The founding of the State of Israel needed to be interpreted theologically by religious Jews. Like in the case of the 16th century Safed community, different approaches sprang up. Each had sincerely held views; often seeing the opposing views as nothing short of dangerous, or even heretical.
One view was that the founding of the State was actually a rebellion against G-d. It is a secular State in the Holy Land. Could there be a greater insult to G-d and Torah?To rebel against the King is bad enough, but to do so right in the King's palace? This group saw the attempt to end our exile by our own efforts as nothing less than an affront to G-d and His judgments. The militant "Neturei Karta" (guardians of the city), are a prime example of this approach.
A second, much larger group, were not anti-Zionist, but highly skeptical non-Zionists. They chose to live in the Land, abide by its laws, but not to see the State as having any theological basis. This group included the heads and members of the Charedi (Ultra Orthodox) Yeshivot and most Hasidic groups.
The third group is known as "National Religious". The first Chief Rabbis of Israel declared the founding of the State to be "Itchalta d'geulah" (the beginning of Redemption). A prayer was composed by the writer and Nobel Laureate S.Y. Agnon, which begins "Our Father in Heaven, Rock of Israel and its Redeemer, .bless the State of Israel, the first sprouting of our Redemption". This prayer is recited weekly in most Israeli synagogues, and many in the diaspora as well.. Israel independence day was declared a religious holiday. Religious Jews were to partake fully in all the responsibilities of citizenship. Further stages of redemption would take place in G-d's time, in accordance with His will. In the mean time, celebrate what we have and realize that something far greater is in the offing. Just be an Israeli, study Torah, keep the mitzvot (commandments) and judge the secular majority in the "Scale of Merit", they will soon come to G-d. This is the view of the majority of non-Charedi Orthodox in Israel.
A fourth group, by far the most controversial, believes (as Rabbi Berav did) that this is the historical moment to act. The Temple Mount must be liberated, the Temple built. An organization was founded, with international support from both Jews and non-Jews, to study all that is relevant to the Temple. Many of the vessels for a Third temple have already been reconstructed, with more being prepared all the time. Consciousness-raising events are frequently held, in order to popularize the idea of a Temple and all that goes with it. Like with Rabbi Berav, a Sanhedrin has been formed (which has gained little support or recognition beyond this group). This was accomplished by sending a registered letter to every (government authorized) rabbi in Israel, asking to re-start the chain of Smichah, by ordaining a famous Jerusalem rabbi (who was actually a Charedi rabbi, one of the leaders of the first group mentioned above, who nevertheless was sympathetic to this idea).. Any who did not reply, would be considered as abstentions. The majority of those who did reply, voted in favor. They saw smichah as having been re-introduced. Others were ordained; some important scholars, others more activists than scholars, but still possessing considerable learning.Many of the members consider this THE Sanhedrin. Others consider it more of a consciousness raising exercise. All members have signed a document that they will step down if a more suitable candidate were to come forward. (One of the heads offered me a place in it, but I declined). This group sees the establishment of "facts on the ground" as essential to the full Redemption, and the appearance of Mashiach.
Tensions between these views exist, and often result in open controversy. The parallels with 1538 are unmistakable. Is this "dochek et haketz", the premature push for Redemption, or a natural response to not only the call of history, but the call of G-d? Each view has major rabbis supporting it. Each view has major rabbis opposing it, seeing it as paving the way to disaster. There can be no doubt that each view is sincerely held "L'shem Shamayim" (for the sake of Heaven). We can only hope and pray that G-d will lead is in the right way, in accordance with His will.
One view was that the founding of the State was actually a rebellion against G-d. It is a secular State in the Holy Land. Could there be a greater insult to G-d and Torah?To rebel against the King is bad enough, but to do so right in the King's palace? This group saw the attempt to end our exile by our own efforts as nothing less than an affront to G-d and His judgments. The militant "Neturei Karta" (guardians of the city), are a prime example of this approach.
A second, much larger group, were not anti-Zionist, but highly skeptical non-Zionists. They chose to live in the Land, abide by its laws, but not to see the State as having any theological basis. This group included the heads and members of the Charedi (Ultra Orthodox) Yeshivot and most Hasidic groups.
The third group is known as "National Religious". The first Chief Rabbis of Israel declared the founding of the State to be "Itchalta d'geulah" (the beginning of Redemption). A prayer was composed by the writer and Nobel Laureate S.Y. Agnon, which begins "Our Father in Heaven, Rock of Israel and its Redeemer, .bless the State of Israel, the first sprouting of our Redemption". This prayer is recited weekly in most Israeli synagogues, and many in the diaspora as well.. Israel independence day was declared a religious holiday. Religious Jews were to partake fully in all the responsibilities of citizenship. Further stages of redemption would take place in G-d's time, in accordance with His will. In the mean time, celebrate what we have and realize that something far greater is in the offing. Just be an Israeli, study Torah, keep the mitzvot (commandments) and judge the secular majority in the "Scale of Merit", they will soon come to G-d. This is the view of the majority of non-Charedi Orthodox in Israel.
A fourth group, by far the most controversial, believes (as Rabbi Berav did) that this is the historical moment to act. The Temple Mount must be liberated, the Temple built. An organization was founded, with international support from both Jews and non-Jews, to study all that is relevant to the Temple. Many of the vessels for a Third temple have already been reconstructed, with more being prepared all the time. Consciousness-raising events are frequently held, in order to popularize the idea of a Temple and all that goes with it. Like with Rabbi Berav, a Sanhedrin has been formed (which has gained little support or recognition beyond this group). This was accomplished by sending a registered letter to every (government authorized) rabbi in Israel, asking to re-start the chain of Smichah, by ordaining a famous Jerusalem rabbi (who was actually a Charedi rabbi, one of the leaders of the first group mentioned above, who nevertheless was sympathetic to this idea).. Any who did not reply, would be considered as abstentions. The majority of those who did reply, voted in favor. They saw smichah as having been re-introduced. Others were ordained; some important scholars, others more activists than scholars, but still possessing considerable learning.Many of the members consider this THE Sanhedrin. Others consider it more of a consciousness raising exercise. All members have signed a document that they will step down if a more suitable candidate were to come forward. (One of the heads offered me a place in it, but I declined). This group sees the establishment of "facts on the ground" as essential to the full Redemption, and the appearance of Mashiach.
Tensions between these views exist, and often result in open controversy. The parallels with 1538 are unmistakable. Is this "dochek et haketz", the premature push for Redemption, or a natural response to not only the call of history, but the call of G-d? Each view has major rabbis supporting it. Each view has major rabbis opposing it, seeing it as paving the way to disaster. There can be no doubt that each view is sincerely held "L'shem Shamayim" (for the sake of Heaven). We can only hope and pray that G-d will lead is in the right way, in accordance with His will.
No comments:
Post a Comment