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Orthodox Jews, Alcohol, and Pills

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Orthodox Jews, Alcohol, and Pills KISLEV 5742/NOVEMBER 1981 VOLUME XV, NUMBER 9 $1.50 What is Special About The Eighth Day? a search for meaning Can You Believe The New York Times? an analysis of a front page story Orthodox Jews, Alcohol, and Pills a plea for help The "Oisher" of Williamsburg a man worth emulating · Higher Horizons, Down Under a new Kollefin Australia ERA Comes Home the feminists' retreat "Losing Your Mind"-to a Novel? A Rebbe Who Won't "Disappear" Josephus-Saint or Scoundrel? How Much Help for the Baal Teshuva? readers have their say THE JEWISH BSERVER THE JEWISH OBSERVER (ISSN 0021-6615) is published monthly, except July and August, by the Agudath Israel of America, 5 Beekman Street, New York, N.Y. 10038. Second class postage paid at New York, N.Y. Subscription in this issue ... $12.00 per year; two years, S21.00; three years, $28.00; out­ side of the United States, $13.00 per year. Single copy, Sl.50 Printed in the U.S.A. The Crooked Mirror-II, Nissan Wolpin .................... 3 Wanted: Help for the Orthodox Pill Addict, A. B. Cohen .... 9 RABBI NISSON WOLPIN "Zos Chanuka"- This is Chanuka, 5. Feivel Beilus ........... 7 Editor The "Oisher" of Williamsburg, Gershon Kranzler .........•. 15 Editorial Board DR. ERNST BODENHEIMER Second Looks at the Jewish Scene Chairman ERA Comes Home ............................. 23 RABBI NATHAN BULMAN Higher Horizons Down Under ................... 26 RABBI JOSEPH ELIAS JosEPH FRIEDENSON RABBI MOSHE SHERER Postscripts A Non-Disappearing Rebbe, Hillel Belsky ....•...•.. 29 Justice at the Digs .............................. 31 THE JEWISH OBSERVER does not Letters to the Editor .................................. 32 assume responsibility for the Kashrus of any product or ser­ Helping Soviet Jews/Opening up to the Baal Teshuva/ vice advertised in its pages. The Ideology of Josephus/The Subtle Influences of Reading Novels NOV., 1981, VOL. XV, NO. 9 KISLEV 5742 Nissan Wolpin The Crooked Mirror-II The Orthodox Community in Israel as refiected in an article in The New York Times · Orthodox Jewry can live with the situation when decisions in regard to Torah also are significant. they are taken for granted or totally ignored. Our prim­ The New York Times featured a front-page article (Oct. ary concern is that we understand ourselves and are 26, '81) on "Israelis Assess Role of Religion," by its Israeli loyal to our heritage. When a distorted image of our correspondent, David K. Shipler. While it opened with beliefs and our way of life is projected, however, we an evocative description of the Yorn Kippur tranquility become deeply concerned. Lack of understanding breeds that blanketed the land on that holy day, it quickly prejudice and discrimination, and our special needs can delved beyond the deceptive calm and examined what then become violated. By the same token, Torah as our Mr. Shipler described as an ongoing bitter argument. source of values and life becomes discredited. Should Now, religion in Israel, especially in view of its entan­ the medium of distorted projection be a widely read, glement with the national political system, is a highly highly respected newspaper such as The New York Times, complex field. It can be difficult for an outsider to mas­ then we become alarmed. People in decision making ter, and even more difficult for him to explain. Mr. positions read this newspaper and accept its word as Shipler, unfortunately, did very poorly. truth. This includes the many Jews who know little or In his feature-length article, which continues from nothing of Torah Judaism, and form their opinions on page one to cover half a page in its conclusion, he paints the basis of what the media tell them. Their individual the picture of a society that, on the one hand, has "grown modern, comfortable and materialistic," rooted *The distorted image of the Orthodox community projected by The in Western society, while on the other, there are those New York Times has been commented upon several times in these who have rejected the old Zionist and Socialist ideolo­ pages, most recently in regard to the general press's coverage of the gies and are turning to Orthodoxy. This swing, en­ Agudath lsrael's Knessia Gedolah {International Congress), in an hanced by the growing political power of "the ultra­ article entitled "The Crooked Mirror" (Feb. '80). Orthodox Agudath Israel"-the "Moral Minority" as 1 The Jewish Observtr I November, 1981 3 one Israeli journalist dubbed the group-is resulting in sive effects of contemporary society. "Middle-of-the­ too much uncompromising emphasis on "archaic" reli­ road" Orthodoxy would also be some achievement. gious practices. The intellectual elite and even the more Shipler not only seems to be unaware of this, but con­ moderate Orthodox are becoming disheartened .... A sistently selects terms of negative connotation to des­ bleak picture of a fragmented society, to say the least. cribe Orthodoxy: • Agudath Israel is the "ultra-Orthodox party." From Whence the Perspective? "Ultra" is "excessive, extreme," (Random House Dic­ tionary); or "surpassing of a specified limit, range, or Whether wittingly or unwittingly, Mr. Shipler is scope; exceeding what is considered moderate or proper" treating the readers to a view of a dynamic, growing (American Heritage Dictionary). By whose criteria does segment of Israeli society from the narrow, bitter pers­ Mr. Shipler determine this in regard to Agudath Israel's pective of a group that has long nurtured an antipathy Orthodoxy? His choice of prefix is either superficial or to religion. It is an approach that can manage to recog­ calculated to offend! nize the legitimacy of Mafdal (Mizrachi) as the last possi­ •Similarly, he finds that"many [disillusioned Israelis] ble outpost of reason, salvaged by its Zionist commit­ have turned to a fundamentalist ultra-Orthodoxy, ment, beyond which it sees the vast Torah community, which retreats from the contemporary world." What including the various segments within Agudath Israel, does he mean by "fundamentalist" and where does it fit and the Eida Hachreidis and Neturei Karla, all as one into the Orthodox scheme of things? Mr. Shipler seems monolith ... an approach typified by the virulent anti­ to be drawing from his American frame of reference: religious English-language Jerusalem Post. Whether Amish fundamentalists who eschew technological ad­ Shipler is a captive of the Pusf's point of view because he vances in favor of a simple life. Jewish "ultras," how­ does not speak Hebrew or Yiddish, or because he simply ever, not only use these in their businesses and profes­ does not venture away from the tight-knit circle of sions, but employ modern machinery and techniques to journalists and reporters that cherish each other's prej­ resolve halachically difficult situations, such as running udices too much to mix with the natives, we do not sophisticated hospitals in accordance with Sabbath res­ know. In any event, he writes about a topic that is alive trictions and other Torah laws .... Mr. Shipler is per­ in countless neighborhoods in Jerusalem and Bnei Brak, haps thinking of old-time fundamentalists such as in towns from Safed in the North to Netivot in the American Baptists who only accept literal interpretation South, in Ashdod, and Zichron Yaakov. Yet Mr. Shipler of the Bible; but Orthodox Jews have a multileveled is oblivious to them all. He could only muster together exegetical interpretive approach that goes far beyond seven quotations, of which six were antagonistic toward the basic literal narrative. religion or confused about it-two feminists, two pro­ I do not know what a Jewish fundamentalist is and I fessors, a journalist and a disillusioned lady-versus one suspect that Mr. Shipler doesn't either. But it does have quotation from Chief Rabbi Goren, who is not offerred a nice perjorative ring to it, doesn't it? a platform to refute the other accusations, but merely • In his description of the Orthodox community in comments on the baa! feshuva phenomenon. Israel, Mr. Shipler employs a sub-headline in bold type: Pictorially, the religious community is represented by "20 Ultra-Orthodox Sects," informing the reader that a photograph of "Ultra-Orthodox Jews"-a group of the "right" wing of Orthodoxy is composed of "a cluster Meah Shearim youngsters in sackcloth protesting ar­ of twenty ... Hasidic sects." A sect, according to Ran­ cheological digs in the City of David last summer. So dom House, is "a religious denomination, ... any group much for "the other side." or faction united by a specific doctrine." Mr. Shipler probably is referring to the various Anatomy of a Distortion: Coming to Terms Hasidic groups, such as Slonim, Viznitz, Belz, and Ger. The shapes of their shtFeimlach vary, as do other other How does one actually analyze the Orthodox com­ minutiae of their dress. After all, they do come from munity? If Mafdal is Orthodox, and so are Poalei Agu­ different localities in Europe. The only other major dis­ dath Israel, Agudath Israel, and Neturei Karta, how tinction of these groups is the respective Rabbinical does one differentiate between one group and the leaders they identify with-similar to any congrega­ other? Once could refer to a left-right continuum; or tional groups. But I fear students of comparative reli­ employ a faithful/stringent-versus lax/lenient measur­ gions would be stumped in attempting to justify the ing rod; or resort to a moderate-extreme yardstick. term" sect" in regard to these various groups. Nonethe­ Before selecting one or the other, one must first know less, the implication of twenty sectarian groups compet­ what one is measuring, and then explore the implications ing for validity within Hasidic Jewry does add a nice, of employing one set of terms or another. wild-eyed smudge to their media image, and" sect" it is Orthodoxy is an attempt at fidelity to a sacred yet in Mr.
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