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The Audacity of Faith

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The Audacity of Faith The Audacity of Faith BY Yehudah MIRSKY independence, a Shabbat, Amital enlisted in the Is-rael Defense Forces (IDF). He fought in Latrun garian nationalists, and a large concentration of Hun- and in the Galilee in 1948, and founded a By faiTh alonE: ThE Story of rabbi gary’s Religious Zionists. After rudimentary school- journal in which he published perhaps the first Yehuda amiTal ing, he spent his childhood and adolescence in ye- programmatic essay by anyone on being a Jewish by Elyashiv Reichner, translated by Elli Fischer shiva, under the tutelage of Rabbi Chaim Yehuda Levi, soldier in a Jew-ish army. While savoring Jewish Maggid/Koren Publishers Jerusalem, 377 pp., $29.95 who had studied in the great study halls of Lithuania national self-de-fense in the wake of the and brought their methods of conceptual analysis to Holocaust, he also projected Jewish law and values as a defense against the de-humanization and brutalization of wartime. In the Israeli n May 27, 2005, some fifteen hundred Yehuda Amital was a religious assumption of Jewish responsibility for all of of Rabbi Yehuda Amital’s disciples and society, he saw the restoration of the primal force admirers gathered in Israel’s Interna- virtuoso who combined deep of biblical religion. His essay closed with Joshua’s tional Convention Center to celebrate faithfulness with great daring. call to the people, “make yourselves holy, for hisO 80th birthday. Looking around at his former tomorrow God will work wonders with students, now leading rabbis, academics, activists, you” (Joshua 3:5). A short while later he journalists, and soldiers, Amital, the rosh yeshiva his native Hungary. At an early age, Amital discovered Hebraized his name to Amital, based on Micah (dean) of Yeshivat Har Etzion, was overcome by and was electrified by the writings of Abraham Isaac 5:6: “And the remnant of Jacob will be among the thought of his passage from a Nazi labor camp Kook, whose mix of passionate religious experience, many nations (amim) like dew (tal) from God, to such a gathering, and spontaneously recited the Jewish nationalism, messianic fervor, and ethi- like droplets on the grass . .” she-hecheyanu blessing, praising God “who has cal universalism would set the terms for his later granted us life and sustained us and permitted us engagements. hrough the 1950s, Amital taught in his father- to reach this time.” Later in the day, a short film His father was a tailor and he might well have Tin-law’s yeshiva in Rehovot. In 1959, the two was screened in which Mordechai Breuer, doyen become one too, had he not been forced to witness of them negotiated an arrangement (or hesder) of Orthodox Bible scholars, was interviewed about the murder of his culture. In May 1944, he was taken whereby yeshiva students could alternate be- his friend of 60 years. “Such powerful faith and away to a brutal forced labor camp, but managed to tween military service and their studies. This ar- powerful intellect, I never understood how they sneak in an anthology of Kook’s writings with him. rangement blossomed into a widespread network didn’t clash, but with him, they didn’t. I don’t un- His family was sent to Auschwitz. Having twice of Religious Zionist educational institutions. In derstand it even to this day.” sworn during his time in the camp that if he survived 1967, after the Six-Day War, Amital was asked to By Faith Alone: The Story of Rabbi Yehuda Amital, he would study Torah in Jerusalem, home to his become the head of a new hesder yeshiva being es- Elyashiv Reichner’s newly (and fluently) translated grandparents and two uncles, he made his way there tablished in the Judean hills near Bethlehem. The biography, is an attempt to understand an extraor- after his liberation. He threw himself into his studies site of a number of (mostly religious) kibbutzim, dinary man and his long, arduous path from a sim- at the Hebron Yeshiva in Jerusalem, acquiring a repu- Gush Etzion (the Etzion bloc) loomed large not ple Jewish life in prewar Hungary to a unique and tation for fervent, independent-minded spirituality, only in biblical history but also in Israeli memory. controversial place in Israeli religious and political and for his mastery of halakhic literature. (Rumor After 1967, the children and survivors of the bitter life. It is essential reading not only for understand- had it that he had thousands of lengthy rabbinic rul- fighting and massacres that occurred there in 1948 ing Amital’s own story and the history of Religious ings memorized.) Eventually he moved to Rehovot returned, and established Yeshivat Har Etzion in Zionism, but for its portrait of a religious virtuoso and, though a penniless, orphaned survivor from an abandoned Jordanian army barracks. who combined deep faithfulness with great daring. undistinguished family, married into one of the most Early on, Amital told the students that while Amital was born Yehuda Klein in 1924, in the Tran- prominent rabbinic families of the time, by dint of his Torah study was at the heart of their enterprise, sylvanian city of Grosswardein (Oradea), home to Ha- learning and piety (and personality). the yeshiva would be a place where—in the words sidim, acculturated and assimilated Jews, Jewish-Hun- The day after David Ben-Gurion declared Israel’s of a Hasidic tale he often quoted—the cacophony Fall 2011 • JEWish REviEW OF Books 29 of the beit midrash (study hall), literal and figu- suffering,” he wrote, adding “this obligates us in the understanding of the Holocaust as part of God’s rative, would never be allowed to drown out the mitzvah of crying out, of introspection, of contem- redemptive plan that disturbed Amital, but also sound of children’s cries. “Every generation,” Am- plating our actions, so that we know that God awaits his assertion of spiritual and halakhic authority ital said, “has its own cry, sometimes open, some- our repentance.” This soul-searching had to begin when it came to politics. Moreover, in prioritizing times hidden, sometimes the baby himself doesn’t within the yeshivot themselves, especially with re- the Land of Israel above almost every other reli- know that he’s crying.” He also made clear that he gard to ethics. One must ask, he wrote, “Not ‘who gious value, Amital argued, Zvi Yehuda Kook had was there to challenge and to be challenged, that is a Jew?’ but ‘what is a Jew?’ . to ask questions drained his father’s teachings of their universalis- he expected his students to forge their own reli- bravely, with the bravery of the battlefield.” tic elements. Amital’s Zionism was “redemptive,” gious paths. He had no intention, he said, of creat- The war quickened the messianic energies of but it was not “messianic,” and it placed the Jewish ing “little Amitals.” the settler movement, which crystallized into the people and Torah before the land. In assuming the deanship of Yeshivat Har Etzi- organization Gush Emunim (the Bloc of the Faith- on, Amital joined the leadership ranks of Religious ful), many of whose leaders and activists had been hrough the 1970s, Amital continued to move Zionism, one of whose other major leaders was Zvi Amital’s early students at Har Etzion. His book, Tfurther away from the settler vanguard. Reich- Yehuda Kook, son of Amital’s spiritual hero Abra- by framing the disastrous Yom Kippur War in es- ner notes that in the wake of Sadat’s visit to Jerusa- ham Isaac Kook, and successor as head of his ye- chatological terms, seemed to offer a way forward lem in 1977, and the Knesset’s approval of the Camp shiva. Both Kook and Amital saw God’s hand in his- from the despair of the war, onto the hilltops of David peace plan, Amital and Lichtenstein were the tory, specifically in the 1967 War and the liberation Judea and Samaria, and thus became a chief text only hesder leaders who entertained the possibility of Judea and Samaria. But while Zvi Yehuda Kook for the settler movement. But Amital never entire- of what would later be called “land for peace.” For saw the Holocaust, too, as part of God’s plan, having ly joined in, and his arguments with Zvi Yehuda Amital, the possibility of peace (or even the mere forced Israel from exile and bringing about the cre- Kook, Gush Emunim’s unchallenged leader, be- postponement of war), confirmed his sacred reading ation of the Jewish state, Amital refused to see those came even more significant. It was not only Kook’s of Jewish statehood, since “the inner meaning of the horrors the same way. recognition of the State of The Holocaust certainly deepened Amital’s sense Israel by some Arab nations of awe at the times through which he was living—he is the recognition of God’s often said, “My beard had not yet gone white, and I Kingship.” had seen in the course of my life, a world built, de- In 1982, Amital’s anguish stroyed, and built.” The Holocaust did not shake his over seeing students go to faith in God, but it placed an unanswerable question war once again flared into mark on any attempt to read His mind. “I have no outrage with his discovery doubt that God spoke during the Holocaust,” Amital of Ariel Sharon’s lying to the said, “I simply have no idea what He was trying to say.” government about the incur- sion's aims and prosecution. n 1971, in a mix of humility and self-confidence He publicly opposed the Ipractically unheard of in yeshiva circles, Amital IDF’s assault on Beirut, and invited Aharon Lichtenstein, an outstanding Tal- in response to the Sabra and mudist at New York’s Yeshiva University, to head Shatila massacres issued a the yeshiva in his place, offering to serve beneath public statement: “We now the newcomer as mashgiach ruchani, spiritual tutor.
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