Weekly Parsha

Rabbi Eliezer Rubin

Before Prime Minister Netanyahu’s visit to Congress, there was a wide range of opinions, even in our own community, about the Prime Minister's decision to speak to Congress. Many felt that defying the President of the United States was disrespectful and ill-conceived. The Prime Minister argued that it was his responsibility, as Israel’s leader, to make the case for her survival and to advocate for her national interests whenever and wherever he was invited.  Whereas arguments can be made about the wisdom and timing of his appearance, the Prime Minister of Israel deserved our attention and respect when he addressed Congress.

My position was informed by a responsum written by Rav Kook, which appears in Mishpat Kohen, Responsum 144, page 337. In this essay, Rav Kook explains that in Biblical times, the King’s authority influenced the entire nation. However, when the Jewish people were no longer led by a king, but by civil laws and judges, as enacted by a government, the people were influenced by national leaders and judges in ways similar to how they would by a king. In this respect, governmental authority shares characteristics of kingship. Both structures of governance influence the entire nation, both can declare war and both are responsible for and to the people. Therefore the Prime Minister, as well as other national leaders, assume the prominence of a king of Israel and by extension they must be afforded our respect.

Rav Kook, who wrote this essay in 1926, never lived to see a sovereign Jewish government. He died in 1935. As a frame of reference, he looked back at the Hashmonaim and portended to the eventuality of Jewish leadership in Israel. His understanding of Jewish leadership was informed by the fundamental belief that Jewish sovereignty over the land of Israel is a manifestation of religious belief.

Ramban (1194 – 1270), also envisioned the foundations of Jewish settlement in Israel as an expression of our commitment to and belief in Torah. Stating that it is a positive commandment to live and settle in the land of Israel, he adds that it is our responsibility to ensure that the land is not laid barren, but cultivated and developed. The Ramban, who could have never dreamed of the birth of Zionism at the turn of the 20^th century, encouraged settling the land of Israel as an expression of religious belief.

Taken together, these two views, although separated by centuries, are the foundational philosophies of religious Zionism. Zionism is more than a return of exiles, settling the land, and creating a vibrant economy with innovating technology. Zionism is an expression of religious faith and a manifestation of our commitment to mitzvot.

As such, Yom Haatzmaut takes on an additional identity. It is a day dedicated to recognizing and expressing appreciation for the opportunity to reestablish Jewish sovereignty over the land of Israel, not only in practical and political ways but also as part of our religious imperative. It is a privilege to live in a time of miracles, and so it is our obligation to express our thanks to God for the opportunity to reestablish Jewish sovereignty over the land of Israel. Ramban and Rav Kook would have joined us in reciting Hallel had they been privileged to celebrate Yom Ha'atzmaut.