Haredim and Zionism

From Wikipedia, the free encyclopedia

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.^[1] However, after the de facto creation of the state, each individual movement within Orthodox Judaism charted its own path in their approach to the State of Israel. A study in late 2006 claimed that just over a third of Israelis considered Haredim the most hated group in Israel.^[2]

Contents 1 History 1.1 After World War II 2 Post-1948 3 Background 4 Different Haredi groups on the issue of Zionism 4.1 Groups which are opposed to recognition of the State of Israel 4.1.1 Satmar 4.1.2 Edah HaChareidis 4.1.3 Dushinsky 4.1.4 Neturei Karta 4.2 Groups which are pragmatic in their opposition to the State of Israel 4.2.1 Lithuanian ('Litvish') Haredi Judaism 4.2.2 Ger and Belz Hasidim 4.2.3 Chabad-Lubavitch 4.2.4 Newspapers 4.3 Hardal 5 Haredi books about Zionism 5.1 Sefer Vayoel Moshe 5.2 Kuntres Al HaGeulah VeAl HaTemurah 5.3 Eim HaBanim Semeicha 6 Involvement with the State of Israel 7 See also 8 References

[edit] History

Ashkenazic religious Jews, both Chasidim and Perushim, started to immigrate to Eretz Yisroel in the 18th century, long before the founding of the Zionist movement, and continued to do so in the 19th century. Karliner chasidim had an early foothold, and the Lelover Rebbe settled there in 1850. Tsanz established itself in Safed in the 1870s, and Ruzhin had a major presence in Jerusalem at about the same time. During the 19th century there was a vibrant Haredi community in Jerusalem. In 1925 the Imrei Emes of Ger established the Yeshivas Sfas Emes in Jerusalem.

The advent of secular Zionism, whose goal was to transplant Jews to the Land of Israel in a society devoid of Torah values, was the antithesis of the aims of Jews who were already established there.

After 1918, immigration was controlled by the British, who had been given a mandate over Palestine by the League of Nations. They restricted immigration of Jews, and operated a quota by means of certificates. The distribution of these certificates was in the hands of the Jewish Agency for Palestine, a Zionist organization. The allocation of certificates to Haredi Jews was severely restricted so as not to compromise the goal of a secular state.

[edit] After World War II

After World War II many Jewish refugees found themeselves in displaced person camps. The Zionists controlled a camp for Jewish refugee children in Tehran where they operated an anti-religious policy in an effort to cut off Haredi children from their spiritual roots. To a large extent they were successful, and many children from Haredi homes were dispatched to irreligious settlements.^[3]

[edit] Post-1948

Rabbi Joel Teitelbaum, the first Satmar Rebbe, in his book Vayoel Moshe, calls the creation of the Israeli state an "act of Satan",^[4] blames Zionism for the Holocaust^[5] and the greatest form of spiritual impurity in the entire world^[6]. Many Orthodox, including many Hasidic groups, have adopted his approach.

The Agudat Israel represents many groups, mainly from the Lithuanian yeshiva communities and Hasidic groups such as Ger and Belz. It has adopted a stance of disregard for the State of Israel, motivated by pragmatism. They attempt to influence the politics of the State of Israel from within, by participating in national elections and sending their representatives to the Israeli parliament, the Knesset, but still not taking full part in it by not serving in its military and not celebrating any of the State's official holidays. Even the Satmars do take part in municipality elections in some places like in Bnei Brak.

There is also a growing group of Orthodox Jews known as Hardalim. They are formerly Religious Zionists who moved in their religious observances and philosophy towards Haredi Judaism. Socially, however, they still form a part of the Religious Zionist world, and not of the Haredi world.

[edit] Background

See also: The Three Oaths

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) that the nations of the world would not persecute the nation of Israel excessively^[7]. Some consider the establishment of the state of Israel to be a violation of these oaths.

The first religious anti-Zionist movement was Agudath Israel, established in Poland in 1912.^[8]

Hareidi groups and people actively and publicly opposing Zionism are, amongst others, Satmar,^[9] Toldos Aharon,^[10] Neturei Karta^[9] and many others.

Amongst the Orthodox rabbinical leadership, religious Zionists form a minority.^[11]

[edit] Different Haredi groups on the issue of Zionism

[edit] Groups which are opposed to recognition of the State of Israel

[edit] Satmar

Main article: Satmar (Hasidic dynasty)

The Satmar Hasidic 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. This does not include a number of smaller and related anti-Zionist Hungarian Hasidic groups who align themselves with Satmar. ^[12]

The Central Rabbinical Congress or CRC is an American rabbinical organization which consists mainly of Satmar and some smaller but similar Hasidic groups. It is centered in New York's Kiryas Joel, Williamsburg, and Boro Park. In 1986 the CRC publicized the following declaration:

It is our duty to denounce those who invoke the name of the Almighty in vain. It is our holy obligation and our moral responsibility to call on them: Stop using these falsehoods and heresies to justify yourselves and your misdeeds. The Jewish faith, as transmitted by the Almighty to our forefathers has not and will never countenance the zionist and nationalistic doctrines of the state of Israel. These false doctrines are compounded of atheism and anti-religious zionism, ideologies alien to Judaism. Let them not be misrepresented to the world as Jewish.^[13]

[edit] Edah HaChareidis

Main article: Edah HaChareidis

The Edah HaChareidis is Jerusalem's council of anti-Zionist Haredim. In 1947, Chief Rabbis Yosef Tzvi Dushinsky and Zelig Reuven Bengis delivered a statement to the United Nations in which they declared their opposition to a Jewish state, fearing that "a Jewish state would be a rallying point for anti-Semitism and thus an actual danger to the Jewish people."^[14] Since then, the Edah has developed itself as the largest mainstream anti-Zionist body. It includes groups such as the Jerusalem branch of Satmar and Dushinsky. The rebbes of both of these movements have at times been the Chief Rabbis and Presidents of the Edah.

[edit] Dushinsky

Main article: Dushinsky

In July 1947, less than a year before the actual founding of the State of Israel, Rabbi Yosef Tzvi Dushinsky, who was both the leader of the Dushinsky movement and the Ashkenazi Haredi Chief Rabbi of Jerusalem, of the Edah HaChareidis rabbinical council, delivered 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 letter of recommendation to a new edition of the Satmar Rebbe's book Vayoel Moshe^[15].

[edit] Neturei Karta

Main article: Neturei Karta

A small ad hoc group holding this ideology is Neturei Karta, with bases mainly in Jerusalem, Beit Shemesh and New York. An extreme faction of Neturei Karta which openly display support for Iranian President Mahmoud Ahmadinejad and the Palestine Liberation Organization as well as Hamas has been condemned by nearly all other anti-Zionist Haredim, including Satmar ^[16] and the Edah HaChareidis, as well as moderates within the Neturei Karta itself.^[17]

[edit] Groups which are pragmatic in their opposition to the State of Israel

[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.^[18] One of the newspapers 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 Chazon Ish.^[19] Rabbi Yosef Sholom Eliashiv urges his students to vote for the Degel HaTorah list. Rabbi Shimshon Dovid Pincus, quoted in the book of his speeches about Purim, explains that in each generation the Yetzer Hara (evil inclination) appears in different forms. Examples he gives are the Enlightenment and communism. He goes on to explain that nowadays Zionism is a form of the Yetzer Hara. 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 American 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.) In a responsa to a question whether it is permissible to pray in a synagogue which displays an Israeli flag, he writes "Even though those who made the flag for a symbol of the Israeli state were evil people..." ^[20]

Anti-Zionism does not translate to personal antagonism, and Rabbi Chaim Shmuelevitz, the Mirrer rosh yeshiva, openly displayed thanks to soldiers of the Israeli army.^{[citation needed]}

[edit] Ger and Belz Hasidim

While they do not say prayers for the State of Israel, and are ideologically opposed to Zionism, the Ger, Vizhnitz and Belz hasidic groups do vote in the Israeli elections, and Ger mildly opposes withdrawals from the occupied territories.^{[citation needed]} Ger and Belz are two of the most influential movements behind the Israeli political party Agudat Yisrael, which together with the Litvishe Degel HaTorah forms United Torah Judaism.

In a similar vein, Klausenberg maintains an anti-Zionist stance but accepts funding from the Israeli Government (when available) for its institutions.

[edit] Chabad-Lubavitch

Main article: Chabad-Lubavitch

The fifth Lubavitcher Rebbe, Rabbi Sholom Dovber Schneersohn, (1860-1920) also known as the RaShaB, published Kuntre Uma'ayan, the beginning of which contains a strong polemic against Zionism

The seventh Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, expressed overwhelming support for the State's military endeavors, and vehemently condemned any transfers of land as against Jewish law. His reasoning, was based on the code of Jewish law, the Shulchan Aruch ^[21] which states that the Sabbath must be violated (carrying weapons) by the residents of a Jewish community (in any country) that borders a hostile Gentile settlement, even if they are threatened in the must subtle manner. He viewed the whole of Israel as such a community and that was the impetus for his support. He argued that the safety of the Jewish people was paramount, and the physical presence of so many Jews in the land meant that its borders had to be protected as a matter of course. Nonetheless, he also drew support for his statements from the notion in the Torah that the land of Israel was given to the Jewish people, and that inherent Jewish ownership of the land could not be superseded by mere political interests. 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. He further criticized feelings of nationalism connected to the State of Israel, saying that the only thing that unites Jews is the Torah, not a secular state that happens to be planted on holy land.^[22]

[edit] Newspapers

The main haredi newspapers, Hamodia, HaMachane HaHaredi and Yated Neeman, occasionally publish articles strongly criticizing Zionism, naming it a 'heretical movement'. they sometimes refer to the country as "Israel", and at other times will only refer to the geographical entity as "Eretz Yisroel". The Israel news columns are almost exclusively right of centre, lambasting Arab terrorism. Articles about outreach movements in Israel and Israeli culture are very common, and are shown without ideological bias.

[edit] Hardal

Main article: Hardal

The Hardal community is a community of religious Zionists who accept many Haredi practices, such as modesty in dress and restrictions on secular studies. Hardal is an acronym for Haredi Dati Leumi. Dati Leumi refers to religious Jews who are Zionists.

[edit] Haredi books about Zionism

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

[edit] Sefer Vayoel Moshe

Main article: 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 are not allowed to ascend to Eretz Yisrael by force, that the Jewish people are 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. 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 State of Israel, 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 Semeicha

Eim HaBanim Semeicha was written by Rabbi Yisachar Shlomo Teichtal, and published in 1943. Teichtal grew up as a staunch anti-Zionist Chasid of the Munkatsher Rebbe. However, during the Holocaust, Rabbi Teichtal changed his position from the one he espoused in his youth. The physical product of that introspection is the book, Eim HaBanim Semeicha, 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.^[23] Many of his coreligionists viewed the book with skepticism, some going so far as to ban Rabbi Teichtal from their synagogues.^[24]

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 of Israel

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

Many Chassidic Rebbes with followers in the land of Israel, including the Gerer Rebbe, the Belzer Rebbe, the Lubavitcher Rebbe, and others have encouraged their followers to vote in Israeli elections.^[25][26] Lubavitcher Chassidim are encouraged to join the Israeli Defense Forces,^{[citation needed]} in order to ensure the state's security (inasmuch as the State's security is inextricably entwined with the safety of the Jewish people who live within its borders).

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. The Edah HaChareidis and its affiliated movements do recognize the authority of the Israeli police in criminal matters. ^[27]

[edit] See also

• The Three Oaths
• Anti-Zionism
• Haredi Judaism
• Hasidic Judaism
• Neturei Karta
• Religious Zionism
• Zionism

[edit] References