ots@ohrtorahstone.org.il

Makor Rishon newspaper
Friday 25 May, 2001

At the entrance to the Ohr Torah Stone office in Efrat an Arab resident of a neighboring village who works in Efrat is waiting to see the rabbi. His son is very ill and he has come to ask the rabbi for financial aid for his son's medical treatment. He knows that he will find a sympathetic ear with Rabbi Riskin, Efrat's Chief Rabbi and the Chancellor of Ohr Torah Stone Colleges and Graduate Programs, despite the current security situation. The rabbi's close ties with the neighboring Arab villages have been known for years to residents of the area. A few years ago, when the rabbi was sitting shiva for his mother, the Mukhtar of the village paid him a condolence call.

Isn't it emotionally difficult for you to keep up these ties in the face of what has happened over these past months?

"We must understand that we are not at war with the Arabs in general but with Arafat and cohorts specifically as well as with all the numerous terrorist organizations. Arafat has proven that he is a terrorist and a murderer. Most of the Arabs whom I know from the neighboring villages want peace very much and oppose Arafat even more than we do. Due to the sensitive nature of this matter I cannot elaborate too much, but I can say that they have proven their friendship with us even during these trying times. We have tried to assist them in opening businesses, especially quarries, and we have helped them send women to the Hebrew University for degrees in Early Education. We also provide them with medical assistance. Our own doctors provide medical treatment for them. Funds earmarked for this effort have resulted in the building of a Medical Center for them as well as the acquisition of medical equipment. I believe in giving humanitarian aid to those who need it especially to those who have not raised their hands against us. It is also a Jewish halacha to help the poor among the gentiles for purposes of promoting peace."

The situation turned me into a right winger

Despite his unconventional ties with the Arab neighbors, there is no mistaking Rabbi Riskin's political outlook. In the past he was considered a moderate, but in recent years a significant change has taken place in his perspective in things, originating in Efrat's struggle for the adjacent Tamar and Dagan Hills.

"My turning point came between the first and second Oslo Agreement... When the first Oslo Agreement was signed, I was for it. But after reading the text of the agreement and the accompanied acts of terrorism which ensued, I arrived at two conclusions: First of all, we do not know how to negotiate. Everything was handed over to the Palestinians from the very start leaving only Jerusalem and the Temple Mount open for negotiations. The second conclusion was that we gave concessions of land for peace and in return we got terrorism. Subsequently, I demonstrated against the former Prime Minister Yitzhak Rabin, z"l, and was also arrested during the demonstrations on the Dagan and Tamar Hills. It is important for me to emphasize that it was not a demonstration exclusively for Efrat but also against the agreements. Most of the country was against the Oslo II Agreement. The agreement was accepted by a small minority, with the help of the Israeli Arab vote, and for such an agreement there should have been a majority vote.

"Following my arrest, demonstrations erupted in Jerusalem, New York, London and Australia. People understood that perhaps a mistake had been made here, because I was known as a moderate. I still think of myself as a moderate. It is just the situation which has moved me toward the right. I believe in our right to live in the Land of Israel, and the right must be based upon our past and our tradition."

Rabbi Froman, Tekoa's rabbi, supports Israeli-Palestinian dialogue, especially with Islamic spiritual leaders. As one who has ties with Arab residents, is this acceptable to you?

"I am for any dialogue with those who do not speak against us in a fierce and racist manner. We should ban those who speak out against us instead of giving them legitimacy."

Not long ago you petitioned the Israeli Supreme Court for the right to go up the Temple Mount. How did you get involved in this issue?

"We made a very serious mistake when we gave up the Temple Mount. There is a saying that 'if you don't use something - you lose it'. We are always saying that this is the most Holy place in the world. If it is the most holy place, why then are we not there? How is it that every Friday there are tens of thousands of Arabs, and we are not there? I personally, in accordance with the halachic psak of Rav Goren, Rav Sha'ar Yeshuv, Rav Ariel and many other important Rabbis, go up the Temple Mount within its permitted boundaries. The first time I wished to go up, I ran into groups from all over the world - Indonesians, Christians, Moslems, and others. They were granted immediate permission to enter while I had to wait in line. I had with me a list of people to say Tehilim (Psalms) for. I ascended and began saying the Tehilim. Immediately Druse soldiers approached me and informed me that they would have to forcibly remove me from the mountain. I could not believe my ears. What is the 'The Temple Mount is in our hands' - words which excited the imagination of the world in 1967 - it is not 'in our hands!' Afterwards, I organized groups from Efrat to go up to the Temple Mount and discovered that, contrary to the rest of the groups from all over the world, who go up in groups of 20, 30 at a time, Jews are only permitted to ascend in small groups of two or three at the most. Not long ago I lodged a petition to Israel's Supreme Court decrying this discrimination, but discussion of the issue has been deferred due to its sensitive nature.

Israel: The Land Of Unlimited Opportunities

Rabbi Riskin, whose American accent leaves no doubt as to his country of origin, made Aliya 18 years ago and still travels abroad many times a year. Altogether he spends about three months a year abroad. In his travels he also involves himself with PR on behalf of Israel.

"When I lecture abroad and talk about our rights to the Land of Israel I say that the Land of Israel is not Disneyland but the motherland. We go to Disneyland when there is nice weather, not when it is raining with thunder and lightning. But to the motherland we go dafka when there are problems, because that is the time that we are needed. I tell my audiences abroad that world Jewry should not cancel their trips to Israel, but rather increase their trips so as to show their solidarity during these difficult times."

Aside from PR, Rabbi Riskin also lectures at numerous Jewish communities around the world where he also raises funds for Ohr Torah Stone Institutions. At Lincoln Square Synagogue, Rabbi Riskin holds the title of 'Founder Rabbi' and keeps in close contact with the synagogue's congregants.

How does one cope with the growing assimilation of American Jewry?

"Coping with the problem of growing assimilation is a very important issue. The purpose of the synagogue which I started in New York was to bring Jews closer to one another, and that is also how the synagogue defines itself. One of the things that we do at Ohr Torah Stone is to train rabbis and educators to work with Jewish communities abroad who will specialize in bringing Jews closer to each other. This takes place at the Joseph Straus Rabbinical Seminary in Efrat, where the rabbis study toward semicha. Furthermore, there is a special program in the Straus Seminary, the Amiel: Rabbi Emanuel Rackman Practical Rabbinics Program, which teaches the students the practical side of being a rabbi. Every year we send approximately thirty-five rabbis to various Jewish communities abroad, in 6 continents worldwide. They reside in the communities for two to four years, and do their utmost to prevent assimilation. One of my purposes in traveling abroad is to strengthen our communities and our Rabbis, especially through lectures."

Do you see any chance for an Aliya wave from the United States in the near future?

"Much to our regret, with the exception of idealists and maybe some 'crazies', those making Aliya usually come from countries of hardship. I always say that the best decision I ever made in my life after the decision to marry my wife, was my decision to make Aliya to Israel. There is no place like Israel. It is the country of unlimited possibilities."

You Need To Have A City

Rabbi Riskin's courtship with Israel began already twenty-six years ago, while still serving as Rabbi of his community in New York: "In 1975 the Lavie Convention was held in Israel and together with four other American Rabbis, I was asked to participate in the convention. On Shabbat we were guests at Kibbutz Ein Tzurim, and I was asked to come for the summer with my family. That summer I met Moshko (Moshe Moshkovitz, founder of the city of Efrat). He brought me to some barren hills where Efrat stands today and asked me: 'Would you like to be a Rabbi here?' he asked. I said: 'Yes, absolutely', and he said to me: "Once Dizengoff was asked how does one become a mayor in Israel and he answered: 'First of all you need to build a city . . .' Come be my partner in the building of this city, and you will be its Rabbi." This is how I joined forces with Moshko, and after dreaming for seven years, we were rewarded with the fulfillment of our dream in 1983 . In this case the realization of the dream was greater than the dream itself - something we must not take this for granted".

Rabbi Riskin's involvement in the building of the city of Efrat expresses itself, amongst other things, in the many families who made Aliya with him. One hundred and ninety families made Aliya in the framework of the 'Reishit Geula' - 'Beginning of Redemption' organization that he founded; close to sixty of them settled in Efrat. The Riskin's four children and ten grandchildren also live in Efrat. The oldest grandson studies at the local Yeshiva high school, belonging to his grandfather's Ohr Torah Stone institutions. Despite all his many activities, Rav Riskin is known in Efrat for his dedication toward his community. Aside from his participation in every simcha and mourning, he also visits Efrat residents who are hospitalized in distant hospitals, and on Shabbat, he is on the go from synagogue to synagogue to deliver sermons and visit as many of the city's inhabitants as possible. When Rabbi Riskin gives a sermon it is a real show. Dressed in his brocaded Shabbat frock coat, he gesticulates expressively with his hands and body and flavors his words of Torah with dramatic stories laden with morals. He has a weekly column in the Jerusalem Post as well as in some thirty syndicated Jewish newspapers around the world.

Does the security situation have any impact on your position as a Rabbi in a Yesha settlement?

"I believe that one must carry on life as usual, and by not doing so is playing into the hands of the enemy. Usually I travel twice a day to Jerusalem, sometimes even four times, to my institutes and to various events. I continue my travels as usual except for one thing. I bought a bullet proof vest and a helmet because my driver threatened to quit due to family pressure. The morale in Efrat for the most part, is exceptional, and I'll give you an example. On Motzei Yom Kippur the Siach Yeshiva - an affiliate of Ohr Torah Stone - located at the Seymour Abrams Plaza on Dagan Hill, came under direct fire for over an hour, and everyone flattened themselves out on the floor in the Beit Midrash, which is the securest place on the Hill. The miracle of this was that it this took place during the Evening Service, after all the women and children arrived at the Beit Midrash for the Shofar blowing at the end of the Yom Kippur services. Yehoshua Engelman, a singer, ran to get his guitar, crawled into the Beit Midrash, and entertained for one hour and twenty minutes. When the shooting stopped we moved the families to the Efrat Retreat Center (also belonging to Ohr Torah Stone) until stone barriers were put up around the Dagan hill for protection.

"On the other hand, despite the morale, there are definitely emotional difficulties. One woman from Efrat told me recently: 'All things considered, there is one positive aspect that has come out of this difficult period. I'm not usually a morning person. Many times I get up and I'm short-tempered. In this current situation, as I am not sure who in my family I will be seeing in the evening, I am much nicer to everyone, and this is a fundamental change in my nature'. For my part, I try to get to all the synagogues as much as possible, especially the ones on the Zayit Hill on the Northern edge of Efrat and on the Dagan, so that they will feel our support and care during this current situation."

A year ago, the media reported that you permitted women in Efrat to give Torah classes to men. Do you see yourself as a partner in the revolution in the status of women taking place?

"I thank the Almighty for giving me the opportunity to take part in a number of important revolutions, ranging from the political to the ideological spectrum. On the political end it was the great revolution of Soviet Jewry. In 1970, the Lubavitcher Rebbe asked me to found four underground yeshivas in Moscow, Vilna, Leningrad and Riga. I helped organize demonstrations in the Soviet Union, where I was also arrested for my activities in the Soviet Jewry movement.

"On the ideological end, bringing Jews closer to one another was very important for me. I believe that the synagogue should be a place that brings in Jews. The Almighty is the Prime Minister of the cosmos, He should not be made into a Minister of Religions, and the Rabbi should not become a bureaucrat in the Ministry of Religions. The Rabbi should be able to offer a vision to his congregates whose goal it is to bring Jews into Judaism and to each other. When I first started out as Rabbi at Lincoln Square Synagogue, there was not even one Sabbath observer among the congregates. During the first Succot, only the cantor who I had brought in for the holidays and myself sat in the Succah. The first congregant to observe the Sabbath was also the first gabbai. He is now living here in Efrat today. By the time I was ready to come on Aliya, there were about one thousand two hundred families in the congregation, most of whom were not from observant backgrounds, who had either become observant or had grown closer to Judaism. That too, is a form of revolution, the idea that a synagogue could become a center for bringing Jews closer together.

"As for the status of women, I would like to state that I have never done anything without the absolute permission of my Rabbi and teacher, Rabbi Soloveitchik, of sainted blessed memory, and of the Lubavitcher Rebbe, of sainted blessed memory, both of whom I was fortunate enough to speak with upon numerous occasions. The Lubavitcher Rebbe used to say that there is nothing more important in our generation than to know how to give women the feeling that they are daughters of God. It begins with the study of Torah. Both of them believed that it is not only permissible to teach women the Oral Torah, but that in our generation it is obligatory. Rav Soloveichik used to say that in our generation whoever does not teach his daughter Torah, teaches her insipidness (as opposed to the Talmudic saying that whosoever teaches his daughter Torah, teaches her insipidness). I opened the first women's kollel in my synagogue in New York in 1969. Today we have Midreshet Lindenbaum within the framework of Ohr Torah Stone, where close to 300 young women learn in the beit midrash. Half of them are from the United States and Europe and half of them are from Israel. We also opened the Monica Dennis Goldberg School for Rabbinical Court Advocates, training women to represent women in the Rabbinical courts. We were the first institution to train women Rabbinical Court Advocates, and I am proud of the fact that they have been accepted in all the Rabbinical Courts throughout the country. With regard to your question as to whether women should give Torah classes to men, I see no reason not to. Didn't Nechama Leibowitz teach Torah to many men and women? I don't understand the question at all."

And yet, Rav Mordechai Eliyahu decreed against your decree.

"I have the utmost respect for Rav Eliyahu, who is one of the Rabbinical giants in our generation. Over the years I have received a lot of support from him, and I must emphasize that fact, but I am also a product of a Beit Midrash of Torah giants, and it is not that he had made a psak - decree, and I made another one. I am the Rabbi of a city, so I decreed for my city, and it was only afterwards that people asked him, and he decreed otherwise. I spoke about this issue many times with Rabbi Soloveichik. He required men and women to sit separately during a torah lecture given in a synagogue. On Shavuot night, for example, I see no problem for a woman to give a shiur in a synagogue to a mixed audience, however, this would be unacceptable during any services held throughout the year. Rav Soloveichik, with whom I had discussed this issue with, saw no problem with it either."

What are the boundaries in this issue?

"The boundary is a Halachic one. In Masechet Rosh HaShana, women were permitted to lismoch Al HaKorban, and the Baalei Tosafot bring the reason for this, 'so as to satisfy them'. One must be sensitive to Halacha, and what Halacha forbids is forbidden. The Halacha forbids a woman to be a cantor for a group consisting of men and women, but the Gemara permits a woman to be a teacher. Also Rav Bakshi-Doron, and in the Book of the Chida, as well as all the Rishonim who I am familiar with, permit a woman to be a teacher of Torah on the condition that she is bat haChi."

How do you deal with the secularization phenomenon?

"We must deal with this issue. The reasons for this phenomenon are very complex. First of all, the teachers must be exemplary role models. In addition, the mixing of religion and politics is very problematic. It paints religion as a sector of personal interest rather than a moral voice existing above the various streams and self interests."

Mixing religion and politics influence secularization?

"Of course. You look for spiritual people, Torah giants who are men of moral stature without compromise. They are difficult to find. You watch those who speak in the name of religion on TV. They are actually mouthpieces for their political parties. There is a reason for the separation of priesthood and state. Religion must be above all else. In dealing with secularization one must understand that religion must include personal feelings. It is imperative to emphasize the principle of 'Educating the youth, each according to his way'. There are twelve gates to reach the Almighty. Not just one. Studying the Talmud in depth is not suitable for everyone. It is necessary to enable more sensitive souls, those who are closer to poetry and aesthetics, to find their place within the religious educational system. The word 'religion' itself is too confining; religion must be much broader."

Perhaps secularization is the price of the openness, of which you are such an advocate?

"I don't think so. In America the problem exists in the Haredi community as much as in the modern-orthodox community, and drugs have reached there too. When I look at the past, we have never advocated closing ourselves off. Of course there are dangers in being open. There is also danger living in Efrat, danger going on a plane, danger building in Jerusalem, but despite the danger we must go carry on with our activities. That is the way it is. In the past, attempts were made to forbid the study of philosophy, but that was not the dominant opinion in Judaism. It also depends on how you define openness. My son said to me a week ago: 'Abba, you are not really open, you just use openness as a tactic, so that we will come out just like you.' There is something to that. It's not that I don't mind whether or not one observes Shabbat. I care very much when I see someone in Israel driving on Shabbat. I want to cry. Of course I care. I don't think that every way is legitimate. I believe in keeping the Torah and commandments, and I also believe that every true science will lead to the Almighty."

Rabbi Riskin's way to the Almighty is a story in itself. His parents were not observant, and he discovered Torah through his grandmother.

"My father's father was an ardent communist who wrote articles in Yiddish for a communist newspaper. I learned literary Yiddish from him, and the sermon I gave at my Bar Mitzva was in Yiddish. My grandfather told me that he didn't think he could come to my Bar Mitzvah, because at his own Bar Mitzvah he made an oath never to enter a synagogue again in his life. Today I would ask him to whom did he exactly make that oath ... He really believed that religion was the 'opium of the masses'. In the end he made an appearance at my Bar Mitzvah carrying with him in a brown paper bag his Bar Mitzvah gift to me - two communist books. This is how he eased his conscience for breaking his oath. In contrast, my grandmother, on my mother's side, was a very observant woman, the daughter of a dayan, Rabbi Shlomo Kovalsky, after whom I am named. She was his oldest child and he taught her Talmud, and she was very knowledgeable. From age 10 - 16, I would go to her every Shabbat and holiday. We would daven together, eat the Shabbat meal together, sing Shabbat songs, and then we would study together the portion of the week and Talmud, Masechet Brachot.

"My parents became observant only at the end of their lives, when they came to live in Efrat. When I was 16, I was supposed to start university, but very much wanted to go to Yeshiva University, and this produced a serious struggle with my parents. At the end I got to go to Yeshiva University where my connection with Rabbi Soloveichik began, and I was fortunate to study with him for seven years. Every Thursday I would go to him with a list of questions, sometimes for five minutes, sometimes for two hours."

Rabbi Riskin was ordained to the Rabbinate by Rabbi Soloveichik, and taught Bible and Talmud classes at Yeshiva University for seven years. In 1982 he received a Doctorate in Philosophy from the New York University.

Rabbi Riskin's daily schedule is very crowded, and between meetings and traveling barely an hour was allocated for this interview. Toward the end of the interview, he directs my attention to a clock that is on the table in his office. It is a special clock, an imitation of the sun clock that was in the possession of Rabbi Shmuel Salant. Instead of numbers, there are twelve Hebrew letters that spell out 'yameinu k'tzel over' - Our days pass as a shadow. So as to soften the message, Rabbi Riskin had added the words at the bottom of the clock: 'ubtzel knafacha achasa' - and in the shadow of Your wing I shall take cover. "This clock is very meaningful to me", he said, and added: "I feel that God gives us life only once, a chance to do something, even small for tikun olam - mending the world. I always feel like I am in a race against time, but it is very important to me. I love it, and I'm telling you this because I have to go soon…

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