Antigoyism Confronted Heilman

Defenders of the Faith: Inside Ultra-Orthodox Jewry, by Samuel C. Heilman. 2000

A Peek Into the Onetime Religious-Based Jewish Separatism and Antigoyism That Once Dominated Polish-Jewish Relations

The author, a descendant of Polish Jews, became interested in what the Jews of Poland must once have been like. However, he realizes that the modern haredim are not simply “living fossils” of old Jewish ways. They, too, have been modernized in subtle ways relative to their long-gone counterparts. In addition, author Heilman realizes that Poland’s Jews began to depart from traditional Jewish ways well before the Nazi German-made Holocaust destroyed these communities.

The author notes that, in the past, religious Jews prayed for their gentile rulers in order to remain in the graces of these rulers. (p. 218). However, the haredim in modern Israel feel no need to pray for their secular Jewish rulers, whom they see as sinful Jews.

ANTI-ASSIMILATIONIST TENDENCIES: PAST AND PRESENT

Until recent centuries, Jews lived in self-segregation and in self-imposed apartheid (my term). Heilman recounts that, historically, Jewish resistance to assimilation had primarily been driven by religious strictures against Jews adopting the ways of the goyim. This was based on the Bible (Leviticus 20:26) (p. 18) and the Talmud (Sanhedrin 74b). (p. 373). The haredim continue this approach.

ANTIGOYISM

The “us” vs. “them” mentality is obvious. However, can the type of Jewish separatism that is exemplified by the haredim go further–to Jewish elitism and even anti-goyism? Although Heilman does not use either of these terms, he makes it obvious that this has happened. He quotes Shalom Nisan of the Rev Arelach Hasidic movement as follows, (quote) “We know what that world is; it’s goyim and PRITZOS (whores). The people who come from that world are FREMDE (foreigners). The world is black and white. We are white.” (unquote). (p. 147). At a haredi school in Israel, author Heilman observed the following, (quote) The children smiled; a few giggled. Of course, how foolish to offer the Torah to the goyim! It is well known that goyim like to steal. The teacher told them so. Everyone knew it. Only the Yidn were worthy to receive the Torah. (unquote). (p. 193).

GENTILE LEARNING SPURNED

Heilman notes that the haredim are opposed to their members receiving a secular education (e. g, p. 171), notably at the university level, because it is a cesspool of immorality, and it is likely to lure Jews away from the Torah. (pp. 268-269). More fundamentally, non-Jewish knowledge is “alien wisdom” (CHOCHMOS CHITZONIOS). (p. 171). However, Heilman does not inform the reader that, until recent centuries, this attitude was almost universal among Jews. They avoided Gentile learning as pernicious and of no value to them.

DRAFT DODGING: AVOIDANCE OF MILITARY SERVICE

Author Samuel Heilman explains why the haredim refuse to serve in the Israeli Army, (quote) How haredi can one be when one must take orders from an officer who is not only not a sage but is probably a sinner and who demands that one act and look like a Gentile? So Israeli haredim continue to encourage their men to stay away from army service as long as possible, no matter what the cost. (unquote). (p. 37).

[The foregoing has broader implications. It was one of the reasons that Poland’s Jews commonly avoided service in the Polish Army of the resurrected Polish state. It also illuminates Polish concerns that the Minorities Treaty, if fully enacted, would give Poland’s Jews a means to avoid military service to Poland.]

RELIGIOUS ISSUES

The Christian reader of this work will recognize many of the religious themes featured in it. In fact, all of the following themes recount the critical teachings of Jesus Christ on the Pharisees: Hasidic teachings warn against prayer that has become rote (p. 222) and obedience to the Law that has become perfunctory or mechanical. (p. 241). Personal wealth and spirituality are, or tend to be, incompatible with each other. (p. 251). Finally, adherence to the Law is no guarantee of true spirituality, and it can instead result in self-righteousness, spiritual pride, and self-seeking social status. (p. 241).

OPPOSITION TO SEXUAL LIBERTINISM

Now consider sexual morality. [It turns out that there is irony to the argument that Christianity, unlike Judaism, has a repressive policy towards human sexuality, and that it has a negative view of the human body.] In haredi schools, the body is considered impure below the belt. (p. 197). There are strict haredi codes for modest dress and behavior. Self-stimulation is forbidden. (p. 319). Sex is primarily considered a means of procreation, and then only within marriage. (p. 317). [Clearly, when viewed through the lenses of modern sexual libertinism, traditional Jewish sexual morality is no less “negative” and “repressive” than traditional Christian sexual morality.].