Note: this article is an extract from Rabbi Chaim Drukman’s book, “La-zeman Hazeh,” a series of essays about Jewish holidays, including “new” ones that were established in the last hundred years to celebrate the Jewish people’s return to the Land of Israel.
Adapted and translated by Moshe Goldberg
- Celebrating Independence Day—A Torah Requirement
In the Hallel prayer that we say on the festivals of Israel, we recite, among others, Psalm 118 ("Give thanks to the Lord, for He is good; His mercy endures forever”). On verse 24 of this chapter, "This is the day the Lord has made; let us rejoice and be happy in it," the Sages explain: It is either "in it"—in the day, or "in Him"—in the Holy One, blessed be He (Zohar Vol. 3, 105a). We celebrate Independence Day and rejoice through Hallel and thanksgiving because "this is the day the Lord has made" and therefore: "let us rejoice and be happy in Him.” The joy on the day itself stems from joy in the Holy One, blessed be He, who brought about this day.
However, in recent years some people have begun to wonder: should we continue to celebrate Yom Haatzmaut?
In Tractate Megillah (14a), the Gemara clarifies that the days of Purim were established based on a kal vachomer argument compared to the festival of Passover: “Rabbi Chiyya bar Avin said in the name of Rabbi Yehoshua ben Korcha: If for redemption from slavery to freedom (the Exodus) we sang a song, then for deliverance from death to life (Purim), how much more so should we sing a song!”
Based on this Gemara, the Chatam Sofer rules that establishing Purim as a festival is mandated by Torah law because it is based on a kal vachomer, one of the fundamental methods of interpreting the Torah. Even though the specific rituals of Purim—reading the Megillah, feasting and rejoicing, sending gifts of food, and giving charity—were instituted by the Sages, the obligation to celebrate the day itself is a Torah law. One who does not celebrate Purim at all is transgressing a positive Torah commandment!
In the early years of the state of Israel, Rabbi Meshulam Rata zt"l was asked about the halachic status of establishing Independence Day as a festival, and about reciting Hallel and the Shehecheyanu blessing. In his response Rabbi Rata discussed these questions thoroughly (Kol Mevaser 1:21). Regarding the establishment of Independence Day as a festival, he ruled:
In our case, which concerns the general population of Israel, and where there was redemption from slavery to freedom—we were redeemed from subjugation to the nations, became free people, achieved national independence, and were saved from mortal danger from enemies who sought to destroy us—there is a clear obligation to establish a festival!
To establishment Independence Day as a day of joy and thanksgiving is Torah law! It doesn’t depend on how we feel as individuals. The decree of the Torah obligates us to rejoice, celebrate, and give thanks to the Holy One, blessed be He, for our salvation and deliverance.
- Three Miracles in 1948
Few Against Many: On the eve of the state's declaration, the Arab nations announced that in one week they would eliminate the entire Jewish settlement in the Land of Israel. The slogan "We will sweep you into the sea" was not mere rhetoric but a serious military threat from Arab armies preparing to invade from the north, east, and south—so that the only possible refuge would be the sea to the west...
A Brave Decision: The heroism seen on the battlefield began with the very act of declaring independence. Arab states threatened to destroy us if we dared declare statehood; the U.S., which had supported the establishment of the state at the U.N. vote, warned that the timing was wrong; and even within the Jewish settlement itself, there were disagreements over the matter. In the end, the decision to declare the independence of the State of Israel passed by only two votes! This itself was a heavenly miracle!
Despite everything, our independence was declared and the State of Israel was born—a revelation of unparalleled courage!
Salvation of All of Israel: Not only was the Jewish settlement in the Land of Israel in danger but the entire Jewish people. From a halakhic standpoint, Jews living in Israel are considered the embodiment of "Klal Yisrael" (the collective of Israel), as taught by the Rambam in Sefer HaMitzvot (Positive Commandment 153):
Were it to happen, Heaven forbid, that all the Jews would abandon the Land of Israel, it would be as though the nation were completely wiped out—a situation that God has promised would never occur.
The absence of a Jewish settlement in the Land of Israel would signify the annihilation of the entire nation—something that the Holy One, blessed be He, has promised will never happen.
And indeed, not only Jews in distress were saved, but also Jews living in relative comfort. I heard from Rabbi Joseph B. Soloveitchik zt"l that during the Holocaust, Christian missionaries in America urged Jews to convert as a last means of salvation, warning that otherwise they would meet the same fate as European Jewry. The horrors of the Holocaust were used by Christian theologians to argue that the end of the Jewish people was near because they had not believed in the Christian messiah. A threat of religious destruction loomed over American Jewry – until the State of Israel was established, rekindling Jewish spirit and pride among Jews in the free world.
- The Sanctification of God's Name Is Greater Than Its Desecration
In the Jerusalem Talmud Rabbi Abba bar Zemina makes a statement which seems puzzling: Rabbi Abba bar Zemina said in the name of Rabbi Hoshaya: “The sanctification of God's name is greater than its desecration” (Kiddushin 4:1). My teacher and master, Rabbi Tzvi Yehuda Kook zt"l, asked: What is novel about this statement? Do we need the Talmud to teach us that the sanctification of God's name is greater than its desecration?!
My teacher explained that the Talmud is referring to a case where both sanctification and desecration of God's name occur simultaneously. In such a case, there is both positive and negative, and the question is how to react. The Yerushalmi teaches us that the positive side takes precedence. Thus: "The sanctification of God's name is greater than its desecration"—the aspect of sanctification must guide our response.
Even though the State of Israel has negative aspects, we must certainly celebrate, rejoice, and give thanks to the Holy One, Blessed be He, because the element of sanctification undoubtedly outweighs any negative aspects.
- Celebration and Joy—The Importance of Independence
The obligation to celebrate and rejoice stems not only from gratitude, as we have noted, but also because celebration and joy ultimately strengthen the independence itself and the commitment to protect it.
Yom Haatzmaut reminds us of the events of 1948—how we, few against many, stood firm and won by the grace of the Holy One, Blessed be He, because we believed in the justice of our cause and in our future. Those same strengths are still within us today; they must merely be awakened, revealed, developed, and nurtured.
Those who believe that everything that has happened in our generation is not a coincidence but rather part of a divine plan for the redemption of Israel do not despair, they are certain that what is written will come true: "For the Lord will not forsake His people, nor forsake His inheritance" (Psalms 16:14). And not only do we not despair, we understand that we must recognize the plan, identify with it, and act accordingly. We must bring the people to a true perspective with open eyes, until we all work together with G-d in implementing His plan.
All of this should be expressed in the celebration of Independence Day with great joy - “This is the day the Lord has made; let us rejoice and be happy in Him.”