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size=2>For those who seek to know, here is an article on the topic by one of the
leading rabbis of our time.</FONT></SPAN></P>
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size=2>Shoshana L. Boublil</FONT></SPAN></P>
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size=2></FONT></SPAN> </P>
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size=2>POINT OF VIEW</FONT></SPAN></P>
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size=2>Religious Zionism, Between Rav Kook and Rav Soloveitchik - by Rabbi
Yisrael Rozen, Director of Zomet Institute</FONT></SPAN></P>
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size=2></FONT></SPAN> </P>
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size=2><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">"It
has turned completely white, it is pure" [Vayikra </SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">13:13</SPAN><SPAN
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].</SPAN></FONT></P>
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size=2>On this occasion of the fifty-ninth celebration of Yom Haatzmaut for
Isreal, we will dedicate our column to the two central focal points of the
ideology of religious Zionism. I will present to the best of my understanding
the common thread of the two main foundations of this movement. I am referring
to the school of thought of Rabbi Avraham Yitzchak Kook and its extensions and
to the approach of Rabbi Joseph B. Soloveitchik and his followers. Each one is
simply called "the Rav" by his disciples, without any other name necessary.
</FONT></SPAN></P>
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size=2></FONT></SPAN> </P>
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size=2><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">A
Missed </SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">Opportunity</SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">
or a Process of Redemption</SPAN></FONT></P>
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size=2></FONT></SPAN> </P>
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style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt"><FONT
size=2>There can be no doubt that the two approaches are not the same! It is
written, "Chabakuk came and put them all on a single basis" [Makkot 24a]. We
will also use a single unified basis for the approaches of the two rabbis
towards Eretz Yisrael. As far as Rav Kook is concerned, this is "the start of
the redemption," while for Rav Soloveitchik it is "a missed opportunity."
</FONT></SPAN></P>
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size=2></FONT></SPAN> </P>
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style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt"><FONT
size=2>Here is what Rav Soloveitchik wrote in his monumental work, Kol Dodi
Dofek (the title is from Shir Hashirim 5:2, "my lover makes a knocking
sound"):</FONT></SPAN></P>
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size=2></FONT></SPAN> </P>
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size=2><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">"In
the midst of the nightmare of Meidanek, Treblinka, and </SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">Buchenwald</SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">
, in the dark night of gas chambers and smokestacks... in this night, the hiding
G-d rose up, in a hidden canopy. He appeared suddenly, and He began to knock at
the tent of His downtrodden and anguished beloved one... As a result of the
knocking at the door of the beloved one, steeped in mourning, the State of
Israel was born... </SPAN></FONT></P>
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size=2></FONT></SPAN> </P>
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style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt"><FONT
size=2>"During that night of secrecy the lover rose, knocked and begged that she
should open the door of her tent, 'for my head is full of dew, my hair with the
rain of the night' [Shir Hashirim 5:2]... But the beloved refused to leave her
bed. 'I have taken off my garment, how can I put it on? I have washed my feet,
how can I dirty them?' [5:3]. Her heart had turned to stone. </FONT></SPAN></P>
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style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt"><FONT
size=2></FONT></SPAN> </P>
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style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt"><FONT
size=2>"The lover continued His knocking, and the beloved answered, but it was
too late, and the vision of exalted life receded and diminished. An hour later,
she jumped in panic from her bed, 'I rose to open the door for my lover,' (but)
'my lover had gone' [5:6]... </FONT></SPAN></P>
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size=2></FONT></SPAN> </P>
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style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt"><FONT
size=2>"What is the point of Shir Hashirim if not a description of the
paradoxical and tragic delay of the loved one, if not a missed opportunity of
momentous meaning for the world..."</FONT></SPAN></P>
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size=2></FONT></SPAN> </P>
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size=2><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">This
profound description points to a tragic missed opportunity. The State of Israel
did not respond to its Divine Lover. What arose was </SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">Israel</SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">
but not the Jewish nation! From the moment of that "nightmare... night of
secrecy," the knocking has not ceased. The window of opportunity evidently opens
up "now and then, from time to time," but the missed opportunity continues, and
the time of redemption has yet to come. </SPAN></FONT></P>
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size=2></FONT></SPAN> </P>
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size=2><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">As
opposed to this, the approach to the redemption that comes from the courts of
Rabbis Avraham Yitzchak and Tzvi Yehuda Kook is that political Zionism (note
that </SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">Israel</SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">
was not established in the time of the older Rav Kook) and the State of Israel
are "stages" in a ladder which has advances and retreats along the way. "The
time of redemption" is a process like the days of spring (with some rainy days),
also based on a verse in Shir Hashirim, one that is less decisive than "Kol Dodi
Dofek": "The blossoms have appeared in the land, the time of the nightingale has
arrived, and the voice of the dove can be heard in our land" [ </SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">2:12</SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">
]. "When there is a great war in the world, the power of the Mashiach awakens.
'The time of the nightingale' refers to the song of the noblemen... The world
becomes infused with scent, and 'the voice of the dove' can be heard in our
land." [Chapters of War, 1]. </SPAN></FONT></P>
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size=2></FONT></SPAN> </P>
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size=2><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">A
mainstay of this approach is constant change, a winding path, hide-and-seek.
"'My Lover is like a deer' [2:9] – just as a deer is revealed and then goes into
hiding, the same is true of the first and the last redeemer" [Bamidbar Rabba
11]. The key word of redemption in this approach is "slowly, bit by bit." "'Who
is this looking down like the dawn?' [ </SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">6:10</SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">
] – Rabbi Chiya and Rabbi Shimon Bar Chalafta were walking in the </SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">Arbel</SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">
</SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">Valley</SPAN><SPAN
style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt">
. They said, this is the way the redemption of Yisrael will be. It will start
bit by bit, then it will begin to glimmer, afterwards it will increase, and then
it will spread out" [Shir Hashirim Rabba].</SPAN></FONT></P>
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size=2></FONT></SPAN> </P>
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size=2>The Paradox of the Mashiach's Donkey</FONT></SPAN></P>
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size=2></FONT></SPAN> </P>
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size=2>The people of religious Zionism, in all their sectors, ponder over their
relationship to the State of Israel every single day, especially with respect to
internal or external events which must be approached from the point of view of
values and not just pragmatically. Those who support either of the two
approaches outlined above are often torn apart by questions of dual loyalty, to
the Torah or to the state. Are we in the midst of a process of redemption or for
the time being are we missing a Divine opportunity? </FONT></SPAN></P>
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size=2></FONT></SPAN> </P>
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size=2>Religious Zionism has had the wisdom to live with this complex reality
from its earliest beginnings, and this is almost its defining characteristic.
The complexity often serves as a reason for mockery, by the Chareidi sector on
one hand and by secular Jews on the other hand. But in reality this (the
complexity, not the mockery) is our pride and joy! The youth who are educated in
our institutions have also learned to accept and internalize it. I reject the
simplified declaration which is sometimes made about our educational system,
claiming that "the youth does not understand complexity. They demand
decisiveness and think in only one dimension!" This is simply not true! And this
is what can make us proud! </FONT></SPAN></P>
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style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt"><FONT
size=2></FONT></SPAN> </P>
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style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt"><FONT
size=2>The "complexity" of the modern State of Israel today would be considered
"a Divine paradox" by Rav Soloveitchik and "the birth pangs of Mashiach" by Rav
Kook.</FONT></SPAN></P>
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style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt"><FONT
size=2></FONT></SPAN> </P>
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style="FONT-FAMILY: 'Courier New'; mso-bidi-font-family: Miriam; mso-bidi-font-size: 9.5pt"><FONT
size=2>The verse quoted above from this week's Torah portion is a perplexing
one. After all, white hair in a "nega" – a blemish – is a sign of impurity. Why
then does it become pure if it turns completely white? Rav Soloveitchik would
probably have answered that this is a paradox, and then delve into the realms of
purity and impurity deep within the human soul. In Rav Kook's approach, based on
a combination of mysticism and Chassidut, the matter is related to the secret of
Mashiach. "This is the secret of 'a pauper riding on a donkey' mentioned by the
Tikunei Zohar, that the generation of the Mashiach is good on the inside and bad
on the outside. It is the secret of the verse, 'it has turned completely white,
it is pure.' There is a donkey in the Divine plan which has the sanctity of the
firstborn but is hidden away in the depths for the time being. This is the main
point of the approach that was taught in the palace of the Mashiach, as is
written at the beginning of the Zohar." [Igrot Re'iyah volume 1, page 370].
</FONT></SPAN></P>
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