The State of Israel

The State of Israel is a sovereign governmental entity established by the Zionist movement in the area of (most of) Eretz Yisroel and slightly beyond. It was established on Hey Iyar 5708 (1948). Regarding the attitude towards the state, there were differences of opinion among Gedolei Yisroel. Our Rebbeim's approach to the idea of establishing the state was negative, but given the circumstances that arose in 5708 (1948) and the danger of annihilation that Jews faced at that time, they supported its establishment. Even after the state's establishment, our Rebbeim recognized the state and its institutions, while disapproving of negative actions carried out under state authority, but simultaneously encouraging the correction of systems according to halachic values and protecting its borders and residents from the danger posed by the enemies of Am Yisroel surrounding it.

Prime Ministers of IsraelEdit

The first Prime Minister of the State of Israel was David Ben-Gurion who established the state and served between 1949-1953. Moshe Sharett served from 1954-1955, followed by Ben-Gurion again until 1963. From 1963-1969 - Levi Eshkol served, followed by Yigal Allon as temporary Prime Minister following Eshkol's passing. From 1969-1974, Golda Meir, 1974-1977, Yitzchak Rabin, 1977-1984, Menachem Begin, 1984-1992, Yitzchak Shamir and from 1984-1988 in partnership with Shimon Peres, 1992-1996 Yitzchak Rabin again, 1996-1999, Benjamin Netanyahu, 1999-2001, Ehud Barak, 2001-2006, Ariel Sharon, 2006-2009, Ehud Olmert, 2009-2021 Benjamin Netanyahu again, in 2021-2022, Yair Lapid and Naftali Bennett in partnership, and in 2023 Benjamin Netanyahu again.

Attitude Towards the StateEdit

The Rebbe Rashab, who lived during the period when the idea of establishing the state was raised by the Zionist Congress, related to it with absolute negativity, and even expressed himself sharply: "And if chas v'shalom they succeed in holding the land as they imagine, they will defile and abominate them with their abominations and evil deeds, and they will thereby lengthen the exile." He explained his central reason based on the prohibition of the Three Oaths, which forbids Bnei Yisroel from rebelling against the nations and ascending to Eretz Yisroel by their own power until the coming of the redeemer: "Even those who are complete with Hashem and His Torah [...] in this golus we must await our redemption and salvation from Hakadosh Boruch Hu not through flesh and blood [...] and certainly not through physical forces and strategies, meaning to leave the exile by force of arms we are not permitted." Additionally, he explained his opposition due to concern for assimilation and decline from the path that Zionism would cause by not emphasizing the completeness of Torah and mitzvos and focusing on settling the land as a national symbol.

After the Balfour Declaration in 1918, when permission was given by the British government to establish the state, the Rebbe Rashab said "They are preparing rachmana litzlan new pogroms against Am Yisroel.

The Frierdiker Rebbe initially viewed the establishment of the state negatively. However, after its establishment became practical, he began to view it positively. During a seuda on the second day of Rosh Hashana 5708, the Frierdiker Rebbe said: "In Eretz Hakodesh there are young people who are moser nefesh for Yidden. They are doing very good work, Hashem should strengthen their hands with hatzlacha. They need a tikkun in keeping mitzvos maasiyos, they need to keep Shabbos, put on tefillin, kashrus etc., but these are menschen, just with chesronos. We need to put in the greatest kochos to be mekarev them to keeping mitzvos maasiyos. But for the good things they do with their burning Yiddishe mesiras nefesh, all Yidden - without party differences - need to say and bless: 'May their hands be strengthened.'"

Again on the same topic, the Frierdiker Rebbe expressed on the night of Shevii Shel Pesach 5708: "They are doing the ratzon of above, although in other matters they are lacking, but in this matter that they are doing, they are correct."

On 3 Iyar 5708, the Frierdiker Rebbe wrote a letter addressing the situation in Eretz Yisroel and "the spirit of recruitment that has enveloped the youth." The Frierdiker Rebbe writes, among other things, that not through might and not through power will the Jewish people defeat their enemies and oppressors, but through Hashem's help. The Rebbe adds that all our Jewish brothers are obligated to participate in helping our brothers living in Eretz Hakodesh, but this is not everything, and we need to know and do the main thing - to awaken the feelings of our Jewish brothers regarding keeping religion, knowledge of Torah, and fulfillment of mitzvos.

In a letter from 14 Iyar 5708, the Frierdiker Rebbe writes a detailed letter to Anash and Temimim extensively addressing the events that occurred during that period (the establishment of the state and the War of Independence). The Frierdiker Rebbe quotes his father, the Rebbe Rashab, "Not by our own will did we go into golus, and not by our own power will we be freed from golus" etc.

Towards the first elections in Eretz Yisroel in 5709, the Frierdiker Rebbe called on chassidim to participate, writing: "Certainly it is an obligation on everyone eligible to vote not to give up this right... One should try to participate with the more G-d-fearing group, but not with those whose entire purpose is to create machlokes and division of hearts while waving the flag of Torah and yiras shamayim."

This approach to the state continued with the Rebbe. While he held that the issur of the Shalosh Shevuos still applied, and the nations' agreement to establish the state in 5708 was insufficient since in the current situation if asked they would respond negatively, however since the question of the state's existence was not relevant after the fact, it was not a reason to deny its reality, and he recognized it fully. He instructed to participate in elections, pay taxes, and serve in the army.

Moreover, the Rebbe saw the victory in the War of Independence and the establishment of the state after the fact as a salvation and miracle from Hashem, and an opportunity for geula that was not properly utilized. The Rebbe explained this in various sichos and letters, viewing the state's potential in two possible ways - as a "state of Jews" or as a "Jewish state." If it would be merely a "state of Jews" like other nations, it would not fulfill its full potential, whereas if it would be a "Jewish state" conducted according to Torah, specifically then it would be unique and more elevated than other nations.

Religious ZionismEdit

Extended topics - Religious Zionism, Atchalta D'Geulah

The Rebbe strongly opposed the Religious Zionist perspective that establishing independent rule in Eretz Yisroel is considered 'Atchalta D'Geulah' (beginning of redemption), to the extent that Rav Avraham Yitzchak Kook called Herzl "Ikvesa D'Moshiach ben Yosef". In many letters, the Rebbe strongly rejected those who claimed that the redemption had already begun. Since the situation in Eretz Yisroel regarding Torah observance and mitzvos did not improve through the establishment of Medinas Yisroel, but rather the opposite, it cannot be the beginning of redemption, whose purpose is the perfection of Torah and mitzvos. In a letter to Rav Shlomo Yosef Zvin, the Rebbe writes that this causes a weakening in Torah observance and delays the redemption: "The only explanation for casualties in Eretz Yisroel is because of the declaration of Atchalta D'Geulah." Rav Shalom Dov Wolpo wrote the book "Between Light and Darkness" on this topic.

Independence Day CelebrationEdit

The Rebbe rejected saying Hallel on the 5th of Iyar, even after the victory in the Six Day War, and said it was a blessing in vain. Additionally, he criticized the expression "my strength and might of my hand" that was heard in those days by military leaders, even though it was clear to everyone that these were open miracles:

"There is no place this year specifically, and even after the victory of the Six Day War, to change the conduct on Independence Day, and there is also no basis for the perspective of joy - for after such revealed miracles, the expression of joy should have been with an increase in matters of the Miracle Maker - Torah and holiness. Yet we see the opposite, the feeling of 'my strength and might of my hand' has grown (and they don't even emphasize so much the self-sacrifice of the fighters), despite that even the high-ranking officers admitted that 'this was the hand of Hashem'..."

After the 5th of Iyar 1948, the Rebbe painfully expressed regarding the claim that establishing the state is Atchalta D'Geulah: "Did we suffer 1900 years just to have a flag and representation in the UN?" On one occasion, the Rebbe said regarding Independence Day: "Not only is this not Atchalta D'Geulah, and not only is this not a holiday and day of salvation for Jews etc. - but this delayed the redemption for so many decades!" When the Center for Jewish Education printed a calendar, Rav Chaim Mordechai Aizik Hodakov erased the words "Independence Day" that were written on the 5th of Iyar, and this received the Rebbe's approval.

Private Meeting with Rav Moshe Tzvi NeriahEdit

During a private meeting with Rav Moshe Tzvi Neriah, after being asked why Chabad Chassidim don't celebrate Yom Ha'atzmaut, the Rebbe said that the question should be why Chabad Chassidim don't fast on Yom Ha'atzmaut... Rav Neriah commented that he knew about Chabad's strong position regarding Yom Ha'atzmaut, but didn't know it was to this extent.

Torch Lighting CeremoniesEdit

Before the Yom Ha'atzmaut celebrations of 5771, the State of Israel honored Rabbi Shimon Rosenberg, father of Rivky Holtzberg who was murdered by terrorists in the Mumbai attack in India, with lighting a torch at the Yom Hazikaron ceremony.

Rabbi Meir Drukman, Rabbi of Kiryat Motzkin and Chabad community Rabbi, publicly called for him to refrain from doing so. Later, Chabad Rabbis in Eretz Hakodesh, together with other Chabad Rabbis, issued a joint statement dissociating themselves from the torch lighting by a Chabad Chassid. In practice, Rabbi Rosenberg modified the traditional formula and said: "I am lighting this torch for the glory of the State of Eretz Yisrael."

Before the Yom Ha'atzmaut celebrations of 5780, Chani Lifshitz, Chabad Shlucha in Kathmandu, was chosen to light a torch at the torch-lighting ceremony. The reason given by the Minister of Culture on behalf of the committee was "that she symbolizes mutual responsibility, warm hospitality, and love of the state, which characterize the holy work of Chabad houses worldwide, having established the Chabad house in Kathmandu with her husband about 20 years ago." About a week later, she canceled her participation at the request of the Chabad Beis Din.

State TitlesEdit

The Rebbe objected to using the name "State of Israel" and preferred the title mentioned in the Torah 'Eretz Yisrael', as besides being the name established in the Torah, using the term "state" creates an image of a new connection to the state that was only formed at the state's establishment, while the ancient name Eretz Yisrael shows the connection between Am Yisrael and the land according to the divine promise given by Hakadosh Baruch Hu. However, on several occasions, the Rebbe did use this name. The Rebbe even wrote to someone that "it is forbidden and also impossible - to give up the name Eretz Yisrael, even if offered to replace it with the name State of Israel."

The Rebbe also objected to using the title "President of the State," and instead used the term "President" in English, explaining that since his early studies and even earlier, the Beis Hamikdash and the throne of presidency belonging to Melech HaMoshiach were formed in his imagination and thought, and therefore he was unable to call anyone else by the title of president.

Government ParticipationEdit

The Rebbe did not negate participation in the Israeli government but prohibited serving as a minister, unless the position was devoid of any authority, and the role was only to perform tasks (as the Rebbe defined it, "like a street cleaner"). However, if one has the right to express an opinion and doesn't express it in protest against the opposition to and lack of observance of Torah and mitzvos, this contradicts what is stated in the Shulchan Aruch. And if he represents a public, even just one person, he is a messenger for transgression. Unless he protests everything proposed in the government that contradicts Torah opinion, in a way that they initiate proposals and he cancels them - then it's possible. And if he has no ability to protest and is not capable of doing so, he is as if declaring 'Atchalta DeGeulah'.