Upon My Appointment to the Government

This originally appeared in Alei Etzion volume 5.

Rosh Chodesh Kislev, 5756 (November 23, 1995)[1]

            Has it ever before happened in Jewish history, that a Rosh Yeshiva was called upon to join a government? The sense that we are experiencing a great historical moment causes me to think that there are far wider implications than we may now realize.

            Yesterday, I was at the home of the President for a photograph session together with all the other ministers. A journalist asked me: "Are you moved?" I told him: "I forgot to be moved." In truth, at that moment I was not particularly moved. Later, when I mentioned my parents, zt"l, (who were murdered in the Holocaust) at the swearing-in ceremony, I did feel something.

            However, the question reminded me of a story and of a saying: When my eldest son was born, I went to my wife's grandfather, Rav Isser Zalman Meltzer, zt"l, to tell him the news. He wished me "Mazel tov," but after a few minutes he turned to me and said: "I must apologize to you. I am sure you can see that I am not as happy as a grandfather should be upon the birth of a grandchild, but ever since the Holocaust I have lost the ability to rejoice in family celebrations...."

            I was reminded of this story and of something that my teacher Rav Yaakov Moshe Charlap, zt"l, wrote: When King David thanks God for His kindness, David refers to himself in the third person.[2] He does not speak of himself in the first person because he is so intensely possessed of the feeling of shelichut, of being a messenger of the people. There was no room left for any personal individual feeling. The idea, not the individual, is central.

            Although I cannot claim, like King David, to have no personal feeling, my sense of my individual role has decreased greatly. In light of what we have recently experienced [i.e. the assassination of the Prime Minister], I feel that it is not me being discussed, but a mission, a rescue, and therefore I was not excited by becoming a minister.

            I felt as you all felt. There are four fronts that are significant after the assassination of the Prime Minister: First and foremost, chillul Ha-shem. The State of Israel's right to exist lies in the kiddush Ha-shem it created after the terrible chillul Ha-shem of the Holocaust. The chillul Ha-shem here lies in the fact that the murder was committed by a young man who wears a kippa. What can be done?

            First of all, we must cry out that it was a chillul Ha-shem. We must tear an internal keri'a - "Tear your hearts and not your clothing." This is the first front that we must deal with.

            The second front relates to our relationship with the secular community. Three or four weeks ago I participated in a symposium that dealt with Jewish culture in our times. One other religious Jew also participated, Prof. Avi Ravitsky, and two non-religious Jews, A.B. Yehoshua and Professor Shlomo Avineri. I was the last speaker. The two non-religious Jews presented a secular case for the importance of studying Jewish sources. I had prepared a speech and written it out; I placed the pages in front of me, but I didn't look at them at all. I said: "In truth I feel rather strange. I, a rabbi, feel that I have to speak in the name of thousands upon thousands of secular Jews, of whom you, the representatives of secular Judaism, did not take any notice. Approximately a year ago the Makhon Guttman survey found that more than seventy percent of the Jewish population in Israel is connected in some way to Jewish tradition. I do not say that they are religious, but there are many Jews who, although they do not keep the mitzvot, want to feel a connection to the Jewish people. They are looking for Jewish continuity. What are you giving them? They are searching. I have to inform you of their existence? I thought that I came to represent religious Judaism, but I see that I have to represent the non-religious Jews who feel pained by the current situation, who do not want to cut themselves off from Judaism." By the applause afterwards, I saw that I had hit the point.

            Jews are searching. They have become somewhat estranged, but not yet totally. But since the assassination, things have gotten worse.

            During the war in Lebanon, the poet Abba Kovner came to me with an idea that we bring some Yiddishkeit into the kibbutzim. The idea was to put out parshat ha-shavua sheets. I would contribute Chazal and midrashim, and he would add modern Hebrew literature. We agreed to work together, but at the height of the war he said to me something that I cannot forget: "Ha-Rav, it is lost; there is nothing more that can be done."

            Because of a few militant religious Jews, who supported invading Beirut (despite the great cost in human life that it would entail), the whole project was cancelled. For Abba Kovner kibbutznikim, Judaism was something militant, with no spiritual value.

            What can I say now after what has happened? After the new revelations that are made every single day? The press reveals to us that three rabbis inquired whether the government has the status of a "moser." Luckily, only three. Are we trying to destroy ourselves? Do we have some message to give to non-religious Jews?

            Then, we must address: What has happened with the Religious Zionists?  How can we do anything?  The media took up the story of our friend, Rav Yoel bin-Nun, but much more occurs than they hear about.

            That is the third front. However, there is a fourth - Yeshivot Hesder. I was listening to an argument concerning the GSS. One person said: What do you want from the GSS, that they should infiltrate every Yeshivat Hesder and also Bar-Ilan University? Is this where we have come to? People now think it is impossible to promote religious soldiers in the army - perhaps they will refuse orders.

            Two students who are entering an Officer Training Course came to me today for my blessing. I asked them: "If you receive orders to evacuate Jenin, will you disobey?" They replied, "No." "If so," I said, "you have my blessing. And tell your superiors in the name of your rabbis: 'I will obey orders - not because orders are above Halakha, but because the Halakha says so, that orders must be obeyed!'" We are not going to destroy our State.

            I agreed to go to Beit Agron [the Religious Zionist gathering after Rabin's murder] for two reasons. First, to cry out "Gevalt!" on the chillul Ha-shem. Secondly, it is necessary to shock the world of Religious Zionism. Afterwards, when I was interviewed on television, I made every effort to show that the argument [over territory, and over disobeying orders to relinquish cities] is political and not halakhic. Other rabbis were constantly trying to turn it into a halakhic argument. I said, "No, it is not a halakhic argument - it is a political argument that people try to disguise as a halakhic one."

            If it is a halakhic argument, what do you say to the non-religious community? And if there are two opinions on whether it is safe to turn over territories to the Arabs, can anyone claim to definitively represent the Torah's opinion on the issue? I wanted to show that political views are what lie behind the supposed halakhic issue.

            When the Prime Minister turned to me, one would think that I should have agreed immediately. How much effort had I expended to establish relationship with the Foreign Minister, the Prime Minister, in order to try to influence the final settlement! It is no simple matter to establish relationships with various ministers and people in positions of authority. After the assassination, I thought that I would have to begin the process again, but now they were calling for me. I would not have to strive so hard to gain access to the decision-makers; I would be part of the government. But it is not for this reason alone that I agreed to join.

            I thought perhaps there will be a slight rectification of the chillul Ha-shem if a Rav with absolutely no power is asked to join the government as a man of spirit - and not just spirit, but Torah spirit! All my life I have only learnt Torah, you all know that. Now, perhaps I will be able to rectify something in the country.

            After the Prime Minister spoke to me, I heard that Ori Orr, who was head of the Knesset Security Committee, was lobbying along with eight or nine other members of the Knesset that I join the government. When the photographers came here to the yeshiva, I told them to take as many pictures as possible. I want people to see Yeshivot Hesder in other contexts, not just in connection to things we are ashamed to even talk about. Hopefully, my joining the government will produce a little kiddush Ha-shem.

            I am overwhelmed by the response of the secular population. Apparently, my joining the government moved them in some way. Chaim Guri, the writer, called to congratulate me. I told him: "I believe the Torah has relevant messages also to Jews like you." He responded: "Who questions that? Of course!" What is going on here? Is it just the novelty of a Rosh Yeshiva becoming a minister? I receive hundreds of letters from non-religious Jews. I am not speaking of the religious community, where some people blessed me but others refused to do so. (As S. Y. Agnon said upon receiving the Nobel Prize: "Who remembers the blessings? I have received so many. I remember those who did not bless me.")

            The secular community is searching for something, particularly at this moment of crisis. If a newspaper [Ha'aretz] has an editorial headline advocating "Rav Amital to the Government," that says something.

            Something has happened, this crisis has uncovered the roots of something deep. I am sure that even in the Religious Zionist community there is a gap between the people and the leadership. This morning one of the leaders of the Council of Judea and Samaria said: "Rav Amital, all he wants is a [minister's] Volvo." But you all know that I already own a Volvo! Later, he apologized. I believe that he does not represent the view of the people; I hope not.

            A great zekhut has come to me. I don't know how to thank Hashem properly, that I can in some way rectify a small part of the chillul Ha-shem. I feel that I bring a unique message, a Jewish message, to the government. My power is that I have no electoral power. I asked the Prime Minister: "What do you want of me?" He said: "I want an office of religious inspiration, something Jewish." Granted, he, too, has political considerations, but something has happened.

            When I joined the government, minister after minister approached me and said: "We need you, you will contribute to us." I couldn't believe it, from the Left and the Right with no exception.

            I don't say that this will solve all our problems. After things settle down, the problems will reappear.

            I want to thank Rav Aharon Lichtenstein who has stood by my side, as always. I know that it will be more difficult for him, but he is very far from letting personal considerations enter into the picture. He realizes the gravity of the moment.

            And I would like to say to you that I will spend as much time in the Yeshiva as I can manage. Were I to speak at just a small number of the institutions that have invited me, I would not be able to spend any time in the Yeshiva, but I will try to come as often as possible. Not only for your sake, for mine. When I come to Yeshiva, I feel serenity and satisfaction. This week I gave you a shiur. Did you feel that I was about to be appointed a minister? You didn't feel it and I hope you will not feel it in the future either.

            Every one of you is contributing by allowing me to continue. I know that for various reasons, not every student feels comfortable to come to me and shake my hand, but I sense your encouragement. I look at your faces and it gives me strength. It is very important to me.

            Pray with me that Hashem should give me strength and Si'ata Di-shemaya to banish some of the darkness and increase peace and brotherhood in the nation; to bring near those who are distant and to sanctify God's name. As the midrash says of Avraham Avinu: "Achot lanu ketana" (we have a little sister) - that is Avraham Avinu. Why is he called an "achot" (sister)? Because he knew how to unite (le-achot) the whole world - to unite the whole world to recognize the Kingship of our Father in Heaven.