MORESHET SHAUL: TWO ELEMENTS TO WORK ON – PART III | Various Rabbis | Beit Midrash

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[This piece is a preface to the rabbinic periodical Barkai, which Rav Yisraeli edited in the 1980s. Last time we ended with discussion of the fear of assimilation for Israeli Jews not attached to Torah observance.]
In light of the confusion among the public, especially regarding the youth in Israel, about how to view the non-Jewish population [in Israel], it is proper that rabbis should dedicate significant thought to clarifying the matter from the perspective of Jewish Philosophy. There is a need to set a "golden mean" on the matter. On the one hand, distance should be drawn between Israel, the chosen nation, who are "sons to Hashem," which places upon them special obligations, which are as least as great as the privileges, [and the gentile communities]. On the other hand, there is a need to act with respect and appreciation toward [non-Jewish] neighbors, who, when they act properly toward us, have the right to be treated with the respect due to those who deserve it because they were created in the image of Hashem. This concept finds expression in the halacha of ger toshav (a non-Jew who does not convert to Judaism but formally accepts certain precepts and enjoys limited rights within the Jewish community; the halachic construct does not exist in our times); we are commanded to help them live and thrive.

The religious community in Israel was once again put to the test in the elections for the Knesset, which was forced upon us before its set time, and unfortunately, we did not succeed. Our public representatives appeared divided and lacking the proper standing, and they did not succeed in drawing all those who attend batei knesset. We are embarrassed and ashamed as a group, when the clear majority of our populace rallied around parties who do not include the "name of Heaven" on their banners. The religious parties are thus relegated to appearing as satellites, dependent on the good will of the big parties. It is particularly upsetting and tormenting that the stature of the Religious Zionist community has deteriorated. Why has it dropped drastically? After all, the idea that exists at the foundation of religious Zionism is the one that was triumphant in practice, and the infrastructure of all that exists from a religious perspective is the fruit of the investment and the toil of this group. So why has the circle of its adherents dwindled?
Also, what is the reason that some, including important people within our segment of society, have decided to appear politically separately from the rest? They did not succeed as they imagined they might, but did "succeed" in increasing the fragmentation of the "camp"? Why did we not come up with the internal strength to overcome this evil inclination to fragmentize at a time like this, when the holiest values of Judaism are in danger?

All of these are piercing questions. Perhaps these upcoming days of teshuva (the month of Elul and the High Holy Days), with their special prayers, and the dawning of a new year, will help us shake off all the dust and dirt that has clung to us. May we return to the "reliable approach" of adding to the honor of Hashem and returning the crown to its past glory. May we be written and inscribed all together for a good and successful year, a year in which the stature of Israel and the Torah will be raised in the Land that makes us special and is our glory.