Shalom,
Ever since I first learned about the parsha we read this week, Vayigash, I have tried to picture the very dramatic scenario described at the beginning of the portion. The brothers of Yosef are caught in impossible circumstances, stuck in a situation where they are torn between two choices. They are attempting to fulfill their promise to their father Yaakov, guaranteeing the safety of Benjamin on the one hand, and returning with the desperately needed food for their families on the other. The eldest brother Reuven had been the leader and spokesman for all the brothers, up to that point. However, another brother, Judah, rose to the occasion, and took on the role of the leader, beginning a dialogue to try to find a solution to their dilemma. It was Judah's time to emerge as the leader of the nation, and he maintained that position ever since.
This inspirational story provides a great lesson in the nature of true leadership; it does not come arbitrarily or haphazardly, nor from accident of birth. Real leadership is something that one acquires based on actions, on the choices made in challenging circumstances. If you look at biographies of many of the greatest leaders in history, you will see that many of them did not plan on becoming leaders. They describe that they were "pushed" into that position, or they felt that they "had no choice". Naturally the perfect example is Moses himself.
Indeed, necessity is great motivation. In Pirkei Avot, the Ethics of the Fathers, (2:6) HillleI taught; in a place where there are no leaders, try to be a leader. He was explaining that a person must rise to the occasion, must fill the void of leadership if one exists, and direct others by example. One cannot shirk the responsibility of leadership if there is a need for it.
Sometimes, leadership comes from the most unexpected places. It may grow very quietly, from beneath the surface, and come to light in a person who was perceived as being one of the "sheep" and not the "shepherd." It is just this phenomenon that we are experiencing these days among the religious Zionist camp in Israel.
In Israel, most members of the ultra orthodox community do not serve in the Israel Defense Forces, the IDF. This practice stemmed from a promise made by David Ben Gurion, the first Prime Minister of the modern State, in 1948. He said that those who fall into the category of "Toratam Omnutam," those who study Torah as their full time profession, would be exempt from serving in the army. Obviously, nobody predicted that 60 years later, such a large segment of the population would be allowed to opt out of army service. However, the status quo remains in place to date, primarily for political reasons. This has become a great source of tension in Israeli society.
Religious Zionists do serve in the army. Every year, about 1300 young men participate in a special program that combines army service together with yeshiva learning, called Hesder, which means "arrangement." The Hesder students are graduates of religious high schools or yeshiva high schools who are interested in a five year program that combines military service in a combat unit, and the continuation of their Torah study. The program includes three years and eight months in the yeshiva and a year and four months in the army. The amount of time spent on active duty by the Hesder soldier/students is about half of the usual three years, but they are not subject to criticism due to the high quality of their commitment and service in the IDF, and the tremendous positive additions that they bring to the army.
In July of 2005, during the disengagement from Gaza and Gush Katif, voices of rebellion on the so called basis of religious law, or halacha, were heard for the first time in the history of the modern State of Israel. Several Hesder soldiers refused to evacuate the people of Gush Katif, explaining that it was against their beliefs and contrary to halacha. Only a few individuals refused to follow the orders of their superiors, but the fires of dissension were lit. In 2007, 12 Hesder soldiers were expelled from the army when they refused to follow a similar order in Hebron.
These soldiers were given approval from several rabbis headed by Rabbi Eliezer Melamed, Rosh Yeshiva of Mount Bracha, who indeed claimed that the order to disengage and remove Jewish settlers did conflict with halacha, and therefore those orders must be disobeyed. Aside from the enormous problem of Rabbis dictating military policy, this caused much resentment and anger within the army. In December of 2009, Rabbi Melamed was asked to appear before the Minister of Security, Ehud Barak, to justify and explain his actions. Rabbi Melamed refused and many of his colleagues signed a petition on his behalf. As a result, the Minister announced that the government should begin an investigation into the relevancy and status of the Hesder yeshivot altogether, and this saga, and the controversy that ensued, still continue.
It must be noted that many of the Hesder Rabbis strenuously expressed their opposition to Rabbi Melamed.
It is well known throughout the world, that there is universal conscription for women in the Israeli armed forces. Young women are also required to serve in the army, although they can replace the military service with a national service, or Sherut L'eumi. The vast majority of girls from the religious Zionist camp do so. The variety and forms of national service include working in the fields of health, education, welfare and many others. For example, the two young women that are teaching and working for a year at Bi Cultural Day School, and in our community, are doing their second year of national service. Thank you Tamar and Sari! The importance of national service and the way it is done is a true testament to the standards of excellence that they maintain, and thus they enjoy overwhelming recognition, acceptance, and appreciation.
While some of these Rabbis are fighting each other vocalizing their opinions in the media, something far more interesting and important is taking place. Ever since the Hesder controversy erupted, hundreds of young religious women are joining the army, and their number quadrupled this past year. They are true groundbreaking leaders, rising to the occasion as they are needed. They are making a significant statement: we will not tolerate such radicalism that vulgarly uses halacha as an instrument for political views, and as a vehicle to foster division rather than unity in Israel. These brave young women are changing the face of religious Zionism by setting an example. These women show that the religious Zionist camp is an integral part of Israeli society, with rights they will exercise, as well as obligations that they fulfill. They are making a statement that even though they have, by law, the right to choose an easier or more convenient type of service, they chose the hard way, the more challenging way, to better serve the State rather than serve themselves. They are the answer to the Rabbi Melameds in Israel.
Where there are no leaders, then you must strive to become one by taking action, setting an example. True leaders are motivated by the needs of those they serve, and often surprise us with their ability to defy expectations and promote profound change in society. I have no doubt that these 18 year old girls can also change the entire perspective and role of the Religious Zionism in the State of Israel.
Shabbat Shalom from Jerusalem,
Cantor Arik Wollheim
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