Why We Need Yeshivas — and Why They Must Compromise

What is a yeshivah? It’s a place where you sit, literally.

Of course, you can do many things when you sit — from meditation to wasting time. In the US, a yeshivah can be a Jewish school, which may include secular and Jewish studies. But in most other places, it is an academy for intensive Talmudic study — which may last a few years or a whole lifetime. And like any academic institution, there are serious students, students who shouldn’t be there, and layabouts marking time.

The story goes that the High Priest Simon the Righteous met Alexander the Great and came away impressed by his description of the Greek academies. He realized that the only way to combat Greek culture was to adapt the Greek academy to Jewish learning. But the first evidence of Jewish academies begins in the land of Israel with the emergence of the schools of Hillel and Shamai, and the large numbers of students who sat at the feet of the great rabbinic teachers during the first three centuries of the common era.

Great Babylonian academies flourished from the third century for nearly 1,000 years at Sura, Pumbedita, Nehardea, and Machoza in Mesopotamia. And they then spread across the Mediterranean. But most Talmudic studies around the Jewish world took place in small gatherings of pupils around distinguished rabbis. It was in Eastern Europe during the 19th century that large, organized academies called yeshivot were established and flourished.

During the Second World War, Hitler and Stalin between them, destroyed the Eastern European communities and all the yeshivot. Some survivors, including some from Mir Yeshiva in Lithuania where my father had studied, managed to get to Shanghai, where they continued to study for the duration until they were able to move to Jerusalem or New York.

I was sent as an unruly 15-year-old to a yeshiva in Israel. My father  thought it would have a profound impact on me, and he was right. Back in those days, there were not many major yeshivot in Israel.

After the Six-Day War, a more spiritual dimension entered Israeli society together with the idealistic drive to re-settle traditional Israelite territory. This also affected the cultural climate. And secular Israelis who used to see themselves as the elite and entitled founders of Israel resented the overthrow of the old regime when Menachem Begin gave more power both to the Sephardi and the Religious communities. This aggravated the deep rift in Israeli society over what kind of state it should be. Since then, the religious world has increased exponentially — partially as a response to the Holocaust and the determination to produce large families to restore the lost academies and communities of Eastern Europe.

Yeshivas vary in atmosphere and intellectual approach. Now almost every town in Israel and significant Jewish community has its yeshivah. Thanks both to government support and wealthy donors around the world, there are yeshivot of all kinds, from those that combine study with serving in the army, for women as well as men, secular, and the whole range of the different Charedi sects.

A yeshiva is supposed to be more than a place of study. It is supposed to be a spiritual inspiration. It should be a deeply religious place of morality and spirituality. And yet, as with all academic and religious sects, indeed most human institutions, as they grow, they become cliquish, divided and often violent. Just read about the current saga of rival gangs fighting over dead bodies in Ponevez Yeshiva in Bnei Brak.

When Israel was founded, the military exemption for yeshiva students applied to only a handful of students. The number of those demanding exemption has swollen to thousands, and the yeshiva communities have been massively subsidized by the state without any reciprocal commitment.

For all their problems, internal and external yeshivas were and are the driving power behind the revival of Orthodoxy from near extinction and the growth of  religious study and religious creativity. But the system that developed defensively to protect Jewish learning, now suffers from political infighting over, amongst other things, military service.

It is reassuring, and in many ways comforting and proof of our resilience that we as a people of the book are growing in numbers and confidence. Yeshivas today, as they were thousands of years ago, are the cornerstone of Judaism and its guarantee of its religious survival. But both sides of the religious and political divides, within and without, need to be more tolerant of each other and ready to compromise, lest we tear each other apart.

The author is a writer and rabbi, based in New York.

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