Posted on | July 7, 2008 | By Guest Contributor | 23 Comments
By Yakov Lowinger
There has been some discussion regarding the reversion of some from religious observance due to a “bad religious experience” (BRE), which seems to cause the sufferer to swear off involvement in organized religion much like a bad omelet will repel one from associating with eggs in a pan for a good while. I personally feel strongly about this discussion and find many of its assumptions to be misplaced, and I hoped to share some of my insights gleaned from inside, then outside, then inside the frum world if I can be so presumptuous.
1. Being rejected is no cause to reject
The problem is that the lovable eggs in a pan that we encounter every day in the frum world, the ones that often drive us crazy and perhaps even give us real indigestion, are our fellow Jews who we are commanded to love and accept. Why are we so concerned on the contrary with their love and acceptance of us as ba’alei teshuvah, so much so that we take their little acts of rejection as proof of the error of our ways? There is a bit of the parable of the sour grapes in an ex-BT who turns away from observance mainly because he/she didn’t feel accepted. You don’t want me? Well I didn’t want you anyway. Unfortunately little of this dance gets either side closer to the questions of finding the Emes that becoming religious was meant to represent. The BT is no less obligated to respect and tolerate those in the community where he lives, as the community is obligated to respect and tolerate him.
2. The derech ha’emes is not contingent on our experiences, good or bad
The story of the aspiring BT who rushes toward ever-increasing levels of observance as long as it feels good, and then backs away once reality (i.e. other people) sets in, has a disturbing undertone. I would argue that Rabbi Jacobson’s comparison to Nadav and Avihu is nice but in the end, there is no distinction between the two brothers’ fate. A more apt comparison is to Rabbi Akiva and R’ Elisha ben Avuya, who went into the pardes together to learn the secrets of Torah. Rabbi Akiva came out unharmed, while R’ Elisha became a heretic and was henceforth known as “Acheir,” the other. In other words, a person’s greatness or lack thereof is defined by how he/she responds to a real challenge to emunah and a genuine exposure to holiness. In the case of the modern day BT, it is in response to a BRE, or even an overwhelming religious experience, that the title ba’al teshuvah is earned or forfeited. It is irresponsible to suggest that the choice between being a Rabbi Akiva or becoming an “Acheir” is ever in the hands of other people, regardless of how insensitively they may sometimes treat us. Those challenges are there for us to use in order to grow, not to become bitter like Acheir, who gave up completely and considered himself beyond repair because of his experience at the pardes.
3. No such thing as an FFB
Unless we take it to mean “filtered from birth”, there is no usefulness to the term FFB as it is generally used. In the first place, as it is meant to be the residual category of BT, it de-individualizes those who happen to have parents who gave them the gift of frumkeit. The argument then almost makes itself – those FFBs are anti-individual – much like saying that anteaters are anti-ant. The term ba’al teshuvah has an exalted status in Torah, considered in some respects higher than a tzaddik. The term FFB in contrast enjoys no comparable prestige, highlights no distinguishing feature of those so categorized except accident of birth, and therefore tells us nothing about those who supposedly bear this title. The label should be discarded, in my opinion, as the terms BT and FFB are in no way commensurable. The former is exalted and laden with meaning, the latter a mere statistic. The term FFB just gives frustrated ex-frum people something to bandy around, some identifier that we all supposedly understand and relate to and toward which we can direct our complaints. By relying less on these labels, we can more easily identify the real source of our challenges, which is more often than not in ourselves and not in those ______s out there.
4. Cluelessness and misplaced meticulousness
That said, it is not as if there are not prevalent problems in certain frum communities that might drive a sensitive person away from strict observance. I will just point out two that I think are important. Compared to what they are used to, BTs are likely to encounter a certain clulessness about the world at large that may make them uncomfortable. The reality is that the strong filters that we grow up with as frum yidden foreclose the possibility of relating to a BT on most things of interest to them, and thus create that familiar dynamic where we look quizzically at the BT as he tells his/her story at the shabbos table and make him/her even more uncomfortable. This would normally lead to some sort of alienation on the part of the BT who just can’t be understood, whereas a healthier approach might be to accept this limitation and even offer to give some background on the topic in question, in a way consistent with the decency implied by a Torah lifestyle, instead of rolling eyes or sighing knowingly. This cluelessness should be treated with sensitivity and understanding, and the BT should take the acharayus to educate his or her new friends and family in a way that establishes the basis for mutual understanding. Those in the frum community in turn should take it upon themselves to listen and learn from the BT. Their strong filters should be more than adequate to the task.
A second difficulty is the misplaced meticulousness displayed by many in the frum community. This goes for BTs and non-BTs alike. In short, it goes like this. I am frummer than you in outward appearance. This causes me to displace my concern for my own frumkeit (what should I do to be more frum, which I may not know) onto you (because it seems that I do know what you need to do to be more frum). I nitpick on your appearance and seeming observance in my head rather than on my own faults which may not be so visible to others on the surface, because it is easier and seems equally valid. The problem is that nobody benefits from this arrangement. I don’t improve and neither do you. If I became as meticulous in my observance as I was in staring down/talking down to the BT on the other side of the shul we would both win. When we self-professed frummies see someone whose appearance makes us uncomfortable in some way, we should see it as a wake up call to fix what’s lacking in our own avodah. Because anyway, I can only be meticulous on my own account, not yours.
5. Living in a frum community requires a thick skin
We are all growing, hopefully, and learning every day. A BT should try to make him/herself sensitive to this and apply it across the board when confronted with the dreaded BRE. Because that BRE is going to happen. And it may even be horrible (I’ve heard some downright Jerry Springer ones — I bet he’s had a few himself). Here’s where the thick skin comes in — tough up and remember that those people responsible for your BRE are having one too. Rather than have it prick at all your sensitivities and throw you off, which in all likelihood it’s designed to do, remember that it’s also put there by Hashem to make you a stronger, more serious and committed Jew. I know people who have actually gone as far as to thank those who threw really terrible BREs at them, because they couldn’t be who they are now without them. Once your done being carried away with all the fun frills of being frum (I’ve heard there are a few), stare down that BRE in the face and become who you really are meant to be. And as for those bitter acheir’s out there, it’s not too late either. I hope there’s something here for all to take to heart.