More Pleasing to the Lord Than an Ox or Bull (Column 386)

As is known, the Torah instructs that a court that errs must bring a communal sin-offering (“par he’elem davar shel tzibbur,” Leviticus 4). Since, in my estimation, the dozens of rabbis who signed the proclamation in the “Mishnah Rishonah” of Rabbi Tau and his sect, against relying on an Arab party in a coalition, do not intend to bring a bull, let this column be an atonement for their sin in place of a bull. And I also pray that this column will benefit anyone who erred regarding the mitzvah to heed the words of the Sages (see Horayot 2b), and especially those who erred in diagnosing who qualifies as a sage.

Mishnah Rishonah

As is known, after the last elections (number four in the current series—may they multiply), a political deadlock emerged in which neither side had a sufficient majority to form a coalition except with the assistance of an Arab party (at least so long as the corrupt-liar, may he live long, insists on continuing to serve as the chief of the “Indian tribe” or the Hasidic court known as “the Likud Party”). The only possibility for the enlightened ruler in question to form a coalition is to rely, actively or passively (abstention, or outside support), on the Ra’am party led by Mansour Abbas. This is an Islamic party that in recent months has shown a surprising and uncharacteristic spirit of pragmatism.

The fear of forming an unholy coalition of that court with the Haredim, the Kahanists, and the Hardal camp, with a pinch of Islamic seasoning (admit it—this is a magical composition), somewhat dissipated among the faithful of Israel like myself after the publication of the rabbis’ proclamation of the first edition (“Mishnah Rishonah,” as it is now dubbed), in which they express their opinion—Torah-truth in God’s own name via Moses our teacher, no less—that one must not rely in any way whatsoever on an Arab party, and they even rule that this involves a biblical prohibition. Here are their pearly words:

Note that the number of signatories fulfills the verse “let not the mixture be lacking” (see Ramban, Bava Batra 76b, and elsewhere), and it seems we have here a majority of the “great Sanhedrin,” both in structure and in number. In any case, as your straight-seeing eyes will behold, reliance on the Arabs entails a biblical prohibition of nullifying the positive commandment of “you shall dispossess the land,” as well as a desecration of God’s name (as will be explained below), and therefore one must not budge from this. “No counsel and no wisdom can prevail against the Lord.” That is the Mishnah Rishonah.

Initial Analysis: On Ideology, Pragmatism, and Haredism

One of the most prominent differences between the Hardal camp and the Haredim is the degree of pragmatism. Haredim, contrary to their image, are very pragmatic. In the end they weigh matters with common sense (or crooked sense), and make realistic decisions that will bring about the outcomes they desire (usually not mine). The Haredim do not cling too tightly to ideological declarations. For them, ideology is good for conversations in the beit midrash and synagogue, or for op-ed writing, but not for life. There, they act purposefully and efficiently for their interests. At most they are prepared to supply excuses about “Da’at Torah” for decision-makers whose choices are ideologically inconsistent—depths of thought no mere mortal can fathom—and that’s that.

By contrast, the Hardal camp is a very ideological and very non-pragmatic sect (see on this in column 19). It clings to its slogans, and every step and decision is tested in the crucible of ideological examination (which, of course, is always presented as Da’at Torah, transmitted directly from the Holy One via the Rabbis Kook to Rabbi Tau; see the beginning of Pirkei Avot). What fits is good, and what doesn’t—an uncompromising, tough, rigid ideological jihad. That is true for their conduct as private individuals, and certainly as a group. Naturally, it is quite hard for all of us to deal with consistent, hardline ideologues—but there is indeed something to admire in them (and also something not to admire. Over-attachment to ideology is somewhat childish. Whoever matures understands that life is always more complicated. See The Little Prince, chapter “The Lamplighter”).

This proclamation is a marvelous expression of that mode of conduct. Although the only way to bring their representatives into the government and to form a government in their spirit (at least relatively) is to rely on Abbas, that, of course, is out of the question for them. Relying on Arabs is vile pragmatism that stands in frontal opposition to the sparks of light of the Torah of Israel, founded upon holy mountains—or tiger mountains—which some call Ideology. One must not surrender to the Antichrist, that is, to the unholy combination of the New Israel Fund, the European Union, the detested left, and abominable liberalism (i.e., anyone who is against Bibi), who stand beneath every green tree and behind everything that happens in the universe (as if they were “haters” and “terrorists”). Such pragmatic conduct is dismissed out of hand because it stands in direct contradiction to ideology (sorry—to our eternal Torah, which shall not be replaced).

Note that one could have raised entirely nontrivial pragmatic arguments for this ostensibly “non-pragmatic” policy. Reliance on an Arab party is a problematic precedent, since until now no serious actor in Israeli politics—including centrist and left parties—has dared to establish a government that relies on Arabs. If the right were to do so now, naturally it would grant license to all who follow (speaking according to their view, not mine). Such a step could make the Arabs into the balance of power (like the Haredim), and that could significantly change Israeli politics for a long time to come. And indeed, the right has already been certified—both the man and the amulet—in blazing the trail for surrendering parts of the Land of Israel, in security failures, and in unceasing helplessness; and now it could also blaze the trail for integrating the Arab parties as a major central force in our politics. With such a right, who needs a left?!

But, as noted, that is a pragmatic argument that would never cross the holy lips of our light-sparkling leaders. And indeed, that argument didn’t really surface. What did surface was an ideological argument in rabbinic garb: a strict, grave prohibition of our holy Torah (which apparently harms the soul of the nation, in case you didn’t know). That is faithful testimony to the ideological path of our Hardal cousins.

I am not even speaking of the baseless tendentiousness of their interpretation of “vehorashtem” (“you shall dispossess”), which of course serves as a cloak for a political argument (only one mustn’t say so openly). Just look: it does not bother them that this government is composed of people who transgress every prohibition in the Torah (foremost among them our esteemed prime minister), who promote corruption and lies at every step, full of bowl-lickers, nobodies, and spineless folk. Nor are they troubled that the state as a whole is not based on halakha and that its laws do not truly take halakha into account. None of that includes any prohibition, and certainly none of it harms the soul of the nation the way the passive nullification, by grama and with a shinui, of the positive commandment “vehorashtem” does (i.e., relying passively on Arabs outside the coalition). Their infantile talk about “vehorashtem” is uttered as if the entire rest of halakha were kept here scrupulously, and all that remains is to ensure the little tip of the yod—that there not be outside support from an Arab party. And again: this is not a political consideration, Heaven forbid, but pure Da’at Torah and pristine halakha. The sole cloud shading our kashrut and the purity of the cruse of pure oil of the State of Israel (the foundation of God’s throne in the world) is “vehorashtem.” The whole world will tremble when it hears that in Israel Arabs are allowed to participate in the democratic game, and what a desecration of God’s name will be created thereby. Terrible, terrifying.

No wonder, then, that your faithful servant, after reading this wondrous proclamation—the Mishnah Rishonah (as it was then called)—leaned back in his armchair with great satisfaction, knowing that the righteous person’s work would be done by others. There are those who will see to it for me that a government led by Bibi will be prevented. I wrote then on WhatsApp that the Hardalim are like the Palestinians: they never miss an opportunity to miss opportunities. Excellent, as far as I’m concerned. Except that then, to my surprise, there came a Mishnah Acharonah (final version), and smacked me on the head.

Mishnah Acharonah

Did you think “no counsel and no wisdom can prevail against the Lord”? Well, you were mistaken. There may be no wisdom against the Lord, but counsel—there is. And you’ll be amazed: this counsel, too, was given to us directly from the mouth of the Holy One, blessed be He (there is nothing not hinted at in the Torah), via the Rabbis Kook to Rabbi Tau. It seems they have exclusivity with Him. And here are his golden words in the later edition proclamation, published yesterday, which with the flick of a hand turned yesterday’s biblical prohibition and harm to the nation’s soul into today’s sanctification of God’s name:

Indeed, a marvelous demonstration of Maimonides’ ninth principle: “And this Torah will not be replaced.” The status of women, Heaven forbid, cannot change by even a hair’s breadth over two thousand years; but the laws of sanctifying and desecrating God’s name, and the commandments of “vehorashtem” and “lo techonem,” undergo a shift from end to end within two days. “The right hand of the Lord is exalted; the right hand of the Lord performs valiantly.” Happy is the eye that saw all this; our souls faint at the report alone.

By the way, to complete the picture I note that quite a few rabbis oppose this Mishnah Acharonah, which bears only his signature. They hold fast to the Mishnah Rishonah (like Rabbi Druckman).

A Collection of Notes

Beyond the wondrous halakhic and ideological flip-flop—from desecration of God’s name and a biblical prohibition to the lightning-birth of sanctification(s) of God’s name that outweigh all of these with a mighty hand and an outstretched arm (a question remains whether this is merely “overridden” or fully “permitted”)—it is worth making a few remarks about this marvelous riddle-text from the “prince” of our generation (as it is said: “Princes of wind and no rain”):

A. Needless to say, this too is not, Heaven forbid, a political-pragmatic consideration. It is solely a halakhic and Torah consideration in pure Da’at Torah, possible only for one who knows the mind of the Most High and is familiar with the crucible of the God of knowledge. The proclamation begins with a quote from our teacher Rabbi Tzvi Yehuda (Rav Tzvi Yehuda Kook), who already foresaw in his holy spirit what was going to happen and warned us. Only, that quote matches the Mishnah Rishonah, and contains a severe prohibition and desecration of God’s name in relying on Arabs, Heaven forfend. But the proclamation also ends with other words of Rabbi Tzvi Yehuda that bolster the new Mishnah. “Words of Torah are poor in one place and rich in another.”

B. Next in the proclamation, how could it be otherwise, we come to the events in Meron, which turned the whole Torah on its head. Why? I don’t know—but admit it, some explanation is needed for the fascinating flip-flop that occurred here. Ah, I forgot the war against baseless hatred and the need for unity. Rabbi Tau’s move is meant to bring us unity at this difficult hour. Wonderful—though to be honest, I actually notice much more unity today, after Meron, than last week. But who am I, and what are my insights, compared to the word of the Lord from Jerusalem?

Well then, because of the need for unity within the people of Israel, there is no choice but to unite with the pure cruse of oil—Abbas—who acts in God’s name and for Zion’s sake will not be silent; and this, against about half the members of Knesset who are impure and detested Jews, many of them further to the right than our esteemed and corrupt prime minister. Preventing baseless hatred and fostering intra-Jewish unity—did we say that already?

C. Now, of course, come the expected words of praise and adulation for our above-mentioned prime minister, who stands steadfast against his pursuers (=the Antichrist). This is no surprise, since the man and the amulet were already certified in a letter of praise and encouragement from the author of this Mishnah Acharonah to President Katsav, who was convicted of rape and indecent acts. Still, our esteemed prime minister and proud Jew is merely a liar, corrupt, hedonist, openly adulterous, Sabbath desecrator, eater of non-kosher meat, and one who has relations during a woman’s period. He does not, Heaven forbid, transgress the grave prohibition of “vehorashtem” by grama, which harms the soul of the nation. Oh, I forgot—actually he does transgress it. In the eyes of the author of the Mishnah Acharonah, Bibi apparently descends into the filthy alleyways to rescue all the sparks in the depths of impurity. Therefore, all the faithful of Israel should support him, and not those accursed, spineless leftists like Bennett, Sa’ar, Gantz, Bogie Ya’alon, and their aides. Ah, and I forgot the wicked Ibtisam Mara’ana. How can she be compared to the renowned Righteous Among the Nations—Abbas?

D. Fear of the Antichrist who promotes a “state of all its citizens” leads Rabbi Tau directly to side with bringing an Arab party into the government (at least passively). You have no stronger war against the “state of all its citizens.” In addition, the fear of division that will be sown among the Jewish public now (this very week—last week this fear did not exist) leads him to side with a coalition with Abbas against about half of the Jewish Knesset members. Now an amazing unity will reign among the Jews, and all the Arabs will know their place. Scum that they are. How wondrous are the ways and logic of our master, to whom no secret is hidden.

E. At this fateful hour (meaning right now, not fifty hours ago, when matters were far less fateful), we must remember the words of the Holy One as voiced by Rabbi Tzvi Yehuda (Pirkei Avot there, there), that we do not defer sanctification of God’s name on account of desecration of God’s name. This principle was renewed just now thanks to Rabbi Shimon bar Yochai, may his merit protect us, and only Rabbi Tzvi Yehuda, in his holy spirit, managed to discern this principle even before last weekend. Not for nothing did our Sages write: “Whoever takes counsel from the elders will not stumble.” True, the criterion for what counts as sanctification and desecration of God’s name is still unknown to us. Likewise, none of us knows the measure—how great is “great” and how not? This was not entrusted to ordinary mortals (those who do not “remember” Rabbi Tzvi Yehuda’s instructions—just as our master, the prince of our generation, himself did not remember three days ago). This is “the secret of the Lord to those who fear Him,” to whom He makes known His covenant.

F. It is further written in this Mishnah Acharonah that we must ensure a government that has proven itself in caring for Israel’s sanctities (see: Meron), that will represent the Holy One, lead the nation with pride, and upon which the name of the Lord is called (=Bibi).

G. The foolish justifications offered in this proclamation, of course, mask a completely political-pragmatic calculation (legitimate and sensible in itself), in lofty and exalted language. This is an attempt to cover for absolute detachment from reality, for a wrong reading of the map, and also for matchless hypocrisy. Beyond all that, it seems to me that these justifications indicate that the main difference between the Hardalim and the Haredim is vanishing. The attachment to ideology remains on the surface; inside they are already entirely pragmatic Haredim (apart from a few chapters of Psalms once a year). In this sense, the map, at least, becomes simpler. By the way, I am in favor of pragmatism—but I prefer it to be open and transparent, honest, and above all without bombast and claptrap.

He should have written candidly something like this: I erred earlier and misread the map. There is no “vehorashtem” prohibition in such a coalition; I was simply wasting your time. Only, I thought it was a politically bad step, and now it has become clear to me that the alternative is worse. There is certainly room to honor one who admits his mistakes—if that were the case. But the continuation of this phraseological discourse guarantees continued conduct as it has been until now.

H. What troubles me most in this conduct is that the writer apparently estimates there will be enough fools to buy the nonsense he is selling here. He assumes there will be many who will treat his words as if there were a halakhic argument here, and will forget all the prohibitions of the Torah that he himself innovated ex nihilo only a few days ago, and will not notice the baselessness of the arguments themselves. They will also continue to listen seriously to the words of the redeeming Torah and to the “faith of our times” issuing from the holy mountain, fresh each morning. I am troubled not by his very assessments of reality, but by the impression that in this case he actually knows reality not badly at all. Among his flock there will apparently be not a few of this sort. “Only a wise and understanding people is this great nation.”

Apropos a wise and understanding people, I can only conclude with a quotation from the end of the words of the author of the Mishnah Acharonah, the prince of our generation, which descended upon us, the masses, directly from the heights of the holy mountain in Jerusalem, in the very formulation of the author of the report:

In the days of the holiness of the counting of the Omer [this holiness prevails only after Lag BaOmer, of course] of this year, let our hearts be purified, and as one man with one heart, let us proceed with strength to our holy abode, and may our independence be elevated and sanctified with the holiness of Jerusalem; may the sanctification of God’s Name in the State of Israel increase and grow great upon us before the eyes of all the ends of the earth, and may all say, “Only a wise and understanding people is this great nation,” “The Lord has done great things with these.”

If there is anyone here who still does not see how, following the Mishnah Acharonah, the name of the Lord is called upon us (via a government of Bibi and Litzman, Ben Gvir, Gafni, and Miri Regev, with the new seasoning Mahmoud Abbas), let him stand. If there is perhaps among us a base fellow who suspects that this people is not really the wisest and most understanding of all the nations—let him stand. And perhaps some even do not see, with their fleshly eyes, the sublime sanctification of God’s name that is created thereby before all nations and the ends of the earth, when all see how all the faithful of Israel, as one man, support a liar, a corrupt man, and an adulterer for prime minister—and even view it as a sanctification of God’s name—and deny Arabs the right to participate in Israeli democracy—let him stand. And perhaps some of those base fellows are not impressed by the zigzags and the excuses uttered with an air of gravitas as if this were a new giving of the Torah—then it is a sign that their eyes are dimmed from seeing. They apparently do not understand the depth of the “faith of our times.”