So the disputes escalate. Are we
to allow synagogues not to close their doors so worshipers can listen to the
singing and to the prayers or will it more appropriate to keep the synagogues
dark? The Jerusalem Great Synagogue has closed its doors for the last 7 months.
Its doors were locked for the High Holidays. The decision of the board not to
have services during the High Holidays was publicized all over the world.
Newspapers, tv stations, radio stations from Israel and the Diaspora, all told
the story of the locking of the gates of the Great Synagogue. Before this harsh
decision was adopted by the board of the community, its members held lengthy
discussions. A decision that the stunning and unique services for which the
Great Synagogue is known worldwide will not be heard this year was adopted a
week before Rosh Hashana. I do have to admit, for a long while I was amongst
those who were seeking to find or to create a formula that will enable the
synagogue to open its doors. This, in variance to the opinions of other members
of the board, I have changed my mind. Yesterday, this changing of my mind
proved itself once again. What brings me to this conclusion?
Last night I received a phone
call from Rabbi Benjamin Fisher, who heads an organization called Magen Lacholeh.
In our conversation, he told me that an individual who has an apartment in
Jerusalem came from London – probably a few weeks ago- in order to participate
in the services of the Great Synagogue during the High Holidays as he does
every year. He did not hear of the decision not to allow the services to take
place. On Rosh Hashana he could have come to the synagogue in the
morning. Once he heard that the congregation will not gather, he stayed home.
At noon, he did not feel well. In the afternoon, he found himself in a Corona
intensive care unit in one of Jerusalem’s hospitals from where he called Rabbi
Fisher seeking help.
Let us think. Did this individual
walk into the Great Synagogue on Rosh Hashana, and at noon time taken to a
hospital. Other congregants, not knowing of the “story” of this individual
would return after the service, each to his own home. How many people and how
many families would have been exposed and then need quarantine. If this is not
enough, some worshipers, walked to the Great Synagogue on the morning of the
first day, go somewhere else in the afternoon, and perhaps to a third place on
the second day of Rosh Hashana. This would have created an “unfinished
symphony” of the pandemic, all credited
to the synagogue. Worse still, as congregants do not carry their phones on Rosh
Hashana, the government would not be
able to locate those who are at risk, this might have caused a total lapse of
supervision. Is this reasonable? Is this justified? Do we glorify the name of
G-d this way?
I do hear arguments such as “why
are they allowed and we are prohibited?” During the government’s session
yesterday, ministers raised the issue of this discrimination by the demonstrations
against the Prime Minister knows as “The Balfour Demonstrations”. These are allowed and synagogues should not be
allowed to host their congregants. This is my answer. The question is simply
irrelevant.
At the outset, the Balfour
Demonstrations are a scandal. Demonstrators are endangering themselves and
exposing their dear ones to risks while returning home after the
demonstrations. Some demonstrators know this, and so, before joining these
Balfour Demonstrations, leave their mobile telephones at home so they are
unable to be tracked. A member of Knesset emeritus, Zehava Galon, expressed in
a television interview that the Balfour Demonstrations should continue as there
is no substantiation to the assumption that a mass gathering outside poses
anybody to a risk. Mrs. Galon might have been an experienced politician, but she
has neither the knowledge nor the authority to make such an assumption. Neither
she, nor anybody else actually has the tools that enables him even to guess the
extent of the risk. This is my rule. When it comes to physical danger, when
there is a doubt, there is no doubt. Mrs. Galon, in encouraging the Balfour
Demonstrations – I am sure without ill intent – could sympathize the state of
the demonstrators, the majority of which are the “cream of the crop” whose pain
is real, to bring down the Prime Minister. Mrs. Galon remembers that sometimes
we need to protect democracy against the threats of democracy.
Consideration studied by the
policy makers vary. Who will open, who will close, who will be exposed to a
higher risk, and who will not? The considerations should be flexible. There is
of course, a “macro” list of considerations. Health, financial stabilities,
education, religion, and more. Every arena the proportion between the various
considerations should be unique to itself. For example, restaurants, coffee
houses, shops. They might all collapse leaving people hungry and fearing for
their futures. In such circumstances, financial consideration should represent
a higher portion in the “scale of considerations”. The political risk is going
to be higher and the financial consideration is going to be stronger. A similar
analysis would apply to the education of children. “Time and tide wait for no
man”. Children who do not study this year, will lose this year forever. Who is
responsible for educating the children should consider what proportion to apply
to the medical risk vis a vis the educational one.
The political consideration
should be disqualified. Some argued that the government should not be the
entity to prohibit the Balfour Demonstration, as after all, the demonstrations
are against the government. Only now, a committee was formed outside the
government that will rule about the Balfour Demonstrations. If my position is
adhered to, and it will probably not be, those who wish to demonstrate should
consider my proposition as related to the synagogue. Both worshipers and
demonstrators should act in the same way. Those against the government, and
those in honor of G-d. Long live the difference.
Synagogues consider public
services. Another consideration is the tremendous financial loss. The third
consideration is the public’s health and safety. The only real damage that will
occur if the doors of the synagogue are closed and congregating in small
numbers in the outer spaces is the sadness and disappointment. Nobody should
ignore these feelings, but a religious Jew should walk in the path of Jewish
law. When the Great Synagogue decided to close its doors, the financial
consideration was not even brought to the table. The issue of safety conquered
our thinking and led to the synagogue’s decision. That is why he who wishes to
congregate at the synagogue should not justify his position by claiming “why he
can, and I cannot”. We should not think that the guidelines are a matter for a business
negotiation “give and take “or “either everybody or nobody”. Unfortunately, the
guidelines publicized by the government reflect both legitimate considerations
as well as illegitimate ones such as political considerations. The financial
considerations are important, but those who wish to be guided by “Take there
good heed to yourselves”, those who are bound by “all of Israel guarantee one
another” even in the medical arena, those who do not wish to cause major
calamities neither to themselves nor to others, those who wish to avoid the
risk of designating the name of G-d because of an unfortunate, massive error,
all due to worshiping within the synagogue should “let go”. Let them pray
outside while maintaining distance and wearing masks. in Israel on Yom Kippur more than in any other
day of the year, roads are empty, junctions could generously hold congregants.
There is no justification to expose any individual to a medical risk by
congregating in a building. All measures recommended to date are originated in
the “unknown”. We will glorify the name of heavens if we pray outside.
Modestly, with the understanding that large congregations are not “glorifying
the King”. Next year with health and safety we should all congregate again in
our synagogues with dignity, respect glorifying our King.
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