WORDS OF THE RABBIS
Rabbi Samson Raphael Hirsch
Rabbi Samson Raphael Hirsch
As the most renowned German Jewish leader of
the nineteenth century, Rabbi Samson Raphael Hirsch wrote:
"We mourn over the sin which brought about that downfall (the
Temple destruction -- author), we take to heart the harshness
which we have encountered in our years of wandering as the
chastisement of a father, imposed on us for our improvement, and
we mourn the lack of observance of the Torah which that ruin has
brought about. Not in order to shine as a nation among nations do
we raise our prayers and hopes for a reunion in our land, but in
order to find a soil for the better fulfillment of our spiritual
vocation in that reunion and in that land which was promised, and
given, and again promised for our observance of the Torah. But
this very vocation obliges us, until G-d shall call us back to the
Holy Land, to live and to work as patriots wherever He has placed
us, to collect all the physical, material and spiritual forces and
all that is noble in Israel to further the weal of the nations
which have given us shelter. It obliges us, further, to allow our
longing for the far-off land to express itself only in mourning,
in wishing and hoping; and only through the honest fulfillment of
all Jewish duties to await the realization of this hope. But it
forbids us to strive for the reunion or possession of the land by
any but spiritual means. Our Sages say G-d imposed three vows when
he sent Israel into the wilderness: (1) that the children of
Israel shall never seek to reestablish their nation by themselves;
(2) that they never be disloyal to the nations which have given
them shelter; (3) that these nations shall not oppress them
excessively (Kesubos 111a)."
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The purpose of our exile, in addition to that of punishment, is to
test us. Nachmanides (1194-1278) writes that the ultimate
redemption depends on the Jewish people remaining faithful and
preserving their identity in all the lands of their exile. This is
a difficult task. The forces of persecution and the enticements of
assimilation have often proved all too powerful. Yet, despite all,
a remnant of Jewry has always remained faithful and continues so,
praise be to G-d, until this very day.
Thus, Jews are enjoined to perform a most precarious balancing
act. On the one hand there is the obligation to act in an honest,
empathetic, loyal and patriotic manner towards the nation in which
they dwell. This obligation extends to Jewish relations with all
peoples living within the nation. On the other hand, there is a
need for spiritual and to some extent social isolation in order to
practice the Torah and preserve Jewish survival. Inclining too far
to either side of this dichotomy can result in much evil and
confusion. In the proper balance, though, lies the fulfillment of
Jewish destiny. And, combined with the yearning for the Messiah,
it is the only recipe for the world's salvation.
And, again, in his commentary on the prayer
book, Rabbi Hirsch writes:
"During the reign of Hadrian when the uprising led by Bar Kochba
proved a disastrous error, it became essential that the Jewish
people be reminded for all times of an important, essential fact,
namely that (the people of) Israel must never again attempt to
restore its national independence by its own power; it was to
entrust its future as a nation solely to Divine Providence."
The contradiction between loyalty to the lands in which the
Jewish people dwell in their exile and Zionism, was also explained
by Rabbi Hirsch:
"This close connection with states everywhere is not at all in
contradiction to the spirit of Judaism, for the independent
national life of Israel was never the essence or purpose of our
existence as a nation but a means of fulfilling our spiritual
mission."
"Land and soil were never Israel's bond of union..."
"For this (Messianic -- author) future which is promised to us in
the glorious predictions of the inspired prophets as a goal of the
Galus (exile -- author), we hope and pray, but actively to
accelerate its coming is prohibited to us."
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