As the head of the Center for Women's Justice, I encounter on a daily basis the intractable entanglement—the “Gordian knot”—of State and (Orthodox) religion in Israel. This union of religion and state supports a gendered society, infringes on the basic rights of women, challenges the democratic values of the State, and threatens to undermine Israel's integrity as the political expression of the Jewish nation.
Preface
“Jewish, not Israeli” is a phrase I found myself repeating to many a Palestinian this summer (the summer of May 2010, following my senior year of high school) at Seeds of Peace international conflict resolution camp. Although I was part of the American delegation, and by definition not an Israeli, I was often identified by Palestinian campers as the “other side.” But Israel is neither my birthplace nor my current home, so one need not have expected my beliefs to oppose Palestinian existence.
When we moved to Israel 30 years ago we sacrificed a number of things: living space (we exchanged a two-story home on a large plot of land for an apartment in a 10-story building) and the excellent, affordable, and personal medical care to which middle-class Americans had then grown accustomed. We also lost Sundays as days off.
What we gained made this all worthwhile: a sense of purpose, a sense of being part of something important that was bigger than ourselves, and, we thought, the opportunity finally to be part of the mainstream.
When Rabbi Marc Angel asked me to write an article for this issue of Conversations, an issue dedicated to a consideration of Orthodoxy and the State of Israel, I saw both challenge and opportunity.1
An Orthodox colleague recently created a controversy after writing a blog post explaining why he no longer recites the blessing shelo asani isha - thanking God for not creating him as a woman. Several Orthodox rabbis criticized this position for various reasons with one even questioning the author's right to call himself "Orthodox," ostensibly for deviating from the traditional liturgy through his omission. In the grand scheme of Orthodox Jewish history this rabbi's personal choice is relatively trivial.
A Ladder upon the Earth, Whose Top Reaches the Heavens[1]
“Imagination is more important than knowledge.”
—Albert Einstein
“Pyramids, cathedrals, and rockets exist not because of geometric theories of structures or thermodynamics, but because they were first a picture—literally a vision in the minds of those who built them.”
—Historian Eugene Ferguson
The pattern is much the same everywhere – because the cause and effect is the same everywhere. It's probably true that the new communication technologies are catalyzing the process, but that process existed in ancient and medieval times too, so only the externals have changed, not the substance.
“It’s strange the way circles hook up with themselves.”
—Bob Dylan, Chronicles, p. 288
I
An Orthodox synagogue finds itself in an unusual position as an educational institution. Although there are growing numbers of Conservative, Reform, and multi-denominational Day Schools, it is often a synagogue-based religious school that provides the primary Jewish education for non-Orthodox youth.
