| | Shabbat Parashat Vayechi
15 Tevet 5770, January 1 2010 | | | | Shalom, Can you think back to the days before internet changed our lives? Can you remember a time when you could not get information instantly about almost anything? What was life like before nouns such as "Google" and "friend" became verbs? Could you imagine going back to those days? It almost seems like going back to the dark ages! Believe it or not, but that is exactly what the Ultra Orthodox (Haredi) rabbis want you to do.
This latest controversy erupted three weeks ago when an ad, signed by the leading authorities in the Haredi world, was published in all Haredi newspapers and media, calling upon all God fearing communities to abandon the use of the internet. Usually, the latest squabble among the Haredim would not concern me in the least. After all, Haredi rabbis are not my role models, nor do they reflect my philosophy or way of living. However, this Haredi internet fiasco illustrates the contradiction with an important principle of Jewish thinking, and the approach to modernity, for the rest of the Jewish world.
We learn in Pirkei Avot, Ethics of the Fathers, chapter 2 mishna 1: "Rabbi Judah the Prince taught, what is the proper path that a person should choose for himself? He should choose one that is good for himself and elicits honor from his fellow men." Rabbi Ovadya of Bartenura, on of the primary commentators of the Mishna, who lived from 1450 to 1529, said that it means finding the "golden path." This refers to the concept of finding a compromise, or choosing the middle path, not bowing too far to the right or the left. This idea is similar to the one of compromise, "p'shara," or "bitzia," mentioned numerous times in our texts as being the best solution of all.
The Haredi community is, by choice, very secluded and isolated. They obey the rigid rules of an extremely strict life style in order to maintain the standards needed to live a life dedicated to Torah and mitzvot, as they interpret them. In order to maintain some balance between these restrictions and life in the 21st century, the Haredi community has had to create some innovations and creative solutions by effectuating some compromises. For instance, a certain type of journalism was established as a so called "kosher" alternative to secular newspapers and other media outlets, which were deemed immodest and innappropriate. Even "kosher" cell phones, permitted by the Haredi rabbis, limiting services to only those that are preapproved, are allowed in that community. Similarly, theatre, music, art, books, and almost any other form of communication or interaction, was tolerated in the Haredi world, only if exposure to "non kosher" content was strictly limited,and only if the material focused on the interests and needs of this specific community.
When the internet was introduced, the rabbis initially wanted to preclude it altogether because of the danger that might be found there. Nevertheless, they understood that there are some positive aspects to the world wide web, along with the negative ones, and the rabbis recognized the power that the exposure to unlimited content and information could unleash. They decided to restrict the use of the internet to "kosher" websites through "kosher" internet providers, all of which were censored and carefully vetted. This went far beyond parental controls with which we are already familiar. After some time, in addition to the secular sites that are "kosher," such as work related, a whole list of Haredi websites and online forums started to develop. The recent call to abandon the internet entirely, includes these 100% haredi websites as well. Therefore, when the Haredi rabbis decided to shut down the Haredi websites, they also decided to turn their backs to the principle of compromise.
The end result of the Haredi battle against the internet will probably be ineffective and useless in eliminating it, or even reducing its use. In fact, the opposite may be achieved. The internet users will likely have greater access to unfiltered content, and the dissonance between them and their spiritual leaders will grow even further.
A good example of the power of compromise can be also found in the Torah portion read this week. In this parasha, Jacob decides to leave the land of Israel and move to Egypt with his family. He was compelled to do so, knowing the consequences of leaving the land, and risking the future of his family. He had to provide for them, although it was certain that this compromise would be far from perfect. Jacob knew that they would suffer great trials and tribulations in the future; nonetheless, they would have a future! Jacob understood that life is about making choices and compromises, and trying to reach the right one in the long term.
The concept that no compromise or choice can ever be perfect is a very profound one, something that we all need to understand and acknowledge in our lives, both personal and communal.
May we always be able to look forward into the future, when we make our choices, and may they prove to be the right choices in the long term.
I look forward to seeing you all next week in Stamford.
Shabbat Shalom from Jerusalem, Cantor Arik Wollheim | | | | | | | |
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