Abolish the Rabbinate?

The suggestion that the Chief Rabbinate be abolished engendered the idea of abolishing something else.

Rabbi Steven Pruzansky, | updated: 07:02

Rabbi Steven Pruzansky
Rabbi Steven Pruzansky
INN:SP
 A spanking new organization called “Ruach Hiddush – Rabbis and Cantors for Religious Freedom and Equality in Israel” has called for the abolition of the Chief Rabbinate of Israel. It claims to represent the “rich… spectrum” of Jewish life, even transcending denominational lines.

In truth, the few “Orthodox” representatives in the organization are not at all representative of anyone mainstream Orthodox, could fairly be called “Orthoprax” or “neo-Conservative”, and thus this proclamation is yet another call by non-Orthodox clergy for the elimination of the Chief Rabbinate.

Why would they want to do such a thing? In essence, they strenuously object to the Chief Rabbinate’s fidelity to Halakha, its commitment to the preservation of Jewish identity as defined by tradition, the furtherance of Torah and the promotion of the Jewish character of the State of Israel. They would encourage pluralism, freedom of conscience and legitimacy of any and all views professed by Jews, especially including those having little connection to Torah. They vehemently protest the “monopoly” the Chief Rabbinate has on matters of Jewish status, Kashrut, and interpretations of Jewish law, seeing as it is an unnecessary government entity.
     
Of course, that is the nature of government of any sort: a monopoly on the provision of services and the safeguarding of public trusts. Israel’s tax authority has the monopoly on tax collection, just like local zoning boards have a monopoly on how big your home extension can be. Israel’s army has a monopoly on defending the State, and the Transportation Ministry has a monopoly on the determination of speed limits.

One could cogently argue that there should never be any monopolies at all; such a person is called an anarchist and no doubt will attract much support, at least initially. There are plenty of people who would love to be freelance tax collectors, zoning inspectors, generals, race car drivers on public roads, or control any other government interest. Similarly, the proponents here desire anarchy in conversion, marriage and divorce, kashrut, and every other realm of Torah – including mitzvot and Judaism’s fundamental principles. That is not a formula for success or Jewish continuity.    

Their appeal is a modern form of “kill the ump!” They don’t like the “three strike rule,” preferring more flexibility and openness, perhaps four or five strikes for those who find three too restrictive. They don’t like the strike zone rules that give the umpire too much discretion and control – even a “monopoly” – over the game. They would prefer baseball without umpires, letting the players police themselves and make up the rules on the fly. Nice try; even the most hardened players and managers know that is not a viable option, even if we don’t necessarily have to agree with every single call.
     
I know Rav David Lau personally and have witnessed up close his limitless dedication to Torah, his love of every Jew of whatever background and his tireless execution of his duties. His days are impossibly long, and each day includes supervision of the Chief Rabbinate’s Court system, the kashrut apparatus, the personal status issues, ceremonial appearances and teaching Torah in all parts of the country, sometimes visiting three, four, five places in one day and night, to encourage Torah observance, love of Israel, and tolerance, and to spread the light and joy of Torah. His critics should envy his merits.
     
But the suggestion that the Chief Rabbinate be abolished engendered this thought: what if, instead, the Reform Rabbinate would be abolished?
      
It is by now incontrovertible that the Reform Rabbinate has been a catastrophe for the Jewish people. From its very origins, it has brought nothing but a renunciation of mitzvot, assimilation, conversion to Christianity and the attenuation of Jewish identity. The early Reformers in Europe switched Shabbat to Sunday, brought an organ into their temples and eliminated the mechitza. A wave of assimilation and conversion followed.
     
In America, it is enough to recall the treifa banquet on July 11, 1883 in Cincinnati, Ohio, where the first very graduating class of the Hebrew Union College, the Reform ordination school, was feted with non-kosher meat, clams, crabs, shrimp, and frog legs – all washed down with a dairy dessert. The temples had mixed seating (one Reform rabbi termed the mechitza an abominable “cage”), organs, confirmation ceremonies, a new prayer book that intentionally omitted calls for the return to Zion and the coming of Moshiach. Kashrut restrictions and Shabbat observance were nullified (the leading Reform rabbi of the 19th century mocked what he called “kitchen Judaism”), the marriage and divorce rites were radically altered and bore no resemblance to any Torah requirement.
     
Their modern descendants, sad to say, are not much better. Most Reform rabbis do not believe in the existence of G-d, nor do they accept that the Torah is divine or that the mitzvot are obligations and not mere suggestions. They do not feel bound by the Rambam’s thirteen principles of faith. It is they who are largely responsible for producing an intermarriage rate of more than 70% in the American non-Orthodox world, as well as widespread ignorance of any true Torah concept.


The Reform Movement: Having failed miserably on the American scene, they now wish to export their failures to Israel – and become offended when they are excluded from the decision-making processes in the Jewish State.
One is hard-pressed to find any four-generation family of so-called Reform Jews who are all still Jewish. And these are the rabbis that this new group – including the aforementioned Orthoprax rabbis – wishes to entrust with Jewish destiny and the future of Torah in Israel. Having failed miserably on the American scene, they now wish to export their failures to Israel – and become offended when they are excluded from the decision-making processes in the Jewish State. They have destroyed the company and now insist on a promotion and a raise. As they say, only in America…

I know several Reform rabbis. By and large they are decent people, mean well, and don’t at all realize the harm they are causing. They feel they have to find a way to accommodate the intermarried, without the self-awareness that they are perpetuating and exacerbating the problem. Their sermons are almost exclusively limited to elements of the Democrat Party platform (abortion rights, immigration rights, gun control, etc.) occasionally spiced with some railing against the Orthodox establishment for not considering them Jews.

Of course they are Jews – that canard about not being considered Jews has been losing steam for almost two decades even as it is still uttered routinely – as long as the mother is Jewish or they are properly converted (something that is increasingly the problem).

    
If the Reform rabbinate would be abolished, I don’t doubt that a steady stream of Democrat political operatives could fill in on Shabbat mornings and deliver timely sermons that would be well-received by the audience. Everyone knows that if they are looking for Torah, they will not find it there.
    
Instead of abolishing the Chief Rabbinate, something that would cause untold harm to the Torah world, the Jewish people and the State of Israel, perhaps we should consider abolishing the Reform rabbinate. Only good would result and many Jews would clamor to reclaim their Jewish identity and their rightful share in G-d’s Torah.
     
Am I serious? Of course not! This is a parody, as I assume the call by “Ruach Chiddush” for the abolition of the Chief Rabbinate is also a parody.
     
And if they are serious, and their proclamation is not meant as parody?
     
Well then…



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