The Diaspora Leadership Argument

Shalom Yishai,

I was listening to your show during which, among other things, you interviewed the American yeshiva student, Aryeh Wasserman. In asking him about how he was affected by his program, you asked him if he was planning on making aliyah & being a jewish leader in E'Y. While he said that making aliyah was "the idea" for himself, he raised the issue of Diaspora communities also needing Jewish leaders as a "justification" for otherwise committed Torah-Jews remaining in chutz la'Aretz. This is not a new argument, nor is it at all new to your show or to other shows on INR. One quaint counter-argument that has been levied against this point is the example of Avraham Avinu being commanded to make aliyah notwithstanding the impressive "missionary" work (lehavdil) he was doing in Ur Qasdim. This counter -argument is nice but I feel much more is needed...

Thus, I felt the need to add my proverbial 2 cents. As is see it, there are two fundamental errors inherent in the Diaspora leadership argument.

The first has to do with an assumption. It's an assumption which, as far as everything I've read and /or heard so far, seems to have been entirely overlooked and accepted as absolute truth. I'm referring to the assumption that maintaining a Jewish leadership in the Diaspora necessarily implies that rabbis must permanently dwell here, in chutz la'aretz and, consequently, that these same rabbis could not possibly make E'Y their permanent dwelling place via aliyah. This assumption is manifestly false.

Could not a council of rabbis be formed (with remuneration, of course!) which would, on a rotating basis, deploy rabbis from E'Y to serve as teachers and leaders in the communities of the Diaspora? Each one could serve a "tour of duty" of several months(from 2 - 4 I figure) in order to fulfill the needs of those remnants of b'nei Yisrael who would remain in chutz la'Aretz after the initial wave of exodus which would surely follow the announcement and subsequent aliyah of the rabbinate. Does not "from Zion emanate Torah"? Would not the teachings and leadership of this kind of rabbinate carry a different weight? Surely the answers are a resounding "yes". Surely this assumption of the Diaspora leadership argument demonstrates nothing other than the desperate weakness of spirit, of conviction and of vision of each rabbi who professes it or defends it. Those who are honest and capable of true self-evaluation know the truth of these words.

The second fundamental flaw inherent in the Diaspora leadership argument can be revealed on the flipside of the same coin. Volumes have been said about the imperative, especially in 5769, for b'nei Yisrael, acting both individually and as Am Yisrael, to lovingly embrace if not leap at the opportunity afforded by the miraculous re-opening of the gates to Zion. Indeed, not only has Hashem obviously rescinded his decree of geographic exile, but He has, in His abundant Kindness, created a context in which it has been, as you and many others have pointed out, easier and more pleasant than EVER in history for b'nei Yisrael to return to and dwell in Eretz Yisrael as Am Yisrael. The only thing it is not (YET), is more meaningful and more True than ever - but it will surely be so once we all come Home - for surely at that point the Ultimate Geulah will come.

You may be saying "Ok Yechiel, nice need-for-return-to-E'Y speech, but how does it relate to the 2nd flaw?". Well, in his comments Aryeh mentioned that part of this hypothetical rabbi's job in the Diaspora would be to essentially prepare and teach other "simple Jews" to make aliyah. However, it occurred to me that that simple Jew would not be unlikely to take that rabbi's words with a grain of kosher salt! Put another way, how can any Jew, who's serious about his Torah, who's serious about fulfilling Hashem's Will and who's serious about living a life of greater Kedushah rely upon the teachings, the rulings and the general leadership of any rabbi who, through his refusal to make aliyah, continues to refuse to acknowledge AND avail himself of this precious Blessing received from Hashem in 5769?

Now I'm not suggesting that because of this a rabbi all of a sudden forgets his Halachot, can't read Rashi anymore or becomes unable to understand the Gemarot. I am suggesting that when it comes to problems of substance and character - the things we REALLY need our rabbis for - a rabbi who refuses to make aliyah in 5769 undermines his own fundamental legitimacy. Thus he undermines the very reason for which he purported to not make aliyah in the first place!

Clearly, the Diaspora leadership argument carries no weight.

I acknowledge the brutality of the words I have chosen. However, as regrettable as they may be, their use is so crucial at this most critical time in our national history.

Think about it.
Yechiel