Become a Member
Opinion

Spitters and splitters: what have the charedim ever done for us?

December 31, 2011 20:10
4 min read

Everyone’s been talking charedim here, this past week, after ultra-Orthodox Jews spat on a 7-year old girl as she walked home from school in Bet Shemesh. And I am not going to hide behind the journo’s favoured “allegedly” because, even if this child has been telling tales, such incidents have been regular occurrences in the city – 15 miles west of Jerusalem, and with a large, modern Orthodox, Anglo expat community – over recent years.

And, the thing is, I just don’t buy the spurious, disingenuous even, “It’s not all of them” defence employed usually by more moderate, but still observant, Jews – for whom such extremism perhaps poses uncomfortable questions – as a smoke screen to conceal the fact that it is most of them. While having little time for the arrogance of so many of Israel’s chilonim, I couldn’t help but ask myself this past week: What have the charedim (unlike the Romans) ever done for us? (Suggestions by comment, please, below.)

As a (peculiar perhaps) child, I owned more black-hatted, long-bearded and sidelocked figures – collected on frequent family holidays to Israel – than Action Men. In fact, I was enchanted by chassidim, and – attending Orthodox schools, and possessing a precocious fascination with the “Old Country” (as well as grandparents who would relay the more juicy details of a story, unfit for a child’s ears, in Yiddish) – they seemed the closest link to my matrilineal Galician forebears (to whom I was more drawn than the rather more clinical Litvak misnagdim on my father’s side).

Easily the most memorable aspect of our fourth year Hasmo Israel Trip was the Friday night tishen in Mea Shearim and Bnei Brak, at which I had been mesmerized by the spectacle of thousands of chassidim gathered around the table of their Rebbe. And immediately upon making aliyah, I trained as a tour guide at Yad Vashem (Holocaust Memorial Museum), largely because – as well as enabling me to look the Teuton in the eye as I presented him with a less palatable account of his recent history than that fed him by Germany’s postwar educational system – it enabled me to really ‘touch’ this past. And, in 2000, I visited the south-eastern Polish city of Ropczyce, and its satellite towns of Radomyśl Wielki and Sędziszów Małopolski, which at least some of the Reiss Dzikówer chassidim had the vision and/or good fortune to abandon in time.