Opinion | The ultra-Orthodox are also Zionists | Israel Hayom

1 "What connects the National Liberal Party (Likud) with parties that define themselves as anti-Zionist, such as Shas and Torah Judaism?" asked Yair Lapid at the Institute for Democracy. He continued: "What connects it to anti-liberal and anti-democratic parties such as Religious Zionism and Otzma Yehudit?"

One can read many of Lapid's texts based on the simplistic dichotomy of "us and them," whose main focus is the delegitimization of important publics, whose sin boils down to the question that guided Lapid in his speech: What is natural about the Likud's "natural partners." In other words, why does the Likud join forces with lepers? After all, according to him, they should be pariahs.

Two weeks ago we read about a similar ancient practice: "Order the children of Israel and they will send out of the camp every leprosy... And all that is unclean to the soul... And they will not defile their parking lots." What camp? He envisioned it as a "sane majority government" that would unite "liberalism and nationalism."

2 It is important to dwell on the signs that Lapid gives to the ultra-Orthodox. Sitting as arbiter on matters of Zionism, he states that Shas and Torah Judaism are "anti-Zionist"! His remarks reflect a widespread perception of our disgrace among certain publics. This is the definition of what is requested. Lapid assumes that he holds the philosopher's stone of the definition of Zionism, and that anyone who does not shelter under its wings is an "anti-Zionist." But Zionism is a movement that is broader and deeper than the narrow pie that the ultra-Orthodox mandi among us are waiting for.

Zionism is, first and foremost, the return of the Jewish people to Zion, the political expression of the dream of generations, which has been preserved in religious tradition for more than two thousand years. Herzl was puzzled by the ease with which Lapid removed a large part of our people from participating in the project he conceived as the visionary of the state, who declared at the First Zionist Congress: "Zionism is a return to Judaism even before the return to the land of the Jews."

3 Do the ultra-Orthodox support it? Undoubtedly. Do they support the return of the Jewish people to Zion? Undoubtedly. Do they live in Israel by choice and consider it their home? Undoubtedly. Are they happy in her joy and sad in her sadness? Undoubtedly. Regarding military service, there are substitutes: the many charity and aid organizations, which serve the general public, are national service based on the ancient maxim "All of Israel are responsible for each other and each other." From year to year, the flow of haredi recruits to the army and those going out to work increases. In very conservative societies, changes happen slowly, but once they happen, they buy stability. That is why it is very important not to impose, but to allow processes to mature.

In this respect, the diverse ultra-Orthodox public is certainly Zionist. Maybe he doesn't pray in Lapid's Zionist synagogue, and maybe his wording is slightly different – but the basis is similar. The same cannot be said of Lapid's Arab partners in the previous government. I support the inclusion of Arab parties in the government, but it is illogical and immoral to call the ultra-Orthodox "anti-Zionists," thereby legitimizing their exclusion, and on the other hand to bring into the government parties that clearly oppose the Zionist vision and Israel as a Jewish state (and for whom Israel is a colonialist project).

4 Still, Lapid's question must be answered. The Likud is indeed a liberal national movement. His nationalism also includes traditionalism. Jewish identity is a principle of life for him, and Torah study is a condition for the existence of the nation (among other conditions). It is a great privilege of the Jewish state to support Torah study. The ethos of our people's learning, which has persisted among us for thousands of years, influenced the excellence of the Jews in science and inventions for the benefit of humanity. Torah study also preserves the eternal flame of Jewish identity, which is a significant and not empty component of the well-known "Jewish and democratic" duo.

You see, for us, Torah study is not just a religious matter; It is also a national matter involving the historical existence of the nation. It's natural for us to be partners. You too.

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