THE REBBE’S VIEW ON MINISTERIAL MALFEASANCE

Chareidim are thrilled with the appointment of R’ Litzman as a minister in the Israeli government. Beis Moshiach presents the Rebbe’s view on the matter as well as the view of the Moetzes G’dolei Ha’Torah for over sixty years, that a minister in the government means he is a full participant in the biblical prohibitions that are perpetrated by the government. So what changed?

CELEBRATION VERSUS TRUTH

The chareidi media celebrated. Finally, a chareidi minister from the Agudas Israel party was in the government after a break of over sixty years. Commentators analyzed the significance of the agreement of the Moetzes G’dolei Ha’Torah to his accepting the ministerial post. This comes after decades in which they refused, for ideological reasons, to accept positions that bore responsibility.

The new minister, R’ Yaakov Litzman, tried to downplay the importance of the decision and when he left the meeting of the Moetzes G’dolei Ha’Torah he said, “I would like to say a few words about the decision. There is no change in the approach and help and aid in running the Health Ministry, and there will not be any change between the role of deputy minister and minister. It means nothing. It will all continue to be the way it used to be. One can possibly always do better, but it is not because of being a minister; it will be because I need to improve, and so there won’t be any change.”

To R’ Litzman, there won’t be any significant change between his present position as deputy minister and his next position as minister. He prefers to talk about the practicalities of the position and less about the major historical change that occurred in the attitude of chareidi Jewry toward the Israeli government.

The position of the Moetzes G’dolei Ha’Torah for the past decades was fairly close to the Rebbe’s view, which looks at everything in the world through the perspective of halacha. The Rebbe’s view is clear – a government minister bears responsibility for the acts of the government, and surely for the actions taken by the ministry over which he is appointed. The Rebbe made it clear that most government ministries are directly associated with outright prohibitions.

Not only is this appointment not reason for celebration, quite to the contrary, it is cause for gloom and despondency.

How did it all begin? When was the decision made not to be full partners with the Israeli government? Read on.

AN INDIVIDUAL VERSUS THE MAJORITY

With the outbreak of the War of Independence, an interim government was established in which R’ Yitzchok Meir Levin, chairman of Agudas Israel and son-in-law of the Imrei Emes – the Gerrer Rebbe, was a member. R’ Levin was an outstanding talmid chacham, a personality who was head and shoulders above the rest.

After the first elections were held for the Knesset and the first government was formed, R’ YM Levin joined it as a representative of Agudas Israel and he served as Welfare Minister.

R’ Levin needed tremendous inner fortitude to sit in a government alongside members of the Left and Religious Zionists, but Agudas Israel, led by its spiritual leaders, held that by being in the government they could receive enormous sums of money with which they could reestablish Torah study which had been decimated after the Holocaust.

In those days, mass aliya was at its height and Torah institutions were growing at a rapid pace. Along with budgets, the leaders of Agudas Israel hoped to preserve, at least in part, the sanctity of Israel by enacting laws on a range of subjects.

R’ Levin faced numerous obstacles, but in order to realize the goals of Agudas Israel he continued to sit in the government, despite the sharp differences of opinion that came to the fore with government ministers, especially with those on the Left. That government was known for its anti-religious acts, especially as related to the immigrants from Arab countries whom they forcibly tried to uproot from their Judaism.

THE MAJOR BATTLE AGAINST DRAFTING GIRLS

Any attempt at cooperation fell apart completely over the major fight against drafting girls into the army. Those on the Left who ruled the government tried to enact laws as they pleased, even when it meant the imposing of secularism on religious Jews. The initiative to draft girls into the Israeli army caused a huge ruckus among religious Jews in Eretz Yisroel and around the world. A bitter war was waged which included protests and demonstrations by all the religious Jewish parties.

At the end of the summer of 5712, a huge demonstration was held on Rosh Chodesh Elul. The main speaker was the Chabad posek, R’ Chaim Naeh, who also served as a member of the Vaad HaRabbanim of Agudas Israel.

In the coming weeks, the first talk began of Agudas Israel leaving the coalition. Admurim, rabbanim, and public figures among chareidi Jewry realized that it was no longer possible to be part of the governing coalition, when it was about to forcibly draft Jewish girls. On 28 Elul, R’ Levin announced he was leaving the government and the coalition as directed by the leaders of the Moetzes G’dolei Yisroel. The Poalei Agudas Israel party also announced it was leaving. The Erev Rosh HaShana newspapers publicized an essential change in chareidi policy; no more collaboration with the government. From then on, they would be in the opposition and fight those who denigrated G-d and His Torah.

The big fight of religious Jewry partially achieved its goals when the law to draft girls was ratified by the government and the Knesset with the proviso that any girl who declared she was religious would be immediately exempted. The battle quieted down for the meantime.

Nevertheless, the Moetzes G’dolei Ha’Torah of Agudas Israel realized that even then, it was not possible to be a part of the government that was intent on trampling Toras Yisroel. To all of them it was clear that whoever was an official part of the government bore responsibility for the sins committed under its aegis.

BEING MINISTER MEANS BEING A PARTNER TO ALL SINS

Despite the resignation of the chareidim, members of Mizrachi chose to remain in the government and benefit from the advantages of power. Over the coming years, the Rebbe spoke very sharply against the fact that religious Jews were part of the government and the coalition. In a letter, he stated that those in the government and coalition bore full responsibility for all government decisions. The Rebbe singled out the responsibility of the “Minister of Religions” who provided money for churches, thus being a supporter of idol worship.

At the same time, the Rebbe encouraged voting for chareidim in elections. Some people wondered whether there was a contradiction in a frum Jew voting in elections and putting representatives in the Knesset while it was absolutely forbidden to participate in the government. The Rebbe responded to this in various letters that he sent to rabbanim and public figures. This is what he wrote to the gaon and Chassid, R’ Menachem Zev Greenglass of Canada, before the elections which took place in 5715:

Regarding participating in elections, we have only what our Nasi, the Rebbe, my father-in-law said, who now too is standing in his place and serving. For the first elections to the Knesset, he said to participate in them, from which we understand that not only is it permissible but obligatory. Even though entering the coalition is, in my opinion, forbidden because of participation in enacting decrees against [religion] etc. – whoever has citizenship papers and has the right to vote (and by taking the citizenship papers he concedes, without being forced, to the leadership there) and does not participate in the elections, and others see and do the same, there is room to say that by doing so, there will be a decision made in a “big” law or even a small one – when they vote on the law improperly, the blunder of the many, G-d forbid, is attributed to him too. And I have yet to find the person with broad shoulders to bear this blunder upon himself. (Igros Kodesh, volume 11, letter #3559).

The Rebbe’s position in principle is as follows: when a Jew votes for a party that preserves the sanctity of Israel, he fights a government and laws that will be accepted by the upcoming governing coalition, but when you participate in a coalition and government, you become part of the execution of the decree against religion.

A few weeks later, the Rebbe said that according to Torah, it is forbidden to be a part of a coalition. Here too, the Rebbe emphasized the difference between elections for the Knesset and sitting in the government:

By participating in elections, he strengthens the religious position and does not bear responsibility for laws and decrees, etc. for he can protest forcefully against the slightest offense against the Jewish religion, even a custom etc. which is unlike being part of a coalition where, by participating, he bears responsibility for all laws and decrees etc. There is no need to elaborate on the obvious.

On 2 Cheshvan 5720, elections were held for the fourth Knesset and members of Mizrachi already had plans for the ministerial positions in the next government. The Rebbe sought to prevent this in order to remove the disgrace and prevent the absurdity in which religious people held responsibility for the transgressions of others.

Three days after the elections, the Rebbe sent a letter on the subject to the gaon, R’ Shlomo Yosef Zevin, a distinguished Chabad rav who was also on good terms with the leaders of Mizrachi:

My view is clear, that participation in the coalition (and all the more so when it entails a ministerial post which leads to direct transgressions etc.) is absolutely forbidden according to Shulchan Aruch. Sinful matters are found in most government ministries and perhaps in all of them. Foremost, in the Ministry of Religions, in the plural, there are actual prohibitions of avoda zara. This is magnified even more when a person who lays t’fillin signs the order, which is an additional declaration that there is room G-d forbid for partnering etc.

The Rebbe added in his letter that there would surely be those who expressed surprise about this, why the Religions Ministry is singled out as idol worshipers when it is this ministry which is the main source of money for the support of the Jewish religion. To this the Rebbe responded that we don’t trade off mitzvos and aveiros, especially when one of the aveiros is one of the three sins about which it says, “be killed and don’t transgress it,” namely, avoda zara.

At the end of the letter, the Rebbe asks R’ Zevin to take action to prevent religious Jews from entering the government. The Rebbe did not delude the recipient of the letter into thinking he would be successful through natural means; he wrote, “The holy land is accustomed to miracles, may you be blessed and may the merit of the many help you.”

R’ Zevin continued to raise questions, but the Rebbe responded and clarified that it is a serious prohibition to serve as a government minister.

When the storm erupted over the Law of Return known as Mihu Yehudi, which granted conversion rights even to those who had not converted according to halacha, the Rebbe began a mighty battle to have the law amended with the addition of the word “k’halacha.” There were ministers in the government from Mizrachi and the Rebbe demanded that they resign and not bear the heavy responsibility of assimilation of the Jewish people.

Chabad Chassidim together with many other groups held mass gatherings along with protest activities, all in vain. The Rebbe often and publicly repeated his stance that the Mizrachi ministers were responsible for assimilation and had to resign, but they did not listen.

This is an excerpt from a telegram the Rebbe sent to R’ Isser Yehuda Unterman, the Chief Rabbi:

“Whoever represents our religion and is presently in the government adds to all this a seal of religiosity, and in opposition to the true Torah law, and one cannot strengthen the security and morale of the Jewish people with the opposite of truth.”

BEING IN THE COALITION MEANS PARTNERING WITH THEM

In 5737, the Likud won the elections for the first time and put together a government led by Menachem Begin who was considered on the Right and someone who loved Judaism.

While the coalition was being put together, those in Agudas Israel deliberated over whether they should join the government. As a compromise, the Moetzes G’dolei Ha’Torah decided that Agudas Israel would enter the coalition but would not take any minister or deputy minister positions, so as not to share the responsibility of the laws and deeds executed by the government ministries.

Throughout the years to come, the Rebbe continued to wage war to amend the Law of Return. He begged all religious members of the coalition to resign so as not to be complicit in a law which caused widespread assimilation. Members of Agudas Israel and Mizrachi did not listen to the Rebbe’s importuning and continued to support the government.

For the first time, the Shas party took part in the elections that took place in 5744. Their spiritual leadership was not the Moetzes G’dolei Ha’Torah. The leaders of the Shas party took positions as ministers and deputy ministers. Agudas Israel also wanted a position and R’ Menachem Porush was appointed as deputy minister of Labor and Social Affairs. Some maintained at the time that this was done to the dismay of the Moetzes G’dolei Ha’Torah of Agudas Israel.

Full official sanction for accepting the position of deputy minister was granted after the elections of 5749, when R’ Moshe Zev Feldman, the acknowledged representative of the main bloc of Agudas Israel, was appointed as deputy minister of Labor and Social Welfare. About a year and a half later, R’ Eliezer Mizrachi was appointed as deputy minister of Health.

The rationale for accepting the position of deputy minister was that a deputy minister does not bear responsibility for what takes place in his office, for deputy ministers merely carry out jobs assigned to them by the minister who bears all responsibility.

PERSISTENT EROSION IN THE POSITION OF THE G’DOLIM

As Chazal say, “Today he [the Evil Inclination] tells you do this and tomorrow he tells you do that.” Over the years, the firm position of Agudas Israel continued to erode and after the targil ha’masriach (lit. stinking scheme, or the dirty trick) in 5750, when the narrow government depended on Agudas Israel, it was stipulated in the coalition agreement that the deputy ministers of Agudas Israel would have the status of ministers (which led the Supreme Court to declare that this was illegal).

Nevertheless, in 5769, R’ Yaakov Litzman, a Gerrer Chassid and leader in Agudas Israel, was appointed as deputy minister of Health with no minister above him. His position was characterized as “deputy minister with the standing of a minister,” with all the responsibility that goes along with that. They were walking a tightrope with this definition, since he was unable to participate in voting and government decisions and he could not sign on important documents that required the signature of a minister. The political tightrope walkers among the chareidim hoped that in this way they could avoid ministerial responsibility and becoming partners to various laws which were enacted, while also holding positions of authority in their ministries.

Then, a few weeks ago, the Moetzes G’dolei Ha’Torah changed its historic position and told R’ Litzman to accept the position of minister with all that signifies.

R’ Litzman, in his public response, tried to divert attention from the historic change in position and lashed out at the leaders of Yesh Atid led by Yair Lapid who caused religious Jewry to come down from the fence and finally decide whether they are “inside” or “outside.” Would religious Jewry become a full participant in government decisions or would it decide to forego the position of deputy minister so as not to be partners in sin.

Litzman said mockingly, “I am happy that finally, after three years in the Knesset, Lapid and Yesh Atid achieved something, that I am a minister.” This was because, following an appeal by Yesh Atid, the Supreme Court ruled that Litzman must be appointed as a full minister or be forced to vacate his post as Deputy Health Minister.

Lapid surely expected the Moetzes to reject the Court’s ruling and thus force Litzman out of his role, but surprisingly, he was told to accept the position of minister.

“This is his only achievement in politics since he founded the Yesh Atid party. Not housing, not the economy, and not welfare. Only the fact that they added a few shekels to my salary,” he said. “I don’t need his favors, but I have to respect the ruling of the Moetzes G’dolei Ha’Torah.”

To Litzman, the change is only “that they added a few shekels” to his salary!

Actually, it was Lapid who was able to pinpoint the heart of the issue and immediately after the decision of the Moetzes he wrote, “This is a historic moment. A large, important population entered under the Israeli tent. They will be at the government table with the next captive Jews deal, with the next war, with the next peace agreement. They will have to vote when the government makes tough decisions about security budgets, gas policy, welfare and health.” He concludes, “Above all else, it is a taking of responsibility. Shared living starts with joint responsibility. I bless the Moetzes G’dolei Ha’Torah for its decision.”

R’ Litzman, despite being a successful activist and vaunted man of action, will now be directly responsible for the chilul Shabbos taking place in hospitals as well as for the autopsies taking place daily. Rather than Agudas Israel Knesset members fighting autopsies, the real responsibility for autopsies will be Litzman’s; ditto for the public chilul Shabbos taking place at various medical establishments around the country. Furthermore, Litzman will attend government meetings and will be a full partner to all laws and budgets for expedited conversions and marriages, transportation on Shabbos and businesses open on Shabbos, giving away land, etc. From now on, he will be a full partner to the many sins the Israeli government commits.

Unfortunately, religious groups have expressed joy over his appointment and nobody has mentioned what the Torah has to say on the matter, which the Rebbe spoke about many times and which g’dolei Yisroel held throughout the years.

As for those who will say – Litzman was already appointed as minister, so maybe, after the fact, it pays for him to remain in his position and operate from the inside, 45 years ago, the Rebbe said something which applies precisely to the present situation:

Do not be ashamed of taking the step of resigning from the ministerial position. In order to prevent soul sacrifices it is worth losing every last position. After all, nobody was born a minister and there are only so many years since so-and-so was appointed as minister, so his resignation will not be an embarrassment… If he does not resign, it won’t help him since he will ultimately be dismissed from his position when it becomes clear that he cannot be relied upon, for if he is willing to sell out the Shulchan Aruch (when he himself is a believing Jew and observes Torah and mitzvos), he is liable to sell out other things too. (Likkutei Sichos volume 39, p. 260)

Sources: Toras Menachem, Sichos Kodesh, Likkutei Sichos, Igros Kodesh, Noda B’Shiurim, Hamodia, Davar, HaTzofeh, and R’ YM Levin’s archives.