Haredim and Zionism

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The relationship between Haredim and Zionism has always been a difficult one. Before the establishment of the State of Israel, the majority of Haredi Jewry was opposed to Zionism. After the Holocaust, some Haredi groups, such as Ger and Chabad-Lubavitch (After 1960), became strong supporters of the State of Israel, while others, most notably the Satmar Hasidic movement remained strongly opposed to it.

Grand Rabbi Joel Teitelbaum, previous Rebbe of the Satmar Hasidim, in his famous book "VaYoel Moshe," calls the creation of the Israeli state an "act of Satan",^[1] blames Zionism for the Holocaust^[2] and calls them the greatest form of spiritual impurity in the entire world^[3]. This opinion is not only held by Satmar Hasidim, but also by Dushinsky Hasidim^[4] and Neturei Karta followers.

On the other hand, there is also a group of Orthodox Jews known as Hardalim. They are a split-off from religious Zionism who while ideologically being right wing religious Zionists, are moving towards Haredi Judaism regarding their degree of religious observance.

Contents 1 Background 2 Different Haredi groups on the issue of Zionism 2.1 Lithuanian ('Litvish') Haredi Judaism 2.2 Hardal 2.3 Satmar 2.4 Ger and Belz Hasidism 2.5 Chabad-Lubavitch 2.6 Dushinsky 2.7 Neturei Karta 3 Haredi books about Zionism 3.1 Sefer Vayoel Moshe 3.2 Kuntres Al HaGeulah VeAl HaTemurah 3.3 Eim HaBanim Semeichah 4 Involvement with the State 5 See also 6 References

[edit] Background

The Talmud, in Ketubot 111a, mentions that the Jewish people have been bound by three oaths: 1) not to ascend to Eretz Yisrael (the Land of Israel) as a group using force; 2) not to rebel against the nations of the world; and 3) not to delay the coming of Moshiach, the Jewish messiah, through their own sins. Zionism is perceived^{[citation needed]} as a violation of all three, but primarily the first two oaths.

This passage of the Talmud is based on a mystical meaning of the verse "I adjure you, O daughters of Jerusalem, by the gazelles or by the hinds of the field, that you neither awaken nor arouse the love while it is desirous." This verse is found thrice in Shir HaShirim, (Song of Songs), verses 2:7, 3:5, 8:4.

In Poland and Hungary in 1920s, most Haredi Jewish movements, including the entire Hasidic world, remained opposed to Zionism.^{[citation needed]} In some cases this opposition was only mild and passive; in other cases it was very strong. The strongest forms of anti-Zionism originated in Hungary, where in 1920 a group of 12 leading rabbis condemned Zionism in very strong words.^{[citation needed]} It was followed by a similar declaration in 1925.^{[citation needed]} Hasidic movements strongly opposing Zionism are, amongst others, Satmar,^[5] Bobov, Munkacz, Vizhnitz, Toldos Aharon,^[6] Dushinsky, Pshevorsk, Tosh^[7] and many others. Satmar is the biggest Hasidic movement in the world today, with a membership estimated between 100,000 and 125,000 persons.^[8]

Regardless of their position, almost none of these groups and rabbis opposes the idea of Jews as individuals emigrating to Israel, but rather oppose the notion of Jewish sovereignty over the Land of Israel, either in its current form, or sometimes in any form at all.

Also, the vast majority of anti-Zionist Haredim will support Israel to the outside world. Very few of them actively cooperate with non-Jewish anti-Zionist movements, due to the perceived anti-Semitic nature of many of these groups.

Amongst the Orthodox rabbinical leadership, religious Zionists form a minority.^[9]

[edit] Different Haredi groups on the issue of Zionism

[edit] Lithuanian ('Litvish') Haredi Judaism

A number of Lithuanian leaders like the Chazon Ish (1878-1953), Rav Shach (1898-2001), and Rabbi Yosef Sholom Eliashiv, have expressed strongly anti-Zionist views. Examples of this are found in lectures and letters of Rav Shach.^[10] The main newspaper of the Litvish world, the Yated Neeman, regularly publishes articles strongly criticizing Zionism, naming it a 'heretical movement'. The main Litvish community does vote, as per the instructions of the Brisker Rov and the Chazon Ish.^[11] Rabbi Yosef Sholom Eliashiv urges his students to vote for the Degel HaTorah list. The opposition of the Litvish world against Zionism differs from that of the Hasidic world in that it is mainly focused on the secular character of Zionism, and less strongly so on the issue of a Jewish state being forbidden whether it is religious or not.

Nonetheless, one of the leaders of the Lithuanian Jewish world, Rabbi Moshe Feinstein (1895-1986) expressed something approaching ambivalent support of the State of Israel, claiming that it is proper to pray for the Welfare of the State of Israel, so long as one does not call it the "first flowering of the redemption."^{[citation needed]} (The reference is to the standard Zionist prayer for the Welfare of the State of Israel, which refers to the State as the first flowering of the Redemption.)

[edit] Hardal

Main article: Hardal

The Hardal community is a community of Haredim who support the state of Israel. Hardal itself is an acronym for Haredi Dati Leumi. Dati Leumi refers to religious Jews who are Zionists. The Hardal community is based largely on the teachings of Rabbi Abraham Isaac Kook, a Haredi Zionist himself. For more information, please see the Hardal article.

[edit] Satmar

The Satmar Hassidic movement, whose previous Rebbe, Rabbi Joel Teitelbaum wrote in the 1960s an extensive critique of Zionism entitled Vayoel Moshe (see Sefer Vayoel Moshe below), counts more than 100,000 members.^[8]

Historically, Satmar has played a major role in Jerusalem's Edah HaChareidis rabbinical council;^{[citation needed]} the last two Satmar Rebbes, Rabbi Joel Teitelbaum and Rabbi Moshe Teitelbaum, succeeded each other as its President, with Rabbi Joel serving from 1953 until his death in 1979, and his nephew and successor Rabbi Moshe leading it from 1979 until his death in 2006.^{[citation needed]} All movements affiliated with the Edah accept Rabbi Joel Teitelbaum's Vayoel Moshe as binding.^{[citation needed]}

Satmar and Neturei Karta are often confused by people not aware of the difference between these movements.^{[citation needed]} While certain elements of Neturei Karta actively cooperate with Arab and Islamic movements calling for the destruction of Israel, Satmar Hasidim have never done this, as per instructions from their leaders.^{[citation needed]}

[edit] Ger and Belz Hasidism

The Ger and Belz Hasidic movements have adopted a pragmatically supportive stance towards the state of Israel.^{[citation needed]} While both movements have a history of anti-Zionism before the establishment of the State just like that of all other Hasidic movements, their positions are comparatively mild.^{[citation needed]} While they do not say prayers for the State of Israel nor do they serve in the Israeli military, they do vote, and Ger mildly opposes withdrawals from the occupied territories. Ger and Belz are the most influential movements behind the Israeli political party Agudat Yisrael, which together with the Litvishe Degel HaTorah forms United Torah Judaism.

[edit] Chabad-Lubavitch

The previous generations of Chabad-Lubavitch leadership have been very critical of Zionism. The fifth Rebbe of Chabad, Rabbi Sholom Dovber Schneersohn wrote that "those who assist the Zionists will pay at the Day of Judgment, because they are causing the masses to sin."^{[citation needed]}

However, the last Lubavitcher Rebbe expressed overwhelming support for the State's military endeavors, strongly condemning any transfers of land as against Jewish law.^{[citation needed]} His reasoning, however, was not based on any theological argument.^{[citation needed]} Rather, he argued that the safety of the Jewish people was paramount, and physical presence of so many Jews in one place meant that the borders of that place had to be protected.^{[citation needed]} Nonetheless, he did draw support for his statements from the notion in the Torah that the land of Israel was given to the Jewish people, and that Jewish ownership of the land could not be overcome by mere political interests.^{[citation needed]} Nonetheless, he refused to call the state by name, claiming that the holy land exists independent of any authority that sees itself as sovereign over the land.^{[citation needed]} He further criticized feelings of nationalism connected to the State of Israel, claiming that the only thing that unites Jews is the Torah, not a secular state that happens to be planted on holy land.^{[citation needed]}

[edit] Dushinsky

In July 1947, less than a year before the actual founding of the state, Rabbi Yosef Tzvi Dushinsky, who was both the Rebbe of the Dushinsky Hassidic movement and the Ashkenazi Haredi Chief Rabbi of Jerusalem, of the Edah HaChareidis rabbinical council, went to New York to deliver a personal statement on behalf of the Edah HaChareidis to the United Nations, declaring his "definite opposition to a Jewish state in any part of Palestine." In 2002, Grand Rabbi Yisroel Moshe Dushinsky, son of Rabbi Yosef Tzvi, wrote a praising letter of recommendation to a new edition of the Satmar Rebbe's book Vayoel Moshe^[12].

[edit] Neturei Karta

A small group holding this ideology is Neturei Karta, with bases mainly in Jerusalem, Beit Shemesh and New York, and has been condemned by nearly all other anti-Zionist Haredim for their alliance with the Palestine Liberation Organization led by Yasser Arafat and their contacts with Iranian president Mahmoud Ahmadinejad and with Palestinian militant organization Hamas.

[edit] Haredi books about Zionism

Several books on the issue of Zionism were written by different rabbis.

[edit] Sefer Vayoel Moshe

Vayoel Moshe was written by the Satmar Rebbe Joel Teitelbaum (1887-1979). It consists of three parts: Maamar Shalosh Shevuos (three oaths), Maamar Yishuv Eretz Yisroel (settling the Land of Israel), and Maamar Loshon HaKodesh (the holy tongue). The first part, which is the main part of the book, discusses the three oaths mentioned in Ketubot 111a - that the Jewish people is not allowed to ascend to Eretz Yisrael by force, that the Jewish people is not allowed to rebel against the nations of the world, and that the Jewish people may not by their sins delay the coming of Moshiach, the Jewish messiah. It is primarily a book of Halacha, Jewish law. In the book, Rabbi Teitelbaum refers to religious Zionism as a major desecration of G-d's name, blames Zionism for the Holocaust, and refers to Zionist leaders such as Theodor Herzl as 'heretics'.

[edit] Kuntres Al HaGeulah VeAl HaTemurah

Also written by the Satmar Rebbe, Rabbi Joel Teitelbaum, this small book consists of inspirational polemics against Zionism. He wrote it in 1967 as a rebuttal to those who said that the Six Day War was a divine miracle that showed God's support for the Zionist State, saying instead it was a test from God to see whether we would follow the Torah or be lead astray by miracles which seemed to support Zionism in the eyes of the masses. He compared this to the miracles that are often done by idolators in support of their religions, inasmuch as Judaism is not based on miracles, but rather the national revelation on Sinai.

[edit] Eim HaBanim Semeichah

Eim HaBanim Semeichah was written by Rabbi Shlomo Teichtal, and published in 1943. Teichtal grew up a staunch anti-Zionist, Chassid of the Munkatsher Rebbe. However, during the Holocaust, Rabbi Teichtal adopted a decidedly different position from the one he espoused in his youth and that held by the Haredi community leaders. The physical product of that introspection is the book, Eim HaBanim Semeichah, in which he specifically retracts his previous viewpoints, and argues that the true redemption can only come if the Jewish people unite and rebuild the land of Israel.^[13] Many of his coreligionists viewed the book with skepticism, some going so far as to ban Rabbi Teichtal from their synagogues. [1]

In the book, Rabbi Teichtal strongly criticizes the Haredim for not supporting the Zionist movement. When it was written, it was a scathing criticism of the Jewish Orthodox establishment, and Agudas Israel in particular.

He writes:

It is clear that he who prepares prior to the Sabbath will eat on the Sabbath (Avodah Zarah, 3a), and since the Haredim did not toil, they have absolutely no influence in the Land (of Israel). Those who toil and build have the influence, and they are the masters of the Land. It is, therefore, no wonder that they are in control... Now, what will the Haredim say? I do not know if they will ever be able to vindicate themselves before the heavenly court for not participating in the movement to rebuild the Land. (p. 23)

[edit] Involvement with the State

Among Haredi anti-Zionist movements, opinions differ on the attitude to take now that the state exists. Some movements remained actively anti-Zionist, others lowered their voice; some refuse to vote, while others do vote; some accept money from the government, while others will not.

Neturei Karta organizes active demonstrations calling on others not to vote on election days. Some of whose members refrain from using Israeli government-subsidized buses, since bus tickets are partially subsidized by the government as in most western countries. They also prefer not to touch Israeli money, and do not acknowledge the authority of the Israeli police in any matter, including criminal affairs. Some of those who affiliate with Neturei Karta have physically attacked those rabbis who hold that it is permissible to vote. [2]

Meanwhile the Edah HaChareidis rabbinical council of Jerusalem and its associated communities, including Satmar, Dushinsky, Toldos Aharon and Toldos Avrohom Yitzchok, do not vote and do not accept government money. Around election days, posters by the Edah HaChareidis are posted throughout Haredi neighborhoods of Jerusalem proclaiming that it is forbidden to vote in the elections, and that doing so is a grave sin. Nevertheless, the Edah HaChareidis and its affiliated movements do recognize the authority of the Israeli police in criminal matters. [3]

The main newspaper of the Litvish world, the Yated Neeman, regularly publishes articles strongly criticizing Zionism, naming it a 'heretical movement'. The main Litvish community does vote, as per the instructions of the Brisker Rov and the Chazon Ish. [4] The Lithuanian leadership, most notably Rabbi Yosef Sholom Eliashiv, instructs his students to vote for the Degel HaTorah list. Indeed, one Degel HaTorah representative, Rabbi Uri Lupolianski, is as of 2007 the mayor of Jerusalem.

[edit] See also

• Zionism
• Anti-Zionism
• Hardal (strict-Orthodox Religious Zionism)
• Religious Zionism

[edit] References