Ideas and Opinions of Religious Leaders on the Disengagment

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Disengaging from Ourselves - Eliezer Sheffer (English) Entered: 17/Apr/2005

 

Hatzofeh, February 24, 2005; 15 Adar 1, 5765

Disengaging from Ourselves

Eliezer Sheffer

Along with the disengagement plan that is disturbing our national, public, and social lives, we are witnessing a process of disengagement from the fundamental ideological principles on which Religious Zionism was founded.

While a vast majority of Religious Zionists share in the pain, distress and protest of our friends in Yesha (Yehudah, Shomron, and Gaza) in response to the decision of the government and the Knesset to approve the disengagement plan and to uproot settlements and settlers from their homes, a disengagement from the fundamental ideological principles on which Religious Zionism was founded is simultaneously unfolding before our eyes. The goals and principles of the Mizrachi movement were expressed as follows in 1902: "To inspire Zionism with the spirit of traditional Judaism, and to spread the spirit of Zionism among all of our G-d fearing brothers." In contemporary terms, this means: To be the connection and the bridge between all constituencies of the people. Generations of Religious Zionist Torah scholars and activists who are today involved in many areas of public life were raised and educated on these principles, manifesting a worldview that fosters a fundamental integration between Torah and state. They come from a perspective that the State of Israel is a Jewish democratic state, and accept a responsibility to ensure the Jewish character of the state.

The First Disengagement:When Ariel Sharon appeared at the convention of the National Religious Party (NRP) at Beit Bnai Brit in Tel Aviv before the last Knesset elections, and clearly declared that, as Prime Minister, he intended to accept diplomatic compromises and painful sacrifices, those present did not listen to his words. After the election, the heads of the NRP unanimously and enthusiastically proposed to the central committee of the party to join the Likud-Shinui government, including an agreement to dismantle the Ministry of Religious Affairs and to close the religious councils. We are today paying the price for this disengagement from public religious services with the appointment of friends of Omri Sharon (son of the Prime Minister) to serve as heads, members, and administrators of religious councils.

The Second Disengagement:The second disengagement is the estrangement of the NRP from the Haredi community, and from its spiritual and political leaders. In spite of ideological differences, there are many interests and issues shared by the National Religious and Haredi communities, issues that warrant collaborative efforts in an attempt to preserve the Jewish character of the State of Israel. With the lack of true discourse based on mutual respect, the estrangement between the two communities deepens and the polarization that prevents cooperative activity grows.

The Third Disengagement:The third disengagement is the most difficult of all, because it has the signs of disengagement from our own worldview. Our community has many justified reasons to be angry with Prime Minister Ariel Sharon, who is leading the process of uprooting Jewish settlements, a process that is against our religious and nationalist beliefs. Furthermore, he is in a strong-handed manner removing all of the democratic obstacles that stand in his way. Nevertheless, we have the obligation to prevent developments that would lead to disengagement from our partnership, involvement, and responsibility for maintaining the State of Israel as a Jewish democratic state.

We find ourselves today at one of the most difficult times for Religious Zionism, in which an atmosphere is being created that delegitimizes our praiseworthy work in education, settlement, and the military. Our vision of being the connection and the bridge to all of the constituencies is collapsing before our eyes.

In these difficult times, there is a need for the voice of the spiritual, communal, and political leadership of Religious Zionism to be heard regarding the appropriate means and limits of protest in order to prevent a schism that cannot, G-d forbid, be healed. In the absence of a leadership that will collectively assume this responsibility, it is incumbent on the national religious roshei yeshiva, community rabbis, and individuals to conduct themselves responsibly so that the great vision of Religious Zionism not collapse, and that we prevent developments that lead to our isolation and lessen our influence in Israeli society.

 

 

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