Religious Zionism: A Future Based Only on the Past, by Dov Schwartz (English)Entered: 6/Sep/2004 |
One on the fundamental values beseeched to us by the Torah is memory of the past. The Giver of the Torah dedicated an entire book, the Book of Devarim, to history. Recognition of the historical process is an intellectual, ethical, and educational tool. Moshe made it clear to the people who stood on the threshold of Eretz Yisrael that only a people that remembers its past, focusing on the lights and shadows of the historical process, can establish an autonomous life in its own land. Jewish historical memory does not suffice with a pure recognition of the historical process. Rather, the paths and activities of central figures and their heritage serve as important educational resources. For example, the image of our teacher Moshe is important, not just as the implementer of Biblical and historic events, but also as the paradigm of ethical qualities and of the service of G-d.
These principles apply not only on the national level, but also within the framework of movements. The most important revolution in the Religious Zionist camp took place when a humble and conservative Torah scholar, Harav Yitzchak Yaakov Reines, not exactly the image of a charismatic political figure and certainly not a personality that projected itself into the forefront of the Zionist Congress, decided to establish a formal religious faction within a secular organization, The Zionist Organization. For the first time, a traditional Jew recognized that pressing contemporary needs required cooperation with a non-religious, and in the eyes of many an anti-religious, organization, for the Zionist idea had exchanged traditional values for modern secular values. Prior to Rav Reines, activity on behalf of the Landof Israeldid not require identification with a secular political framework such as this. Rav Reines tipped the balance, and from that time on one could refer to Religious Zionism as a concrete institutional expression of an idea. Other spiritual giants, such as Harav Avraham Yitzchak Hacohen Kook, were not prepared for such a step. Rav Kook sought his political identity within Agudat Yisrael, and when he became frustrated, tried unsuccessfully to create an alternative framework called "Degel Yerushalayim". To the end, Rav Kook was never a member of the Religious Zionist movement that was associated with a completely secular organization.
Are the Religious Zionist youth cognizant enough of Rav Reines as a role model, particularly in light of the strong and praiseworthy cognizance of the persona of Rav Kook that exists? For example, the Ta'ir Theater produced a very nice play about Rav Kook. Would the creators of the play ever have considered writing a play about Rav Reines? The esthetic dimension is a symptom of a general educational approach that is lacking in historical consciousness. I will continue with the question: how many of the national religious youth - members of Bnai Akiva, students in yeshivot hesder, advanced yeshivot, midrashot and ulpanot - are versed in the historical processes that their movement underwent? It is true that the Ministry of Education is diligent about curriculum, and the matriculation exams in history for graduates of religious high schools do include a short section on Religious Zionism. Nevertheless, it seems to me that if we were to ask simple questions about the historical development of Religious Zionism, we would not get answers either from the youth or even their parents. For example: How did Religious Zionist education crystallize in the first decade of the last century? In light of what processes did Religious Zionism change from a centrist element to a right wing militant element? (No, I am not referring to the Six-Day War, but to the change from the first two decades of the movement [1902-1922] in which the centrist position of Rav Reines was dominant, to the 1920's when the movement adopted a more right-wing activist policy under the leadership of Harav Meir Bar-Ilan). What is the historical basis for the claim that followers of Religious Zionism were not given due credit for their activities in the period of the Holocaust ? There are many more significant questions of this nature. In addition, many of the leaders of Religious Zionism were paradigms of excellent character and educational role models. We mentioned Rav Reines previously, and we could add many other personalities whose conduct should serve as an example: Harav Yitzchak Nissenbaum, Harav Moshe Shmuel Glezner, Harav Shmuel Chaim Landau (ùç"ì), Harav Yeshayahu Schapiro ("the Pioneer Rebbe"), Harav Moshe Avigdor Amiel, Harav Ben Zion Meir Chai Uziel, Shalom Karniel, etc. etc. Another important personality is Tovah Sanhedrei, who succeeded in giving expression to the distress of the religious woman without sacrificing an ounce of her leadership and her revolutionary impact on the Religious Zionist camp. How many of these personalities serve as role models among the Religious Zionist youth? Personalities such as these need to be studied, not just to understand their ideas, but also to become familiar with the historical events with which these role models struggled.
Let us assess ourselves: Have we succeeded in planting a historical consciousness in the Religious Zionist movement? To accomplish such a goal, an intensive formal and informal educational program is required. When my friends and I were educated in Bnai Akiva and other informal educational frameworks, we were drawn to the amazing stories of the underground factions, and the conflicts between them, but not to the wonderful and practically impossible struggle of Religious Zionism. This struggle was waged against all odds between a hostile charedi camp on one side and a secular camp on the other. The struggle for "Greater Israel" that was conducted by the Gush Emunim movement and its supporters brought the national religious youth to a broad analysis of Biblical and Talmudic texts. Of course, such study is important and significant - the study of the Torah of Eretz Yisrael. However, the struggles for the integrity of the Land of Israel that were waged by the Religious Zionist movement in the thirty years preceding the establishment of the State of Israel are also important elements of our historical consciousness. These struggles have been neglected.
It is incumbent upon us to return and to clarify the immediate urgency of familiarity with the history of the Religious Zionist movement in its various frameworks, and to substantiate the revolutionary nature of the movement based on knowledge of its history. It is incumbent upon roshei yeshivah, rabbis, teachers, and educators to perform fundamental work in the field so that historical consciousness will become an established educational value. The bookshelf of a Religious Zionist child includes specific books. How many of those books relate to the history of the Religious Zionist movement and its principles? There are a number of movements today that fall under the umbrella of Religious Zionism. Is it possible to estimate the degree of their connection to the movement without a deep awareness of the Religious Zionist movement and an understanding of the Religious Zionist ideology? And finally, is it possible to discuss the future of Religious Zionism, a popular topic today, without knowing its past? I wonder.
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Biography of the Author:
Dov Schwartz: Raised in Haifa, Dov Schwartz studied at Yehivat Kerem B'Yavneh. At the age of 33, he became a professor in the Department of Philosophy of Bar-Ilan University. At the age of 37 he became a tenured professor. He established the Jewish Thought Department as an academic department at the Orot Yisrael College. From 1999-2002, he served as the chairman of the Department of Philosophy of Bar-Ilan University, and since 2003 has served as the Dean of Students of the Humanities Faculty.
