Breaking the mold: A historic opportunity for the chief rabbis to revitalize Judaism - opinion

The resignation of Archbishop Justin Welby this past week stands in stark contrast to what might be a tempting opportunity for Israel’s newly installed chief rabbis, Rabbi Kalman Ber, and Rabbi David Yosef. While Welby’s departure was driven by a sense of institutional accountability, the chief rabbis – if they follow their predecessor’s approach – may opt for a more reactive, public relations-focused approach. They shouldn’t.

Welby’s decision to step down as the spiritual leader of the worldwide Anglican Communion was prompted by the Church of England’s failure to properly address historical cases of sexual abuse. Though he claimed he was not personally culpable, Welby felt compelled to assume responsibility for the organization’s shortcomings. His resignation, while surprising, represented a principled act of accountability – albeit a little late.

The new chief rabbis’ first formal act was to meet with the families of Israelis held captive in Gaza. While a commendable and appropriate gesture of empathy, this outreach sidesteps the deeper issues plaguing the rabbinate in Israel. The chief rabbis would do well to follow Welby’s example and take a hard look at the institution they now lead.

Over the past three decades, the Israeli rabbinate has come under increasing public scrutiny and criticism. Once viewed as the authoritative voice of Jewish tradition, it is now perceived by many as an out-of-touch, power-hungry bureaucracy. This erosion of public trust is rooted in a number of factors that the chief rabbis must urgently confront.

Weighing up the options

First, the rabbinate’s rigid insistence on religious coercion has alienated large swaths of the Israeli populace. Its monopoly over personal status issues like marriage, divorce, and conversion has generated resentment, particularly among secular and non-Orthodox Jews. This has fueled a growing disaffection, with many Israelis feeling disconnected from or hostile toward Judaism itself.

Second, the rabbinate has been plagued by scandals involving corruption, nepotism, and abuse of power. High-profile incidents, such as the imprisonment of former chief rabbi Yona Metzger for taking bribes, have further damaged public confidence. The new chief rabbis must take concrete steps to clean house and restore the integrity of the institution.

Third, the rabbinate has struggled to adapt to Israel’s evolving demographic and social landscape. Its rigid adherence to traditional norms has alienated growing segments of the population, especially women, potential converts, and Jews from diverse ethnic backgrounds. The chief rabbis must spearhead a process of internal reform to make the rabbinate more inclusive and responsive to the needs of modern Israeli society.

Addressing these deep-seated challenges will require a level of responsibility and introspection that goes beyond the chief rabbis’ initial gestures of outreach. They must be willing to confront the rabbinate’s past failures head-on, acknowledge the community’s disaffection, and chart a bold new vision for Jewish religious leadership in Israel.

This will inevitably mean making difficult decisions and potentially stepping on the toes of entrenched interests. However, it is the only path forward if the chief rabbis hope to restore the rabbinate’s moral authority and public standing. Welby’s example shows that true leadership sometimes requires personal sacrifice for the greater good of the institution.

The stakes are high. The continued erosion of trust in the rabbinate risks polarizing and marginalizing Judaism within Israeli society even further. The new chief rabbis have a historic opportunity to reverse this trend. But to do so, they must be willing to take responsibility for the past and chart a more inclusive, responsive, and accountable future for the rabbinate. Anything less will perpetuate the very problems that have brought the institution to this juncture.

The writer, a rabbi, is the founder and director of ITIM: The Jewish Life Advocacy Center (www.itim.org.il).