צבי פישמן Tzvi Fishman

Women have been serving in the IDF since its formation. For many Jews, the site of a woman in uniform is a source of pride. Many are unaware, though, that women serving in the army is halachically problematic according to all mainstream poskim ­– both charedi and passionate Religious Zionist.

In light of recent reports of an increase in assaults against women in the IDF, as well as reports that some religious women are being persuaded to join the army against their better judgment, The Jewish Press decided to interview Avner Porat, policy director of Chotam, a Religious Zionist organization that aims to place Judaism at the center of public life in Israel.

Porat: While women can successfully perform a wide range of activities, the army is no place for a woman – especially if she’s religious. The mission of an army is to conduct warfare and kill the enemy. This requires attributes opposite to the female character, which is noted for nurturing and giving.

Military service is characterized by callousness and abrasiveness, which can cause lasting emotional damage. Furthermore, the environment in the army is largely non-religious in nature with men and women together day and night, week after week. This immodest situation can adversely affect a person’s religious devotion.

Regarding male soldiers, the situation cannot be avoided because necessity demands that our country have a powerful army. Today, however, with Israel’s increasing population, Tzahal could get by without female soldiers.

Ever since Israel’s pre-statehood battle for Jewish independence, women have fought in the army. What’s changed?

In Israel’s War of Independence, we didn’t have a choice. We were very few in number. We were vastly outnumbered by Arab forces, and everyone who could hold a rifle was needed.

Today, that isn’t the situation. We have far greater manpower, and very often soldiers complain about having nothing to do. Many countries get by without a law requiring women to enlist in the military. We could, too.

What’s the halachic basis for Chotam’s assertion that women don’t belong in the army?

The Gemara states, “It’s a man’s nature to make war, and it’s not a woman’s nature to make war” (Ketubot, 2:2; see also Chinuch, 520, 5-7).

Don’t our Sages also teach, “Everyone goes forth to battle in a milchemet mitzvah, even a groom from his room and a bride from her chuppah” (Sotah 8:7)?

Gedolei Yisrael explain that this means that women support their husbands who go to war and help in the community during wartime – not that they actually serve in the army (Radbaz, Laws of Kings 7:4). The only exception is [if lives depend on them serving] like during Israel’s War of Independence.

Furthermore, all leading poskim today – in both the charedi and Religious Zionist community, emphatically emphasize the conflict between army service and the laws of modesty – which is one of the foundations of Torah.

Many assume that leading rabbis in the Religious Zionist camp support women enlisting in the IDF.

They are mistaken. Every leading Religious Zionist Torah authority forbids young religious women from enlisting in the army. Rav Shlomo Aviner has stated that women are not permitted to serve in the army just like they are not permitted to violate Shabbat.

Some people claim that Rabbi Shlomo Goren, of blessed memory, the first chief rabbi of Tzahal, permitted the enlistment of female soldiers, but he did so only in specific individual cases. Every other chief rabbi of Israel prohibited women from enlisting in the military. Outside of rabbis in the liberal camp of Religious Zionism – who are famous for expressing opinions contrary to the accepted halacha – the rabbinic opposition to women in the military is almost unanimous.

In the past, we publicized a statement signed by dozens of Religious Zionist rabbis who agreed with the Chief Rabbinate’s opposition to religious women enlisting in the IDF, and called upon women to volunteer for Sherut Leumi National Service instead. Among the signers were:

Rav Yaakov Ariel, rabbi of Ramat Gan; Rav Aryeh Stern, chief rabbi of Jerusalem; Rav Nachum Rabinovitch, rosh yeshivat Maale Adumin; Rav Elykym Levanon, rosh yeshivat Elon Moreh; Rav Menachem Bornstein, director of the Puah Institute; Rav David Chai HaKohen, rosh yeshivat Bat Yam; Rav Yehoshua Shapira, rosh yeshivat Ramat Gan; Rav David Avichiel, rosh yeshivat Ramot; and Rav Menachem Perl, director of the Tzomet Institute.

By law, religious girls graduating high school in Israel have to choose between two years of Sherut Leumi and IDF service. How does Chotam attempt to influence their decision?

We send lecturers to schools and ulpanot, and we distribute a variety of pamphlets and literature on the subject. An animated film we made to dramatize the issue went viral on the web.

We also strive to expose organizations that attempt to infiltrate the Department of Education and schools with propaganda programs promoting army enlistment for women.

Which organizations?

There are many pluralistic groups who want to turn Israel into an “enlightened,” Western liberal country. One of their strategies is to encourage religious girls to enlist in the army.

There are rabbis with liberal orientations who lend credence to this campaign. To our chagrin, there also are policy makers in the IDF who, instead of focusing on military matters, engage themselves with widening the enlistment of religious girls by using pressure to carry out their machinations.

Bluntly stated, they take advantage of the idealism and goodwill of these girls, and brainwash them into believing that service in the IDF is far more worthwhile and exciting than national volunteer service in hospitals and kindergartens.

Is it true that religious girls are sometimes inducted against their will.

Indeed, that occurs. According to the law, a girl who testifies before a beit din that she keeps Shabbat and kashrut, and that her religious feelings and beliefs are in conflict with the atmosphere of the army, is supposed to receive an automatic exemption.

However, for the past several years, the military powers-that-be have decided that in every instance where there is a doubt about a girl’s commitment to Judaism, the girl must be summoned to a hearing where she is subjected to an investigation before a final decision is made.

What kind of investigation?

Girls report that the means employed can be offensive and emotionally humiliating. Seventeen-year-old girls are often called to appear at an enlistment center without pre-notice where they are related to with suspicion and doubt and questioned in a harsh manner as if they committed a crime.

If a young girl doesn’t know what the blessing is for lighting candles on Yom Tov which falls on Shabbat, does that mean she isn’t religious? Who has the chutzpah to decide if a girl is truly modest in her ways? In some enlistment centers, cellphones are taken away and checked for “evidence” to prove that the girl is not religious – Facebook photos and the like – which is forbidden by law.

What gives an investigator the right to tell a girl in high school that because she worked as a waitress in a restaurant frequented by men and women, she can serve in the army just as well alongside men? They have also claimed that if the girl is a baalas teshuvah and gets along with her secular mother, she can get along with non-religious soldiers just as well. What’s the connection?

The IDF reports that a greater percentage of Religious Zionist girls are choosing to enlist in the army today than in the past. What are the numbers and why the increase?

Notwithstanding the erroneous and misleading claims of the IDF, which are geared to draw more female enlistment from the religious community, the percentage hasn’t risen in any drastic way. Approximately 2,400-2,700 religious girls enlist each year, which represents 30 percent of the religious high-school graduates.

Some religious girls report that serving in the army didn’t affect their level of religious observance at all. Some even say that their army experience strengthened their characters. Is it possible that Chotam’s fears are exaggerated?

Any girl who enlists in the army does so in defiance of leading Torah authorities – and that in itself is a religious problem. Furthermore, parents, teachers, and many girls themselves relate that army service affected their level of religious commitment in a decisively negative manner.

Doesn’t Sherut Leumi pose its own set of problems – having to work in mixed secular environments like hospitals, for example.

Girls who want to contribute to the nation via Sherut Leumi must surely check out where they will be stationed. But there is a big difference between Sherut Leumi, where girls can’t be forced to do things against their will, and the army, where a soldier has almost no freedom of choice. Either you do what you are commanded or you face punishment.

When a girl in the army encounters a problem, it is very hard to help her from outside. The military system doesn’t allow it.

Reprinted from The Jewish Press.

Tzvi Fishman is a recipient of the Israel Ministry of Education Award for Creativity and Jewish Culture. His many novels and books on a variety of Jewish themes are available at Amazon Books, including four commentaries on the teachings of Rabbi Kook. Recently, he has published “Arise and Shine!” and “The Lion’s Roar” – 2 sequels to his popular novel, “Tevye in the Promised Land.” In Israel, the Tevye trilogy is distributed by Sifriyat Bet-El Publishing. He is also the director and producer of the feature film, “Stories of Rebbe Nachman,” starring Israel’s popular actor, Yehuda Barkan. He can be contacted via his website: www.tzvifishmanbooks.com

Rabbi Amnon Yitzhak, a controversial “baal teshuvah rabbi” whose lively appearances pack stadiums in Israel, is coming to New York for an evening of Torah on June 25 at the Master Theater on Brighton Beach Avenue. The Jewish Press spoke to him in advance of his visit.

The Jewish Press: I’m sure many of our readers would like to know why you dress the way you do.

Rabbi Yitzhak: Two reasons: 1) to follow the laws of modesty according to the custom of my Yemenite ancestors; 2) to protest the crime the secular Zionists committed in the early years of the state of Israel when they stripped Yemenite immigrants of their traditional garb and cut off their peyot.

You did not grow up observant. What sparked your path of teshuvah?

One day when I was 24 years old, I visited my parents in their home in Tel Aviv. As I gazed at their bookcase, an unexpected memory popped into my head. I remembered that at my bar mitzvah, someone gave me a book instead of a check. And sure enough, on the shelf was the gift, Kitzur Shulchan Aruch – a book I had never opened before.

On the very first page it is written: “‘I have set the L-rd always before me’ – this is a cardinal principle of the Torah and a fundamental rule among the righteous who walk before the L-rd… as it is said: ‘Can a man hide himself in secret places that I cannot see him?’”

Immediately, a spirit of teshuvah filled my being with the recognition that Hashem views all of our deeds. From that moment on, I studied all the books on Judaism I could find. For several years, when I wasn’t sleeping or catching a quick bite to eat, I would learn with a never-ending enthusiasm.

How did you go from learning to teaching?

The learning never stops. In fact, teaching is the best way to learn. One day, a neighbor asked me a question about Judaism, and he enjoyed my answer so much that he invited me to meet with some people from the neighborhood to answer their questions as well.

That’s how it all started – from one chug bayit to the next, one synagogue shiur after the other, one packed hall after the next, until I became known as the “baal teshuvah rabbi.” I discovered that there were myriads of people who needed to activate their spiritual batteries. After attending a single lecture, literally thousands were inspired to start their own journeys of return.

How did you keep your own batteries charged?

After years of my teshuvah and kiruv work, I took a break to concentrate on my own learning. I sat in the Chazon Ish Kollel in Bnei Brak and studied diligently for several years under the tutelage of HaRav HaGaon Yehuda Shapira, of blessed memory, meriting to be his disciple and aide for 26 years.

He was a special tzaddik, a master of Jewish law, with a keen understanding of the world. The Steipler conferred with him on certain halachic questions, and Rav Shach would ask his advice on certain matters as well.

When I founded the Shofar Organization, Rav Shapira agreed to act as president. When I started making public appearances again, small auditoriums couldn’t hold the crowds. So we began to rent large auditoriums – and then soccer and basketball stadiums – in city after city throughout the country.

We were on the road for three decades. We distributed massive amounts of my audio cassettes and 22 million CDs for free. With our videos on YouTube and our programs on Shofar TV, we touched the lives of millions of Jews.

Why do you think your lectures have been so successful? What about your message do you think grabs people?

Its clarity and sharpness, without unnecessary embellishment, spiced with humor and a willingness to call a spade a spade. The public was attracted by truths it hadn’t heard before, told in a straightforward style, heart to heart, and backed by intellectual argument and sound reason.

In almost all of your appearances, you invite men up to the stage to put on a kippah, and weeping women eagerly volunteer to wear a head covering for the first time. It seems too perfect to be true.

Most of the time, these people have listened to my tapes and watched our videos before coming to a lecture. Their hearts have already been awakened by Torah. When they see me live at a lecture with 10,000 other people like them, the group energy is the jolt of electricity they need to light up their darkness and spark a new beginning.

You have often spoken about the dangers of television and the Internet. Yet, you yourself use media to bring people closer to the Torah.

Sometimes you have to fight fire with fire. After our appearances continued to fill auditoriums and stadiums in city after city, the secular media initiated a smear campaign against me. They feared our success in returning thousands to Judaism would alter the demographics in the country and threaten the rule of the secular elite. Ami Ayalon, former head of the Shabak, stated: “Rav Amnon Yitzhak represents a greater threat to Medinat Yisrael than the terror waged against us.”

So, following the advice of HaRav HaGaon Yehuda Shapira, zt”l, we used their own weapons against them, as it says: “And he snatched the spear from the hand of the Egyptian, and he killed him with his own spear” (II Samuel 23:21). Through the Internet and TV, we succeeded in entering every home in Israel, turning teshuvah into a nationwide trend.

Not everyone in Israel has started to grow long peyos, though.

Not everyone, not yet. Nevertheless, with all of the secular Zionists’ opposition to the teshuvah movement, it has flowered in every corner.

A few years ago, you formed a political party but didn’t win enough votes to enter the Knesset.

As is widely known, I don’t vote in Israel’s elections, neither Knesset nor municipal council elections, and I don’t encourage others to vote either. However, HaRav Sheinman, of blessed memory, told me, “If a person has the power, it is a mitzvah to rescue others.”

So after we saw that voter surveys predicted we would receive eight or nine seats in the Knesset, we formed a party and started to campaign.

Why don’t you vote?

When I started appearing before the public, I asked the gaon, HaRav Shmuel Wosner, of blessed memory, what to answer people who ask me whom to vote for. He told me it was best not to take a stand. His counsel has guided me until today.

Additionally, political candidates don’t act according to their promises. Instead, they make compromises to preserve their seats in the Knesset – even if it means betraying the people who voted for them.

What were you hoping to achieve in the Knesset?

To help guide government policy from the inside by using our Knesset representation to influence decision-makers and by having information from inside sources close to me – things the general public don’t know. That way, I could analyze issues in a truthful manner without the political considerations, compromises, and deals that characterize politics.

Unfortunately, instead of fighting Yair Lapid, the Shas Party put all of its efforts into besmirching me out of fear that it would lose its monopoly over the Sefardi community. It did everything it could to sabotage our campaign, conveniently forgetting that I had aided its success in a substantial manner by influencing tens of thousands of Sefardi voters to return to Torah observance, with the help of Heaven.

The story is widely known and recorded in documentary films. Even after the elections, its incitement against me continued in a poisonous campaign of hatred and slander until HaRav HaGaon Yaacov Yosef, the son of HaRav Ovadia, of blessed memories, told them that they were “spilling blood in a witch hunt of slander without trial, and trampling on many prohibitions of the Torah.”

All because of jealously?

It begins with the fire of jealousy, and then the lust for power and honor and the obsession to control the monies that government coalition members have access to becomes all-consuming. We became anathema to the existing religious establishment when it saw that the public – including tens of thousands of Sefardi Jews – were attracted to my brand of Avodat Hashem in a way that hadn’t occurred before in Israel, surpassing all other efforts combined and sparking an unparalleled wave of teshuvah without any political connections or funding or connection to any charedi community.

If you look through the newspapers of the charedi and daticommunities for a span of several decades, you won’t find a favorable article on our success in any one of them even though we filled stadiums time and again with people hungry for a more inspiring understanding of Torah than they had encountered before. Secular newspaper chronicled the phenomena at length, but to the Torah monopoly in Israel, Amnon Yitzhak didn’t exist.

To my great chagrin, many young people in the charedi world have stumbled away from the path of Torah, and there is no one in the community who knows how to stand in the breach and prevent them from falling. These unfortunate souls don’t have a spiritual figure who can give them the advice they need, yet across the street we are lighting up the lives of people who are as distant from Torah as you can get, literally changing their lives in an evening – something you can witness at every lecture.

What do you think is causing the ever-increasing assimilation and alienation from Judaism throughout the world?

The biggest factor is the mega-expansion of the media – computers, Internet, smartphones, and the like – which are available to everyone, and the sudden exposure to all the impure cultures and temptations in the world along with spurious philosophies of life, which seduce people with their glib, intellectual, and seemingly rational façade.

All of this frightening bilbul (confusion) is only a click away. A person no longer has to disguise himself and sneak off to another city to satisfy his passions. Things that were considered forbidden in the past are accepted as the norm today.

Even if there are rabbis in the charedi world who possess the skills to save people from this tidal wave of pollution, they choose to keep themselves cloistered, for understandable reasons, in their sheltered ghettos, leaving the nation’s sheep to wander without a shepherd who knows how to relate to them in the proper manner to bring them back to the fold.

The Chatam Sofer explains in the introduction to his Responsa on Yoreh De’ah that Avraham Avinu was unique in that, with miserut nefesh and lack of concern for his own spiritual standing, he went out to the world, day and night, to save mankind from the falsehood of idolatry – a model of the Torah educator so lacking today.

What does it profit the world if a rabbi works on himself in the confines of his home until he becomes a great tzaddik and turns into an angel while the rest of mankind turns into beasts? Hashem has enough angels in his celestial abode.

Noach also was an outstanding servant of Hashem, but he was a private tzaddik. The flood was threatening his wayward generation, but he lacked the right style and language to relate to them. In the end, he could only save himself and his family.

Avraham is Avraham because he didn’t think of himself. He was driven to enhance the glory of G-d in the world and to make known His Kingship over all of the earth, even if it meant closing the Gemara to bring the distant closer to the word of Holy One Blessed Be He. The greatness of Avraham derives from his readiness to place the needs of the klal over his personal righteousness. Since we’re Avraham’s offspring, that’s the path that should guide us all.