We find ourselves in the year 5767 replaying a dynamic reminiscent of the fourth century of the Common Era. This was during the ascension of Babylonian Jewry and the writing of their Talmud and the period that saw the decline of the Jewish community in the Land of Israel. These two very different centers of Jewish life used the pages of our rabbinic texts to define a single center for the Jewish world by re-evaluating and reforming Jewish sacred geography and Jewish world leadership.

The Rabbis of the Land of Israel entered into that time period as the unquestioned leaders of Jewry, basing their position on the sanctity of the land. By the end of the Talmudic period, they had lost on almost all fronts to the Babylonian Jews, who based their authority on the power of their Torah. This break from the center became a paradigm that was repeated numerous times—by Spanish Jewry, the central European community and even by our Reform ancestors who separated from the halachah. Many of the same elements that the Babylonians looked to for legitimacy were also developed by these later break-away groups. Each community made the claim that they now lived in “the new Jerusalem.” Each community stated that their sages held the greatest insights to the Torah.

Today we live in a similar reality. The people Israel has returned to reestablish itself in its ancestral homeland. Today a Jewish government exists in Eretz Yisrael. At the same time, Jewish centers continue to thrive outside of the Land— in Europe, in the former Soviet Union and in North America. The Jewish community of the United States in particular is still the largest Jewish community in the world. It claims to be home to many major centers of Jewish study and spirituality. It has also spent much of the post-World War II period staking its claim as a key player in the leadership of the Jewish world, while the State of Israel has been laying out claims of its own. We are once again in a situation where one community located in the Land of Israel uses this as major claim to lead, while another community states that spirituality and Torah knowledge guarantee its legitimate place at the top. We must ask what we can learn from the fourth century to direct this confrontation to a positive conclusion.

Many of these past confrontations spawned complete cleavages between communities. This continuous chain of secessions led to the point where the Jews of the Diaspora became distant from the Land of Israel, and those who continued to live within Eretz Yisrael disappeared from the collective Jewish memory.

Unless we want to see this rift return, we need to recommit ourselves to a meaningful relationship that recognizes the two different realities without issuing “all or nothing” ultimatums. It is possible for both communities to support one another by sharing their strongest features. The Jewish State and the developments of Jews living within its land as the majority can strengthen the Jewish people as a whole. It can bring about a resurgence of Jewish culture based on Hebrew language. It can bring the Torah tradition into the modern period through application of the tradition to the moral and ethical dilemmas that stem from being a Jewish nation-state. The Diaspora communities can bring to Israel their familiarity with mixing Judaism and Western culture to help resolve the contradictions of being both a Western democracy and a Jewish state.

In the fourth century, a group of merchants known as the Nehutai traveled back and forth between the Land of Israel and Babylon, sharing teachings, insights and rulings. The Jewish people will be best served if we can expand the number of modern-day Nehutai who serve as living connectors between Jews inside and outside the land of Israel. Through shared experiences, new technologies and honest dialogue, we can break down distances by reaffirming our commitment to being one people.

Every disagreement that is in the name of Heaven will in the end be fulfilled; that which is not in the name of Heaven, will not be fulfilled. What disagreement is in the name of Heaven? This is the disagreement between Hillel and Shamai. And what disagreement is not in the name of Heaven? This is the disagreement between Korach and his assembly (Avot 5:17).

The themes we have explored here include people hood, covenant and sovereignty. What do they mean? How should they be embedded in our lives? If these are only discussion topics to be debated and argued, no matter how passionately and eloquently, they will be weightless and mean nothing. This is part of the message and meaning of Zionism; what we do, the values and ideas that we embody are the ones we cherish, not those we say we cherish. By living differently we create a new reality, we create the future. This in turn is rooted in the Jewish tradition

Whoever has more wisdom than deeds is like a tree with many branches but few roots, and the wind shall tear him from the ground…. Whoever has more deeds than wisdom is like a tree with more roots than branches, and no hurricane will uproot him from the spot (Avot 3:17).  

Our deeds root us to this world; they give us our reality. This is not an anti-intellectual approach, for it values wisdom and says that wisdom is fed by, protected by and fulfilled by deeds. You will understand why, therefore, I want to get action-oriented, to explore some policy and program implications of our discussion.

Citizenship in the Jewish People

Are we prepared to take our citizenship of the Jewish people seriously? Giving Jewish names and taking Jewish travel holidays; reading multi-country Jewish literature and having Jewish friends outside of your country of residence; creating international Jewish networks; and creating policy and political mechanisms for the Jewish people— these will indicate a vital Jewish people come to life.

Moral Purpose

The age-old Jewish idea that we share a covenantal purpose as God’s partner in repairing the world needs to inform our choices and our lives. What does this look like? Take stock of the way you spend your time. Open your diary and review your appointments against your list of value commitments. Work out what kind of private and public belonging and behaviors will bring the idea of covenant alive for you. Where do Israel and Israelis figure in this for you? If you are not sure, ask ARZA and your local shaliach and rabbi.

Elite Beginnings to a Mass Movement

Increased travel to Israel, trans-national friendships and activities such as this Eilu V’Eilu dialogue may still be the province of a small number today. But we can create, test and ramp up new social and cultural technologies. The free Birthright trips to Israel for are a super example. This initiative took an existing model (short trips to Israel for young adults), and transformed it into a mass product by realigning the length of the trip, cost, standards and marketing. A more subtle example: My cousin, who lives in New Zealand, comes to Israel four times a year for business and is now learning Hebrew on-line with teachers in Israel. Wherever he happens to be at the time of his weekly class, he logs on and learns with others around the world. As our global village shrinks, learning or making a music CD or studying Jewish texts collaboratively across the oceans will become easier for more people. Let’s be sure that a lack of determination and imagination doesn’t stop us.

Lastly, an Invitation

As you have followed this discussion, you have come to know me somewhat. I am trying to create my own walk and invite you to walk it with me. Since returning from shlichut in North America, I have been an active lay-leader in Brit Olam, www.britolam.org.il, an international Israeli-Jewish humanitarian organization, and have been spearheading B’Tzedek (Through Justice), an initiative to develop social justice leadership among Israeli youth. If you are in a position to partner with the educational and advocacy campaign we are creating to engage Israeli and Diaspora youth, student and adult groups in social justice and international humanitarian work, please email me at yglaser@netvision.net.il.  I look forward to hearing from you.