[NGFP-BookClub] organised religion

[ruth gavison]

Many different pints were raised by Ilan, Aron and Barry.
 
I like the fact that we seem all to agree on the principle - Kashrut should
be a voluntary and transparent matter.   The state should be involved only
by guaranteeing that there is no deception in the matter. Medan was very
concerned about the corruption of those issuing the certificates, and about
the resulting fact that he and others could not be sure that what was
certified as Kosher was indeed Kosher.   So even if one can argue about
other functions of the state-funded Rabbinate - they do provide services
other than Kashrut certificates -  Kosher certificates do not have to be
state actions. 
 
But most of the serious issues that were raised did not concern the legal
situation. Because the laws are not enforced. And some of the concerns (e.g.
about whether or not public kitchens are Kosher)  are not about the laws.  
 
I like the fact that there are non Kosher restaurants in Israel.  I find the
fact that it is hard to find a Kosher restaurant in TLV a serious problem.
As I do the fact that food in the meeting of the Association of Jewish
Lawyers was not all Kosher.  (I mentioned the fact that the TLV university
faculty club used to be not Kosher, with observant people eating out of
plane-like Kosher plates. This was changed only after a public outcry). 
 
Yes, when there is an attempt to coerce all to keep religious rulings
against their wish -  the likely result is both some determined struggle
against this enforced obedience AND - maybe more serious - a distancing of
one from the tradition that seeks to impose itself by force.  This anger
against religious coercion - even when attempts at coercion are weak and
usually unsuccessful -   had had a great contribution to the ignorance of
many non observant Jews about things Jewish;  and to the hostility and lack
of respect and solidarity often found between religious and secular Jews in
Israel. 
 
This is indeed very tragic, and may have far-reaching cultural implications
as well as effects on solidarity among Jews.  Responsibility for this sorry
state of affairs lies with both those in the religious establishment who do
seek to coerce others, to behave in a corrupt way, and tom not treat people
with other conceptions of Judaism with respect;  those who enable them to
act in this way (like the military system allowing these mashgihim to
'inspect' a field unit); and the secular people who do not distinguish
between justified anger at these abuses and the need to respect observant
people and to respect traditions and cultural dimensions of Judaism and
understand that this solidarity and cultural ties are what legitimate the
Jews' claim to a homeland in (a part of) Eretz Yisrael,  
 
Hate and alienation can indeed be found within Jewish society around these
issues.  However, if Jews of all stripes do not understand that it is
critical that they see each other's view of Judaism as a given, without
seeking to abolish or delegitimate forms of Judaism - the small Jewish
people will become even smaller. This is in fact the message of the
Gavison-Medan covenant. We lead very different life styles. We accept that
and respect that. But we both realized that the maintenance of Jewish
solidarity across religious or political difference was critical to the
survival of Israel and the Jewish people.
 
Israelis of all sorts, especially the non observant, should seek to make
Shabbat different than other weekdays. But ultra orthodox must understand
that if they stone those who drive on Shabbath this will not stop these
people from driving; it will make them angry and violent and reluctant to
identify as Jews.
 
Ruth 
 
 
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