A Tale of Two Zionisms

Since the advent of "modern Zionism" the political-social "ism" has been the subject of a very deep internal tension.  With the creation of the State of Israel, the military victories and acquisition of territory, the tension deepened.  The current "threat of peace," has created a crisis of dissonance that cannot be ignored.  At its root it is an identity crisis:  What is Zionism?  What is its purpose, its reason d'êtres?

This is why so many, speaking in the name of "Zionism," voice such disparate and contrary positions.  Even many individuals are found to sometimes speak in "two voices," as many individuals, particularly those involved in politics have affinities for aspects of both models.

On the one hand, according to the Herzelian model of Zionism, it has already fulfilled its purpose and has therefore become irrelevant.  This is the phenomena of the so-called "Post-Zionism."  Herzelian Zionism came into existence to answer the eternal and troubling "Jewish Question."  This wasn't only a question for Jews, as the world had for centuries struggled with the same question: What to do with the Jews?  While many of the "solutions" proffered to this question were quite horrendous, Herzl, in his monumental effort, did not radically stray from the basic parameters and constraints of the "problem."  The Jews, as a social religious national group, stood apart from the rest of civilization, unable or refusing to integrate with the rest of the world.  As a result, according to the model, Jews were subject to persecution.  The establishment of a modern "normal" state for the Jews was intended to facilitate the Jewish nation's integration into the family of nations, while at the same time provide a haven, and refuge from persecution.

Yet, there is another voice, an older, deeper voice of Zionism that resonates, and has always resonated in the hearts of even the most cynical and pragmatic Jew.  This is the voice of Redemptive Zionism.  Within this paradigm of Zionism, the State of Israel is but a step in the continually unfolding process of redemption, a redemption that is defined through the unification of the people of Israel with the God of Israel in the Land of Israel.  It is a process of Zionism that culminates in the fulfillment of Israel's role as a light, a teacher and example, a leader to the rest of the world, and is symbolized through the building of the Temple on Mount Moriah. 

When there are voices decrying that Jews cannot live under "foreign rule" (because it's not safe), or that they should refuse the Spanish citizenship (because we "can't trust the goyim), these are echoes of the Herzelian Zionism.  A Redemptive Zionist would not ask how Jews could live under foreign rule, but rather, how could the Land of Israel be under foreign rule?  And further, how can the Jewish State be run by foreign rules? 

Redemptive Zionists are not threatened by a government trying to make amends for its past.  They are not "afraid of the goyim," but rather recognize their mission to redeem the other nations from their spiritual and moral slumber.

For Redemptive Zionists, the State of Israel is not "compensation," for the crimes of humanity have perpetrated against the nation of Israel.  It doesn't see Israel as victims.  Rather, it sees the ingathering of the nation of Israel to the Land of Israel as the fulfillment of an eternal promise by Gd.  Redemption Zionists see it as incumbent to remain loyal to that promise and to help enable its complete fulfillment. 

Herzelian Zionism, particularly in the early years, siphoned the strong natural inclination of Redemptive Zionism that is implanted in every Jewish soul.  But the goals of Herzelian Zionism are a false destiny, and are therefore doomed to fail.  The miracle of Israel can not be truncated by the pragmatism.  Any attempt to do so will only set back the entire enterprise. 

It is time for the Redemptive Zionists to stop listening to the echoes of Herzl.  There is no Jewish problem to solve, only a Jewish promise to fulfill.

Towards an Authentic Jewish Spirituality

by 

Yoel Qeren

(reposted with permission from http://machonshilo.org/en/eng/component/content/article/34-featured/611-towards-an-authentic-jewish-spirituality)

What is Jewish spirituality? As with all Torah concepts, exile has clouded our ideas of what spirituality is and what purpose it serves. True spirituality is a personal experience of the ethereal universe and ultimately, of God Himself. In its highest form, Jewish spirituality is prophecy, and prophecy in its highest form will bring about the resurrection of the dead. Our sages tell us that this is the true goal of authentic Jewish spirituality. They called us "B'nei Nevi'im", the sons, or spiritual heirs of prophets. That is who we are meant to be.

Prophecy was once the driving force behind the nation of Israel, its leaders and its military. That was its purpose, to guide the nation according to the will of Hashem. Needless to say, we are a far cry from this lofty ideal today. However, it is our duty, as a nation reconstituted on its ancient homeland, to begin moving back toward this original spirituality, back toward the prophetic ideal.

To begin moving in this direction, we must take small steps. First and foremost is the study of Tanakh. This in and of itself is a great spiritual endeavor. Its pages are a window into the world of the prophets. We can see how they prayed, how they spoke, and the message they brought to Israel. From them we learn of the profound spiritual effects of music and that in addition to communal prayer, one must make time to speak directly to our Father in heaven. The importance of these concepts was recognized throughout history by such luminaries as R' Nahman of Breslov, who brilliantly expounded on the spiritual benefits of music and meditation, and taught his disciples to engage in free, unscripted conversation with God every day.

Next, we must immerse ourselves in the words of our sages, who imparted to us their knowledge of prophecy and its purpose. From them we learn that the prophetic experience exists on many levels. Our sages tell us that every dream is one sixtieth of prophecy. Stop and think about that for a moment. Something as mundane and routine as a dream is actually a small taste of the loftiest spiritual state attainable by man. Even though actual prophecy may seem out of our reach, we must know that it is always with us. And if we train ourselves to think, act and pray in a manner consistent with the way of the prophets, we may gain small glimpses, small flashes of light and clarity that can change us for the better.

Lastly and perhaps most importantly is the necessity of having a continual connection with the land of Israel. Prophecy is intimately connected with this land, and eretz Yisrael is the only aspect of Jewish spirituality that is tangible. The land itself is holy and unlike other aspects of qedusha, it can be touched, smelled, tasted. When you touch the land of Israel, you touch and experience holiness. The physical and spiritual planes are united here like nowhere else on earth. Yet they are united in a way that is simply and easily experienced.

Do not confuse this with the awe of creation that one might experience upon seeing a beautiful mountain or river. This is also a profound spiritual experience, but it can be found anywhere. The land of Israel is different. It is overflowing, not only with natural beauty, but also with an overpowering sense of history and purpose.

When one drinks from the same springs as prophets and kings, when one climbs to the caves his ancestors lived and even died in, he begins to feel a sense of continuity and connection with those who came before him. It is almost as if they are standing beside him. Their words come alive, echoing through the hills and valleys. The lines between past and present, between physical and spiritual, begin to blur.

It is at this point that a Jew begins to grasp who he truly is. He begins to understand his relationship with his maker and his people. He attains a clearer vision of his purpose in this world and where he should be headed. These are small yet vital steps toward the ultimate goal of restoring prophecy.

Immersion in Tanakh and Hazal, connecting with eretz Yisrael and engaging in honest, heartfelt prayer; this is the way of our fathers. It will do for us what no red string or swinging chicken can. This is authentic Jewish spirituality and like a fiery chariot, it waits to carry our nation to new heights.

על החטא שחטאנו לפניך על השפלת הארץ לחלקה של נדל"ן - For the Sin We Have Sinned Against You By Reducing the Land to a Parcel of Real Estate

The English version follows the Hebrew

על החטא שחטאנו לפניך על השפלת הארץ לחלקה של נדל"ן

חטאנו לפניך, וחטאנו לפני ארץ ישראל. כן, גם אנחנו, האלה שחזקים בדעת ובהבנה כי זוהי זכותנו וחובתנו להתיישב בכל מרחב הארץ.

כן, גם את הטובים ביותר שלנו, אלו הציונים בעמדה ברורה, הפטריוטים – אנו חטאנו לארץ. אנו עושים זאת כל פעם שאנו טוענים נגד הנסיגה מרמת הגולן, או יהודה ושומרון על ידי הפקת טיעונים חזקים, מוצקים המבוססים על "צורכי ביטחון", ו"עומק אסטרטגי".  אלה הם טיעונים מסוכנים, טיעונים שיפעילו מלכודת כשהשיקולים למסור השטחים יהיו יותר חזקים ויותר מעשיים והגיוניים.  בכל פעם שאנחנו נכנסים לויכוח על הסיבות המעשיות לשמירה על השטחים, אנו מציעים שאם הטוענים הרציונאליים המעשיים  יעדיפו לוותר על השטחים האלה אז יהיה מתאים לעשות כך.  ולא כן.   "הביטחון" בבעלות של ארץ ישראל שלנו הוא מעבר לכל השאלות של ביטחון.

אנחנו חטאנו לפניך ונגד ארץ ישראל.

כן, גם את הטוב ביותר שלנו, המאמינים, אלה שמוסרים נפשנו לארץ, חטאנו לפניה. אנו עושים זאת כאשר מתחילים לטעון טיעונים "הגיוניים" ומציעים "סיבות" טובות, מדוע כדאי לעבור לגור בישראל (במקום לעלות). אנחנו חוטאים לארץ לא פחות מאלה שמתרצים למה לא טוב לחיות כאן, למה קשה או לא מעשי.  אנחנו היהודים באנו לגור בארץ שלנו, לא בגלל סיבות גשמיות.  לא בגלל אנטי-שמיות ולא ל"הציל" יהודים מהגלות.  ולא רק כי זכותנו, אלא כי חובתנו "לעלות" לארץ הקודש, כדי ליישב ולגאול אותה.  דרך ההגשמה של חובתנו זו תהיה טובה בעצמה, טובה מאוד. כאשר מקטינים את הארץ לחבילת רכוש שיש לו ערך בשוק זה כמו לצמצם יהודי לסתם גוף ביולוגי שיש לו ערך בשוק.  כמו שאסור להתעלם מנשמתו של אדם,  אסור לנו להניח בצד את נשמתה של הארץ.  ארץ ישראל היא מקום שיהודים שייכים לו. היא הבית שלנו. ואין שום סיבה או תמורה אחרת להיות פה.

אבל, אתה טוען, שלא משנה למה באים יהודים.  העיקר שהם באים.  שום דבר לא יכול להיות יותר רחוק מהאמת.  האלה שבאים משום שישראל היא מקום בריא לחיות, או כלכלתה חזקה, האלה יעזבו כשהיא כבר לא תעמוד בקריטריונים אלה.  "כל אהבה התלויה בדבר – בטל דבר, בטלה אהבה, וכל אהבה שאינה תלויה בדבר – אינה בטלה לעולם." (מסכת אבות ה:טז)

כמו אנחנו רואים בגיור.  אף אחד לא יציע לבקש או לעודד גיור ליהדות, ומעולם לא רצוי אפילו לקבל גרים שמתגיירים ברצון שתלוי בעניין נישואים או סיבות כלכליות או סיבות חברתיות.  בסופו של דבר, הם יהיו השפעה שלילית על העם כולו.  כמובן, אם אחד מהמתגיירים שהתגיירו לסיבות לא מוצדקות, אנחנו מתייחסים אליו בכבוד, כמו לכל יהודי.  ועוד ננסה להפוך אותו מגר שתלוי בדבר לגר צדק.  ואולי יש מעטים שכן יגיעו לרמה הזו.  בכל זאת, אפילו אם כל הגרים האלו הפכו להיות צדיקים, אסור לנו לעודד תהליך גיור כפתרון לבעיות מעשיות.  המטרה לא מקדשת את האמצעים.  גיור הוא רק "פתרון" לאדם שרוצה להסתפח אל העם היהודי בגלל המניעים הרוחניים הגבוהים ביותר.

וכן הדבר בעלייה לארץ.  אנחנו רוצים שיהודים יבואו לארץ משום שהם מוכנים להמשיך במאבק להקמתה של מלכות ישראל.  אנשים שמגיעים לכאן לבריאותם או לאורח חיים נוח יותר רק יפריעו במאבק הזה.  הם יאבקו ויתלוננו שהמאבק הזה יפריע לאורח החיים שהם מחפשים.  כאשר אנו נאבקנו נגד שלטון זר כאן (עוד מזמן הבריטים), היישוב היהודי התנגד לכל דבר שהיה עלול לשבש את חיי היום יום, או בביטחונם הכלכלי והצלחתם.  וזו הסיבה שאנחנו בסופו של דבר נשארנו רק עם חצי מהירושה שלנו.  הם אפילו לא רצו להפגין ולשבות כשהבריטיים הרגו יהודים שעלו לארץ ב"עליה ב'."   הם רצו חיים "נורמאלים" ואם הבריטים שלטו - מה לעשות. 

ואותה עמדה ממשיכה עד היום.  כאשר היהודים גורשו מבתיהם, הייתה מחאה קטנה מאוד, ובוודאי ששום דבר לא נעשה לשבש או להשפיע לרעה על החיים הנורמאלים של תושבי ישראל.  כלומר, במהותו, שום דבר רציני לא נעשה כדי למנוע את כניעתה של הארץ לאויבים וגירוש היהודים מבתיהם.

כל השיקולים "המעשיים" לעבור לגור בארץ ישראל, לא יקרבו אותנו למטרה.  כמובן, אם יבוא מישהו אז ברוך הבא, מכל סיבה שהם באים.  אני לא מציע לסנן את העולים, חלילה.

עם זאת, אנחנו הנאמנים "לרעיון" ואת המאבק להקמת מלכות ישראל, אשר השיא שלה הוא בניין בית המקדש, אז אנחנו חייבים להפסיק להשתמש בשפה והטיעונים "ההגיוניים" של "מתווך הנדל"ן."

לו לא התביישנו כל כך על הסיבות האמיתיות, והתחלנו להגיד את האמת הישרה, אז אנשים יפסיקו ללא "לעבור" לגור בישראל, אלא אולי הם כן, בעזרת השם, יעלו לישראל בגלל "הרעיון."  כי אי אפשר להתווכח עם הרעיון - הוא נקבל או לא.  כמובן יגישו תירוצים למה הם מסרבים לחיות לפי "הרעיון", אבל הם לא יהיו סיבות, אלא תירוצים בלבד.  כאשר פותחים שיחה בסיבות מעשיות למה כדאי לעבור לגור בישראל, המאזין יתחיל מייד לחשוב על כל הסיבות למה לא כדאי לו.  והם יהיו סיבות אמיתיות וטובות, בדיוק כמו הסיבות הטובות וסבירות מציעים לאנשים "לעבור" לפה.

דרך מחשבה זו, של שימוש ב"סיבות" וטיעונים המעשיים, עושה לנו עוול, גם ליהודים שבגלות, וגם האלה שכבר גרים בארץ ישראל.  היא מחליש את עמדתנו מול הטענות של אומות העולם.  אנחנו חייבים להשתמש בשפת הגאולה אם אנחנו רוצים לראות את הקמתה של המלכות שכולנו מקווים מצפים ומתפללים שתהיה.  הגיע הזמן להפסיק לחטא נגד הארץ שאנחנו יכולים להביא את הגאולה כי בא מועד.

For the Sin We Have Sinned Against You

By Reducing the Land to a Parcel of Real Estate.

We have sinned against You, and we have sinned against the Land of Israel.  Yes, even we, those of us that are strong in our knowledge and understanding that it is our right and obligation to settle in the whole expanse of the Land.

Yes, even the best of us, those taking a clear Zionist, patriotic stand have sinned against the Land.  We do so, every time we argue against the retreat from the Golan, or Yehudah and Shomron by producing strong, solid arguments based on "security needs," and "strategic depth."  These are dangerous arguments, arguments that will act the snare for the time when the practical, rational arguments weigh more heavily against keeping the territories.  Any time we enter into an argument about the practical reasons for keeping the territories, we suggest that if such practical rational arguments favored relinquishing those territories then it would be proper to do so.  The "security" of our ownership of Erets Yisrael (the Land of Israel) is beyond all questions of security.

We have sinned against You and against the Land of Yisrael. 

Yes, even the best of us, the faithful, those who offer our lives and our souls for the Land - we have sinned against her.  We do so when we start making "rational" arguments and offer good "reasons" as to why one should move to Israel (as opposed to making aliyah).  We sin against the land no less than those who make their excuses as to why it's not good to live here, as to why it's impractical or difficult. We Jews come to live in our Land because it is not only our right, but our obligation to "go up" to the Holy Land, to settle and redeem it. Through the very fulfillment of our obligation it will be good, very good.  To reduce the Land to a parcel of property that has a market value is like diminishing a person to a biological entity that has market value. We do not ever ignore the soul of a person, when discussing his worth, and we should never set aside the soul of the Land when discussing her value.  The Land of Israel is where Jews belong.  It is our home.  There is no other reason or consideration.

But, you would argue, it doesn't matter why they come, just as long as the Jews come.  Nothing could be further from the truth.  For those who come because Israel is a healthier place to live, or her economy is strong, they will also leave when it no longer meets these criteria.   

It is the same with converts.  No one would suggest that we should seek out or encourage insincere conversion to Judaism.  We have never wanted those who convert because of marriage or financial or social reasons.  Ultimately such converts will only have a negative impact on the nation as a whole.  Of course, if one of these insincere converts has already converted, we treat him with the respect that should be accorded all Jews, and we try and transform him into a Righteous convert.  A few might even make that leap.  However, even if all of these insincere converts were to become righteous, we should never advertise conversion as a solution for practical mundane problems.  Conversion should only be advocated as a "solution" for the individual who wants to attach himself to the Jewish people because of the highest spiritual motivations. 

It is the same with aliyah, or it should be.  We want Jews to come to the Land because they are willing to continue the struggle for the establishment of the Kingdom of Israel. People who come here for their health or a more comfortable lifestyle will only interfere with such a struggle, complaining that that struggle will necessarily interfere with the lifestyle they seek. When we were struggling against foreign rule here, the Yishuv objected to anything that would disrupt daily life, or their financial security and success.  This is why we ended up with less than half of our inheritance. They didn't even want to strike or protest when the British killed immigrants, etc.  They wanted "normal" life and if that helped the British continue in its rule, then so be it. When Jews are expelled from their homes, there is very little protest, and certainly nothing that would disrupt or adversely affect the normal life of the residents of the Israel.  Which means that, in essence, nothing is ever serious done to prevent the surrender of the Land to our enemies and expulsion of Jews from their homes.  This is the result of practical considerations.

All these "practical" considerations for moving to Israel do not bring us closer to the goal.  Of course, if someone does come to live in Israel, they should be welcomed, no matter the reason or motivation that brought them here.  I am not advocating the filtering of olim, based on purity of motivation, G-d Forbid. 

However, those of use who are faithful to the idea and the struggle to establish the Kingdom of Israel, who's climax is the building of the Temple, must stop using the language and the "rational" arguments of the "real estate broker."

Maybe if we weren't so embarrassed about the real reasons, and started talking the truth, the straight truth, then Jews would not still be considering their move to Israel but instead already be make aliyah - because of the Idea.  One can't argue with an Idea.  It is either accepted or not.  Of course many will make excuses why they refuse to live in accordance with the ideal, but they won't be reasons, only excuses, for with an Idea reasons are less than secondary.  But, when one opens with practical reasons as to why one should move to Israel, the listener will immediately start thinking about all the reasons why they shouldn't. And they will be real reasons, and good reasons, just like the good and reasonable reasons one will offer people to move here.

It's this way of thinking, of using "reasons" and practical arguments that do us all a disservice, both the Jews of the Exile, and those who already live Land of Israel.  And it weakens our stand against the arguments of the Nations. We need to use the language of redemption if we are to ever see the establishment of that Sovereign Kingdom we all hope and pray for.  It is time to stop sinning against the Land, so that we can bask in the Redemption.  The time is past due.