Israel's Conversion Controversy

Amy Klein writes:

In response, Rabbi Benjamin Lau, nephew of Rabbi Yisrael Meir Lau, the former chief rabbi of Israel, wrote an opinion piece in the newspaper, Ha'aretz.

Jewish Journal: What do you think the ramifications will be of the Ashkelon rabbinical court trying to annul Rabbi Haim Druckman's conversion?
Rabbi Benjamin Lau: First you have to understand the context: Nearly 30 years ago, the Israeli Rabbinate gave Rav Druckman and Rav Zefanya Drori the mandate to create special courts for conversion. Since then, thousands of people were converted to Judaism by these religious courts, and now this judge wanted to annul one of these conversions [which were sanctioned by the Rabbinate]. It started with one rabbi -- Rabbi Atia -- who wrote a few words dealing with the convert in his psak din [ruling], but the majority of it was terrible words about [Religious Zionist] Rav Druckman.
BL: It was an assault against him personally and against the Religious Zionists.

JJ: Can one 'undo' a conversion?
BL: It's a machloket [rabbinic dispute].

JJ: But what does this mean for the future of conversions? It's not just the Religious Zionists -- I think the majority of rabbis in Israel feel the needs of Israelis are so strong that we cannot play a game with the religious courts with those whose outlook is so narrow.

JJ: You are talking about the Lithuanians, a sector of the ultra-Orthodox.
BL: If we talk about all the religious people in Israel, 50 percent are what we call mesorat- traditional, who keep some mitzvot and make Kiddush, but maybe will drive on Shabbat, but have a connection to the religion. About another 25 percent are Religious Zionists, knitted kippah- wearing Jews. The remaining 25 percent of the religious are the Charedim [ultra-Orthodox], who live in a closed society, a ghetto.
BL: Yes. The Chief Rabbinate serves the State of Israel. If you work officially under the flag of Israel, you cannot be against it [as many ultra-Orthodox do not support the State of Israel]. Everyone who serves the State of Israel office should be a creative partner to the needs of the state.

JJ: Many Israelis have been complaining for a long time about the religious hijacking of life-cycle services, such as marriage, divorce, brit milah, conversions, etc. How would the Religious Zionists differ from the Lithuanians?
BL: The secular know that Religious Zionists are partners with them all the way. The secular and Religious Zionists are together -- this is a fact.

JJ: Are you aligned with Conservative and Reform groups in Israel, which are increasingly appealing to many who are turned off by the ultra-Orthodox?
BL: I must tell you as an Israeli rabbi, it's not an issue.
BL: We follow halacha, but we connect with a big smile. If you have good will, people find a way.

JJ: What does your uncle, Rabbi Yisrael Meir Lau, the former chief rabbi of Israel, think of your stance against the Lithuanians?
BL: I think about my uncle and his responsibility to all of klal Yisrael-the people of Israel, he serves all the people around the world.

JJ: Are you afraid?
BL: Afraid? I'm just a rabbi. How is Tzohar going to change the way things work in Israel?

JJ: What else is Tzohar doing? I learned the idea of community outside of Israel. It's unbelievable how late the idea of community [is in coming to] Israel.

JJ: Why do people in Israel need a community? Isn't Israel itself a community?
BL: We are talking about the cities. Settlements are communities. Kibbutzim are communities. Small towns are communities. But in the big cities, there are community rabbis, but most people are not in touch with them.

The idea of community is to break the walls between the sections -- if the regular synagogues serve the religious people, a secular person will never ever come into a synagogue. If you interview me in 20 years, the idea of community will have spread around the country.