Religious Zionist Professor Calls for National Repentance
Professor Yoel Elizur, a resident of the Ofra settlement, argues that Religious Zionism is not merely a demographic group or a bridge between religious and secular Jews, but a worldview grounded in the divine election of Israel, the Land of Israel, and the covenant with God. Ahead of Rosh Hashanah, he is calling for a 'national repentance.' Elizur states his intention to vote for the Religious Zionism party, praising its leadership for a historic shift in Judea and Samaria, for influencing cabinet decisions during the war that turned setbacks into victories, for managing a thriving economy during wartime, and for fostering hope for Jewish settlement in Gaza and the North. He emphasizes that the foundation of these achievements is faith, distinguishing Religious Zionism from secular Zionism with a kippah or Haredi Judaism with military and agricultural involvement. He rejects the notion of it being a 'national-religious party' focused solely on the 'knitted kippah' community or a 'hyphen' or 'bridge' between religious and secular streams.
Elizur traces Religious Zionism's roots to figures like Rabbi Yehuda Alkalai and Rabbi Akiva Yosef Schlesinger, and Rabbi Kook, viewing it as the realization of the Torah and Prophets' plans. He cites the covenant between God and Abraham as the core tenet: God's promise of the Land of Israel and the obligation for Israel to keep the covenant. He asserts these are not abstract beliefs but life principles proven throughout history, referencing God's promise to Jacob that He would not abandon him until His promises were fulfilled. Elizur criticizes secular ideology for its fear of the concept of chosenness, advocating for a worldview that embraces Israel's unique status rather than seeking to be 'a nation like all nations.'
He contends that secularism's denial of Israel's distinctiveness leads to a naive perception of reality, comparing it to Little Red Riding Hood trusting the wolf. He argues that this denial prevents secular Israelis from accepting the nation's victories, such as in the 1948, 1967, and Yom Kippur Wars, and recent successes, leading them to downplay achievements and magnify failures. Elizur traces secularism's origins to a 19th-century rejection of Diaspora life, aiming for strength and rationality, which he believes faltered in Europe and then dominated in Israel. He criticizes the secular approach for its perceived blindness to the reality of Palestinian violence, citing the establishment of the Palestinian Authority and its subsequent support for terrorists as examples of this flawed ideology. He concludes by reiterating the call for national repentance, emphasizing the need for a strong, leading Religious Zionist movement to save the Jewish people from self-deception and elevate them to their destined status as a holy nation.
