionally, functions to celebrate weddings and other family events were ruled to continue when the civilian authorities decided that these presented a risk to life and limb.  One of the most recognised leaders of the ultra-Orthodox community in Israel, 92 year-old Rabbi Chaim Kanievsky, was found to be praying with a minyan at his home as recently as last week in spite of having finally publicly ordered his followers not to do so.

As a result of these actions and inactions, Israel heads into the Pesach holiday period with great uncertainty.  It seems as though the huge number of people who were recently diagnosed as suffering from the Coronavirus from the ultra-Orthodox community have set us on an irreversable track to a medical catastrophe that will result in tens, possibly hundreds of deaths from the virus in the coming weeks.  It is ironic that this is set to coincide with the first few weeks of the counting of the Omer (the 7 week period that links Pesach to Shavuot) during which it is traditional to observe rituals of mourning.  The reason for the observation of these mourning rituals is because of the events that took place in the first century AD when 24,000 students of Rabbi Akiva died in a plague.  It is believed that they stopped dying on Lag B'Omer, the 33rd day of the Omer.  In a strange but very sad and unfortunate déjà vus, we are on a path to relive this to some degree, although hopefully not nearly to the same extent.  The reason that is commonly given and widely believed for the death of Rabbi Akiva's students is lashon hara, the speaking of negative things behind people's backs, whether true or not.  Lashon hara is one of the reasons being used as a way to explain why the world is having to endure the effects of the Coronavirus.

There can be little doubt that lashon hara is prevalent in all communities, is undesirable and is a problem in our society.  It is a problem that has been in evidence over the centuries, and seems very difficult to control or reduce.  It has been used to explain the occurrence of many disasters in Jewish history over the centuries, including the destruction of the Temples.  To me, on this occasion, it seems too easy to use this as an excuse for the current pandemic that we are suffering, and to explain the deaths of those who are suffering from it.  It is simply not acceptable to explain this as being because of lashon hara, and not to take a deep introspective view about the community's general lack of adherance to the orders of the civilian authorities.

There can be little doubt that the leaders of the community chose not to take note of the deliberate and highly-justified restrictions that were quickly imposed on our society to retard the spread of the virus.  They decided, in direct contradiction, to command their followers to continue to behave as before.  Word went out to keep shuls operating when others in Israel were closed, to keep schools open when others in the country were closed, and to keep operating as usual without consideration of the instructions by which everybody else was living.  This indicates that the leadership knew exactly what the civilian authorities were ordering, and they took their own independent decision to ignore these orders.  The Israeli minister of health, himself a follower and Rabbi from an ultra-Orthodox sect, should have brought the government's message to the ultra-Orthodox leadership and ensured that they followed the instructions in the same way as all other citizens in the country were required to do.  Instead, he stands accused of ignoring these instructions himself, and attending public events at a time when this was expressly forbidden by the government that he is a minister of.  The fact that he is also now inflicted by the virus cannot necessarily be inferred from this, but it is certainly shameful that he did not take heed of his own government's instructions.  More than that, the fact that he did not take it upon himself to bring this critical message to all leaders within the ultra-Orthodox community will surely hang as a black cloud over his head when the final death toll is tallied.  This is equally true of all senior leaders within the ultra-Orthodox community, who simply chose to ignore and contradict the expert opinions that are unanimous in their views that staying home saves lives.

When the dust settles on this set of tragic events and things revert back to some semblance of what we knew before, it is my sincere hope that lessons will be learned.  It is difficult for me to believe that the ultra-Orthodox community will not be affected by what is happening in their neighbourhoods now, and the disastrous mistake in ignoring civilian warnings and instructions.  The tension between them and the democratically-elected government in Israel has been one of the enduring stories of the State of Israel from its founding moments, and the current evens have the possibility of changing all of that.  In spite of the tolerance that has been shown to the ultra-Orthodox community by successive Israeli governments, including exemption from military service, government funding in a significantly disproportionate manner, incorporation of ultra-Orthodox parties in government coalitions and many other leniencies and concessions shown over the years, the ultra-Orthodox community has incessantly battled against governments and civilian authorities.  There are many within the ultra-Orthodox community who do not recognise the existence of the State of Israel and its government, while still being willing to accept social benefits from the state.  The sight of members of the ultra-Orthodox community screaming insults at Israeli police and accusing them of being Nazis, while police were instructing them to maintain social distancing in order to protect their own lives, is part of this tense and unacceptable relationship.  If the events surrounding the Coronavirus cannot change that, it seems that nothing will.  It is my hope that one of the most important outcomes of the virus and its effects, is a change in the relationship between government and ultra-Orthodox.  And a general change in the relationship between the ultra-Orthodox and other sectors of the population.  There is enough space for all of us to live with mutual respect.  Are my dreams unrealistic?  I hope not.

 The leaders of the ultra-Orthodox community have been exposed and shown up during the course of this pandemic.  Their refusal to take heed of the advice of scientists and civilian authorities has cost some of them their lives, and has cost the lives of many of their followers.  It raises a real question regarding the direction in which their leadership is taking their community.  Their advice on many real-world issues must surely now be in doubt.  I hope that the new generation of leaders that rise up following this episode will never forget the failures of their predecessors, and will find a way to do things differently going forward.

Chag sameach.

Israel and Shabbat

The Knesset passed into law last week, the controversial so-called "Shabbat law", also labelled by some as the "minimarket law".  This new law requires local municipalities to first get the approval of interior minister before allowing stores in their municipal area to open on Shabbat.  Given the fact that the current interior minister is Shas leader Arye Deri, the immediate expectation is that such approval would generally be withheld, forcing stores across the country to be closed on Shabbat.  And furthermore, the extent to which stores are allowed to be open on Shabbat or not, will seem to depend upon who occupies the seat of the interior minister at any moment in time.

The issue of Shabbat in the Jewish state is a complex one.  The religious community will always wish to see the Shabbat respected to the fullest as set out by Jewish law.  This dictates, amongst other things, that stores will be closed from sundown on Friday until sundown on Saturday each week, and similarly on religious holidays.  Aside from the issue of violating Jewish law by opening stores on the holy Shabbat, the religious community also argues that the opening of stores on Shabbat forces people to work there on Shabbat.  These workers, they believe, would be better off spending Shabbat at home with their families resting, rather than being forced to work.  On the other hand, there is a substantial secular community living in Israel which prefers to have greater choice as to when they shop for their groceries and other items.  Many of them work long hours during the week, and find it impossible, difficult or inconvenient to do their shopping after work during the week.  For them, shopping on Shabbat is preferable.  Why should they not have the right to choose for themselves when the best shopping time is for them?  What about those people whose work during the week does not afford them enough to make a living, and who welcome the additional work hours at double time that the law allows on Shabbat?

Does Israel, as a democratic Jewish state, have the right to impose Jewish law on its citizens?  Does it really want to impose Jewish law?  How important is the observance of the Shabbat to the Jewish nature of Israel?  Israel's Jews are a mixed bunch.  Some are observant, and some are not.  Most of them are fiercely proud to be Jewish and to live in the Jewish state, and each expresses their Jewish identity in a different way.  The statistics show that between 20% and 30% of the Jews in Israel consider themselves to be ultra-Orthodox or Orthodox.  On the other end of the spectrum, around 40% of Jewish Israelis consider themselves to be secular.  So the balance of power rests with those who consider themselves to be traditional.  From this, we can see that there is no obvious single view that emerges concerning the importance of Shabbat observance.  This was reflected in the law that was in force until now, that allowed each municipality to choose for itself what its policy regarding store-opening on Shabbat would be.  This was also borne out in the High Court decision that confirmed this method of deciding.  Each municipality can decide, according to the demographics of its local area, whether stores will be open on Shabbat or not.  Some decide yes, others decide no.  Some have a mixed policy of forcing stores in certain areas to close, while allowing stores in other areas to be open.  One thing that remains certain is that there will also be those who disagree with whatever happens in their local vicinity.  There is no possible way of satisfying all the people in any particular locality.

The authorities have previously intervened in some ways in order to impose some element of Shabbat observance in Israel.  El Al, Israel's national airline does not fly on Shabbat or on Jewish holidays.  Banks, supermarkets and many other facilities are prohibited from opening on Shabbat.  All hotels in Israel that wish to be certified by the Ministry of Tourism, are forced to serve food that is kosher.  This requires a certain level of observance of Shabbat.  Much of Israel's public transport does not operate on Shabbat.  It seems to me, however, that this has extended a little too far with the government passing the recent Shabbat law.

It seems that Interior Minister Arye Deri also feels the same.  Despite his personal views that Shabbat should be observed, he has pledged not to exercise the power that the new law gives him to enforce Shabbat observance.  Instead, he has indicated that he will allow each municipality to decide for themselves as they have done before.  This view does not, however, remove the possibility that a future interior minister may exercise his power under the law in one direction or the other.  For this reason, the law seems to me to be a step too far.

Unfortunately and unsurprisingly, the law has become mixed up in Israeli party politics.  Essentially, the enactment of this law has served to give Health Minister Yossi Litzman a path back to his ministerial position, after resigning from the government over his opposition to work being undertaken on Israeli railway infrastructure on Shabbat.  Now that the new Shabbat law is on the statute books, he can prove to his party and electorate that he has forced a change to the government policy on Shabbat, and is justified in returning to the government.  The illusion seems to hide the reality in this case.

The often remembered Ahad Ha'am quote says, "More than the Jews have kept the Shabbat, the Shabbat has kept the Jews".  There is no doubt that Shabbat observance has been a central tenet around which Jews have focused during the thousands of years of exile, and which has helped to maintain some element of identity and unity.  It is interesting that, during the years of exile, Shabbat was observed out of free will, and not out of being forced on anybody.  It seems to me that it is desirable to continue the observance out of free will, now that we have a Jewish state that enables this more than at any time during Jewish history.  Forcing it on anybody seems counterproductive. 

The real question is whether Shabbat observance and the traditional Shabbat atmosphere in Israel can survive the law, or whether the law will potentially force people away from it.  I have no doubt that free will is much stronger than laws that are imposed.  The Shabbat is no exception.

The Unifying Wall That Divides

Image from tcjewfolk.com

A decision by the Israeli government not to approve the construction of an egalitarian prayer area at the Kotel, the Western Wall of the Temple Compound in Jerusalem and Judaism's holiest site, has opened wounds between the Israeli government and the American Jewish community.  It is ironic that, only weeks after celebrating the 50th anniversary of the return of the Kotel to Jewish hands, this iconic landmark and holy site is giving rise to huge divisions between different groups of Jews.  How differently the Kotel is being viewed now, as opposed to 50 years ago when Jews around the world were rejoicing in unison at the prospects of being able to visit and pray at this site.

Things have clearly changed over the past 50 years that we are fighting amongst ourselves over this matter.  Fifty years ago,  Jews would have been happy simply to be able to visit and pray at the Kotel. It would not have mattered if this would have been by a group of men or women on their own, or by mixed groups and families.  After so many years of having been denied the right to visit the site of the Temple, the details of how prayers would be offered there were unimportant.

Fast-forward fifty years, and the Kotel Plaza has been developed to allow and encourage Jews to visit the site for historical and religious reasons.  It was developed according to the tenets of Jewish religious law as befits a site of prayer.  This means that men and women have been provided with separate prayer areas.  This separation is not a new or alien concept amongst Orthodox and traditional Jews.  It is something that is expected at holy sites and areas of prayer.  And while Orthodox or traditional strands of Judaism are dominant in Israel amongst those who wish to identify with the Jewish religion, the same is not true outside of Israel.  There, the Reform and Conservative strands of Judaism are more popular.  These strands follow a somewhat less stringent interpretation of the Orthodox Jewish laws, either because followers have studied the laws and rejected some of the stringencies arising from Rabbinical interpretations and pronouncements over the years, or because it is simply easier to follow.  In a world where the rate of assimilation amongst Jewish communities around the world is running at alarmingly high levels, any form of identification with Judaism can be considered to be positive.  It is for this reason that the Reform and Conservative communities, particularly those in the USA, have gathered enormous power as they manage to stem some of the massive flows of Jews away from the faith.

The battle lines between Orthodox and Reform/Conservative Jews have long been drawn.  The Orthodox communities have done all that they can to reject the dilutions that are inherent with the Reform/Conservative view on the Jewish world.  They have worked to discredit and delegitimise them, even accusing them of not being Jews.  The Reform and Conservative communities, particularly those in the US that command power and have access to large sums of money, have used this to fight back against the Orthodox world view.  The battle over the Kotel is simply an extension of this power struggle between the different groups.  The Reform/Conservative strand believes that their followers (and other non-religious people) would prefer to visit and pray at the Kotel in an area that is mixed with men and women - an egalitarian area.  This would also allow families to enjoy this experience together.  The Orthodox are absolutely opposed to this, claiming that the Kotel is a religious place of prayer that requires separation of the sexes according to the traditional Jewish Law.

The State of Israel has set out not to distinguish between different groups of Jews.  In fact, the Law of Return that grants immediate Israeli citizenship to Jews, has chosen to use Hitler's definition of Jews rather than going by Jewish religious law.  Hitler decided that any person who had one Jewish grandparent would be eligible to be treated inhumanely by his regime, and to be part of his plan of extermination.  The Israeli government decided that if a person was good enough to be exterminated by Hitler, they would be good enough to be granted immediate Israeli citizenship.  This means that some of those who have been granted immediate citizenship under this law, are not Jewish according to Jewish Law.  This demonstrates the extent to which the State of Israel has opened its arms to many different groups of Jews - and even to some non-Jews.  Under the circumstances, it seems as though the government would be sympathetic to the claims of the non-Orthodox groups at the Kotel.

Even though the government would probably wish to be more accommodating to the demands of the non-Orthodox lobby, and even previously agreed to their demands for an egalitarian prayer area at the Kotel, politics always seems to come first.  The current government coalition can only exist with the support of the ultra-Orthodox parties in the Knesset.  Upon hearing of the government's plan to accommodate an egalitarian prayer area at the Kotel, the ultra-Orthodox parties flexed their muscles and threatened to bring the government down if the plan was implemented.  Prime Minister Netanyahu went into survival mode, even at the expense of his relationship with US Jews, and acquiesced to the demands of his coalition partners.  At least for now.  American Jews responded in disgust by withdrawing their support for the Israeli government.

Does the Reform/Conservative lobby have a valid case in declaring open warfare on the Israeli government as a result of this decision?  The Israeli government has said that an egalitarian prayer area does already exist, but it is just not in the premier Kotel Plaza area.  The non-Orthodox lobby claims that this is not good enough, and effectively treats some Jews as second-class.  Their demand is to have the egalitarian area front and centre alongside the other prayer areas in the Kotel Plaza.  The battle is one of power and of wills. This is a battle between different groups of Jews, each of whom demands that their way is accepted, and with the Israeli government being called upon to act as referee.

Is the Kotel a Jewish national asset that should be required to accommodate all groups of Jews in a way that is to their liking?  Or is it an asset that belongs to the religious, as the holiest religious site in Judaism?  Does creating an egalitarian prayer area alongside the other areas serve to dilute its importance and religious status?  Is this issue important enough to be worth creating a rift amongst different groups of Jews?

I don't have answers to any of these questions.  And even if I did, I feel sure that the warring parties would not consider my point of view in formulating their reactions to the situation.  Of course, the Israeli government will always act in way that promotes its own best interests.  At the moment, that requires it to take the side of the ultra-Orthodox parties and freeze the egalitarian prayer area.

In my opinion, the situation requires tolerance and understanding by all parties.  It is natural to expect that the holiest site in Judaism should have some of the most stringent rules attached to it, and that Orthodox Jewish law should apply.  We live at a time, however, when Jews around the world should find reasons to unite, and not reasons to be in conflict with each other, especially over a site as central as the Kotel.  The ultra-Orthodox parties are not generally known for making efforts to unify different strands of Judaism, but it is never too late.  They should know that no man is in a position to judge another one, nor judge his interpretation of the religion.  So they should be taking the moral high ground on this matter in an attempt to accommodate the requests of the non-Orthodox groups.  Surely accommodating an egalitarian space could be acceptable, as long as they continue to have their separated areas?  The situation now requires unity and not conflict.  It is incumbent upon the parties to sit down, and find a compromise that will be acceptable to all.  Is this too much to expect?

Converting the Missionaries

It may come as a surprise to some that missionary groups are alive and very active in Israel.  Groups like the Jehovah's Witnesses have been operating in Israel for some time, as they have operated all around the world for many years.  It is their belief that they should make every effort to convert as many people to their way of thinking as possible.  And their reason for being in Israel is entirely understandable.  When seeking out potential converts, it is known that the Jehovah's Witnesses consider the conversion of Jews is of much greater value than converting anyone else.  Now that Israel houses the largest community of Jews in the world, Israel is an obvious target for them.

The issue has become very public over the past few weeks, with the Jehovah's Witnesses trying to hire a hall in the city of Ra'anana for their meeting.  Some have labelled the meeting as an annual conference or convention, and others have described it as a baptism for some of their recent converts.  The Municipality of Ra'anana initially declined the request for a municipal hall to be hired to them, and then acceded to their request.  Their agreement to rent out the hall was challenged in a district court by those opposed to the municipality allowing such a group to hold a meeting in its hall.  The court decided that Israeli democracy is the primary issue at stake here, and that the Jehovah's Witnesses are as entitled as anybody else to rent a municipal facility, and have their right to freedom of speech, religion and expression.  An appeal lodged with the Supreme Court of Israel upheld this decision, and the event was allowed to go ahead.

Many hundreds of Orthodox Jews turned out to protest against the event, and held prayers outside the hall in which the meeting took place.  There were even sporadic outbreaks of violence against the Jehovah's Witnesses and their supporters when they arrived at the hall.  While such an event being held in the midst of a Jewish city certainly represents a provocation to those living within the proximity of the event and in the city of Ra'anana, the Supreme Court of Israel has made its decision regarding the important issue of democracy and how this ought to be applied in our country.  It is, of course, the democratic right of all those who oppose this, to voice their opposition.  This should, however, be undertaken within the confines of what the law allows.  If that was not enough, members of the religious community in the city have turned on each other to make scapegoats out of those who are held responsible for allowing such an event to take place.

For me, the question was not about the work that the Jehovah's Witnesses are doing to try to convert Jews to their belief system, or about the municipality for allowing their meeting to take place here.  They are fully within their rights to do this, even though many are affronted by their efforts.  The greater question is why so many Jews feel that they are forced to find their spiritual fulfilment with the Jehovah's Witnesses.  Nobody observed any Jews being forced against their will to convert to the Jehovah's Witness belief system.  This indicates that these Jews are doing so out of their own choice.  It also indicates that they have rejected the possibility of finding their spiritual home within Judaism.  Instead of protesting against the work that the Jehovah's Witnesses are doing to convert Jews, the religious community should be asking themselves why Orthodox Judaism does not provide this home to its own people?

It seemed to me not to be coincidental that these events took place in the same week as the United Torah Judaism Party signed a coalition with the Likud to enter the new government.  This coalition agreement is sprinkled with concessions that the new government will make to give religious Jews certain rights that other citizens of Israel do not have.  There are also agreements that will ensure that government funding is allocated to religious groups and institutions at the expense of others.  When considering that Israel is currently experience a period of austerity when the government does not have funding available for additional requirements, and when considering the relatively small amount that Haredi Jews contribute to government coffers, this agreement is highly controversial amongst many Israelis.  To make matters worse, the agreement requires the reversal of legislation that was recently passed in the Knesset in an attempt to bring the treatment of ultra-Orthodox Israelis in line with everybody else.  It seems little wonder that there is such a large stigma attached to the notion of secular Israelis reconnecting with their religious roots when seeking spiritual fulfilment.  The behaviour of those who are the public face of these religious roots is so unattractive and opposite to anything that good, law-abiding people consider to be acceptable, that they would not wish to be associated with anything that these people represent.

It would appear as though the success of the Jehovah's Witnesses in Israel has little to do with the authorities permitting them to operate here, or decisions made by the Supreme Court.  If there was no public need or desire to listen to the alternatives that they offer, they would have left these shores a long time ago.  The fact that they continue to be successful in Israel says more about the religious alternatives that Judaism offers, than it says about those public officials who allow them to hold meetings in our municipal facilities.

Judaism certainly offers attractive alternatives to those who wish to seek it out.  In order to attract people to seek this out, people need to be attracted to those who practise this Judaism as much as they are attracted to the Judaism itself.  It is extremely unfortunate that the lie of the religious land in Israel favours the ultra-Orthodox community at the expense of the secular and modern Orthodox Jews.  And as much as Jewry offers many different strands for those who are interested to choose from, the headlines that are attracted by the negative activities of the ultra-Orthodox serve to drown out the good aspects that Judaism can offer.  The storm created by the Jehovah's Witness event is an easy scapegoat for the failure of Judaism to make itself attractive to its own people.  This is a classic case of throwing the baby out with the bathwater.

  of proselytising has raised its head again in Israel following attempts by a group known as

Gay Pride in the Holy Land

Last week was Gay Pride Week in Tel Aviv, which culminated on Friday in a huge parade through the streets of the city and along the beach front.  Gay pride flags were proudly flying from street lights across the city in anticipation of the event, and it has become a major attraction on the city's calendar of events.

The whole idea of homosexuality in the Holy Land seems to be a contradiction in terms.  For countries which have a strong religious base, the idea of free acceptance of gay rights seems a paradox.  It would be difficult to imagine gay pride parades in the Vatican City or Islamabad.  Many people put Israel into this category, and not without justification.  The sight of the ultra-Orthodox Jew, either with a big black hat or with a crocheted kippa (skullcap) and flowing side locks, is the one that many associate with Israeli society.   This is, after all, a Jewish country.   The Tel Aviv gay pride parade, and the Tel Aviv gay scene in general, shows a completely different side to Tel Aviv, to Israel and to Jewish people.  It is also a side that conjures up much emotion and controversy.

Many may be surprised to learn of the extensive gay scene in Tel Aviv.  The city was voted "Best Gay City of 2011" by readers of a well-known gay website.  With its fantastic climate, wonderful beaches, numerous restaurants and crazy night scene, Tel Aviv is an ideal destination for gay tourists.  The Tel Aviv municipality and Israeli Ministry of Tourism have recognised the value of gay tourism, and have spent a good slice of their budgets in promoting Tel Aviv to the international gay community.  Gay tourists are regarded as high quality tourists who are willing to spend money when on their holidays.  Tel Aviv draws tens of thousands of gay visitors to the city each year, and this has boosted the tourist industry substantially.  This seems to sit fairly easily with the persona of Tel Aviv, which is known to be the liberal centre of Israel.  There seems to be little opposition from Tel Aviv residents to the gay branding of Tel Aviv, and this somehow seems to contribute to the cosmopolitan face of the city.

Attempts to replicate the gay pride parade in Jerusalem have been less successful.  The city's gay pride parades have inevitably been accompanied by opposition and violence from the ultra-Orthodox community, which is not prepared to tolerate such an activity in the Holy City.   The parades held in the city have been a cat-and-mouse game in getting the city council (dominated by ultra-Orthodox councillors) to approve the parade, and then allowing it to go ahead without intervention by groups and individuals opposed to it.  Although the number of participants is substantially smaller, the statement that it makes is much larger.

While the issue of homosexuality is highly contentious and has much opposition within the religious community, it is also a subject that is becoming a greater part of the religious community.  It is reported that more and more members of the religious community are coming out of the closet as gays, despite the fact that it is a concept that is completely taboo within the community.  A number of Orthodox rabbis have publicly announced that they are gay, and this includes some who were openly involved in the Tel Aviv gay pride parade.  For the majority of Orthodox Jews, the gay lifestyle is regarded as contrary to Jewish law and its practices are totally rejected.  Despite this fact, it seems to me that the community is forced to at least recognise the existence of gays and their lifestyle.  This is, in itself, a major change from the attitudes that we seen until now.

In addition to giving a voice to an alienated sector of the religious community, the gay scene and gay pride parade in Tel Aviv also gives an outlet to Arab gays.  Most gays in the Arab community are forced to leave their families and their homes if they come out of the closet.  The Tel Aviv gay scene is happy to accept these people into their midst, and gives them the opportunity to live the life that they cannot live in their home environment.

As much as there are still those who are opposed to open expressions of homosexuality such as the gay pride parades, the city of Tel Aviv has really embraced the parade and the people that come with it.  It is an event like any other, which caters for a different sector of the population.  Not only does it attract much-needed foreign tourists, it is also makes a statement about the tolerant and accepting atmosphere in the city.  In the same way that the religious communities are allowed to live their lifestyle in the areas in which they have chosen to live, so it is true of the gay community of the city.  I think that this is a great advert for the city of Tel Aviv, and for the State of Israel.

A Peek Into The Future

Over the past few weeks, we have been occupied with looking back.  We celebrated the exodus from Egypt and the miracle of the crossing of the Red Sea.  We stood in silence to commemorate the 6 million killed at the hands of the Nazis, and we stood in silence to commemorate the 23,000 who have given their lives for the modern State of Israel.  We celebrated 64 years of independence of the State of Israel, and considered the remarkable and miraculous events that allowed us to reach this point in time.  Come to think about it, Jews seem to spend a disproportionate amount of time looking back and commemorating the past.  I decided to pause for a moment, and try to imagine what things could look like in 50 years' time.  Not only to imagine this, but perhaps also to dream about how things could be.  I have tried to dream about a world where my children are grandparents, and to try to put Israel into that context.

I think that there is one major piece of the puzzle which is missing in current-day Israel, and which most Israelis yearn for in the future.  This is the missing peace and, with it, the recognition of the right of Israel to exist as a Jewish state among the nations.  A state of peace and security would bring so many advantages to the State of Israel, and could change the nature of this small country in a most dramatic way.  Most importantly, it would save hundreds, if not thousands of lives a year.  Not only the lives of soldiers would be saved, but also the lives of innocent women and children would be spared if we could create a situation where Qassam and Grad missiles are not being fired into civilian neighbourhoods, and where suicide bombers are not trying to detonate their explosives in crowded restaurants, coffee shops and buses.  It would also spare valuable government money that could be spent on education and infrastructure instead of the acquisition of military hardware and ammunition.  A state of peace would also free up our most valuable resource, the 18 to 21 year-olds, who would be free to make their contribution to Israel's economy rather than be forced to serve in the military to protect their country from constant attack.

A peace arrangement would also create a completely different dynamic with Israel's neighbours.  I can imagine a situation where Israeli citizens could spend their holidays in Beirut, which is only a few hours' drive from the central part of Israel.  Perhaps Syrian tourists would be a major source of foreign revenue for Israel's hotels and restaurants.  I can dream about Israeli irrigation technology being used to make deserts in Jordan and Syria green.

In my dream world, there is harmony and co-existence between religious and secular communities.  Somehow, the religious will find a way to make their contribution to Israeli society, as a result of which the secular communities are able to respect the religious communities and their way of life.  This, in turn, paves the way for understanding and exchange of ideas between the two communities.

In my imaginary world, members of the Knesset are there to serve the wider community rather than primarily their own interests.  While being paid a reasonable salary, they will do all that they can to save the country unnecessary expense.  Their conduct on the floor of the Knesset will be exemplary, and send a positive message to the younger generation about the way in which people should conduct themselves in public.

In the new and improved Israel, customer service will be of primary importance when dealing with companies and shops, and hotel, restaurant and coffee shop staff will give the utmost respect to their patrons.  This is a world where drivers will give way to other drivers wishing to enter into the flow of traffic, and hooters will only be sounded when danger exists on the road.  Cellphones will be silenced in elevators and other public places, and people will not resort to screaming at others in order to get their own way.

I guess that my wish list can go on forever, but it is important to dream in order to somehow improve our society.  It is critical for us to be able to continuously develop and progress with the next generation, who seem to be hungrier for information and technology than ever before.

When I think about it, the "negative" things mentioned above also have their positive sides.  There is no doubt that our young men and women who are forced to serve in the military, learn skills and behaviours which help them in the future.  The responsibility of protecting Israel's borders, and survival skills that they learn with this are great tools in their future lives.  The tenacity and attitude of never giving up are certainly traits that are instilled in our children during their military service.  In Israeli living, sometimes even shouting at people represents a form of communication that is preferable to not talking at all.  The madness of Israeli society forces people to adapt themselves in ways which lends itself to the survival of a people and a nation.  Perhaps a more orderly society would have less survival skills.

When I come to think about things, I would certainly be happier for my family to live our lives in peace and security.  I would also be happier to have greater understanding and respect between different parts of Israeli society.  This would, however,  undoubtedly come at a price which I am unable to identify or quantify now.  Perhaps this price would be too high for me?  Maybe it is better to give thanks for what we have, and to do all we can to protect it.  This must be part of the logic of spending so much time looking back.  We are really able to value and appreciate what we have now.  This is more than our grandparents could have dreamt of when they had their dreams.  Am Yisrael Chai.

To Run Buses on Shabbat or Not?

The Tel Aviv City Council decided last week to recommend the operation of a bus services in the city on Shabbat.  The decision, which was passed by a majority of 13 to 7, threatens to change the "status quo" that has existed in the city and around the country since before the founding of the State of Israel nearly 64 years ago.  It was first Prime Minister David Ben-Gurion who agreed to implement public observance of Shabbat in Israel, a situation that has endured across the country except for Eilat and Haifa until this day.  This has meant that public buses have not operated on the streets of Tel Aviv between sunset on Friday until after sunset on Saturday, and on religious holidays.

Israel is one of the few countries in the world that has succeeded in maintaining a public day of rest.  These days, most countries operate shops, restaurants and other places of entertainment as well as public transportation seven days a week.  The fact that many parts of Israel still manage to observe Shabbat, creates a fairly unique atmosphere on the day of rest.  This is something that is noticed immediately by visitors to Israel from abroad who observe Shabbat, and who are not accustomed to see entire cities literally shut down for the day of rest.  There are even those who are not observant who like the different atmosphere that Shabbat observance brings to towns and cities across Israel.  Besides bringing a public face to the commandment not to work on the Sabbath day, this practice also means that employees working in these establishments will not be called upon to violate their weekend.  This must surely bring an advantage in a day and age when shift work is commonplace to feed our demands to have services on tap 24/7.  This culture comes at the expense of a stable family life for those workers who are called upon to work odd hours when their families wait for them at home.  In Israel, keeping Saturday special by not operating commercial activities has endured as a result of the "status quo", and due to the pressure exerted by the religious groups who are very vocal when it comes to violating Shabbat.

The fact that children attend school 6 days a week from Sunday to Friday in Israel means that families wishing to undertake family trips or other activities can only really do so on Shabbat.  This fact has caused many to oppose the "status quo", as this prevents many families from undertaking activities that they can only do on Shabbat.  This has further  fuelled the argument that commercial activities should be allowed, and even encouraged, on Shabbat.  Compromise solutions have been found in some towns and cities in order to satisfy all constituencies.  I am aware of some places where Shabbat commercial activities are permitted in areas which are slightly removed from the central areas of the city.  This means that those who observe Shabbat, will be able to experience the tranquillity of the Shabbat without interruption.  Those wishing to take advantage of Shabbat to shop or be entertained, can leave the city centre area and head to the outskirts where these activities are available.  This works well for those who have their own private transportation.  For those relying on public transport to seek out Shabbat activities, it is not quite so convenient due to the fact that regular public transportation does not run on Shabbat.

Those who oppose the implementation of full public transport services on Shabbat in Tel Aviv, point to the fact that the "monit sherut" (a type of minicab operating along established bus routes) offers an alternative service and for a similar price to buses.  It is argued that this is enough of a service for those requiring public transport, while not encroaching on the sanctity of the Shabbat in the city centre in the way that buses would do.

Tel Aviv, as Israel's main commercial city, enjoys a special status in Israeli society.  It is also held up as being a bastion of secular freedom in a country that many believe to be dominated by religious extremists.  Although only a minority of Israelis (42%) define themselves as secular, it is clear that Tel Aviv has a majority of secular citizens.  Tel Aviv is also Israel's capital for secular entertainment such as bars, clubs, restaurants and cinemas that remain open over Shabbat.  It comes as little surprise to some observers that the "status quo" is being challenged in Tel Aviv, and that it has taken so long for this challenge to be made.

Even though the Tel Aviv City Council still has a long way to go before it can implement its decision to operate public transport on Shabbat, it seems quite determined to do so.  The government ministry of transportation will need to agree to this, and there are indications that the ministry is not inclined to support a change to the "status quo".  In response, the city council has threatened to operate its own private transportation if the ministry is not agreeable to running the existing public bus companies on Shabbat.  Those Tel Aviv residents who sense a change is imminent, may be disappointed in the short-term as this decision is likely to take some time to implement.  If the city is successful in bringing buses onto the streets on Shabbat, this will surely indicate a turning point for Tel Aviv, and for Israeli society as a whole.

Image by yanec.

Gender Segregation Pushed Too Far

Image by www.mizozo.com

Despite many indications that Israel is a country that appears to promote gender equality more than most other countries around the world, there have been worrying signs of greater gender segregation creeping into some aspects of Israeli society recently.  Israel's Golda Meir was only the third female prime minister in the world, and Israeli women are required to serve in the Israeli army in the same way as their male counterparts.  These are all indications of Israel's progressive approach to women.  Yet this is the same country which closes off entire streets to the use of women, and requires them to sit at the back of the bus while their male counterparts sit at the front.

Ultra-Orthodox groups in Jerusalem and elsewhere around Israel, have been increasingly trying to enforce greater gender segregation.  There is also already fairly strict gender segregation enforced in ultra-Orthodox neighbourhoods such as Jerusalem's Mea Shearim.  This is tolerable inasmuch as those who are subject to the segregation, are those who subscribe to it.  For the people living in Mea Shearim, gender segregation is part of their belief system and lifestyle.  Women are raised with this from birth, attend separate schools and are readied to take on separate traditional roles in the home and society.  Visitors to Mea Shearim know that this is the way in which things work in this neighbourhood, and are invited to stay away if this is objectionable to them.

The problem arises when supporters of gender segregation allow this to creep out into the general public, thereby affecting those who do not subscribe to it.  This has already long been the case in Jerusalem, with advertisers refusing to show images of women on buses and billboards for fear of them being defaced by ultra-Orthodox protestors.  Despite a court order prohibiting gender segregation in specific streets, even in ultra-Orthodox neighbourhoods, residents of Mea Shearim set up separation barriers on Mea Shearim Street and Shivtei Yisrael Street during the recent Succot holiday.  The hard-line Toldot Aharon Hassidic sect were holding events relating to the holiday on locations in these streets, and were prohibiting women from approaching even near to these locations.

Two recent events have brought the gender segregation to a head, and have forced politicians and religious leaders to speak out on the issue.  The first event was a walkout of a military ceremony by religious soldiers when women soldiers began to sing at the ceremony.  The protestors subscribe to the so-called "kol isha" prohibition, which forbids males from hearing women sing.  The IDF's general staff has refused to back down on this issue.  The protesting soldiers were not given permission to leave the ceremony , and have been disciplined for their behaviour.  The military authorities have refused to heed calls to ban singing by women in future ceremonies.  This has brought the military into direct conflict with some ultra-Orthodox groups.

The second incident took place on a bus that was designated as a gender-separate service, something that has become more popular in Israel in recent years.  This means that women are required to sit at the back of the bus, while their male counterparts get to sit in the front.  Upon entering the bus, Tanya Rosenblit was requested by one of the religious males to sit in the ladies' section at the bank.  In a protest which was reminiscent of the actions by Rosa Parks in Montgomery, Alabama in the 1950s, Tanya refused to relocate to the back of the bus.  This sparked a stand-off in which the bus was halted and the police called.  In a statement after the incident, Rosenblit said that she had shown respect by dressing modestly because she knew she was going into a religious area.  She refused, however, to be humiliated by being forced to sit at the back of the bus.  She has taken on a somewhat heroic status in the eyes of many, by being prepared to stand up to the religious coercion, something that few women have been prepared to do.

Israeli Chief Rabbi, Yona Metzger, came out recently saying that religious people are entitled to live their lives as they see fit, but they have no right to impose their views on the general public and in public areas.  Prime Minister Netanyahu announced at the Sunday morning cabinet meeting that Israel is a liberal democracy, and that public spaces are made available to men and women to use equally in a safe and open way.  The police will arrest those who spit, raise their hand or harass others.  These statements will sadly have no bearing at all on those who perpetrate gender segregation.  They do not respect these leaders, nor take note of anything they say.  They subscribe only to the leadership of the rabbinical leaders of their sects, and will only be guided by their statements.

It is ironic that these events take place at the same time that it is announced that no fewer than 5 female pilots and navigators, the most ever, will graduate from this year's air force flight instruction course.  It is only 16 short years since Alice Miller succeeded in challenging the prohibition on women being admitted to the flight instruction course.  Since then, many women have graduated from this course to serve their country with great distinction.  This year, 5 more women will join their distinguished ranks.  This is closer to the Israel that most of us know, a country which does support the equality of women in our society and which does encourage women to play a full role.

Despite the insistence by religious groups to enforce greater gender segregation and become more extreme in their views and actions, it seems unlikely that the greater public and the politicians will tolerate this.  While this does not mean that religious groups will be forced to dilute their religious observance, it simply means that they will be forced to limit their extreme views to their own environments, while allowing others to live their lives without being dictated to.  Surely this is the correct answer.

A Spitting Shame

I was horrified to read the details of the trial of Johannes Martarsian, which took place in the Jerusalem Magistrates Court last week.  Martarsian, an Armenian priesthood student, was charged with assault after he punched an ultra-orthodox Jew in the face and made him bleed.  The incident took place in Jerusalem's old city after the ultra-Orthodox man spat at Martarsian.

Judge Dov Pollock annulled the indictment against Martarsian and wrote, "putting the defendant on trial for a single blow at a man who spat at his face, after suffering the degradation of being spat on for years while walking around in his church robes is a fundamental contravention of the principles of justice and decency."  Fortunately, in this case, the judge had the good sense not to waste any more taxpayer money on proceeding to a trial.  Throwing the case out of court was exactly the right response to such a disgraceful situation.

The trial has brought to the fore some of the bad behaviour which is prevalent amongst the ultra-Orthodox community.  It seems as though the spitting incident is not an isolated one.  Clergymen from the Armenian church who are based in Jerusalem report that they are frequently subject to being spat and cursed at by ultra-Orthodox Jews.  One Armenian priest said that he wonders to himself if he will be spat at each time he walks by an ultra-Orthodox Jew in the street.  For some priests, it is difficult to simply ignore the repeated incidents of bad behaviour that they are forced to endure.  Johannes Martarsian is an example of one who decided to respond rather than to simply turn the other cheek, despite the fact that Armenian priests are encouraged by their church not to respond to these incidents of gross provocation.

The ultra-Orthodox community in Jerusalem has an unfortunate reputation for bad behaviour in many different situations.  Women who venture into ultra-Orthodox neighbourhoods in Jerusalem like Mea Shearim, and who are not dressed according to the ultra-Orthodox conservative dress code, will already know that they also become spitting targets.  Equally, cars driving through religious neighbourhoods on Shabbat have been subject to stoning attacks.  This has given rise to the famous T-shirt that has been sold in Jerusalem and purchased by thousands of tourists stating, "I got stoned in Mea Shearim"!  Although these types of attacks are unacceptable, there may be some part of a reasonable person that could condone such behaviour where people enter religious neighbourhoods without respecting the norms of the people that live there.

The attacks on the priests seem of a completely different nature.  There is no disrespect of the ultra-Orthodox lifestyle involved, and no violation of the norms by which they live.  Jerusalem is a city which is open to all religions which wish to be present there.  Not only is this a policy which is rigorously adhered to by the Israeli government and the city of Jerusalem, it is also the source of a great deal of tourist Dollars into the city.  At times, it seems as though the ultra-Orthodox community are completely divorced from the society in which they live, and their actions cannot be tolerated by other reasonable people.  The truth is, that some of their actions are so intolerable, that even those who have grown up within their sects and have become used to their social norms, cannot accept the way in which some situations are dealt with.

The types of insults that these young men give by spitting at others created in G-d's image, have caused me to wonder how they can reconcile this behaviour with their religious beliefs.  The Jewish religion believes in 613 mitzvot (precepts) that observers are required to adhere to.  They are split into mitzvot concerning man's relationship with his G-d, and mitzvot concerning man's relationship with his fellow-man.  Neither group has precedence over the other - they are both equally important.  On many occasions such as stoning a car that is transgressing the Shabbat, the justification for the action taken by somebody against his fellow-man is to protect his relationship with his G-d.  In light of the fact that these mitzvot do not enjoy precedence, there is a view that says that the transgression against the fellow-man cannot be justified, even if it is an act to protect his relationship with his G-d.  The act of spitting at the priests, however, seems to serve no religious purpose at all and has no positive side to it.  Rather, it represents an act of unjustified discrimination.  So how much less can this be justified in religious terms?

What is even more unfortunate about this sad situation, is the fact that priests say that reports made about these incidents to the police fall on deaf ears.  Perhaps it is because the police feel that it is impossible to catch the perpetrators and bring them to justice, that no action is taken.  It is also fair to say that Jerusalem's police force has its hands full with high-level security threats which it is required to take care of on an ongoing basis.  Whatever the reason for the lack of action, it is sends an entirely wrong message about the acceptability of this behaviour.

The ultra-Orthodox community present themselves as representing all that is good when acting in strict observance of the Torah.  Too often, however, the pursuit of individual points of observance causes the individual to lose the wood for the trees.  There seems to be no broader perspective, or ability to see the bigger picture.  This is extremely damaging to the standing of the ultra-Orthodox community in the world in which they are forced to live.  The time has come for concerted action to be taken to change the bad behaviour.  The yeshivot (institutions of religious learning) need to be responsible for teaching their students about the unacceptability of spitting at others.  The police on the streets need to keep their eyes open for such incidents, and act upon them immediately. 

Jerusalem is a city that is open to people of all religions to visit and to live in.  While it serves as the capital of the Jewish State of Israel, the government has undertaken that the city will be open to all religions for tourism, learning and worship.  This means that it is not the private domain of ultra-Orthodox Jews, even though it is their religion's holiest city.  There should be no reason why priests who have come to Jerusalem for the purpose of furthering their religious studies and experiences, should be subject to any sort of bad behaviour by ultra-Orthodox Jews or anybody else.  The time has come to take action to stop this intolerance and insulting behaviour.

Shas Shows its True Face

Two interviews published in local newspapers with ultra-orthodox Shas member of Knesset Chaim Amsellem have served to publicly expose some of the inner workings and beliefs of the Shas parliamentary party in a way not previously seen. Although operating within a democratic environment, the religious parties in the Knesset have a distinctly undemocratic way of working, and this has been challenged in the open by Rabbi Amsellem.

Israel's proportional representation system requires each party contesting Knesset seats to submit its list of prospective members of Knesset prior to any general election. The way in which the order of the names on the list is determined varies from one party to another. In the case of the non-religious parties, democratic primaries are held in which party members vote for those who wish to be placed on the list. The position the list of each prospective member of Knesset is determined by the results of the party vote. In the case of the ultra-orthodox Haredi parties, and the Shas party in particular, the list is drawn up by the "Council of Torah Sages". In the case of Shas, this is a council headed by the party's spiritual leader Rabbi Ovadia Yosef, and includes rabbis and "wise men" who are members of Yosef's inner circle. Their decision is final and no appeals against it are offered. This council represents the final word on all major issues concerning the party, including decisions about participation in a coalition and policy on many important issues. It is remarkably undemocratic in its workings considering the democratic environment in which it operates.

The rebel Shas member of Knesset came out criticising some of the policies followed by Shas in a newspaper interview conducted a few weeks ago. In his interview published in Israel's Ma'ariv newspaper, he condemned strictures against conversion, growing joblessness and army evasion among yeshiva students and an absence of non-religious education for children. These criticisms amount to an attack on the very foundations and beliefs of the ultra-orthodox world. Their type of Jew is one who will study religious texts as a vocation in order to promote the religion in the most literal sense. This means that there is no need for secular education at schools - there will be no use for subjects that are not focused on the religion in their ideal world. In addition, young men and women are encouraged not to enlist for the army, but rather to attend yeshiva where they will further their religious education. This also sets the pattern for their future lives as young men are encouraged to remain for the rest of their days in this religious framework at yeshivas studying the religious texts. They are able to gain exemption from the army via a special deal struck between the state and the religious institutions many years ago. They are able to continue studying at yeshivas thanks to stipends granted to them out of government money, to allow them to continue their religious learning indefinitely.

Amsellem has recognised the effect on Israeli society of following this policy, which has resulted in a dramatic growth in the number of yeshiva students in Israel. Limiting the education at primary and secondary school level ill-prepares young people for the challenges of daily life, irrespective of the vocation chosen. The policy also reduces the number of young men and women enlisting in the army. In its current situation of being constantly under threat of attack, Israel needs all the soldiers it can get. Once these young men and women get married and begin to raise children, there is an increasingly unmanageable burden on the state arising from the responsibility to fund their stipends without receiving any contribution in return from employment.

To add insult to injury, it turns out that many of the young yeshiva students are not suited to religious study and have no desire to pursue it. There seems to be no exception for these young people, and they are forced to toe the line and be squeezed into the religious framework despite the obvious problem that they have no place there. The ultra-orthodox system does not make allowances for these young people to find alternative vocations and paths for development, where they may seek a more appropriate way for them to make their contribution to society. Chaim Amsellem was speaking out not only against the sausage machine system and uniform path expected from all Haredi young people, he was also speaking out in favour of directing these people towards a life that will allow them to have a useful place in society. This does not mean that they will be forced to leave the religious fold. On the contrary, their religious convictions may be strengthened by virtue of the useful contribution that they can make and the happier place they can have in society.

Unfortunately, the Shas leadership does not view things in the same way as Rabbi Amsellem. They were particularly unhappy about the manner in which he expressed his views, and the Council of Sages decided to expel him from his Knesset seat and from the party. By choosing him to be one of their members of Knesset, they expect him to toe the line. Failure to do so gives them the right to remove him from the list, and they did not hesitate to take action. Amsellem, however, took his rebellion against the party hierarchy to the next stage and has refused to relinquish his seat. Together with this, he issued his harshest criticism of the Council of Torah Sages yet. He expressed the view that each Knesset member should have the right to speak his or her mind, and that the upper echelon of spiritual leadership should be sticking to its role in the religious world and should not be meddling in politics. He accused the party's leadership of trying him in a "kangaroo court" where he had no opportunity to present his own views or defend his position.

Support for Rabbi Amsellem's position has not only come from the secular world. It seems that there is an increasingly large constituency of Shas supporters who agree with his view, but may be afraid to express it. Amsellem has now given these people a voice to express their opinions and frustrations. While many of them may not be minded to challenge the revered position of the Council of Torah Sages, they would be delighted to be given an opportunity to find a vocation that can give them a useful position in society that can bring greater value to themselves,their families and the State of Israel.

In dealing with Amsellem's revolt in this way, the Shas party hierarchy has shown its true colours. While working for the benefit of its own constituency and special interest group, the Shas party frequently works against the better interests of the State of Israel and her people. A country of little more than 6 million people cannot afford to carry passengers who do not serve to defend the national security of the country, nor contribute anything to her economy while all the time sucking on the state coffers. It is my hope that Rabbi Amsellem can succeed, not only in hanging onto his Knesset seat, but also in mobilising similar thinking people within his community to change the face of Shas and other ultra-orthodox parties alike.

Not Learning the Lessons of Tisha B'Av

Tisha B'Av (the ninth day of the Hebrew month of Av), which we marked last week, is one of only two full fast days in the Jewish calendar. The other is Yom Kippur, Judaism's holiest day. This gives some indication of the level of importance attached to Tisha B'Av.

At the most simplistic level, the reason for fasting on each of the two days is very different. The fast on Yom Kippur is about atonement and seeking forgiveness. It is a day when Jews seek to atone for their sins of the past year committed against G-d and their fellow man, and undertake to be more holy in the year ahead. The act of fasting on this day is an attempt to separate oneself from the physical, material world and to draw closer to the spiritual world. In contrast, the fast on Tisha B'Av is about mourning a number of disasters that have befallen the Jewish people on this date over the ages. Most notable amongst the catastrophes attributed to this day, is the destruction of the first and second temples, both of which were destroyed on this unluckiest of dates 656 years apart. The day is dedicated to mourning these disasters and numerous others, and the fast is part of the mourning ritual.

The fast on Tisha B'Av, however, goes further than the simple act of mourning historical events. Significant introspection has taken place to try to understand why the temples were destroyed, and to understand the significance of why these events having taken place on the same date on the Hebrew calendar. It is commonly accepted that it is not pure coincidence that so many disasters share the same date. There is a widely-held view that the common date is a message, with a lesson that needs to be learned about human behaviour that was taking place at the time of each calamity.

The Talmud (a central text of Judaism in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history) cites the reasons attributed to the destruction of the temples. In the case of the first temple, it was because the three cardinal sins were rampant in society: idol worship, licentiousness, and murder. The Talmud tells us that the reason for the destruction of the second temple was sinat chinam - hatred without cause - which we are told was rampant in society in 70 C.E. when the temple was destroyed. Sinat chinam is characterised as the baseless hatred by one Jew towards his fellow man, and not simply hatred in general.

Two conclusions can be deduced from these Talmudic references. The first is that the three cardinal sins associated with the destruction of the first temple, are equal to the baseless hatred said to have caused the destruction of the second temple. Interestingly, sins towards G-d (idol worship) are placed on an equal footing with sins committed by man to his fellow man, including sinat chinam. The second conclusion is that the temple will not be rebuilt until our present-day society rids itself of these sins.

For believers in Jewish law and the Talmud, these conclusions are a clear indication that there is still work to be done in our society to bring about the reconstruction of the temple. Although there is also the belief that the coming of the messiah is a pre-requisite for the reconstruction of the temple, it is understood that this will not happen until the evils in our society, that were the cause of the destruction of the previous two temples, are eradicated to create conditions that are conducive to the reconstruction of the temple. Mainstream Judaism includes many calls in its daily prayers for the temple to be rebuilt "speedily in our days".

Given the strong desire for the temple to be rebuilt, and the understanding that baseless hatred could prevent this from taking place, it is surprising that this evil is so strongly perpetuated in our present-day society. It is even more surprising how much this behaviour is evident in the religious community. While they fast, beat their chests and prostrate themselves on Tisha B'Av, they seem to have no qualms about driving wedges in our society caused by baseless hatred. This is evident not only at the level of the individual, but is also obvious at a group and national level. Examples of this from the past few weeks alone can be seen with story of the Immanuel school, the arrest of a woman trying to read from the holy Torah at the Western Wall and the introduction of the conversion bill into the Knesset just to name a few. These are all instances of attempts to create religious tension where alternative solutions may have been sought.

The religious community responsible for initiating these antagonistic actions have defended their behaviour as being hatred with reason rather than sinat chinam, unjustified hatred. It is their contention that this is a fight to protect the strict application of Jewish law and practice in an environment where there is an attempt to dilute this. The battle over the school in Immanuel was billed as being the fight for G-d's law against the law laid down by the High Court of Justice. When presented in these emotive terms, it is obvious that a showdown is inevitable. This was the case when hundreds of thousands of ultra-Orthodox Jews took to the streets of Jerusalem to defend the Immanuel parents who took on a hero status for their stand, and acts in insulting other law-abiding Jews. Following all the brinkmanship, it seems as if the Immanuel parents have finally found a working solution to their problem which will satisfy all parties, and show a little respect to those who hold a slightly different view or practice than their own.

It is not the fact that they are prepared to fight for their beliefs that I find so objectionable. I cannot accept that it is necessary to conduct the battle with such disdain for others who do not agree, or with such a confrontational approach that seems designed to create conflict. Although our ultra-Orthodox brethren are supposedly not exposed to the modern world of television, internet and other media, they sure do understand the value of creating news headlines in the interests of getting their own way. If baseless hatred is required to attract the attention, they seem not to hesitate to pursue this without even giving a second thought to the negative impact that this may have on our society.

Perhaps, our society has not yet understood that the opposite of sinat chinam is not simply to avoid baseless hatred. It is ahavat chinam, the act of loving without a cause. We very seldom see people finding reasons and ways to love and respect people, rather than finding reasons to hate them. This would be the true manifestation of avoiding baseless hatred. If we need to find a solution to the conversion bill or to the school in Immanuel, ahavat chinam calls for us to sit down and discuss possible alternatives showing some respect for other people's positions, instead of demanding that there is only one solution to every problem. It would be wonderful to see more of this inclusive approach, particularly from the ultra-Orthodox community.

Unfortunately, it seems that we are destined to mourn the destruction of the temples for the foreseeable future, rather than rejoice in its reconstruction. While it may be possible to argue either way about the fact that poor behaviour patterns caused the destruction of the first two temples, there is no doubt in my mind that a third temple can never be built in a society which creates such conflicts amongst itself. If we cannot even manage to find a suitable compromise about the schools that our children attend, how can we hope to come to a consensus about the reconstruction of the temple?