Minorities Can Be Wrong Efron

Ultra-Orthodoxy in Urban Governance in Israel, by Yosseth Shilhav. 1998

Minorities are Not Always Right. The Haredim, in the USA and Israel, and Public Policies. Implications for 1918 Minorities Treaty: Jews in Conflict With Poland

This work does not provide many details about the positions of the haredim on various issues. Instead, it seems as though the author assumes that the reader is already familiar with them.

Author Yosseph Shilhav provides maps of the Jerusalem area that indicate the haredi strongholds. He also includes interesting information. For instance, the haredim still make use of the “Shabbat goy” (Sabbath goy). (p. 85).

MINORITY RIGHTS…WHAT ABOUT MAJORITY RIGHTS?

Where do the rights of the minority begin, and the rights of the majority end? Is the majority trying to impose its will on the minority, or is it the minority that is trying to impose its will on the majority? [These questions were pointed at the time of the Minorities Treaty and the resurrected Polish state (1918)]. Interestingly, these same questions exist in Israel itself, and have existed from its beginning. Shilhav comments, (quote) The meeting between David Ben-Gurion, Israel’s first prime minister, and the leaders of the haredi parties is well-known. The Haredi leaders demanded that orthodox laws be passed, to which Ben-Gurion responded: “Bring a million Jews from Brooklyn, then you will become the majority in the Knesset and pass laws that will force us all to wear ‘SHTREIMELS’ [fur hats] and grow ‘PEYOT’ [sidelocks]—then I will accede to you.” This does not necessarily indicate a democratic view of the world. (unquote). (p. 103).

[The facetious remark about Orthodox Jews coming from Brooklyn, to form a de facto majority capable of forcing its will on others, recounts the Minorities Bloc in Poland. It could have formed almost a de facto majority, capable of forcing its will upon Poles and Poland. This led to bitter feelings, culminating in the assassination of President Narutowicz. In more recent times, the attempt to force Poland to accept masses of Third World immigrants exists in order that they eventually form a working majority, with the local Jews and LEWAKS (leftists), against Poland’s Catholic culture.]

The rights of the haredim in Israel, such as avoidance of military service, developed at a time when such concessions were taught to be innocent. After all, the haredim were reckoned a small and temporary community, fated to soon disappear with the continued growth of Jewish secularism and socialism. (p. 102). Instead, the population of the haredim has grown considerably, as has their political power.

THE HAREDIM IN AMERICA

In the U.S., questions about the Sabbath came to the fore. The haredim contended that they are being discriminated against because their observance of the Sabbath prevents them from doing business on that day. The counter-argument was that Sabbath observance was a choice, and not something imposed on the Jews. The court sided with the haredim, and the usual considerations of separation of religion and state were partly waived. Instead, the Hasidic communities were recognized as a culturally unique group. (p. 30).

Also, in the U. S., the haredim attempted to open a public school system, wherein the boundaries of the school district would be tailored so that only the haredim would go to these public schools. The court rejected arguments about cultural uniqueness in this case, and ruled that such an arrangement was unacceptable. (pp. 48-49).

ISRAELI SYNAGOGUES AND TAXATION

In Israel, synagogues are tax exempt. However, there is a great loss of tax monies to the state because so many buildings are designated synagogues. For example, if one room in an apartment is permanently used for worship, the entire building is considered a synagogue, and is thereby exempt from taxes. (p. 56). Author Shilhav does not develop this further. Is he suggesting that apartment “synagogues” are a creative way of evading taxes?