Thanks to Elly Lasson for pointing out the new issue of Klal Perspectives. I found it quite interesting even though I am from a different ideological place than almost all the contributors (perhaps that is why I found it interesting). I recommend the essays of Rabbi Moshe Hauer, Rebbetzen Feige Twerski, and Rabbi Zvi Hirsch Weinreb. I will first point out some good passages and then proceed to more general points.
1) R. Hauer notes how once yeshiva study becomes a norm, choosing it proves less meaningful (page 11). We could apply his point to the kollel lifestyle but it has impact for the Modern Orthodox world as well. It is a good thing that a year of study in Israel became the norm but it has also diluted the impact of that year.
2) Rabbi Weinreb writes of the leadership and intellectual contributions our community can receive from women (59). He correctly points out that fathers also need to face the question of combining parenthood and work (61).
3) Debbie Fox writes about the understandable but mistaken decision couples make to prioritize children and professional life while forgetting to work on their marriage (68).
4) While no group relishes self criticism or calls for change, it is an especial difficulty for the Charedi community because of its self perception as a community under siege, its conservative outlook, and its strong notion of rabbinic authority and the preeminence of the gedolim. How do calls for change work in such a community? (Those interested in further analysis should see Chapter 6 in Yoel Finkelmans fine book, Strictly Kosher Reading). The authors in this journal use the following strategies. Many of them would like to call for more men to enter the work force and share the domestic chores. Instead of direct criticism, they express such ideas by asking questions.
Zlata Press raises the possibility of yeshivot telling stories about Jewish heroes in the marketplace to match stories about individuals dedicated to Torah learning. She wonders if this approach will take quality students out of the beit medrash. Her conclusion: I dont know (85).
Tzivia Reiter discusses a husbands choice between minyan or learning and helping his exhausted wife. Her question: Is this bittul Torah? (117) remains unanswered.
Chaya Newman asks is there some way for husbands to dedicate some of their night seder time to being with the family. Unlike the previous two writers, she more explicitly implies an affirmative answer (121).
Another method introduces the possibility of change in a sentence dominated by traditional Charedi models. Thus, Debbie Fox writes of the need to respect each childs individual life choice with her listing of such choices including learning, klei kodesh, an out of town kollel, or entering the work force (66). That the last category should achieve legitimacy is the important point but it is somewhat hidden behind the first three categories.
Finally, another method is to use qualifiers plus turn a critical eye on anther group in the same sentence. In the context of suggesting that fewer fellows should remain in kollel, R. Hauer both prefaces his suggestion with a perhaps and throws in a parallel criticism of Modern Orthodoxy for overly robust encouragement of womens careers (7).
Rebbetzen Twerskis essay is an exception to the above as it forcefully and directly advocates change. She relates that she said similar things at an educators convention and has not been invited back since.
I hope these writers are successful in encouraging new paradigms. While I appreciate their efforts, I prefer a world in which criticism and statements about the need for changing communal norms can be aired more frankly.
5) I found Rabbi Shneur Aisenstarks essay singularly disappointing. In his view, the entire problem stems from the pernicious Western world encouraging corruption and materialism. He blames the outside world and its influences (70), mentions the insidious influences of the all- encompassing world that surrounded her (71), writes about the world around us changing in an ever so subtle, sinister and menacing way (72), and complains about how western culture and lifestyle has crept into our lives (74). It is always easier to blame the outside world than to look at our own need for internal reform but that approach is usually unhelpful.
6) Rabbi Dovid Weinberger writes a good deal abut the religious challenges women find in the work place. Parallel challenges men have at work are not mentioned. No doubt, observant Jews of both genders should be wary of excessively intimate friendships with members of the opposite sex at work. However, the presence of potential religious dangers is not an excuse for escaping responsibilities. In any case, I see no justification for exclusively focusing on women regarding this point.
Yitzchak Blau
