Creating a Movement in Israel

Let me begin by stating immediately that I am in agreement with Michael Graetz's analysis of the situation of Zionism and Israeli life today, the meaning of Zionism, the differences between life in the Diaspora and in Israel, and the need for formulating a new religious response and a religious Zionism that truly meet Israel's needs, and an infusion of a revitalized Judaism that will reflect the new reality of Israel. Therefore I will not reiterate what he has written but take it as a given.

In view of the fact that I agree with so much in his essay, it is with regret that I must strongly disagree with his conclusion—and indeed the very purpose of his paper—namely, that we must create a Masorti political party. I am reminded of what has so often been said about Mordecai Kaplan—that he always asked the right questions but did not always have the right answers. Nevertheless, asking the questions is of vital importance. Michael has actually done more than ask the questions. He has also provided an outline of the type of Judaism that is so badly needed here. What I disagree with is the means of delivery.

Before explaining the reasons for my opposition to creating a Masorti political party and offering an alternative for our future, let me reiterate my own views of the nexus between Conservative/Masorti Judaism and Zionism. I should also emphasize that my concern with the future of the Masorti movement in Israel, especially as expressed in the concluding section of this article, is based not upon concern for the movement as such but upon what the success of the movement can contribute to the wellbeing of the State of Israel. Israel desperately needs to find the way in which Judaism can be integrated into its life and in which it can reshape Judaism. It must combat the erroneous ideas of what Judaism is that have led to racism, superstition, and extremism in the name of religion. There are many forces at work here propagating Judaism, each in its own way, but many are destructive, even reactionary. For that reason a healthy, vigorous, Masorti movement is vital for Israel's future.

Conservative Judaism and Zionism

That nexus between Conservative Judaism and Zionism is a strong one whose potential has yet to be realized. The basis for what needs to be done already exists. It goes back to the time before there was a Zionism movement and before there was Conservative Judaism, to the personality of Zechariah Frankel, who proposed a Jewish state fifty years before Herzl wrote his famous book, and continues with such ideologues as Solomon Schechter and Israel Friedlander.

Solomon Schechter, as is well known, was a delegate to an early Zionist Congress. He visited Palestine where his brother lived and famously enunciated his vision of the meaning of Zionism and the importance of a Jewish state in his daring essay on Zionism. Schechter vigorously defended and fought for Zionism in the days when the board of the Seminary was composed of Reform Jews who opposed it.¹

Israel Friedlander, a Seminary professor in the time of Schechter who was murdered while on a mission on behalf of the Jews of Eastern Europe, had planned to settle in Palestine, a dream realized by his family after his death. He too enunciated a bold vision of Zion. The analysis of the place religion must take in Israel as enunciated by Michael Graetz is an extension of the work of these two men. Their vision can serve as the basis for our movement's activities in Israel. When I reread the essays by Schechter and Friedlander I am amazed at how clear a vision they give us for the platform of our Zionist Conservative movement. Let me quote some lines from each that distill the essence of their message:

The rebirth of Israel's national consciousness, and the revival of Israel's religion, or, to use a shorter term, the revival of Judaism, are inseparable. . . . The selection of Israel, the indestructibility of God's covenant with Israel, the immortality...