Decade of ‘Besheva’
On the occasion of the first decade of the Hebrew weekly freebie ‘Besheva’, it is fitting to discuss the responsibility placed upon the newspaper.
The readers of ‘Besheva’ have a deciding influence on two key issues which determine the national agenda, and the future of the State of Israel: the issue of ‘Eretz Yisrael’, and the issue of the relationship between religion and state, or on a deeper level – the relationship to Torah and mitzvoth. These questions reflect the two major divisions’ Israeli society is torn by – right and left, and religious and secular.
When the question is posed to the Israeli public in various surveys, which issues concern them the most, or, which issues will decide their fate – in times of military conflict, the answer is the future of Judea and Samaria, and in calmer times – the relationship between secular and religious.
In these two intertwined issues, the reader’s of ‘Besheva’ have a crucial impact.
The Residents of Judea and Samaria
The majority of residents of Judea and Samaria and their most loyal supporters are readers of ‘Besheva’. They stand as a protective barrier against pressure to withdraw from the heart of the country, and establish there an enemy state dedicated solely to fighting Israel.
The struggle for the preservation and strengthening of the communities in Judea and Samaria is very difficult. We face a broad coalition composed of our brothers/opponents to the left, heavily populated Arab states that are not prepared to accept the existence of the State of Israel, and other countries in the world compelling us to retreat. The pressure is expressed by threats of war, terrorist attacks, virulent propaganda against us, diplomatic activity, U.N. resolutions, boycotts, and threats of embargo.
The basic interest of the majority of countries is to encourage us to retreat in order to promote their ties with Arab countries. Our allies also have an interest to ensure that if hostilities break out after withdrawal – they will stand by our side. The problem is that their main interest is to promise this, but not necessarily to fulfill their promise.
Under such pressures – both domestic and international – it is easy to be weakened and tempted to support a withdrawal in order to finally reach the long awaited peace. This is what happened to some of the Likud “princes”.
In opposition to all of them, stands a relatively small group of Jews who do not submit to the temptations, and continue to cling to the mountains, expanding the settlement of the hills of Judea and Samaria. They do so out of absolute acceptance of the mitzvoth of ‘yishuv ha’aretz’ (settling the Land) as a Divine imperative, as the realization of the Prophetic visions, as the fulfillment of the testament of the masses of Jews who longed for Zion, relinquishing their lives and bodies to assailants and murderers during two thousand years of exile, so their descendants could return to the Land of Israel, to build it, and be built in it.
If not for the settlers residing in their communities with utmost devotion, the State of Israel would have retreated from Judea and Samaria long ago, and the battle would have moved to the heavily populated centers of larger Tel Aviv and Jerusalem. The settlers of Judea and Samaria are the ones who are physically preventing the withdrawal and disaster.
Standing Firm in the Struggle
Our Jewish opponents defame and libel us. Our enemies place us as the first target for their murderous attacks. Many ridicule us, saying there is no chance for the settlement enterprise to succeed. And occasionally, during difficult times, hostile governments rise against us, and the Left-wing media’s venomous attacks intensifies.
And in spite of everything, and when all's said and done, we stand our guard, clinging to the Land and gaining strength, multiplying and deepening roots. The strength to do this comes from the yeshiva study halls, and the tradition of generations. The primary means of expression for this honorable and precious public is ‘Basheva’, which lovingly and faithfully accompanies the settlements in all its’ difficulties and challenges – strengthening and encouraging, reporting and criticizing – creating an independent agenda for those faithful to ‘Eretz Yisrael’, not subject to the agenda of the Left-wing media.
Decision in the Hands of the Settlers
In the complex reality in which we live, it can be said that the settler public and their supporters possess the ability to prevent withdrawal. Even if the numbers of their opponents increase and gain a majority in elections to the Knesset, as long as the settlers are willing to continue their utmost devotion for settling the Land, there will not be a retreat, and as a result, the State of Israel will be saved from disaster.
Therefore, the most dangerous concern for the future of the State of Israel is weakening the morale of the settlers, and there is nothing more virtuous and precious than strengthening their integrity and brave spirit.
For example, the position supporting refusing orders to expel Jews from their homes is one expression of the absolute right of Jews to live in the land inherited to them by their forefathers, and a total denial of a provisional government’s authority to trade this right.
Ten years ago, a large majority of the religious community disagreed with the position supporting refusing orders, but in recent years, surveys indicate that currently, most of the religious community supports it. The newspaper ‘Besheva’ played a part in this welcome change.
Determining the Proper Approach to a Hostile Media
Neutralizing the influence of the large, Left-wing media plays a significant role in keeping the settlements in place. Over the years, the venomous attacks on the settlers greatly increased, causing most of the settlers and their supporters to resent, and even despise, the media. But without an alternative voice to ‘call a spade a spade’, revealing the moral reputation of the people and organizations attacking us, it is hard not to be influenced by them.
At present, among the settlers and their supporters a significant group who are connected to Torah with every fiber of their soul has been created, which no longer avails itself of Left-wing media and culture, and doesn’t even know the names of their authors and artists. One could argue that this represents excessive sheltering, but on the other hand – such a position fosters independent thinking, causing faith-inspired artists and writers to start filling the void – an increasing phenomenon in recent years. This welcome process is encouraged by ‘Besheva’.
When Left-wing personalities called for a boycott of the Cultural Center in Ariel, some of my children read a list of the Israeli boycotters on ‘Arutz Sheva’, and to their surprise – they didn’t recognize any of their names. One daughter, who reads several books a week – including internationally recognized authors, said: “They’re out of their minds! Who’s supposed to suffer from their boycott? Nobody knows who they are anyway!” Her words both stunned and delighted me.
Here, a new generation has grown up, who recognizes great, international novelists, but has never heard the names of writers and artists who hate us. If these authors want their books read, they should first learn to have a little more respect for their own people.
The Second Issue – Torah in the Life of Our Nation
The second issue relates to the place of Torah and mitzvoth in the life of our nation. Many people believe that the confrontation between the religious and Haredi community and secular society, is the crucial conflict, with the swing-group – the traditional public – tipping the scales; occasionally in one direction, and once in a while, in the opposite direction. Indeed, these arguments create immense tension in Israeli society, but in the long term, they carry no significant importance.
The real debate, whose implications will determine the face of Judaism in the coming generations, is the profound debate amongst the observers of Torah and mitzvoth, themselves.
The question of whether to participate in the mitzvah of settling the Land and the mitzvah to serve in the army, or to leave this matter to the secular; should the study of science, as an extension to the comprehensive learning of Torah be encouraged, or should a limited and partial study of the Torah be preferred; should everyone who can learn in ‘Kollel’ be encouraged to do so, while depending on charity, or to utilize the ‘Kollel’ in order to raise Torah scholars, but to encourage ninety percent of the public to learn a profession and engage in developing society; should we draw nearer the positive values of modern culture – such as liberty, freedom, openness and equality – values which actually originate from the Torah – or attempt to distance them as much as possible, in order to preserve the old framework.
What is the Debate?
In principle, all the eminent Torah scholars agree that it is a great mitzvah to settle the Land of Israel and defend the nation by serving in the army. They also agree that it is a mitzvah to engage in science and to work, as explained in the Torah, Prophets, Writings, Chazal, Rishonim, and Achronim. The problem is that according to the opinion of many rabbis, engaging in the mitzvoth of settling the Land and serving in the army in cooperation with the secular public, is liable to result in the abandonment of the Torah and mitzvoth, or regretfully, to a significant weakening.
In such a situation, in their opinion, these important mitzvoth must be relinquished as a ‘temporary edict’, in order to ensure the preoccupation of Torah and fulfillment of the other mitzvoth, in the sense of “et la’asot l’Hashem, heyfaru Torahtecha” (a time when we require the courage to act in radical fashion, for the sake of the Divine). The same applies to dealing with science and work – the question is whether in these generations, when the influence of secular culture sweeps the world like a tsunami, can one engage considerably in science and work, without being swept away by secular culture?
Thus, we find that in any debate between Hareidim and the religious, the religious cite sources from the Torah, while the Hareidim cite their eminent rabbis. For, indeed, the sources support the religious position, whereas many rabbis instruct – as a ‘temporary edict’ – the relinquishing of these mitzvoth and values to ensure the preservation of tradition. This is the essence of the debate.
The Debate’s Halachic Ramifications
This debate also affects halakhic rulings, since most rulings deal with cases of conflict between various mitzvoth – the question being, which mitzvah takes preference. Also, when conflict arises between the fulfillment of certain mitzvoth, and existential or important needs – the question arises: when is the situation considered ‘sha’at dachak’ (difficult situation), in which case it is possible to rule leniently.
Sometimes the question is: what is the ‘kula’ (leniency), and what is the ‘chumra’ (stringency)? For example, what is the halakha in a case where the mitzvah of settling the Land and serving in the army conflicts with precise fulfillment of other mitzvoth, or in the event of a conflict between the study of science or working in a mixed-gender atmosphere, and the enhancement of the mitzvoth of ‘tzniyut’ (modesty).
How the Dispute will be Decided
How will the Jewish nation decide this profound debate? Our Sages said that in the event of a dispute between two Torah scholars, the halacha is determined according to which one of the scholars is superior to the other in ‘chochma v’minyan’; namely, his greatness in in-depth and straightforward Torah wisdom, and in the number of his disciples (Talmud Avodah Zara 7a).
When there is a debate between two houses of study, it usually continues for several generations, until it also is decided by the size of the study house in wisdom and number. For example, in the dispute between Beit Shammai and Hillel, there was a dilemma: on the one hand, Beit Hillel was more numerous, but Beit Shammai was sharper (Talmud Yevamot 14a). In the end, halacha was determined according to Beit Hillel because they were amiable, patient, and modest. Apparently, although they were less sharp, in the merit of their moderation, their wisdom did not fall short of Beit Shammai’s (Talmud Eruvin 13b).
The Significance of the Majority
Seemingly, one could ask: Why is the number of disciples important – the main point is wisdom? But truthfully, when the intention of both sides is ‘l’shem Shamayim’ (for the sake of Heaven), ‘elu v’elu divrei Elokim chaim’ (both are the words of the living God), and the foremost question is, which of the ‘chachamim’ (Torah scholars) found the more correct way to express the word of God in this world, and at this period of time – and this is determined by the majority.
In the current debate between the religious community and the Hareidim, the question is: Can one actually fulfill all the mitzvoth that the religious public is attempting to accomplish, or perhaps, engaging in them may result in a significant weakening of Torah study and observance of mitzvoth.
Seemingly, in the last generation, the Hareidi community has been more successful. At the time of the establishment of the State, approximately twenty-seven percent of all students learned in religious-State schools, while only four percent learned in Hareidi schools. Today, in the age range of eleventh grade students, there are 14,500 who learn in religious schools, and 17,000 learning in Hareidi schools.
In addition to the fact that, on average, Hareidi families are larger, most of the growth of the Hareidi community stems from a significant transition of members of the religious community to the Hareidi public, and also from secular Jews who became religious and, generally, prefer to join the Hareidi community.
In other words today, many people feel that in a Hareidi framework, their connection to Torah and mitzvoth will be stronger, even though many of them admit that in the Haredi framework, they will have to relinquish important mitzvoth and basic values.
On the other hand, if we examine the past two hundred years, the Hareidi position has not proven itself. It correctly identified the dangers of modernity, but in practice, seclusion from it did not work. It forced the majority of European Jews to choose between keeping tradition while adhering to the afterlife, or departure from the Jewish world in order to live a life in the present world. In fact, eighty percent decided to leave the path of Torah and mitzvoth, and many of them assimilated.
It is clear that in the long term, the outcome will be decided according to religious path, because it is impossible to erase important mitzvoth from the Torah – on this, all Torah sages are in agreement. However, in regards to the appropriate path at the present time, there is a controversy ‘l’shem Shamayim’ (for the sake of Heaven).
The ‘Besheva’ Readership
The most significant group in deciding the outcome of this controversy is the Torani public, which, situated in the middle, deliberates between the Hareidi and religious positions, striving to live a life as complete as possible, according to the Torah. They are the swing-group who probingly examines to what extent the national mitzvoth can be fulfilled, to what extent is it possible to cooperate with the secular public in the sciences and workplace, and to what extent seclusion is called for. This is the focal point of ‘Besheva’s’ readers. The articles and reports in this newspaper reflect these dilemmas, and play a significant role in the public debate about the proper way to live a complete Torah life.
I have been given the privilege to write and clarify these issues for this precious public, and I pray to merit fulfilling my calling properly.