The disengagement or expulsion has ended. But is this also the end of religious Zionism? Are there lessons we can and must learn that may enable us to emerge stronger from this most difficult period?
The first lesson we learned is that we are indeed one nation. There was no real violence, and there was even majestic fortitude and an exaltation of spirit displayed by many Gush Katif settlers and leaders.
On the other side of the barricades, only a small number of soldiers refused to carry out military evacuation orders, despite the charge to do so from major rabbinic voices; the soldiers and police behaved with incredible sensitivity and restraint.
It was heart wrenching but uplifting, a period in which I was both tear-filled and pride-filled to be an Israeli Jew.
Is this the end of religious Zionism? Only if the definition of religious Zionism is greater Israel, and only if "we want the Messiah now" has become not merely a future wish but the description of our present historical reality.
Remember that Maimonides developed a position of "normative messianism," teaching "no one ought imagine that the normal course of events will be transformed during the messianic era, or that there will be a change in the order of creation; the world will continue in its normal course...."
From this perspective, no one had the right to declare, for example, that God would never allow Gush Katif to be dismantled, as some religious leaders did. Or that if we all prayed together at the Western Wall, our prayers would have to be answered. The only guarantees the Torah gives is that the Jewish people will never be completely destroyed, and that there will eventually be world peace emanating from Jerusalem.
As far as everything else is concerned, pray and work to achieve the best, but prepare for and be ready to accept the worst. The Talmud teaches "even when a sword dangles at your throat, you must not despair of Divine mercy." But, our sages declare, "It is forbidden to rely on miracles."
Achieving the best means living a life of dialogue and engagement with our secular brothers and sisters.
It also may mean returning to the understanding of religious Zionism that predominated until the immediate aftermath of the Yom Kippur War. This Zionism was based on compromise regarding land, on our acceptance of a partition plan, which required our withdrawal from Sinai in 1956.
We held the modest belief that our era was merely "the beginning of the sprouting of our redemption," which would be a lengthy process fraught with advances and regressions, achievements and setbacks. It was this attitude of compromise that prevented us from a no-exit collision course with Palestinian fundamentalists screaming "not one grain of sand" on one side and our nationalists insisting "not one inch" on the other.
This spirit of compromise has fostered our constant presence in the government, even at times in rabidly secular governments, as an expression of our willingness to continue dialogue, even when we may vehemently disagree about issues of state. Only such a spirit of compromise will enable us to live together in a democratic state, and prevent our self-destruction in a fire of internal enmity, which destroyed the Second Commonwealth, even before the Romans touched the holy Temple.
It was after the agonizingly belated victory in the Yom Kippur War that car stickers began advertising "Israel has confidence in God." At that point, a significant portion of religious Israel began to feel that the Messianic Age had already arrived, that greater Israel was an unstoppable phenomenon and that we must build settlements throughout Judea, Samaria and Gaza. It was as though the Almighty entered into a covenant with our generation: We were to build the settlements, and God would guarantee their permanence.
And so we did. But in the process, we left the rest of the nation behind. Most of our settlements had screening committees -- mainly religious conditions. During the last three decades, more and more national religionists have chosen to live in separatist communities apart from their secular siblings. Two nations were beginning to emerge -- two nations that rarely interacted.
We also created magnificent schools, from day care centers for 6-month-olds to different strokes for different folks-type yeshiva high schools -- running the gamut from Talmud intensive to music and art intensive. But these schools were all religious and inward reflecting in orientation. We did not take seriously many social problems plaguing Israeli society: forced prostitution, exorbitant bank interest rates, corruption in the highest places and the ever-climbing poverty graph. And although we were deeply involved in our own education, we seemed totally disinterested in secular educational institutions.
This disconnect was not all of our own making. Even though some of our founding fathers enjoyed bacon and eggs for breakfast, they were a far cry from Yossi Beilin, who wrote that his grandfather made a mistake for preferring Israel to Uganda in the Zionist Congress. And there's Shimon Peres, who would have us join the Arab League and treat Rachel's Tomb and the Cave of the Couples as unimportant pieces of real estate.
No wonder we have drifted so far apart.
The main lessons of this disengagement must be our return to normative messianism, and the critical necessity of establishing a common language between the religious and secular based on Jewish culture -- for the entire populace. One that must permeate our music, art and theater; our matnasim (Jewish centers) and our schools; our TV and radio.
And there must be more mixed neighborhoods and opportunities for interpersonal dialogue. We must resurrect the initial flag of religious Zionism, our tripod ideals of land, Torah culture and people. We must never again forget the majority of our people in our enthusiasm for land and Torah.
By so doing, we will learn to respect each other. And we may even create the kind of shared culture and values that will transform our state from a mini-New York to a light unto the nations, from a mirror of a decadent Western society to a model for a world of peace and mutual respect.
Rabbi Shlomo Riskin is chief rabbi of the settlement of Efrat in Gush Etzion, Israel, and chancellor of Ohr Torah Stone, an educational network serving students from all religious backgrounds. He will be the scholar-in-residence at Beth Jacob Congregation in Beverly Hills the Shabbat of Sept. 10. For more information, call (310) 278-1911.
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