TORAT HABAYIT THE JOURNAL OF BNEI AKIVA UK | 1
2019/5779 IDEOLOGY: 80 YEARS ON A STUDY ON THE CHALLENGES FACING OUR IDEOLOGY IN THE MODERN DAY
2 Editorial
3 Introduction from the Mazkirut
4 Bnei Akiva’s ideology and the future Rav Aharon Herskovitz
7 Should Bnei Akiva interact with other youth movements? Josh Zeltser
10 Is Bnei Akiva a kiruv movement Dani Jacobson
12 An inconsistent triad: Modern Orthodoxy, Religious Zionism, and the limits of modernity Jemma Silvert
16 Reflections on how Bnei Akiva UK decides its ideology Noah Haber
20 Does Chalutziut still exist? Shulamit Finn
22 Ben shmonim lagvura: The exceptional strength of Bnei Akiva Hannah Reuben
Torat HaBayit is the journal of Bnei Akiva UK, which aims to stimulate ideological debate within the movement and to inform the wider community of the issues at the cutting edge of the contemporary consciousness of the Jewish people.
The views expressed in Torat HaBayit are those of the authors and do not necessarily represent the opinion of Bnei Akiva UK.
The editors would particularly like to thank Rabbanit Shira Herskovitz and Eli Maman for their invaluable help and advice throughout this project TORAT HABAYIT THE JOURNAL OF BNEI AKIVA UK | 1 T RAT HABA IT TH R A B I AKIVA K
2019/5779 '"כולהו סתימתאה אליבא דרבי עקיבא"1 – פלגים רבים הולכים וזורמים, אבל הכול בא מתוך IDEOLOGY: 80 YEARS ON אותו ים הגדול, תורתו הכוללת של רבי עקיבא'A STUDY ON THE CHALLENGES FACING OUR IDEOLOGY IN THE MODERN DAY 2 ‘”All these conclusions follow Rabbi Akiva’s opinion” – many streams flow down, but all 2 Editorial come from the same ocean, the all-encompassing Torah of Rabbi Akiva.’
In a letter to Bnei Akiva, then a nascent youth movement in the pre State and of Israel, Rav 3 Introduction from the Mazkirut Kook looks to Rabbi Akiva, upon whom the movement was named, for inspiration, to outline aims for the movement to impact their generation. In the second aim, quoted above, Rav 4 Bnei Akiva’s ideology and the future Kook writes how Torah has been taught and interpreted in many different ways, but Rav Aharon Herskovitz ultimately its source is the same Torah taught by Rabbi Akiva. It is Rabbi Akiva after whom Bnei Akiva is named, and whose Torah it seeks to learn from, teach and develop.
7 Should Bnei Akiva interact with other youth movements? When, ninety years ago this month, Bnei Akiva was formed in Israel, its founders cited their Josh Zeltser core ideological ideal as ‘Torah v’Avodah’, a phrase we know and still idealise today. The context of the time was markedly different, with founder member echiel liash noting that
‘anti religious sentiment was rife’, and urging that Bnei Akiva to challenge the Religious 10 Is Bnei Akiva a kiruv movement establishment, ‘based on a religious revolt’. The aim, however, was the same – ‘A Dani Jacobson movement...to enhance dynamic religiousness, improve Torah and glorify it.’ hoosing the name Bnei Akiva, they sought to emulate the love of Torah of Rabbi Akiva. 12 An inconsistent triad: Modern Orthodoxy, Religious Zionism, and the As Bnei Akiva celebrates 0 years, and 0 years in the K, it calls for reflection on how best to limits of modernity interpret our ideology and achieve its ambitious aims. This edition of Torat HaBayit seeks to Jemma Silvert take a pause and look again at what our ideology means for us in the year . It contains articles questioning what our core values mean in the modern world, challenging some of our
assumptions and taking on the most pressing questions for Bnei Akiva’s future. 16 Reflections on how Bnei Akiva UK decides its ideology Noah Haber Rav Kook’s imagery of Torah flowing down in streams from a sea draws on the Talmudic There is no water except Torah”4. ust like the water of“ – ”אין מים אלא תורה“ statement that
streams and seas, the Torah doesn’t stand still but constantly moves forward. We see Bnei 20 Does Chalutziut still exist? Akiva today as part of that flow of Torah emanating from Rabbi Akiva. As a movement, it is Shulamit Finn reinventing itself, redesigning its camps, formulating new programmes and producing original Torah. This edition of Torat HaBayit is itself somewhat inward looking, hoping to re evaluate our movement’s ideology. However, in bringing back Bnei Akiva’s journal, after a six 22 Ben shmonim lagvura: The exceptional strength of Bnei Akiva year hiatus, we hope to re establish Bnei Akiva K as leading the ideological conversations of Hannah Reuben Anglo ewry, and odern rthodoxy and Religious Zionism at large. As Rav Kook concludes in his letter, all the streams of Torah should one day join together to bring our eternal Torat HaBayit is the journal of Bnei Akiva UK, which aims to stimulate ideological redemption. debate within the movement and to inform the wider community of the issues at the Happy Reading, cutting edge of the contemporary consciousness of the Jewish people. The ditors The views expressed in Torat HaBayit are those of the authors and do not necessarily enina yerson o i einer represent the opinion of Bnei Akiva UK.
The editors would particularly like to thank Rabbanit Shira Herskovitz and Eli Maman for their invaluable help and advice throughout this project 1Talmud Bavli, Sanhedrin, a. .מאמרי_הראיה/מכתב_לבני_עקיבאKook, AI, ‘ a’amarei HaRaai”a’, etter to Bnei Akiva. he.wikisource.org wiki 2 Zarum, R, ‘So why is your movement called Bnei Akiva?’, Torat HaBayit, Volume 1, Issue 4, (2001). 4 Talmud Bavli, Bava Kamma, 1 a. T RAT HABA IT TH R A B I AKIVA K
Iyar Shalom haverim, עם ישראל בארץ ישראל על פי תורת ישראל he eople of s ael in the an of s ael acco in to the o ah of s ael
The ideology of Bnei Akiva passionately espoused at every ifkad puts our existence as the nation of Israel, the Torah we live by, and the and in which we yearn to live at the forefront of our ideological commitment. ach lacking without the other two.
Bnei Akiva’s ideology is what has formed the basis of every Peula at Sviva, every Kvut a on achane, every article published by ediot and every comment that has invariably followed for the past 80 years since Arieh Handler z”l founded Bnei Akiva UK. With hundreds of haverim actualising and teaching this ideology each summer, winter, and every week, the ideology is sure to have evolved into 201 , so as we celebrate these 0 years, it is our responsibility, as any celebration of age would require, to look back, but in this case to specifically look back at exactly how our ideology has evolved and re evaluate it for the next 0 years.
We are blessed with wise and talented Bogrim, and Torat HaBayit is the mouthpiece of ideological debate and discussion and we would like to thank the Bogrim that have written for this publication. We would also like to thank the editors for the hard work they have put into this publication.
It is important that we discuss our ideology on a regular basis and increase our own awareness of the issues and what unites us or what divides us as a Tnua but most importantly we must act and bring the words of these pages to life in our work to achieve the basis of our ultimate goal of being Am Yisrael, b’Eretz Yisrael, al pi Torat Yis ael.
B’vi kat shalom l’Torah v’Avodah
li a an annah eu en afi ohen hinuch Worker a kira Svivot Worker
T RAT HABA IT TH R A B I AKIVA K T AT HABA IT TH J A B I A I A
on both British and Israeli Jewry. elated to the discussion of the counter cultural ideal, this aspect of Bnei Akiva has also undergone some changes over the last generation, perhaps out of technical issues (such as liability issues and or competition with other concerns vying for children’s time) and perhaps from fundamental issues relating to the way adolescence and young adulthood are being e perienced in av Aharon erskovit society as a whole (for e ample, recent studies have shown that young people are Iyar achieving certain markers of Shalom haverim, ’ B asked to write about the independence, such as driving a car and 1 relevance and application of Bnei getting a ob, at later stages ). Bnei Akiva is עם ישראל בארץ ישראל על פי תורת ישראל Akiva’s ideology in the future. In order to still very much a youth run movement, but he eople of s ael in the an of s ael acco in to the o ah of s ael I do so, I’d like first to clarify that I’ll be it would be worthwhile to aim to The ideology of Bnei Akiva passionately espoused at every ifkad puts our existence as the focusing on one specific part of the understand in what modes this will nation of Israel, the Torah we live by, and the and in which we yearn to live at the forefront ideology Torah v’Avodah. ne could have continue in the future. of our ideological commitment. ach lacking without the other two. focused on the three core values of Am ther aspects worthy of e amination israel, Torat israel and ret israel (and Bnei Akiva’s ideology is what has formed the basis of every Peula at Sviva, every Kvut a on include the role Bnei Akiva has played on the ways that the three interact with achane, every article published by ediot and every comment that has invariably followed regarding women’s empowerment (in each other). Additionally, there are other for the past 80 years since Arieh Handler z”l founded Bnei Akiva UK. With hundreds of learning and leadership opportunities), aspects that are central to Bnei Akiva’s haverim actualising and teaching this ideology each summer, winter, and every week, the inclusion, activism (such as in the e istence in the past and present, that ideology is sure to have evolved into 201 , so as we celebrate these 0 years, it is our demonstrations in support of Sharansky deserve e amination to determine their responsibility, as any celebration of age would require, to look back, but in this case to and ussian Jewry in the 1 0s) and more, application in the future. or e ample, Bnei specifically look back at exactly how our ideology has evolved and re evaluate it for the next but all that must wait for another time. Akiva in the (perhaps more than in 0 years. other countries) has had a certain ith that being said, let us turn to Torah We are blessed with wise and talented Bogrim, and Torat HaBayit is the mouthpiece of “counter cultural” vibe, accompanied by an v’Avodah. hat relevance does it have in ideological debate and discussion and we would like to thank the Bogrim that have written element of pride in having its message the modern day? How will and should it be for this publication. We would also like to thank the editors for the hard work they have put sometimes being more stridently against continued to apply in the future? into this publication. the prevailing institutions. or e ample, Although both Torah and Avodah are being more proudly and wholeheartedly It is important that we discuss our ideology on a regular basis and increase our own overarching principles, relevant for many ionist and supportive of Israel when tacit awareness of the issues and what unites us or what divides us as a Tnua but most importantly different generations, there are various support may have been the norm. As Bnei we must act and bring the words of these pages to life in our work to achieve the basis of our ways of understanding how they are Akiva has become more established, and ultimate goal of being Am Yisrael, b’Eretz Yisrael, al pi Torat Yis ael. e ressed, and this e ression is usually as the community values have changed, tied to the issues of the day. hat Bnei Akiva’s role as an additional relevance do Torah and Avodah have, both communal institution or a counter cultural B’vi kat shalom l’Torah v’Avodah separately and together? mover and shaker ought to be e amined. Torah composes many different aspects. Additionally, as a youth movement, Bnei irst, and foremost, it is a sense of a li a an annah eu en afi ohen Akiva has, and still very much does, commitment to the obligations listed in the hinuch Worker a kira Svivot Worker emphasise the role of youth Torah, both the Torah heBi htav and Torah empowerment, both as a means of SheBa’al Peh. That, as a movement, we developing young leaders and as an end strive to fulfil all obligations in the most unto itself. In the long run, this has helped complete way possible. This value is the movement have an incredible impact incumbent not only upon Bnei Akiva as a
1 Twenge, JM, ‘Have Smartphones Destroyed a Generation?’, (2017). T AT HABA IT TH J A B I A I A movement, but is e pected from our Israel, as evidenced by the purchase of haverim as well, with the understanding Tha ted farm in 1 , the intensive focus that many in Bnei Akiva are on a religious on training for work on kibbut im and the ourney and will hopefully grow and establishment of ibbut avi (1 ), and continue to grow in this area of their lives. later Alumim (1 ) and Beit imon (1 7 ). This aspect of Torah is incredibly relevant This understanding of Avodah developed in the modern day when the value of over time, and eventually, Hachshara was commitment is sometimes called into e panded to include a Torani track with uestion, and motivated youth are more study in yeshivot and seminaries. likely to seek connection than Additionally, the ideal of Aliyah was commitment. e panded to include “professional” Aliyah, meaning moving to Israel and working in Secondly, Torah indicates a commitment areas besides for in a kibbut setting. to Torah study. That our lives are to be not only lived according to our commitment to How is Avodah understood nowadays? our obligations and values but that we irst and foremost, its focus is on building dedicate time to study. This stems both out up ret israel and Medinat israel. There of a belief that e a e ha , that still is clearly an element of hysi al an ignoramus cannot know what they are development, as in the times of the stress supposed to be doing, but also that if on the kibbut movement, but there is something is truly important in your life, clearly a more e pansive definition you set aside time to engage with it, to currently. owadays, Avodah could focus on it, to cherish it. This aspect is all include a host of efforts that make the the more important nowadays when in the land, the ountry and so iety more current social media age, most content developed, from an economic, social and that we encounter has been made shallow political standpoint. Activities as diverse as and processed. My osh eshiva, av working in hi tech, running a non profit Yehuda Amital zt”l said once that he had organisation or working on one’s e a learned later in his career ‘If you gave a e (local council) are part of Avodah. speech in twenty minutes, then you This aspect is incredibly important and is a probably could have given it in fifteen unique part of our ideology: ‘mundane’ minutes.’ Although the importance of activities, necessary both for one’s financial brevity and clarity cannot be understated, well being and for a community’s smooth we have reached an e treme. owadays, if running are not truly mundane, but are your message cannot be distilled into a 0 imbued with a deeper level of meaning, of second soundbite (preferably with a video), being an act of building up ret israel you are considered inaccessible and and Medinat israel. Certainly, one’s unengaging. ncouraging the study of mindset upon acting within this e pansive Torah in a deep and intensive way understanding still needs to be focused on encourages our haverim to develop a the hy of what they are doing we would comprehensive, comple and complicated not want our work in the land of Israel to understanding of Torah. If we want them be hel l h a, for e trinsic purposes to develop a Torah that is capable of alone, but rather out of a deep sense of interacting with and formulating commitment to making it a better place. responses to comple issues of the How do Torah and Avodah come together modern world (as will be discussed below), to create Torah v’Avodah? Merely ascribing this deep understanding is critical. to a value system that contains both Torah hat is Avodah? rimarily, earlier and Avodah is a h h we could formulations of Bnei Akiva’s Avodah theoretically (as many in fact do) focus on referred to physical work of the land of Torah as the sole source of meaning. All T AT HABA IT TH J A B I A I A A ABAY A B A A movement, but is e pected from our Israel, as evidenced by the purchase of involvement in the world, even if e view our involvement and activity in haverim as well, with the understanding Tha ted farm in 1 , the intensive focus necessary, has no inherent value and must srael not ust as meaningful in the present that many in Bnei Akiva are on a religious on training for work on kibbut im and the be minimised to as great a degree as day, nor ust as a continuation of millennia ourney and will hopefully grow and establishment of ibbut avi (1 ), and possible in order to ma imise our ability to of ewish history, but as part of a ivine continue to grow in this area of their lives. later Alumim (1 ) and Beit imon (1 7 ). focus on and study orah n the other mission to better it and the entire world This aspect of Torah is incredibly relevant This understanding of Avodah developed hand, we could focus on our work and his gives a different character to the in the modern day when the value of over time, and eventually, Hachshara was labour, without an understanding of them Avodah, one that is firmer and more commitment is sometimes called into e panded to include a Torani track with being rooted in spiritual realms deeply rooted uestion, and motivated youth are more study in yeshivot and seminaries. he synergy of orah and Avodah leave An Avodah affected by orah is all the likely to seek connection than Additionally, the ideal of Aliyah was both of them enriched n other words, our more important in the modern day n a commitment. e panded to include “professional” Aliyah, orah is different due to our Avodah, and modern ewish society that is both meaning moving to Israel and working in Secondly, Torah indicates a commitment our Avodah is different thanks to our surrounded by, and very much a part of areas besides for in a kibbut setting. to Torah study. That our lives are to be not orah the wider secular culture, the vast ma ority only lived according to our commitment to How is Avodah understood nowadays? of youth can imbibe a whole system of ow does Avodah affect our orah A our obligations and values but that we irst and foremost, its focus is on building values from the outside world without orah of Avodah is one that focuses on dedicate time to study. This stems both out up ret israel and Medinat israel. There questioning if they are consonant with modern issues, aiming to tackle them of a belief that e a e ha , that still is clearly an element of hysi al orah values erely educating about the head on, out of the belief that the orah an ignoramus cannot know what they are development, as in the times of the stress importance of srael is not enough to has the ability to develop comprehensive supposed to be doing, but also that if on the kibbut movement, but there is overcome the possibility that the ways to deal with them he orah is not something is truly important in your life, clearly a more e pansive definition secondary will become primary: we must one that is left in the corner, dealing only you set aside time to engage with it, to currently. owadays, Avodah could ensure that our educational system is with arcane topics but is fresh, dramatic focus on it, to cherish it. This aspect is all include a host of efforts that make the rooted in the unique tradition of orat and e citing, relevant for all times, the more important nowadays when in the land, the ountry and so iety more Yisrael e must make it clear that our including our own After plumbing the current social media age, most content developed, from an economic, social and message is not ‘In Bnei Akiva, you can be depths of the orah, we must think of ways that we encounter has been made shallow political standpoint. Activities as diverse as religious and still be “normal”’, but that we to harness its strength, beauty and and processed. My osh eshiva, av working in hi tech, running a non profit profess a comple and comprehensive pleasantness to address topics such as the Yehuda Amital zt”l said once that he had organisation or working on one’s e a value system enriched by worlds that can role of women and opportunities granted learned later in his career ‘If you gave a e (local council) are part of Avodah. be complementary to our tradition to them in the communal sphere, how a speech in twenty minutes, then you This aspect is incredibly important and is a modern state and society can be function ocusing on either orah or Avodah at the probably could have given it in fifteen unique part of our ideology: ‘mundane’ in a way that is consonant with our deeply e pense of the other will not only decrease minutes.’ Although the importance of activities, necessary both for one’s financial held values, how do technological our effectiveness and strength but may brevity and clarity cannot be understated, well being and for a community’s smooth advances challenge and further our orah make the ideology irrelevant in the long we have reached an e treme. owadays, if running are not truly mundane, but are worldview Additionally, a orah of Avodah term he continued relevance of orah your message cannot be distilled into a 0 imbued with a deeper level of meaning, of understands that a value system must be v’Avodah is dependent on our ability to second soundbite (preferably with a video), being an act of building up ret israel formulated that, while independent to a understand, utilise and transmit this you are considered inaccessible and and Medinat israel. Certainly, one’s degree from the cultural milieu in which its synergy between the two ay ashem unengaging. ncouraging the study of mindset upon acting within this e pansive adherents’ practice, will be relevant and grant that our continued blessings to each Torah in a deep and intensive way understanding still needs to be focused on engaging enough to encourage young other b’Torah v’Avodah are heard encourages our haverim to develop a the hy of what they are doing we would people to ascribe to it instead of to comprehensive, comple and complicated not want our work in the land of Israel to ◼ A A A grew up in competing secular ideologies or mere understanding of Torah. If we want them be hel l h a, for e trinsic purposes America, and after making Aliyah and apathy to develop a Torah that is capable of alone, but rather out of a deep sense of serving in the army, received emicha interacting with and formulating commitment to making it a better place. And how does orah affect our Avodah An while studying at Yeshivat ar tzion e responses to comple issues of the Avodah of orah is one that has deep and his wife, hira, moved to ivat hmuel, How do Torah and Avodah come together modern world (as will be discussed below), roots, spreading from the very first mission where they worked with the student to create Torah v’Avodah? Merely ascribing this deep understanding is critical. given by ashem to humankind ashem population of Bar lan niversity e is to a value system that contains both Torah places Adam in the arden of den: currently the av haliach for Bnei Akiva hat is Avodah? rimarily, earlier and Avodah is a h h we could a a ” and the ewish Agency “ – ”לעבדה ולשמרה“ formulations of Bnei Akiva’s Avodah theoretically (as many in fact do) focus on referred to physical work of the land of Torah as the sole source of meaning. All Bereishit, 2:15. Author’s own translation. T AT ABA IT T A B I A I A
movements who take art in events such as ‘Kaddish for Gaza’, which from our point o view is com letely unimaginable. hould we be interacting with such movements In this article, I want to try to address this uestion rom a ewish ers ective and ho e ully, this will give us some ideas as we tackle this im ortant dilemma.
irstly, I wanted to e lore the idea o unity in udaism. In udaism, there e ists the mitzvah of Ahavat Yisrael, loving one’s ellow ew. The emara1 e lains the idea o this mit vah using the ollowing arable. I a man was to cut a iece o meat with a kni e and the kni e mistakenly cut his other osh eltser hand, one wouldn’t imagine that one hand would hit the other to tell it o , so too, with Ahavat israel each ew must view the other as a art o the same body. The act I A I A is the main that this is a mit vah, there ore, shows how re resentative body o eligious im ortant it is to ashem that we love our ionist, odern rthodo youth in B ellow ew. abbi acks2, when discussing the nited ingdom. Although its this to ic, brings a uote rom ambam , members have a large variety o di erent where he states that: ‘though diversity views and o inions, they all see value in a lies to all li e orms, it a lies more to Bnei Akiva’s core mission statement of ‘ humans than any other’. abbi acks says ael ’Eretz Yisrael al a ael’ – that to this one surely must add ‘and ‘ he Pe le ael he a ael among ews more than most. o small a he ah ael’. The eo le are more diverse, ethnically ewish community also has several other culturally, attitudinally and religiously – youth movements re resenting other and the more religious the more diverse’. denominations and strands o udaism and e e lains how although we are so ionist ideologies. or a movement like diverse this is not a sign o weakness, but Bnei Akiva, we are o ten aced with the merely a strength. e then uotes the dilemma o how much we should interact et iv in his commentary on the assage with these other movements, and whether describing the Tower o Babel, where he to oin them or communal events. This is says how ‘uni ormity o thought is not a es ecially the case when oint events may sign of freedom but its opposite’. I think con lict with our core ideology and belie s. that we can take these ideas o the or e am le, Bnei Akiva may be asked to im ortance o Ahavat israel and the idea sign a oint letter to the Israeli government o how diverse the ewish eo le are and criticising their actions or su orting a ly them to our uestion. ithin events which include s eakers rom other udaism, there are lots o eo le with denominations, such as e orm abbis di erent o inions, yet we are still one who we undamentally disagree with. To eo le and we, there ore, must still love take this uestion even urther, how and interact with each other. should Bnei Akiva react to other
1 Talmud erushalmi, edarim, :5. 2 Sacks, J, ‘Jewish Diversity & Unity’, (2012), http://rabbisacks.org/jewish unity ublished in ewish action oreh ha evuchim, 2: . Translation by acks, .
T AT ABA IT T A B I A I A A ABAYI J U A B I AKI A UK movements who take art in events such I ne t want to look into some Jewish each other and this is further highlighted in as ‘Kaddish for Gaza’, which from our point perspectives on whether we, as rthodo a newspaper article from 1 where he o view is com letely unimaginable. hould Jews, can or should accept other says: ‘ hen we are faced with a problem we be interacting with such movements In denominations. e can start to approach for Jews and Jewish interests towards the this article, I want to try to address this this with another uote from abbi Sacks : world, regarding the defence of Jewish uestion rom a ewish ers ective and ‘ ithin Judaism, ... rthodo y, rights in the non Jewish world, then all ho e ully, this will give us some ideas as we onservatism, eform and groups and movements must be united.’ tackle this im ortant dilemma. econstructionism are regularly portrayed hus, we can clearly see that when it comes as the four Jewish denominations ... It to our fate, we share a common identity, irstly, I wanted to e lore the idea o unity imports pluralism into Judaism. And this and rthodo Jews should cooperate with in udaism. In udaism, there e ists the itself is an accommodation of Jews of all types in order to protect our mitzvah of Ahavat Yisrael, loving one’s secularisation. rthodo y does not, and shared interests. owever, in terms of our ellow ew. The emara1 e lains the idea cannot, make this accommodation, ... it ‘Destiny’, in religious matters, we should o this mit vah using the ollowing arable. does not see itself as one version of not work with other denominations who I a man was to cut a iece o meat with a Judaism among others.’ his uote is very fundamentally disagree with our values. kni e and the kni e mistakenly cut his other clear. As rthodo Jews, we fundamentally his was also the opinion of av Aharon hand, one wouldn’t imagine that one hand osh eltser can’t accept other versions of Judaism that ichtenstein who was asked whether would hit the other to tell it o , so too, with ‘abandon fundamental beliefs or halachic rthodo Jews should participate in a joint Ahavat israel each ew must view the authority.’ his being the case, how should Yom aShoah service with the non other as a art o the same body. The act I A I A is the main we act towards these other rthodo community, to which he that this is a mit vah, there ore, shows how re resentative body o eligious denominations, and should we consider responded, ‘as far as I know, the azis had im ortant it is to ashem that we love our ionist, odern rthodo youth in working with them at all not differentiated, could we ’ here clearly B ellow ew. abbi acks2, when discussing the nited ingdom. Although its is a basis here for some collaboration this to ic, brings a uote rom ambam , o e plore this, I investigated a shiur given members have a large variety o di erent between rthodo and non rthodo where he states that: ‘though diversity by av Judah Goldberg , where he e plains views and o inions, they all see value in organisations depending on the a lies to all li e orms, it a lies more to some of the key thoughts of av Bnei Akiva’s core mission statement of ‘ circumstance involved. humans than any other’. abbi acks says Soloveitchik on this topic. av Soloveitchik, ael ’Eretz Yisrael al a ael’ – that to this one surely must add ‘and in his book l i e , introduces the he uestion now is how all of this fits into ‘ he Pe le ael he a ael among ews more than most. o small idea of the ovenant of ate. e describes the case of Bnei Akiva. It is clear from the a he ah ael’. The eo le are more diverse, ethnically the Jewish people being bound by two sources above that there is a core idea in ewish community also has several other culturally, attitudinally and religiously – separate historical covenants, the Judaism of Jewish unity and togetherness, youth movements re resenting other and the more religious the more diverse’. covenant at gypt which he describes as in particular in terms of the ‘Covenant of denominations and strands o udaism and e e lains how although we are so the ‘Covenant of Fate’, and the covenant at Fate’ that is described by av Soloveitchik. ionist ideologies. or a movement like diverse this is not a sign o weakness, but Sinai which he calls the ‘Covenant of n top of this, other youth movements, in Bnei Akiva, we are o ten aced with the merely a strength. e then uotes the Destiny’. In terms of the Covenant of Fate, the UK in particular, have a large array of dilemma o how much we should interact et iv in his commentary on the assage he says how it ‘is e pressed in four positive resources and creative ideas that we could with these other movements, and whether describing the Tower o Babel, where he categories that stem from the awareness greatly benefit from as a movement. n to oin them or communal events. This is says how ‘uni ormity o thought is not a of shared fate’ . he categories being a the other hand, how can we join with and es ecially the case when oint events may sign of freedom but its opposite’. I think sense of shared e perience, an e perience support organisations that we con lict with our core ideology and belie s. that we can take these ideas o the of shared suffering, shared obligation and fundamentally disagree with, that interfere or e am le, Bnei Akiva may be asked to im ortance o Ahavat israel and the idea responsibility, and finally cooperation with our ‘Covenant of Destiny’? Based on sign a oint letter to the Israeli government o how diverse the ewish eo le are and between us and our fellow Jew. av the discussion in this article the answer criticising their actions or su orting a ly them to our uestion. ithin Soloveitchik clearly believed in the really is: it all depends. hen it comes to events which include s eakers rom other udaism, there are lots o eo le with importance of all Jews cooperating with events or rallies on issues that affect us as denominations, such as e orm abbis di erent o inions, yet we are still one who we undamentally disagree with. To eo le and we, there ore, must still love take this uestion even urther, how Sacks, J, ne eople, (1 ), p. 1. and interact with each other. should Bnei Akiva react to other Goldberg, J, ‘Before Sinai: Jewish Values and Jewish Law’, Shiur 16. Soloveitchik, JB, ‘Kol Dodi Dofek’, (2005). Translation by Gordon, DZ. ibid., he ovenants of Sinai and gypt, . 1 Talmud erushalmi, edarim, :5. Soloveitchik, JB, ommunity ovenant and ommitment: Selected etters and ommunications, (200 ), 2 Sacks, J, ‘Jewish Diversity & Unity’, (2012), http://rabbisacks.org/jewish unity ublished in ewish action p1 . dited by elfgot, . oreh ha evuchim, 2: . Translation by acks, . Lichtenstein, A, ‘Beyond the Pale? Contemporary Relations with Non rthodo Jews, arieties of Jewish Experience’, (2011), p149. T RAT ABA IT T E J RNAL F BNEI AKIVA K a Jewish nation, such as anti Semitism, we ◼ J S ZELTSER is currently studying a should work and interact with them even if Master’s in Software Systems Engineering it means oining with organisations whose at CL after studying Computer Science at ideology is contrary to ours. e should go Imperial College. e spent a year at out of our way to make an effort to eshivat akotel on achsharat Torani collaborate with them, as we would be after asmonean igh School. Josh was doing it to help the collective Jewish nation. Rosh of oodside Park Bnei Akiva, a owever, when it comes to events or other adrich on Israel achane and Rosh of collaborations that completely contradict several achanot. Josh was elected a our core religious beliefs then we need to Nivchar anhallah and was the Svivot stick to our own ‘Destiny’ and refrain from Fieldworker last year. Josh plans to make oining in. aving said this, we should be Aliyah in January 2020. careful to ensure that the way we communicate our decisions to the other movements is thoughtful and polite and does not cause any offence whatsoever. ne other consideration that we have to take into account on this topic is the fact that increasingly, Bnei Akiva K is having to cater to a growing number of non rthodox Chanichim. Chanichim these days tend to oin the movement that their friends attend, whether or not its ideology is aligned with their own. This leaves another uestion as to how much we should be accepting of these Chanichim’s beliefs, and also how much we should encourage them to accept ours while they are attending our events. I will leave this as an open uestion that we as a movement should definitely discuss in the future.
In conclusion, I have explored in this article how much Bnei Akiva K as a movement should interact with other youth movements. I have outlined the ideas of Jewish unity and togetherness and looked at whether we should be accepting of other denominations of Jews that we may be asked to interact with. This is one of the fundamental uestions that our movement needs to come to a consensus on and I hope that the ideas outlined in this article will act as a springboard for continued discussion in this area. T RAT ABA IT T E J RNAL F BNEI AKIVA K E E a Jewish nation, such as anti Semitism, we ◼ J S ZELTSER is currently studying a by nature such an open mo ement which should work and interact with them even if Master’s in Software Systems Engineering ne ertheless adheres to important it means oining with organisations whose at CL after studying Computer Science at religious alues will in ol e lots of ideology is contrary to ours. e should go Imperial College. e spent a year at education as a crucial part of its acti ities out of our way to make an effort to eshivat akotel on achsharat Torani his education is the central part of the collaborate with them, as we would be after asmonean igh School. Josh was nei i a ourney and mission one of the doing it to help the collective Jewish nation. Rosh of oodside Park Bnei Akiva, a principal reasons we loo up to abbi i a owever, when it comes to events or other adrich on Israel achane and Rosh of as a role model and parents and collaborations that completely contradict several achanot. Josh was elected a guardians now this when entrusting us our core religious beliefs then we need to Nivchar anhallah and was the Svivot with their children stick to our own ‘Destiny’ and refrain from Fieldworker last year. Josh plans to make ani a o son Many ni s grow up religious but many oining in. aving said this, we should be Aliyah in January 2020. of them also praise the mo ement – and careful to ensure that the way we especially achshara as the culmination of communicate our decisions to the other E the coolest things about all the wor done on Machanot and in S i a movements is thoughtful and polite and being a part of a youth mo ement – for its influence on their spiritual growth does not cause any offence whatsoever. is the ourney on which it ta es I’m sure I don’t have to clarify here that I ne other consideration that we have to you oing from a participant in think it’s a positive thing that lots of take into account on this topic is the fact community programmes and camps to a religious people remain in ol ed in nei that increasingly, Bnei Akiva K is having to leader and on the way learning new s ills i a these are often the people who felt cater to a growing number of non being able to e periment with your they got a lot out of the mo ement and rthodox Chanichim. Chanichim these leadership style and meeting the new that they ha e a lot to gi e bac to the ne t days tend to oin the movement that their scary challenge of each ob with pride generation. But I don’t think any specific friends attend, whether or not its ideology owe er something that in my e perience religious outcome is a necessary result of is aligned with their own. This leaves is uite uni ue to nei i a is that this these programmes and thin that an another uestion as to how much we adracha ourney is almost in ariably essential part of being an effecti e and should be accepting of these Chanichim’s paralleled with a religious one. It’s normal relatable Madrich a – as well as a good beliefs, and also how much we should for any movement’s most dedicated and person in general – is retaining honesty encourage them to accept ours while they enthusiastic participants (read: ‘keenos’) to about one’s journey personally thin that are attending our events. I will leave this as be the ones who stay in ol ed for the part of my strength as a Madricha has an open uestion that we as a movement longest time yet for us in nei i a the always been the fact that tal openly should definitely discuss in the future. dedication in uestion is of a dual form to about being the first one in my family to the mo ement of course but also to In conclusion, I have explored in this article get in ol ed in nei i a about my udaism specifically our own brand of how much Bnei Akiva K as a movement teenage life and how it got me to where Modern rthodo y and eligious ionism should interact with other youth am and why there are still some areas s nei i a then a iru mo ement s movements. I have outlined the ideas of where disagree with more commonly religious growth an ine itable Jewish unity and togetherness and looked held opinions plurality of opinions and consequence of what we do, or what we’re at whether we should be accepting of honesty about beliefs will always be a good aiming for other denominations of Jews that we may thing, and I don’t like the idea that there is be asked to interact with. This is one of the he fact that youth normally with many anything compulsory to thin or feel to be fundamental uestions that our e ceptions translates to lesser a “good” ew Madrich a or oger et movement needs to come to a consensus religiousness is something far from uni ue iru has become a dirty word in many on and I hope that the ideas outlined in this to nei i a y nature – as a religious circles with connotations of article will act as a springboard for philosophical intellectual ery difficult either the fluffy “lightening” of udaism to continued discussion in this area. e ercise – religion is something to be ma e it more attracti e or the forceful grappled with as you grow n our case the brainwashing of unsuspecting indi iduals religious ma eup of the chanichim of any do not belie e that our mo ement falls gi en machane also reflects trends in the into either of these categories he community espite ha ing an ob iously religious aspects of acti ities are presented strong religious ethos nei i a caters for in the most beautiful way possible but are many different types of people and does ne er lightened tal to any Madrich a who not discriminate in who can attend e ents B I B I I has struggled through leading a boisterous hese moments of “kiruv” are inherent in achane minyan, or any adricha who our Bnei kiva mission and reflected in the has been on habbat skirt patrol. t the life of the abbi whose name we bear, as I other end of the spectrum, despite what have suggested, and can happen to one might think if watching us all stand on individuals of all – even, and especially, chairs and shout ‘WE BELIEVE IN THE high – religious levels. et I would still TORAH’, Bnei Akiva does not and should argue that we aren’t a kiruv movement, not not brainwash. he organisation clearly really. e are a “chinuch” movement, here e pects a certain adherence to rules but to inform and educate, starting from one allows for mistakes, and constantly pushes point of view but making room for many for questions and debate. he and encouraging their e ploration. ormer independent thinking that brainwashing haliach to Bnei kiva av Ilan oldman by nature negates is a crucial part of all differentiates between kiruv, to make you Bnei kiva education. like me, and chinuch, to bring out the best in you. onetheless, kiruv in its purest sense – coming from the reis et root If we bring people closer to udaism, that is meaning ‘ i l se’ (in this sense, to a fantastic thing, but there is no od) – is not a negative thing. elping e pectation that we must, that if others along a religious journey is beautiful hanichim do not go home from achane and something to which to aspire. hese more religious than when they came, we moments of “closeness” are some of the have failed. av Ilan also highlights that most magical of any Bnei kiva e perience: Bnei kiva remains e ceptionally proud of watching an animated and engaged shiur Bogrim even when they live out only part group, especially when the adrich a of its ideology, such as making liyah but giving the shiur was a hanich a sitting in not being especially religious, or staying in your own group not long ago and is now the but becoming a community leader. confidently leading their own talking to he question is whether we prioritise the hanichim who have just e perienced end result or the ere taken to achieve it, habbat for the first time watching as and Bnei kiva focuses (and should focus) individuals become more comfortable with on the latter. ur goal is to delve into and ebrew, be it bentching or street slang really think about udaism, and while we do discussing the comple ities of the modern this within a eligious ionist format, the state of Israel in vut a a really, really subsequent ewish identities that good tisch. ormer a kir ichael hanichim develop for themselves reflect ainsbury e plains that organisations that a multiplicity of beliefs and ideas. his, in outwardly aim for kiruv will take youths or my view, is one of the most beautiful things adults on a two week programme and about Bnei kiva and something it would e pect that participants will be keeping be dangerous for us to devalue. habbat within the year. Bnei kiva, rather, ◼ I B was a adricha at builds the pathway for a twenty year Borehamwood and lstree viva before process of moments of closeness like studying in idreshet arova on those mentioned above, combined with achsharat orani. ince returning to the community involvement, a meaningful gap , she has studied rench and panish at year and Bnei kiva’s influence on your ambridge niversity and has remained family life – a long term vision that is quite involved in Bnei kiva as a adricha on remarkable for any organisation in nglo achanot, including Israel achane and ewry – and yet, e pecting and encouraging also as ganit. he plans to fulfil her dream critical thinking, is open to the fact that of making liyah in eptember. participants will walk away with a myriad of different views. B I B I I TORAT HABA IT THE O RNAL O BNEI A IVA has struggled through leading a boisterous hese moments of “kiruv” are inherent in ‘Modern Orthodox Judaism is a movement achane minyan, or any adricha who our Bnei kiva mission and reflected in the within Orthodo udaism that attem ts to has been on habbat skirt patrol. t the life of the abbi whose name we bear, as I synthesise ewish values and the other end of the spectrum, despite what have suggested, and can happen to o servance of ewish law with the secular, one might think if watching us all stand on individuals of all – even, and especially, modern world ’ chairs and shout ‘WE BELIEVE IN THE high – religious levels. et I would still This kind of definition is something I think TORAH’, Bnei Akiva does not and should argue that we aren’t a kiruv movement, not a out a lot – erha s not altogether not brainwash. he organisation clearly really. e are a “chinuch” movement, here surprising considering I’ve spent the latter e pects a certain adherence to rules but to inform and educate, starting from one half of my life er etually uggling etween allows for mistakes, and constantly pushes point of view but making room for many the religious and secular as ects of my for questions and debate. he and encouraging their e ploration. ormer e istence, des erately trying to integrate independent thinking that brainwashing haliach to Bnei kiva av Ilan oldman the two I want to live a full religious life I by nature negates is a crucial part of all differentiates between kiruv, to make you want to kee halacha, I want to daven, I Bnei kiva education. like me, and chinuch, to bring out the best want to learn I want to learn the whole of in you. onetheless, kiruv in its purest sense – has and then start over again I want to coming from the reis et root If we bring people closer to udaism, that is have the whole of Tanach at my fingerti s meaning ‘ i l se’ (in this sense, to a fantastic thing, but there is no I want every ha at to e filled with an od) – is not a negative thing. elping e pectation that we must, that if intense connection to od and to the others along a religious journey is beautiful hanichim do not go home from achane eo le around me more – I want every day and something to which to aspire. hese more religious than when they came, we to e filled with that But this is not enough moments of “closeness” are some of the have failed. av Ilan also highlights that I also want to make a difference I want a most magical of any Bnei kiva e perience: Bnei kiva remains e ceptionally proud of fulfilling o I want to e at the cutting watching an animated and engaged shiur Bogrim even when they live out only part edge of neuroscience research, or group, especially when the adrich a of its ideology, such as making liyah but governmental olicy develo ment I want giving the shiur was a hanich a sitting in not being especially religious, or staying in to write a ook, to e a oet I want to have your own group not long ago and is now the but becoming a community leader. a stake in the wider society in which I live confidently leading their own talking to he question is whether we prioritise the In short, I want to e a le to artici ate in hanichim who have just e perienced end result or the ere taken to achieve it, every area of life that I’m passionate about. habbat for the first time watching as and Bnei kiva focuses (and should focus) e a ilvert But, again, this is not enough individuals become more comfortable with on the latter. ur goal is to delve into and
ebrew, be it bentching or street slang really think about udaism, and while we do I don’t just want to participate; I want to discussing the comple ities of the modern this within a eligious ionist format, the E ININ O ERN Orthodo y has artici ate fully I want to e cel Having state of Israel in vut a a really, really subsequent ewish identities that never een easy If we were to ask s ent three years in the world of academia, good tisch. ormer a kir ichael hanichim develop for themselves reflect everyone in the Tnua what odern it is not enough for me to go ack to only ainsbury e plains that organisations that a multiplicity of beliefs and ideas. his, in Orthodoxy means, it strikes me that we’d reading a cou le of scientific ournal outwardly aim for kiruv will take youths or my view, is one of the most beautiful things end u with twice as many definitions as articles a week, alongside whatever else adults on a two week programme and about Bnei kiva and something it would the num er of eo le we asked Two ews, I’m doing in life Having s ent the last few e pect that participants will be keeping be dangerous for us to devalue. three opinions. Classic. However, if we’re months learning full time in Israel, it is not habbat within the year. Bnei kiva, rather, going to consider the limits of modernity enough for me to go ack to only learning ◼ I B was a adricha at builds the pathway for a twenty year within odern Orthodo y, we need some for a few hours a week, alongside whatever Borehamwood and lstree viva before process of moments of closeness like kind of concrete definition to work with o else I’m doing in life. This is the studying in idreshet arova on those mentioned above, combined with – in lieu of any actual market research redicament of eneration , weaned on achsharat orani. ince returning to the community involvement, a meaningful gap within the Tnua – a uick oogle search the mantra that we can do anything, , she has studied rench and panish at year and Bnei kiva’s influence on your leads us to the following achieve anything, if only we try hard ambridge niversity and has remained family life – a long term vision that is quite enough As motivational as that may e, involved in Bnei kiva as a adricha on remarkable for any organisation in nglo I’m beginning to question the validity of achanot, including Israel achane and ewry – and yet, e pecting and encouraging also as ganit. he plans to fulfil her dream critical thinking, is open to the fact that 1 of making liyah in eptember. htt s en wiki edia org wiki odern Orthodo udaism participants will walk away with a myriad of different views. TO T H IT TH JO O I I that mantra in application to Modern the beauty of the chord we have created. Orthodoxy. fter nearly ten years in the his is what I want for Modern Orthodoxy. Modern Orthodox world, I still don’t feel This is, of course, nothing new. av any degree of success in synthesising the oloveitchik can tell you that. In simple religious and secular elements of my life terms, the goal is for religion to permeate and surroundings. If I focus on the every area of our lives. ather than having religious, I do so at the expense of the moments that are describable in religious secular; if I focus on the secular, I do so at terms and moments that are describable the expense of the religious; if I try to focus in secular terms, the goal is to conceive of on both, I simply end up only doing each by every moment through a religious lens. half. How can we conceive of the limits of Halacha enables us to connect a large modernity in Modern Orthodoxy when the portion of the mundanity of daily life to the very definition of the term divides itself profundity of the ivine think about what into two realms; the religious and the we wear, the prayers we say over food, secular even using the bathroom , but the level of In separating life in this way, modernity is permeation I’m talking about goes way always going to limit Modern Orthodoxy – beyond this. When I’m socialising with non the religious will limit the secular, and the Jewish and secular friends and family; secular will limit the religious; the when I’m at work (outside of Jewish modernity will limit the Orthodoxy, and the professionalism); when I’m listening to Orthodoxy will limit the modernity. The nglish music – all of these types of mistake we’re making, it would seem, is moments are ones in which we can that we’re not actually trying to synthesise connect with od, and with the people and the two realms. If modernity and world of God’s creation. To deny the Orthodoxy are two circles of a enn vodat Hashem in these apparently diagram, this way of thinking has secular moments is to deny the very separated the circles almost entirely, essence of what it means to be Modern leaving alarmingly little intersect in which Orthodox. The value of embracing we can build our lives. In accentuating the modernity, I believe, lies in what it adds to divide between the two circles, we our Judaism – not only increasing our condemn ourselves to be constantly ability to be an Or l’Goyim but also enabling catapulting between the two, rather than us to strengthen our conviction and working to genuinely intertwine them and assurance in our beliefs and practices. create for ourselves a space in which we omeone who grows up in a homogenous can be simultaneously and religious environment and has never uncompromisingly modern and Orthodox. encountered anything outside of that has For me, I don’t want Modern Orthodoxy to no real point of reference for evaluating be a compromise, I want it to be an ideal. I their religion – heterogeneity is key to want Modern Orthodoxy to be more than developing a true identity, on a personal, just the sum of its parts, more than just the communal, and national scale. eal overlap of Orthodoxy and modernity – I Modern Orthodoxy, therefore, enables us want the two to truly come together, to to contribute to society as a whole – a coexist and build upon each other, forming central tenet of Modern Orthodoxy is that the thread from which we weave the fabric we engage with the way the world is today; of our community. hen musical notes are that we do not become insular, but rather played together in harmony, we do not that we live religious lives in a wider society question the extent to which one is limiting that necessarily differs from our the other; we marvel at their interaction, immediate Jewish community. TO T H IT TH JO O I I TO T IT T JO OF I I that mantra in application to Modern the beauty of the chord we have created. s such, the uestion is raised if I Muslims, ru e, Israelis, rabs, Israeli Orthodoxy. fter nearly ten years in the his is what I want for Modern Orthodoxy. surround myself only (or predominantly) rabs – and e erything in between. en Modern Orthodox world, I still don’t feel with other Jews, am I losing what it means within the Jewish population of Israel, This is, of course, nothing new. av any degree of success in synthesising the to be Modern Orthodox In li ing only in a there are secular people, eform, oloveitchik can tell you that. In simple religious and secular elements of my life Jewish society, am I sacrificing a crucial econstructionist, iberal, Masorti, terms, the goal is for religion to permeate and surroundings. If I focus on the aspect of what we understand by the onser ati e, Modern Orthodox, every area of our lives. ather than having religious, I do so at the expense of the “modern” in Modern Orthodoxy Orthodox, haredi, and so on. Making moments that are describable in religious secular; if I focus on the secular, I do so at liyah does not necessarily entail being in terms and moments that are describable In general, I think the answer is yes – a the expense of the religious; if I try to focus a wider society that is homogenous with in secular terms, the goal is to conceive of huge part of what we concei e of as on both, I simply end up only doing each by our own Jewish community; Israel has the every moment through a religious lens. modernity in ol es not isolating oursel es half. How can we conceive of the limits of heterogeneity essential to preser e our Halacha enables us to connect a large as a Jewish community we want to be modernity in Modern Orthodoxy when the Modern Orthodox identity, as indi iduals portion of the mundanity of daily life to the in ol ed in the wider world. very definition of the term divides itself and as communities. o, Modern profundity of the ivine think about what into two realms; the religious and the This is where the limits of modernity come Orthodoxy is sa ed. We can still make we wear, the prayers we say over food, secular in. uring the time I was writing this article, liyah. hew. even using the bathroom , but the level of I had an interesting con ersation with a In separating life in this way, modernity is permeation I’m talking about goes way owe er, this time my own response made hanich, who spoke to me about how always going to limit Modern Orthodoxy – beyond this. When I’m socialising with non me think. I thought back to the classic much he missed the ‘camp bubble’ and the religious will limit the secular, and the Jewish and secular friends and family; debates we ha e on camp – about the how hard he was finding it to no longer be secular will limit the religious; the when I’m at work (outside of Jewish makeup of Israeli society, about the nature surrounded by a totally Jewish, Modern modernity will limit the Orthodoxy, and the professionalism); when I’m listening to of running a religious state. hould halacha Orthodox, en ironment – emotions I fully Orthodoxy will limit the modernity. The nglish music – all of these types of determine national law hould buses run identified with. I tried to pro ide some mistake we’re making, it would seem, is moments are ones in which we can on habbat oes the rime Minister ha e comfort, highlighting the benefits of being that we’re not actually trying to synthesise connect with od, and with the people and to be Jewish ow do we ensure the role in a mixed en ironment how it can help the two realms. If modernity and world of God’s creation. To deny the remains Jewish whilst still maintaining him strengthen his religious con ictions, Orthodoxy are two circles of a enn vodat Hashem in these apparently democracy and human rights in the how he can be a iddush ashem, how he diagram, this way of thinking has secular moments is to deny the very region What should the immigration and can truly be the embodiment of what it separated the circles almost entirely, essence of what it means to be Modern citi enship policies be in relation to means to be Modern Orthodox. is leaving alarmingly little intersect in which Orthodox. The value of embracing religion ssentially, li ing in Israel does response made me think. e asked what I we can build our lives. In accentuating the modernity, I believe, lies in what it adds to not pose a problem to the modernity in thought about liyah; namely, whether I divide between the two circles, we our Judaism – not only increasing our Modern Orthodoxy primarily due to the thought that making liyah was contrary to condemn ourselves to be constantly ability to be an Or l’Goyim but also enabling fact that it is not solely a “religious” state Modern Orthodox ideals because we catapulting between the two, rather than us to strengthen our conviction and the large numbers of secular Jews and non would then be surrounded by a working to genuinely intertwine them and assurance in our beliefs and practices. Jewish people mean that there is still a predominantly Jewish society, thus create for ourselves a space in which we omeone who grows up in a homogenous differential wider society for us to remo ing that central tenet of modernity can be simultaneously and religious environment and has never participate in, we can still be Modern that re uires us to engage with wider uncompromisingly modern and Orthodox. encountered anything outside of that has Orthodox. ure, you can argue that society, a society necessarily different from For me, I don’t want Modern Orthodoxy to no real point of reference for evaluating technological ad ances and the our own. be a compromise, I want it to be an ideal. I their religion – heterogeneity is key to globalisation of the workforce mean that I want Modern Orthodoxy to be more than developing a true identity, on a personal, s I said, his response made me think. t would still be able to participate in wider just the sum of its parts, more than just the communal, and national scale. eal first, I thought he was perhaps correct, and society e en if Israel was solely Jewish and overlap of Orthodoxy and modernity – I Modern Orthodoxy, therefore, enables us I wondered how I’d be able to salvage any solely religious – but this is not want the two to truly come together, to to contribute to society as a whole – a sense of intellectual integrity and still gi e participation to the same extent; this is still coexist and build upon each other, forming central tenet of Modern Orthodoxy is that an appropriate nei ki a, pro liyah limiting the degree of modernity in Modern the thread from which we weave the fabric we engage with the way the world is today; response. owe er, the more I thought, Orthodoxy. of our community. hen musical notes are that we do not become insular, but rather the more I realised that what he said does onsidering this, it seems we are now in a played together in harmony, we do not that we live religious lives in a wider society not necessarily apply to Israel. The position whereby we’re forced to maintain question the extent to which one is limiting that necessarily differs from our di ersity of Israeli society means that the the composition of Israeli society as it the other; we marvel at their interaction, immediate Jewish community. country is comprised of Jews, hristians, I I I currently is If we need such numbers of secular ewish and non ewish people living in the land in order to preserve our odern rthodo y and eligious ionism then we also need for Israel to not become more religious as a state to not become solely ewish inhabited his is the parado If we want to avoid limits within odern rthodo y we need to actively maintain a less than rthodo and not solely ewish Israel If we want a halachic rthodo and solely ewish Israel then the e tent to which we can be a part of a wider society is fundamentally limited
his I believe is the limit of modernity in odern rthodo y his is the inconsistent triad
◼ I has been osh of eeds viva a ivcheret anhallah for two years a adricha on Israel achane and ganit on achane emma studied sychology hilosophy at the niversity of ford and is currently at ardes Institute of ewish tudies in erusalem and wor ing for he is currently preparing to start wor on the ivil ervice ast tream in eptember
I I I I I I currently is If we need such numbers of dedicate themselves to vodah in the secular ewish and non ewish people classical sense herefore there is debate living in the land in order to preserve our around the topic of the contemporary odern rthodo y and eligious ionism meaning of this term hile many feel that then we also need for Israel to not become it now refers to any activity which improves more religious as a state to not become Israel’s economy or society, we must ask solely ewish inhabited his is the ourselves if this definition wor s for nei parado If we want to avoid limits within iva in the odern rthodo y we need to actively nei iva UK’s approach to Aliyah has maintain a less than rthodo and not recently been the sub ect of significant solely ewish Israel If we want a halachic controversy with many ogrim in Israel rthodo and solely ewish Israel then the opining that the movement no longer e tent to which we can be a part of a wider emphasises or values liyah he high society is fundamentally limited oah a er rates of ogrim ma ing liyah each year as his I believe is the limit of modernity in well the clear emphasis on the value of odern rthodo y his is the inconsistent living in Israel which can be found in much simple enough to define the triad of our educational material refutes these ideology of nei iva e say it in accusations owever it must also be ◼ I has been osh of eeds every Mifkad: ‘Torah v’Avoda’ – ‘ or I noted that ma ing liyah is arguably not viva a ivcheret anhallah for two years or ’ and ‘ m i r l ’Eretz i r l l seen as an absolute re uirement by our a adricha on Israel achane and ganit i or i r l’ – ‘ o l o r l i movement today Indeed there are many on achane emma studied sychology o r l or i o or o haverim who ma e huge contributions to hilosophy at the niversity of ford and r l’ owever these are broad nei iva and simultaneously have is currently at ardes Institute of ewish ideological definitions and what these no intention to move to Israel hese tudies in erusalem and wor ing for phrases mean practically for nei iva people range from committed adrichim he is currently preparing to start wor is far from clear on achane to enior evet members of on the ivil ervice ast tream in ‘Torah v’Avodah’ the phrase coined by av both achane and viva and even eptember hmuel haim andau had a very clear members of the anhallah and a irut It
meaning when nei iva was founded in would be difficult to find people in nei It was the combination of the two iva who would be willing to term things necessary for successful eligious these individuals as second rate or less ionism tudy of and living by the orah valuable members of the movement s were re uired in order to be e pressly much as we value liyah it would be religious ionists while vodah referred to unacceptable to most if not all of nei the need to physically build up the iva to label these people as failures agriculture and infrastructure of the land of the movement onse uently it is a of Israel in advance of it becoming the struggle to define liyah in a way that ewish state he orah component is applies e ually to all haverim he largely unchanged to this day due to the previously suggested understanding of eternal relevance with which we regard the liyah for our times is insufficient if we orah owever the meaning of vodah accept that all of our members are e ually has changed from what it meant pre state valued regardless of their intention to or in the early days of the state of Israel s ma e liyah a result of the successful vodah of the hen as ed which thin er has most earlier generations of ionists the tate of inspired the nei iva ideology many Israel now has a sufficiently developed people wouldn’t think twice before infrastructure meaning that it is no longer answering av oo he case for this is necessary for haverim of nei iva to T AT A A IT T U A I AKI A UK clear: we’re a Religious Zionist movement av Kook may serve as an ideolo ical and he is seen to be the father of modern inspiration to some individuals in nei eli ious ionism ne of our winter Akiva UK, can we ustify the claim that his Machanot is literally named after him e thou ht is an ideolo ical inspiration for the have a Machane homer that is based on movement as a whole urthermore, him and his teachin s and these also thou h av Kook is a useful e ample of this appear re ularly in hovrot for viva point, the same ar ument could be made with re ards to other thinkers who are owever, once a ain, reater scrutiny claimed as key inspirations for the raises some important uestions about movement’s ideology. how applicable this “obvious” choice really is et us first ask how many haverim of o, takin into account the criticisms of nei Akiva UK have ever opened one of av these more “obvious” answers to the Kook’s books. The teachings of Rav Kook question, how can we define Bnei Akiva’s were antholo ised into a series commonly ideolo y e may have broad concepts referred to as “The hite has”. ach which uide us but what do these mean in volume of this work is lar e and practice The ideolo y of the movement, as formulated in sophisticated and poetic described in the tandin rders of nei ebrew which is not easily accessible to Akiva UK, reads: the majority of the movement’s members. ‘Bnei Akiva espouses the ideology of Torah hilst some may have spent time studyin Va’Avodah, as a means of unifying Am these works, even those who devote much Yisrael, Eretz Yisrael, and Torat Yisrael.’ of their time to Torah study do not use this time to study the teachin s of av Kook in This is in itself a va ue and not proscriptive a serious and focussed way The ideas may definition and, as with all of the be referenced in our educational material constitution, is vulnerable to bein but there has been little, if any, officially chan ed year on year durin eida pro rammed study of Torat a av Kook in Indeed, ust this year, a new point was nei Akiva UK This is surely a surprisin added to the section of the tandin way to treat the person who is viewed by rders dealin with the purpose of the many as the cornerstone of nei Akiva movement: ideolo y The av Kook themed homer, ‘Bnei Akiva UK identifies as a Modern thou h chan in sli htly each year, rthodo ewish youth movement defined enerally consists of a few pa es which as the synthesis of the modern world with va uely summarise some broad Torah values and alacha as prescribed by ideolo ical points hilst this mi ht serve the Rabbinic head of the movement.’ as a useful, albeit brief, introduction to the thou ht and ideolo y of av Kook, it hardly This addition and the aspect of the does ustice to a thinker whose far ran in ideolo y of the movement bein a and deeply comple ideas are studied and chan eable part of the tandin rders debated by reli ious scholars and reflects how what is captured officially in academics alike to this day, years after writin does not necessarily reflect the his death This may be acceptable if the evolvin attitudes of the movement homer simply served as an introduction either can the formal educational content to continued study of Torat a av Kook of nei Akiva UK be taken as a fair but this is not the case and, thus, thou h representation of the ideolo y of the
tandin rders, A , nei Akiva UK Ibid A T AT A A IT T U A I AKI A UK T RAT ABAY T T E UR A B E AK VA UK clear: we’re a Religious Zionist movement av Kook may serve as an ideolo ical movement. These too are subject to members of our movement equally. and he is seen to be the father of modern inspiration to some individuals in nei change each year by the hinuch orker, Accordingly, Rav Kook is very much part of eli ious ionism ne of our winter Akiva UK, can we ustify the claim that his and indeed, in recent years, the homer our ideological inspiration, because as long Machanot is literally named after him e thou ht is an ideolo ical inspiration for the for Machane has undergone significant there are individuals in the movement who have a Machane homer that is based on movement as a whole urthermore, changes, at times causing controversy. n have studied and been inspired by Rav him and his teachin s and these also thou h av Kook is a useful e ample of this addition, each individual Rosh Machane Kook and pass on that inspiration to their appear re ularly in hovrot for viva point, the same ar ument could be made has a certain amount of autonomy in chanichim, Torat aRav Kook is part of our with re ards to other thinkers who are deciding what is included in the final ideology. The same can be said for many owever, once a ain, reater scrutiny claimed as key inspirations for the version of the homer that is presented to other thinkers and strands of thought raises some important uestions about movement’s ideology. their Tzevet. Beyond this, the hinuch relating to Religious Zionism and Modern how applicable this “obvious” choice really which is actually delivered to the rthodo y. hile the constitution can give is et us first ask how many haverim of o, takin into account the criticisms of hanichim is, to a large e tent, in the a broad ideological definition and a nei Akiva UK have ever opened one of av these more “obvious” answers to the hands of the Madrichim it is not hinuch orker can provide what they Kook’s books. The teachings of Rav Kook question, how can we define Bnei Akiva’s uncommon for different Kvutzot, working personally see as important hinuch were antholo ised into a series commonly ideolo y e may have broad concepts with the same educational material, to content, from the point at which the referred to as “The hite has”. ach which uide us but what do these mean in deliver distinctly dissimilar sessions with hinuch is delivered and the ideology is volume of this work is lar e and practice The ideolo y of the movement, as very different takes, coming from different actually e pressed, it belongs to everyone. formulated in sophisticated and poetic described in the tandin rders of nei angles, stemming from significant ebrew which is not easily accessible to Akiva UK, reads: f course, this approach to Bnei Akiva UK’s differences in political or religious outlook. the majority of the movement’s members. ideology gives rise to several issues. ow ‘Bnei Akiva espouses the ideology of Torah oes anyone in the movement have the hilst some may have spent time studyin do we ensure that our constantly evolving Va’Avodah, as a means of unifying Am authority to define one of these these works, even those who devote much ideology doesn’t stray from the broad Yisrael, Eretz Yisrael, and Torat Yisrael.’ approaches as in line with the ideology and of their time to Torah study do not use this goals of ‘Torah Va’Avodah, as a means of one as sitting outside of it Another time to study the teachin s of av Kook in This is in itself a va ue and not proscriptive unifying Am Yisrael, Eretz Yisrael, and Torat e ample from Machane is immud. This is a serious and focussed way The ideas may definition and, as with all of the Yisrael’? Can we really police everyone’s the source of the main Torah content being be referenced in our educational material constitution, is vulnerable to bein individual ideology to make sure nothing given over on Machane made all the more but there has been little, if any, officially chan ed year on year durin eida has e tended too far beyond the general important by the fact that Torah is literally pro rammed study of Torat a av Kook in Indeed, ust this year, a new point was spectrum of beliefs within the movement half of our ideological catchphrase. nei Akiva UK This is surely a surprisin added to the section of the tandin an we really tell someone that their espite this, aside from the occasional way to treat the person who is viewed by rders dealin with the purpose of the personal beliefs are not welcome, but vetting, Madrichim have more or less total many as the cornerstone of nei Akiva movement: everyone else’s is? These issues obviously freedom to give over their immud ideolo y The av Kook themed homer, require much thought and deliberation, ‘Bnei Akiva UK identifies as a Modern sessions on whatever they want and thou h chan in sli htly each year, although ‘as prescribed by the Rabbinic rthodo ewish youth movement defined present it according to their own wishes. enerally consists of a few pa es which head of the movement’ implies that, as the synthesis of the modern world with Additionally, many Madrichim will say that va uely summarise some broad constitutionally, the Rav haliach has a Torah values and alacha as prescribed by their greatest achievements in the realm of ideolo ical points hilst this mi ht serve significant role to play in making these the Rabbinic head of the movement.’ adracha were realised in informal as a useful, albeit brief, introduction to the decisions. settings e periences where they have thou ht and ideolo y of av Kook, it hardly This addition and the aspect of the engaged with hanichim using their own ssues aside, this reality of how ideology is does ustice to a thinker whose far ran in ideolo y of the movement bein a personal journeys and approaches to a decided is one of our greatest strengths as and deeply comple ideas are studied and chan eable part of the tandin rders range of issues, as opposed to the times a movement. Rav Yehuda Amital is debated by reli ious scholars and reflects how what is captured officially in when they were delivering formal famously quoted as having said, when academics alike to this day, years after writin does not necessarily reflect the adracha based on homer written by the speaking about his approach to education, his death This may be acceptable if the evolvin attitudes of the movement hinuch orker and edited by their ‘I do not want to create mini Amitals’. Our homer simply served as an introduction either can the formal educational content Roshim. goal as a hinuch movement should not be to continued study of Torat a av Kook of nei Akiva UK be taken as a fair to create an army of carbon copy BAniks. but this is not the case and, thus, thou h t is clear that the true ideology of the representation of the ideolo y of the e should embrace the fact that each movement does not come from written haver is a unique individual, and that the definitions or booklets. Rather it is a living, tandin rders, A , nei Akiva UK best chance of ensuring that each Ibid A dynamic ideology which belongs to all the TORAT A AYIT T OUR A O I AKIVA UK individual Chanich a has access to the Chinuch that they need is to ma e sure that each individual adrich is able to ma e their own uni ue Chinuch contribution. The resulting ideological fusion is far more effective than what any single person could formulate.
◼ OA A R went to Yavneh oys igh chool in anchester before learning for two years at Yeshivat aKotel in erusalem. e is currently studying echanical ngineering at the University of iverpool. oah has been Rosh of alford nei A iva, Rosh of achane, and a adrich on Israel achane. TORAT A AYIT T OUR A O I AKIVA UK TORAT A AYIT T OUR A O I AKIVA UK individual Chanich a has access to the imilarly, in oshua, when the ewish Chinuch that they need is to ma e sure people are preparing to enter ret Yisrael that each individual adrich is able to this time with success , we again see the ma e their own uni ue Chinuch word “chalut ”. " וַ יֹּ א מֶ ר)ו ( אֶ ל הָּעָּ ם,עִבְ רּווְסֹּּבּו אֶ ת הָּ עִ יר, ְו ֶ ה ָּחלּוץ יַ עֲ בֹּ ר contribution. The resulting ideological לִפְ נֵי אֲ רוֹּן ה'." fusion is far more effective than what any single person could formulate. “ e oshua) said to the people “Pass and ◼ OA A R went to Yavneh oys igh r t e t and those who are armed chool in anchester before learning for e re t e r ” two years at Yeshivat aKotel in erusalem. hula it inn owever, King avid uses the same word, e is currently studying echanical chalut , within Tehillim with a different ngineering at the University of iverpool. application. oah has been Rosh of alford nei A iva, "כִ י ִח ַל ְצ ָּ ת ַ נ פְ שִ י מִ מָּ ֶ ו ת, אֶ ת עֵ ינִ י מִ ן מְדִ עָּ ה, אֶ ת רַ ְ ג לִ י V R I hear the word Rosh of achane, and a adrich on Israel מִ דֶ חִ י." chalut ’ – ‘ eer’ the same‘ achane. image comes to mind. It’s a “ r e delivered r e t cartoon of a chirpy young boy wearing a e e r te r eet r t ” pointy hat, baggy shirt, shorts and sandals. This verse praises od for saving nei It paints an idyllic image of being an Israeli Yisrael and “chalut ” in this conte t seems child, wor ing the land and seemingly to indicate rescue and salvation. loving every moment of it. ut why is it that this is the image that comes to mind? Although the application of this word And how many of us have actually come varies from conte t to conte t, its core across the real life e uivalent of this meaning is ultimately the same. Chalut iut cartoon? means a battle, struggle or confrontation with the ultimate goal of salvation and efore we can discuss whether Chalut iut liberation, with the chalut being the still e ists we need to define it with a bit person who struggles yet emerges more sophistication than my little cartoon victorious. Its application is fluid friend. The obvious starting point in trying depending on the situation and challenges to define Chalut iut is seeing how it is used faced at each moment in time. in the Tanach. The first time we see the concept of a chalut is in amidbar when aving seen the iblical source of the word nei Yisrael are preparing to enter ret chalut we can understand why in , Yisrael. oseph Trumpledor called his movement which established agricultural settlements " וַ יֹּ א מֶ ר אֲ לֵ י הֶ ם מֹּ שֶ ה, אִ ם תַ עֲ ׂש ּו ן אֶ ת הַ דָּ בָּ ר הַ זֶ ה: אִ ם tz. It was a crucial part of the ֵת ָּח ְלצּו לִ פְ ֵנ י ה' לַ מִ לְ חָּ מָּ ה. וְ עָּ בַ ר לָּ כֶ ם כָּ ל ָּחלּוץ אֶ ת struggle, arming the and of Israel with the הַ ַי רְ דֵ ן לִ פְ ֵנ י ה', עַ ד הוֹּרִ ישוֹּ אֶ ת אֹּ יְ בָּ י ו מִ נ פָּ ָּ י ו." “And Moses said to them, “If you do this thing, agricultural foundations to thrive, a gentle arm yourselves e re r tt e delivery from a barren country to the e er armed person r t e thriving country we now today. The early r e re t r e t ionist translation as pioneering ma es e e e e re ” sense anyone willing enough to spend years wor ing a barren land certainly was ere it seems “chalut ” refers to being a pioneer armed in the conte t of preparing for con uest. o does Chalut iut still e ist today? According to its definition of wor ing
amidbar, . oshua, . Tehillim, . I I I t e and to egene ate ag ic t e a d . t acco ding to t e i ica de inition most ce tain .
o nt ess eo e se t ei s i s gained ot in Is ae and t e dias o a to a m Is ae as st ong as ossi e to not on t i e t to ecome o d eade s in e e secto ossi e ag ic t e medicine tec no og .
In t e s en eo e s o e o o im t e s o e o ionee s se ess gi ing o t emse es to o t e and o Is ae sac i icing a seeming ette i e in t e dias o a. o e e no ada s o im aren’t necessa i s o en a o t in s c e oic te ms. It can e en e a g ed t at on t e cont a eo e no ma e i a o t o se is ness see ing a ette i e in a ooming and ea ti co nt e e t e can os e ood actica an e e and e e t e can aise c i d en s e te ed om cas a anti emitism in t e st eets.
es on t e s ace i a no ada s ma e ie ed as se is t t at does not det act om t e act t at emig ating an e e is a massi e st gg e a tic a some e e it a di e ent ang age st ating ea c ac and sca ca d i e s nd t e a ities t at o im ing it t em contin e to add eno mo s a e to Is ae i societ a ming Is ae it a e mo e manne s atience and good mo at t e e east.
o es a t i t does sti e ist.
◼ I I is a siot e a ist c ent i ing in anc este . e as een in o ed in nei i a since s e as se en attending endon i a and eing a ad ic a t e e. te s ending a ea ea ning in ic e et e ase et e s a a im s e as e ected as t e os i c e et in and as a ganit on ac ane. amit a ong it e s and dam and son atan ans on ma ing i a t is s mme . I I I t e and to egene ate ag ic t e a d . terr r t n a a t t e a e t acco ding to t e i ica de inition r er e a r n a ere rae most ce tain . t en a ere e te arent an artner e t e n r e n a o nt ess eo e se t ei s i s gained an r en n t e a e t e n r ot in Is ae and t e dias o a to a m eart an ra er e tan n te t Is ae as st ong as ossi e to not on t e a n t a rae t i e t to ecome o d eade s in e e secto ossi e ag ic t e r en e t medicine tec no og . r t ne t an e In t e s en eo e s o e o o im r a ar n t Ha’atzmaut t e s o e o ionee s se ess gi ing o t emse es to o t e and o Is ae rae a ntr t at e n t a t sac i icing a seeming ette i e in t e a e a e e n t rt e t dias o a. o e e no ada s o im aren’t a re e r an ent t n e t rn n t necessa i s o en a o t in s c e oic r a an a e te t an t nt a te ms. It can e en e a g ed t at on t e annah eu en an a e e reat e an cont a eo e no ma e i a o t o e re e t e ran r r t er an se is ness see ing a ette i e in a ter n rae t a t a t e e t ooming and ea ti co nt e e his a ti le is a lightly edited e sion of the n er tart er a ta a n t e can os e ood actica Mazkira’s speech at Bnei Akiva’s Yom rae at t e re r nt te n a an e e and e e t e can aise Ha’atzmaut ele ation this yea e than a an e n t e r r e an c i d en s e te ed om cas a anti annah fo letting us in lude it he e ea n t e a ere t emitism in t e st eets. e e rate
es on t e s ace i a no ada s ma ear a n t e t ar a e ie ed as se is t t at does not a a ne t e en r n t r an e are det act om t e act t at emig ating ar e t a n t e e a en ar t e e ta ent a e tate n t e an e e is a massi e st gg e e tan n en e re e er n an rae re ent n t at r an a tic a some e e it a di e ent t e a e t r r e an er na n te a en r n a ang age st ating ea c ac and ere ta en r t r t n n an a a t e n e n e sca ca d i e s nd t e a ities t at n e t e a t t e e t ere t et er e a e er an n t e ear ea n t o im ing it t em contin e to add a ear a ne na e a e een t e a t eno mo s a e to Is ae i societ a ming a e t t arr n t n e n na e a r e an er ne t e Is ae it a e mo e manne s atience t e e na e er eant r t a n n nar e ne a r and good mo at t e e east. e ar a a e t r r ntr ear a a t nt e ent ear a t ear o es a t i t does sti e ist. a na ret rne t t e tate rae t e r e ent t ear t rne ◼ I I is a siot e a ist re t e ar a a ra e n e ear c ent i ing in anc este . e as n t a e a e n r arent ear en ra n r a er t een in o ed in nei i a since s e as na at er a ne t e n n e a e rat rae se en attending endon i a and eing a e er a home a ati an ad ic a t e e. te s ending a ea r an at n t at e e nt ern a ear e n n re ea ning in ic e et e ase et ne a r a er t ar a e s a a im s e as e ected as ra a r ne na e a e een ear r r ea n t e a t e os i c e et in and as a a e t t t n t e a t ee ntr t n n nt e a n rae an ganit on ac ane. amit a ong it a r t e r e s and dam and son atan ans e a a a a a e e er on ma ing i a t is s mme . an n a ena e re an ere e er t e are an an r a r ta r ere r et re r e ent e ann t re t n r a re H H
H a a m m t ta t u a m m u t t t a u t a u t u u a a at H a a a a u at u m m t t a u t a t a ut u m a am ta u t t t t t ut a a t t at m at a t ma m t u a t a H a a So, that’s what the movement is m m t a t t at a you t t t a a a u t tu t t t a a u a am whether it’s at Sviva or on umm a a amm a a – a a a a a utz a t a t a a a a a a t t t at amm t a utz Whether it’s in Israel on our two Ha a a t a t t z u a a amm a a u t a t u at a t t t a at ta t a a ut a u at a t u a a a utu a mm a a amm a t z a t Whether it’s as a Boger or Bogeret at the a m a a m ut tu t t a a at m a t a at a m t t t a a a a a a t t t ut u t t at t u u Bnei Akiva’s success relies upon everyone utu mu t a at t t t m a t u a t a m a u t m u a a am a t Ha a m u a a au a a am a a t t u u a u u t u a u a t a m a t – t utu a t t u a u m m t a m a u t m m u at t a t u m m t a a t a au t u a au a u at a a t a u t ta t t hanukat HaBa it a t u t t t m m a a tt u a t a t t t a m a m t a m u m m t a u at a a t u a u a am u a t u t a m a a t a u t a u m a m u a m a a t t at u m t t t au a t a a u a t m a u u a a a a m m t t m t t t a t ta ma t a a m a a a t u m tt m tz u a a a ta achra ut ta a a mat a a u u t a u t um a t a t t at m m t t ma u t at t t u t a m t a a a u a t t t mmu t a u mu t t u t t a H H A ABA I A B I A I A
H a a m m t ta t u a m m What etter e ample o this than tonight re using to let society pass us y urs is a u t t t a u t a u t u u a a at when we have e perience the power o lea ership o ravery, una rai to stan up H a a a a u at u everyone coming together with one voice or what is right An ours is a lea ership m m t t a u t a t a ut u m a with the power ul ren ition o allel to o commitment to our values an the am ta u t t t t t ut a a praise an say thank you to ashem or uture o the ewish people t t at m at a t ma m t the miracle that is the State o Israel We are prou o our i eology Yisrael, u a t a H a a So, that’s what the movement is We have ust cele rate esach, where we ’Eretz Yisrael, al i rat Yisrael We m m t a t t at a you t re oice over our ree om ust seven ays welcome, e ucate an encourage others t t a a a ter leaving gypt, the ewish people to live y our i eology owever, it oes a u t tu t t t a a u a am oun themselves trappe etween the not compromise itsel It has strong whether it’s at Sviva or on umm a a amm sea an an aggrieve gyptian army o oun ations that we stan y an live or a a – a a a a a utz a t a t gave Moshe a commandment: “Speak to a a a a a We are here to e ucate ewish youth with a t t t at Am Yisrael; let them journey forth” he values o orah, Avo ah an Aliyah, to amm t a utz Whether it’s in Israel on our two Ha a a or er was given to a vance, sea or no sea provi e stimulating e periential an t a t t z u a a amm a a u At that moment, the evotion an ravery in ormal opportunities or encountering t a t u at a t t t a at ta o one man achshon en Amina av ionism an u aism, an to encourage t a a ut a u at a t u a a a came to the ore ewish continuity an lea ership in Israel utu a mm a a amm he almu shares When Israel stoo an the a t z a t Whether it’s as a Boger or Bogeret at the acing the Sea an the comman was given a m a a m ut We have le or years an we are still tu t t a a at m to move orwar , each o the tri es a lea ing the way t a at a m t t hesitated, saying ‘We do not want to be the t a a a a a a t t t ut u first to jump into the sea.’ he uture o Bnei Akiva is strong it is a t t at t u u uture that is uilt upon oun ations Bnei Akiva’s success relies upon everyone achshon saw what was happening an utu mu t a at t t years in the making, o which everyone in t m took the initiative to leap into the waters a t u a t this room plays a part a m a u t m u eanwhile, oshe was stan ing an at“ – ”בן שמונים לגבורה“ ,a a am a t Ha In irkei Avot, it says a m u a a au praying for a solution to Israel’s plight. a a am a a t one has e ceptional strength” t u u a u u o then a monishes oshe or stan ing haverim, let me tell you Bnei Akiva has t u a u a t a m a t – t utu y, whilst achshon ha alrea y entere e e tional strength a t t u a u m m t the sea, saying ‘My beloved ones are a ima Bnei Akiva a m a u t m m rowning in the stormy seas, an you are u at t a t u m m t a a t a au t u standing and praying?!’ ◼ A A B is the current a kira a au a u at a a t a u t o Bnei Akiva rior to ecoming a kira, ta t t hanukat HaBa it a oshe replied, ‘God, what am I to do?’ t u t t t m m a annah was the echnical irector last a tt u a t a t t t God replied, ‘Lift your staff and stretch year an also has hel numerous positions a m a m t a m u m m t a your han over the sea, which will split, within the movement oth at gware u at a a t u a an Bnei israel will enter the sea upon ry Sviva an on various achanot, inclu ing u a am u a t u t a m a a t a u t land.’ eing a a richa on Israel achane, an a u m a m u a m a a t as a ivcheret anhalla She went on t at u m t And so it was. Following Nachshon’s lead, t t au a t a a u achsharat ehava e ore stu ying arly a t m a u Am israel entere the sea an were u a a a a hil hoo Stu ies at Birmingham ity m m t t m t t t a save t ta ma t a a niversity m a a a t u m tt m tz u a a a ta achra ut ta Bnei Akiva learns our lea ership style rom a a mat a a u u t a u achshon urs is a lea ership o action t um a t a t t at m m t t ma u t at t t u t a m t a a a u a t t t mmu t a u Shemot, 14:16. Author’s own translation. almu Bavli Sotah, a mu t t u t t a ishnah Avot,