Shabbat Parashat Vayishlach 5786

Moreshet Shaul: What Connects Us as a Nation – part II

[These ideas are from a letter of greeting to the author of a book. Last time, we saw about the Zionist movement’s reliance on Jewish nationalism and the dangers that arise when this is not values based.]

We can clearly conclude that the feeling of nationalism did invigorate the youth of the Zionist movement, in its earlier days, motivating them to come to the Land, settle it, build, and reach [the achievements that have been accomplished]. However, this nationalism is not as strong in our present times. The Knesset (Israeli parliament) is not the same assembly of Israel that it once was. It includes non-Jews who live in the Land, which is natural according to the accepted rules of states. However, is this going to be the “face of the State”? Doesn’t this weaken Jewish nationalism, and that which makes the nation unique and bound up in destiny?

The author strengthens our belief in the eternity of Israel. Our becoming a nation was not like the process of other nations, whose image was formed by its land, which developed its national characteristics. Indeed, the concept of democracy requires investigation, as efforts are required to preserve our recognition of uniqueness. Rav Shimshon Raphael Hirsch stressed the point that distinguishes between the emergence of Israel and that of other nations.

However, this is the end of the comparison. The need for the existence of an independent nation does not fit with this outlook. Rav Hirsch writes that in practice, the purpose of the nation is more profound in the Diaspora than in its own Land. We find some statements of this type in our days as well. In contrast, our author maintains the approach that the nation’s social and political structure must be subservient to the laws of the Torah, which is impossible in any place other than our own land and state.

The author also analyzes those who look at nationalism from the perspective of secular nationalism. [A famous example] is Ben Gurion, who identified that which is unique in the Jewish People as contained in the prophets’ focus on moral behavior. The author stresses the fact that these people do not find these prophecies to be binding on them, [as they generally do not view the Torah as obligating them to act according to it]. These people are apt to ask themselves – why do we need a state and all of its problems, as well as the very need to guard the essence of these moral imperatives?

The connection to the Land, even when it exists, morphs into an outlook that nullifies the significance of a connection to the Jews of the world. It also encourages a feeling of connection and closeness with those who live in the Land, irrespective of their background and nationality. This can create a new nation that resembles the nations that were “conceived and born” from the conditions that existed in the place they found themselves.

The outlook that is connected to historical development proves the correctness of the Torah philosophy. It strengthens the mutual connections, the feeling of obligation to the past, and the possibility and even the emotional strength to plan the future according to the framework of the past. It is based on the recognition that it is critical to connect the individual to the welfare of the broader national community and, indeed, the interests of the international community.

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