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LETTERS

TO THE

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Religious Zionists and Charedim Zionist Jews. He then asserts that those who
are Chardal are subject to “cultural isolation”.
IN THE TISHA B’Av issue of HaMizrachi (Vol. Really? I know hundreds of individuals who
5, No. 3), Rabbi Aryeh Meir’s article, “For the fit into both of these classifications. The Char-
Sake of Heaven”, makes many cogent points dal community is hardly “culturally isolated”.
concerning the relationship of Charedim and And how can the author legitimately assert in
Religious Zionists. very broad strokes that many of the Religious
His basic thesis – that we have more in Zionist community have only a “rudimen-
common than not – is accurate, and is a tary” commitment to Judaism?
great step towards lessening the feeling of Rabbi Meir appropriately states that the
“us” and “them”. At the same time, I must Religious Zionist community has produced
reply to many points and ideas that he raises outstanding Torah scholars. But does Rabbi
in this article. Meir honestly believe that the mainstream
Charedi world considers these scholars as
While discussing the matters that separate “top tier” rabbis worthy of being called “gedo-
the communities, he ignored two salient lim”? The tone of the article indicates that it is
areas of disagreement: the place of women in nice to see that some in the Religious Zionist
Judaism, and higher education. In an article community have eschewed the leniencies of open anger. The implication of this refusal to
such as this, they both deserve to have been the rest. serve, though never stated openly, is that the
mentioned. blood of Charedim is more important than the
Rabbi Meir refers to the Religious Zionist blood of Religious Zionists. It would be most
Rabbi Meir makes some troubling state- community’s “religious liberalism”, opining welcome if Charedim would acknowledge this
ments. He writes: “Religious Zionists have that mainstream Religious Zionism is too deeply emotional issue, and offer concrete
become far more diverse on matters of hala- liberal and that there are porous boundaries
chic stringency and the distance from secular between those who adhere to halachah and suggestions for how to address the problem.
culture, to the degree that there are no clear those who do not. Those are a lot of accusa- Serving in Sherut Leumi, though not the same
and set norms on these and related matters. tions in an article that hopes to bridge gaps as serving in the IDF, would be a wonderful
start!
For some, the commitment to religion is very between the communities. In addition, his
rudimentary, while the halachic observance insistence that “Religious Zionist education Despite my criticisms, I am very grateful to
and cultural isolation of the Chardal (Chare- focuses on love far more than on fear” is false Rabbi Meir for having written this article,
di-nationalist) sector is indistinguishable and misleading. and I hope it will serve as a springboard for
from those of mainstream Charedi society.” more dialogue.
Finally, there is the critical issue of the refusal
On the one hand, Rabbi Meir seems to of the great majority of Charedi society to
question the commitment to Torah-based serve in the IDF. Religious Zionists’ views on Rabbi Zev Shandalov
Judaism from a large percentage of Religious the matter range from disappointment to Ma’ale Adumim, Israel

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