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Lufthansa vs. Torah on Collective Responsibility
Everyone, even Lufthansa, acknowledges that they were wrong to prevent all charedi-looking Jews from taking a connecting flight due to the actions of some of those Jews. What they should have done was try their best to identify which people exactly were disobeying instructions and taken action only against those people. Fortunately, there is enough outrage to ensure that this will not happen again, and there's no need to dwell on that here.
(I would be hesitant, however, to classify Lufthansa's actions as antisemitic. We have to be very careful about using that accusation; if it is used incorrectly, or even accurately but too broadly, then it weakens its power. It was a terrible mistake when people condemned actress Emma Watson of being an antisemite for voicing empathy for Palestinians. And in the case of Lufthansa, the employee herself said she would have done the same with Africans. Punishing all people with distinct cultural identity together for the crimes of a few is wrong, but not necessarily antisemitic, even if the people happen to be Jewish.)
While there is no shortage of people taking effort to address Lufthansa's wrongdoing, the same cannot be said for addressing the problems with the behavior of certain charedi Jews. I initially wrote an ill-advised, mistaken and widely misunderstood post, which I deeply regret, but I will try to do a better job now.
What does Judaism say about collective punishment? As with many things, the answer is not black-and-white. Historically there has been much discussion on this topic, in the context of Shimon and Levi's actions with the community of Shechem, the destruction of the Ir HaNidachas (idolatrous city), the Eglah Arufah, as well as the Plague of the Firstborn. You can find a useful overview of various different opinions at this link. But while specific interpretations of these episodes vary, the underlying values are fairly constant.
It is generally considered wrong for the innocent to suffer for the crimes of others. (An exception, in both Torah and contemporary international law, exists in cases such as war, where there is no practical way to avoid this.) Accordingly, Lufthansa should not have punished the innocent Jews for the crimes of others.
However, classical Jewish thought simultaneously maintains that not everyone who does not physically commit the actual crime is free of blame. There is such a thing as communal responsibility. Even if humans (as opposed to God) cannot exact communal punishment, it is up to all of us to take on communal responsibility. Everyone has a responsibility to make sure that bad behavior is stigmatized and protested and punished.
Now, let us consider the case of charedi Jews ignoring Covid rules on airplanes. It was extremely disturbing to see how many people strenuously objected to my talking about it. They claimed that it was "lashon hara" or a sign of "self-hating Jews" or even "antisemitism"!
There are two points to be addressed here: First, is it true that there is a disproportionate problem of charedi misbehavior on airlines? And second, even if it is true, should it be discussed?
With regard to the former, of course it's true. Anyone who denies it has either not flown much with charedim or is being dishonest. No, of course it's not everyone who is charedi. And of course there are also people in other cultural communities that do this too. But it is a much more prevalent problem with charedim than with other groups.
Every cultural group has its own strengths and weaknesses. Los Angeles is full of junctions with 4-way stop signs, which work great in LA, but which would never work in England or Israel, for completely opposite reasons - in England, nobody would ever move, and in Israel, nobody would ever stop. Dati-Leumi society has an above-average problem with nationalistically motivated violence. Secular Israeli society has an above-average problem with people stealing stuff from hotels in foreign countries. No, it's not everyone, or even most people in these societies who are guilty of these things. But it's a significantly higher proportion than in other societies.
Charedi society in general, and chassidic society in particular, has its strengths - family values, commitment to tradition, enormous intracommunal charitability, etc. - and its weaknesses, which include a widespread disregard for civil law and wider societal etiquette. This is manifest in all kinds of ways. There's the notorious disregard for driving regulations, which I have seen in England, Israel and the US. There's the terrible disregard for engineering regulations, which led to 45 dead in Meron and 2 in Stolin. There's the obvious and very widespread disregard for Covid regulations, which many attempt to ideologically justify. And there's the various problems on airplanes, whether it's not sitting down when instructed, delaying entire flights out of personal misplaced religious prioritizing not to sit next to women, blocking aisles while making a minyan, leaving litter strewn around, faking Covid tests, and not wearing masks. All these things occur much more with charedim in general, and chassidim in particular, than with other groups. These are facts. (You can read some distressing and typical stories here.)
Furthermore, it's not as though this is a surprising or unexpected phenomenon. The reasons for it are perfectly obvious (and even create a certain sympathy for it). Rules are only followed when one sees oneself as being part of the system which institutes the rules. Charedim in general, and chasidim in particular, do not see themselves as being part of that system. You can even find respected halachic journals presenting views that it's legitimate to disregard civil law and to steal from the state. To some extent, it's a cultural hangover from centuries of suffering when the government really was the enemy. They don't see secular rules as having any authority. Rules are for goyim.
Likewise, they see no need for conforming with social norms. You only conform with social norms if you are part of that society. Charedim, on the other hand, and especially chassidim, follow a general societal model of isolationism. They couldn't care less about what others say, because they consider themselves to be separate from (and above) everyone else. And safety rules are to do with physics and science and experts and professionalism, all of which are very far removed from the chassidish worldview.
The phenomenon is a fact and exists for obvious reasons. But is it wrong to talk about it? Isn't it lashon hara?
As discussed in a post titled When Lashon Hara Is A Mitzva, the Chafetz Chaim is probably rolling in his grave at how his teachings have been used to perpetuate serious societal problems. The concept of the prohibition of lashon hara is to make the world a better place. Instead, people use and abuse it to suppress criticism of bad behavior, which thereby results in it being perpetuated.
There are different ways of stopping bad behavior. Ideally, there is a system of Batei Din that executes perfect justice, but in the world in which we live, that just doesn't happen. Likewise, rabbinic leadership accomplishes many things, but is very far from stopping all bad behavior, especially with certain types of wrongdoings. Just as happened with sexual and emotional abuse, the leadership of the charedi and chassidic world is simply not interested in cracking down on the problems discussed here.
So, there are two ways this can go. The rest of us can likewise turn a blind eye and shout "lashon hara" if people discuss it. And the behavioral problems will continue and get worse. And, sooner or later, the wider non-Jewish community will be discussing that which we refused to discuss, and will take actions that we do not like. Just as happened with abuse, and just as happened with the neglect of yeshivas to give their students an education that enables them to get a job. Refusing to publicly acknowledge our problems and call them out does not counter antisemitism - it fuels it.
Alternatively, we can all loudly protest these things, for all to hear. We can pressure Mishpacha and Ami to not only write articles about the terrible behavior of certain Lufthansa employees, but also about the terrible behavior of many people in the frum community. We can create a community which calls out and socially stigmatizes such behavior. In the short run, this may cost us some PR points, and may make some of us uncomfortable, instead of the martyring sentiment of complaining about the terrible antisemitic goyim. But in the long run, that is the only way to cure such problems, and to prevent worse ones.
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