Rabbi Yosef Eliyahu Henkin

Teshuvos Ibra, chapter 9, section 1: The State of Israel

Siman 106: Our obligation regarding Eretz Yisroel

I would like to make a short introduction about the relationship of religious Jews to the government. Chazal have already commanded us that we must give honor to the government and even in the government of Eretz Yisrael, because giving honor even to people who are not your friends is basically an honor to the one giving honor, as Chazal say: Who is honored? He who honors others.

And even during friction, one must try to initiate peace. And when it comes to the government of the State of Israel, who are not conducting themselves properly, Eliyahu HaNavi already set an example by running in front of Achav. And it is written later in that passage: Hashem passes through not in the wind, nor in the earthquake, nor in the fire, but in the still, small voice – to hint to us that it is possible to accomplish more with a still, small voice.

Now, everyone knows that I was one of the biggest opponents of the idea to found an independent state. But now, after the fact, I must say that the government of Israel of now is democratic, and if more Torah-observant members join it, it will conduct itself according to the Torah. And even now, as I will write soon, many of the fundamentals of the Torah are kept there. This will be more clearly explained in this chapter itself.

And the name Achav, which means an uncle, is a hint that even those who are far from us in deeds and thoughts are in the end close to us, and at a time of need we will all unite. This can be seen with our eyes, especially now. And that is enough for an understanding person.

The Jewish people has three basic names: Yaakov, Israel, and “His people,” the people of Hashem. Each one is used in a particular era of history. They were called “Yaakov” when they were in exile in a land not theirs, because Yaakov implies submissiveness and humility, and this is especially true during a time when they were cruelly enslaved, where it says regarding them: “I gave my cheek to those who smite.” The Jewish people conducted themselves in this manner for 2,000 years, from the destruction of the second Temple until today, because the Jewish people accepted upon themselves several oaths: an oath that they should not rebel against the nations, and that they should not go up as a wall, and that they should not force the end of exile.

They are called “Israel” when they are a kingdom with a government, especially during the time of the conquest of the seven nations, when they were at their highest point.

However, there were times after the destruction of the first Temple, during the second Temple, during the period of the Hasmoneans, even though already before the building of a second temple it was said to Zerubavel, “not by might and not by power, but by My spirit,” but because of the difficulty of exile and the anti-Torah and mitzvos persecution by the Greek government, they were forced to appoint themselves a king and take over the government. Regarding that period, they are called by the name “His people,” Hashem’s people. And at this time it was not permitted to them to make additional conquests, and regarding this it is said, “Hashem gives strength to His people, Hashem will bless His people with peace.” This means that even though Hashem gave us strength and might to defeat our enemies, this is only within the borders of Eretz Yisroel. And their success needs to be only on the path of peace, peace among themselves and peace with their neighbors to seek their wellbeing and their benefit, because through this their peace and their good will increase. And the main point is that the government should be run according to the way of the Torah. Because the Hasmoneans transgressed this, their kingdom did not last.

After the destruction of the second Temple, and after Bar Kochba’s attempt to establish a kingdom failed, the oath became stronger upon Israel and they accepted it upon themselves until our era. When the movement to establish a government in Israel began with the excuse that the nations had made the exile worse and the subjugation of Israel and they transgressed their oaths, therefore, according to those who founded the government, the prohibition of the oaths was no longer in effect. Most of the Gedolim of the time did not agree to this. But those who were zealous for the Jewish people founded a government with the permission of the nations, and it was successful.

But Yaakov, our grandfather, said regarding this, “You have harmed be, to spoil my image in the eyes of the nations.” Chazal say that Yaakov Avinu did not want his sons Shimon and Levi to do what they did. Nevertheless, once they did it, he said, “How could I let my sons fall into the hands of the nations?” So he arose and girded his sword against them.

Seemingly, this is not a proof because the Three Oaths did not apply to Yaakov Avinu. We see that he was willing to fight Esav if necessary.

Based on this, our obligation in our time and era is to help the government with all our strength, both with body, with money and whatever influence we may have, because this is not only relevant to the government, but also to all of Eretz Yisrael, even to those who were opposed to the founding of the government.

Chapter 109. Do not stand idle while your neighbor bleeds.

I was shocked to read in Chomoseinu, fifth of Marcheshvan 5719, false words claiming that we must risk our lives not to help the state of Israel against those who arise against it to destroy it. They gave this ruling based the holy Torah, based on Chazal’s prohibition to rebel against the nations. But this is an incorrect interpretation of the Torah that brings millions of Jews into danger. Chazal warned us not to rebel against a nation when we are already conquered under its hands, because it is dangerous, but once they have thrown the yoke of that government off of them, although they transgressed the prohibition, we must help them at the risk of our lives.

And so it was before the destruction of the Second Temple that the Jewish sages warned not to throw off the yoke of Rome, and even the Jewish king was against the rebellion. Nevertheless, when the rebellion broke out, and turned into a war, the Jewish sages helped the rebels. It is stated in Josephus that Rabbi Shimon ben Gamliel sent an army with a general to the war.

The problem with this argument is that Rav Henkin has no proof that Rabbi Shimon ben Gamliel at first opposed the war against Rome. Perhaps he was a lone opinion among the Sages in support of the war. Perhaps he held that although they were dominated by Rome, since the Temple still stood, the Three Oaths did not yet apply. Thus one cannot prove that the other Sages, led by Rabbi Yochanan ben Zakai, who opposed the war, decided that once the war had begun they must help the Zealots.

Furthermore, it could be that Josephus’s account is not consistent with Chazal’s account in Gittin 56a, where it is clear that the Sages were against the war. Perhaps Josephus thought that all the Sages supported the war. This would not be the first error in the works of Josephus.

Now, our Sages have already said regarding Yaakov Avinu, “He did not want his sons to do that action of war against Shechem, but once they did it, he said, how could I let my children fall into the hands of the nations? He arose and girded his sword against them.”

And all the rabbis who were against Zionism and the founding of a state took that position only before it was founded. But after it has already been founded, he who tries to deliver it into the hands of the nations, even if it would not be a danger, is a complete moser (informer), and a rodef (threat) against the Jewish people. And all the more so in the current situation, where it is a real danger of complete destruction.

This sin was the result of another sin: the fact that they judge all Zionists, Mizrachists, and Agudists and rabbis as deniers and apikorsim. Chazal have already said, who is an apikorus? One who denigrates Torah scholars. Even regarding Rabbi Yochanan ben Zakkai, they spread a slander that he helped Titus. They picked this up from the extremist Zionists, who used to say this, may dust be poured in their mouths. And when I saw this yesterday in their newspaper, I was shocked and I wrote about this to the Gedolim upon whom they rely. And one of them replied to me that he did not know about this and that he had protested against them, and that in general their newspaper is published by irresponsible youths.

And now they’re doing it again. They are convincing Jews not to help the Zionists. Even when a single individual is in danger, everyone is obligated to save him, and the Torah cries out, “Do not stand idle while your neighbor bleeds!” All the more so to save many from an enemy attack! And in a war, one must go at the risk of one’s life. And although obviously there is danger to them [from the Zionist police] more than to the others, and they bring a proof from this to their opinion, because they fight [against the Zionists] at the risk of their lives; however, the rule is that a risk to the life of the rodef (the attacker) is not considered risking one’s life. And even though they don the skin of a sheep and say that they are the ones persecuted, sometimes persecution with words is worse than that of the sword. And also for the persecution against religion done by the irreligious government, they are at fault. And we don’t have to go on about obvious matters.

The state was not conquered from the Arabs; the countries of the UN, led by America, agreed to it. And they did not give it to the secular Jews, but to the entire Jewish people. The secular government is only temporary, and in such a case we can apply Chazal’s teaching, “What business do you have with the secrets of the Merciful One?”

Certainly, those who immigrate to Israel have to consider the decision carefully, and try to avoid falling into the hands of the secularists. Without a guarantee that they will be able to keep the Torah, they should not go; and one should influence them not to go. But to write that anyone who helps the state is a Rodef – that itself is the worst Redifa.

And I’m not writing to them; I am turning again to the Gedolim upon whom they rely, that they should publicize that they do not support them. And they should not do this too late, because the Arabs and their partners use their words. And these days are the days of the birth of the world and a great danger from the outside and even from the inside.

And I have already written that with curses and shouting we will not succeed in fighting someone more powerful than us, and we actually make it worse. Rather, we must go inside the Knesset and the government to save what is possible to save, by strengthening the Torah and those who learn Torah. And as the time of elections is coming near, it is self-understood that we have to make a united religious front because we have to ignore a far-off danger and focus on the immediate danger.

All those articles that I wrote before the establishment of the state and afterwards as well, many of which were published in my sefer Lev Ibra, testify that I am not a fan of the government and that I opposed with all my strength the establishment of a state. (And therefore although I am close in spirit to the Agudah, I am not a member, so that people should not think that I agreed with them about the establishment of the state.) But now the obligation is upon us all to help the state against its enemies from the outside, and to guide it in the path of the Torah, all of whose paths are peace.

In light of all of Rav Henkin’s anti-Zionist writings, it seems clear that his words in the above essay are not supporting Zionism as a permanent system for the Jewish people for all of the future. His support for the state was a temporary measure to protect the lives of millions of Jews. If some peaceful solution could be found in the future, he would have supported it. See also here; Claim: True, the Three Oaths prohibit a state, but once the state is already here, it’s permitted – I Will Await Him