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“FOR THE SAKE

OF HEAVEN”

Rabbi Aryeh
Meir

On Charedim and Religious Zionism

Historically, Religious Zionism has generally been verboten in the Charedi world. In this essay,
Rabbi Aryeh Meir, a member of the Charedi community in Israel, argues that both Charedim
and Religious Zionists would benefit from greater interaction between the two communities.

t the height of the pandemic, Israel’s Health While there were understandable causes for the original
Ministry’s policy of housing Covid-19 patients in break between the Charedi and Religious Zionist commu-
specially designated hotels facilitated an unusual nities, I believe that today this rift requires reexamination.
Aencounter between Charedi and Religious Zionist Both communities have been transformed over the years,
yeshivah students. While sharing the same hotel lobby (that and the State of Israel, whose status constitutes the main
was converted into an ad-hoc yeshivah study hall), the two reason for the hostility between them, has also changed.
groups got together for a joint discussion panel on their These changes should facilitate and even invite dialogue
communities’ respective worldviews. Notwithstanding and closer cooperation between our communities.
differences between them, it seemed natural to yeshivah
students of both ilks to include their new peers in discus- Polemic or dispute?
sions they were already conducting among themselves.
Chazal distinguished between disputes that ought to take
But from the perspective of many Charedi leaders, the panel place within the traditional study hall and those that belong
was grounds for banning yeshivah students from entering outside of it. The arguments between Beit Shammai and Beit
Covid-19 hotels altogether. The dialogue itself, irrespective Hillel exemplified the first type. The Sages’ polemical war
of its content, was considered worthy of censure. “This is against the tzedukim, which was one of communal survival,
how the Haskalah movement began,” one rabbinic figure belongs to the second variety.
noted.
The Gemara documents several debates between Chazal and
Over the last few decades, very little Torah or public dia- the tzedukim. Unlike regular Talmudic disputation, the Sages
logue has taken place between the two communities. This aimed to reach total victory in the form of ideological expul-
is true not only of human discourse but also of books sion. Their views were out of bounds and had to be purged
and other literature. My great-grandfather made a living by means of the sharpest polemic. One illustration of this
by selling books in Bnei Brak. When he approached the approach is Rabban Yochanan Ben Zakkai’s response to the
Chazon Ish to ask whether he should sell books written by tzeduki position regarding a daughter’s inheritance: “He told
Rav Kook zt”l, the latter responded: “Halachah books – yes; him: Fool! Our complete Torah should not be as their idle
Aggadah books – no.” Since then, all of Rav Kook’s books, chatter. […] They defeated them, and the day was made into
together with other Mizrachi-affiliated publications, have a holiday” (Bava Batra 116). The tzedukim were considered
been removed from Charedi bookshelves and from internal enemies rather than peers, and the Sages’ attitude towards
halachic and Torah discourse. them was dismissive and contemptuous.
From the Charedi perspective, it seems that the Religious The tzedukim were, of course, unusual. Chazal tolerated
Zionist way of life shares a similar status to full-blown many views within the Jewish fold, and their world is thus
secularism. Indeed, every Charedi school student has heard replete with constructive disputes, sometimes more colle-
the adage that “a Mizrochnik”– the familiar pejorative for gial and sometimes less, and is generally characterized by
Religious Zionists – “is worse than Esav.” The former tries the uniquely pluralistic position of “these and these are the
to have it both ways, maintaining superficial allegiance to words of the living G-d.” Disputants observe and learn from
both traditional and secular practices, which is even worse the virtues and arguments of the other side. The emphasis
than the latter. In Charedi eyes, there is no common ground, on debate and discussion, often animated and even fierce,
no scope for meaningful dialogue. enriches the beit midrash and its occupants. Variety leads

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