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recognize God in history and
Israel's partnership with
God in history to bring about
redemption. [He has] a spiri-
tual blind spot," Rabbi
Riskin asserts.
While Rabbi Riskin is an
ardent Zionist, he is by no
means a member of the fun-
damentalist Gush Emunim
movement. In fact, over the
years, he has established
cordial relations with the
mukthar of one of the
neighboring Arab villages.
Efrat has supplied water and
medical care to a number of
the villages, and has, for the
most part, been spared the
violence of the intifada.
Rabbi Riskin says he em-
pathizes with the Palestin-
ians. "They are more afraid
of the PLO than we are."
Still he doesn't feel that
trading land for peace will
end the intifada. Rather, he
advocates a means of main-
taining Israeli security
needs while allowing Pales-
tinians their rights. He has
suggested some form of
Israeli- Palestinian con-
federation in Judea and
Samaria. "I believe that
with enough good will, we'll
find a solution."
Will he be forced to leave
Efrat someday? "I don't
think that's at all a viable
option," Rabbi Riskin
claims. "Efrat and Gush Et-
zion (the area in Judea
where Efrat is located) was
Jewish in the 1930s and
`40s. It's seven miles south of
Jerusalem. An overwhelm-
ing majority of the people
who live in this country
would not dream of giving
up Gush Etzion. I don't want
the Arab villagers to give up
their homes. I don't think I,
or the people who live in
Samaria, should be asked to
give up their homes. We
have to find a way of living
together in peace, with open
borders, with dignity for
each other," he says.
Universalism and op-
timism are two of Rabbi
Riskin's trademarks. He
calls for Jewish unity, and
sincerely believes that Jews
possessing different views
can get along with each
other. While many in the
right wing camp have alien-
ated the members of other
movements by their refusal
to deal with them, Rabbi
Riskin is more accepting of
the others.
"God has an orchestra," he
says. "Each group plays the
best it can. The total spec-
trum is a positive one."
He is fond of quoting Rabbi
Kook, the first chief rabbi of
the State of Israel: "The Se-
cond Temple was destroyed
because of causeless hatred,
and can only be rebuilt
through causeless love."
One day, Efrat will be a
model of coexistence bet-
ween secular and religious
Jews, Rabbi Riskin hopes.
Currently, most of the
residents of the hilltop com-
munity are observant, but
future plans for the next few
years may include more
secular families, and even
an ultra-Orthodox enclave.
The city also serves as a
shelter from all of the re-
ligious tensions that sur-
round him, Rabbi Riskin
claims. "I have a base. Here
I can feel very much at home
where I think a large
percentage of the populace
shares my ideology." The
rabbi encouraged the mem-
bers of Lincoln Square to
join him, and a significant
number of families that live
"American Jewry is
very narrowly
defined in terms of
ritual ... In
America, I felt that
I was struggling for
Jewish survival. In
Israel, I feel that I
can reach out for
Jewish
redemption."
- Rabbi Shlomo Riskin
in Efrat were original syn-
agogue families who made
aliyah at the same time as
the Riskins or sometime
thereafter. About 125
families affiliated with the
synagogue or Rabbi Riskin
eventually made aliyah, 40
of which have settled in
Efrat.
Some of the rabbi's critics
charge that he has stepped
on a few too many toes in his
goal to make aliyah and
recreate some of the educa-
tional institutions that he
left behind in New York.
They allege that Rabbi
Riskin created an allegiance
to himself rather than the
institutions that he founded.
When he made aliyah, much
of the impetus - and fun-
ding - that kept the institu-
tions alive, left with him,
they charge.
Rabbi Riskin shrugs off
most of the criticism by
recalling the blessing of the
first sexton of Lincoln
Square that the rabbi should
be blessed with enemies. "If
you won't accomplish
anything, everyone will
praise you, everyone will