Change can be very difficult! But sometimes, it is absolutely vital to progress!
In 2005, IRAC – Israel’s Religious Action Center (and counterpart to our own Religious Action Center in DC) began its push for the recognition of non-Orthodox rabbis in Israel. Specifically, IRAC submitted a petition on behalf of Kibbutz Gezer’s congregation Birkat Shalom and its rabbi, Miri Gold demanding equal funding from the government as is provided to Orthodox rabbis in Israel. Let me remind you that Israel does not benefit from the separation of Church and State to which we are so accustomed here in the United States, and in many ways, Israel is thus less democracy than theocracy. The Religious Service Ministry has historically financed the salaries of Orthodox rabbis who lead and serve in Israel, a benefit that has never been extended to non-Orthodox rabbis and their liberal communities -- that is until this week.
On Tuesday, after more than seven years of effort, a small but significant and quite substantial change has been made to this system. For the first time, the term “rabbi of a non-Orthodox community” has been recognized by the Israeli government paving the way for the funding of non-Orthodox rabbis such as Miri Gold and 14 other non-Orthodox rabbis, and for – hopefully in time – the recognition and validation of Liberal Judaism more broadly within Israel.
Still, there is still much progress to be made before naso et rosh, everyone is lifted up to be counted:
1. This decision is limited to regional councils and farming communities – it does not extend into the major cities of Israel.
2. Those listed under this new “rabbi of non-Orthodox community” title have no authority over religious and halakhic matters. A couple of practical outcomes of this limitation: A Reform or Conservative Jew still cannot legally marry outside of Orthodox law. They must either travel abroad for a civil ceremony or be married by the Orthodox establishment in order to be legally recognized as wed within Israel. And, still, all conversions conducted within Israel must have Orthodox supervision in order to be valid. Orthodox interpretation of Jewish law remains the law of Israel.
3. And, finally, and perhaps most troubling in the overt message it sends: financing for this new legal category of non-Orthodox Rabbis will come not from the Religious Services Ministry but rather from the Culture and Sports Ministry. Liberal Judaism is being pointed categorized as Tarbut, cultural, not religious.
Despite these limitations to this step forward in “naso et rosh”, of lifting up the status of liberal Judaism in Israel, this small change is paramount and necessary for forwarding religious freedom and pluralism in Israel. The rift between the Orthodox and non-Orthodox in Israel is deep. There are those for whom this recognition presents great challenge. The current Religious Services Minister, a Shas party member, for example, has threatened to resign immediately if he is forced to pay the salaries of non-Orthodox rabbis. Recognition of Liberal Judaism – both Reform and Conservative – is viewed by him and those who share his views as a lethal threat to Jewish life. Such a position in my opinion grows solely out of fear and closed mindedness.
Jewish life in ancient Jerusalem was not nearly as monolithic as the Orthodox challenge us to believe. The rigidity and singular vision of the religious right is a modern phenomenon, a reaction to what is viewed as an intrusion instead of a welcome addition. Too often in our history, ‘modernity’ has been made the fall guy for assimilation, and yet in every single generation of Jews dating back as early as the biblical period, syncretism – the modeling and absorbing of outside cultural elements (contemporary elements) into our own – has been present, and it has often worked to revitalized Judaism. Where would we be, for instance, without the writings of Maimonides, a figure who was greatly impacted by the ‘modern’ culture of his time? Where would we be without the system of ta’amim – the vowels and cantillation that bring Torah to life for Jews of every denomination throughout the world that weren’t formally added to the biblical text until the 10th century? The Masorites who finalized this system, and those who preceded them, were impacted by the then new academic trends of the mid- medieval period. Even today’s Haredim who claim to be preserving authentic Jewish life are modeling, even in their dress code, 18th century Eastern Europe. How is that any more authentic than our modeling today’s sensibilities?
Israel’s first, but bold step in formally recognizing Liberal Judaism in Israel today is a critical step towards restoring Israel as a truly representative center of Jewish life. I’m envious of my daughter, Ande, who, even if she is oblivious to the daily news during her travels, can look back and say she was in Israel when this momentous decision was made! Continued progress, of course, is needed and can work only to strengthen Jewish life both within and without the State of Israel. Ken y’hi ratzon b’yameinu …may it happen in our day! And – kol ha-kavod to those progressive leaders working to make it so!
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