Unity in Religious Zionism Crucial, Noam Party a Hurdle
Translated & summarized from Arutz Sheva by baba
A call urges leaders from the Har HaMor yeshiva to unite with the broader Religious Zionist movement, criticizing the Noam party as a divisive obstacle. The author argues that the current political representation of Religious Zionism is already successfully advancing faith and national aspirations. The piece appeals for the integration of Har HaMor's prominent rabbis into the main movement, suggesting their absence weakens the collective effort and that Noam's separate existence hinders true unity and progress.
The story in 5 lines · by baba
- Religious Zionist leaders are urged to abandon the Noam party for broader movement unity.
- The Noam party is described as a divisive obstacle to national and religious revival.
- The current Religious Zionist political representation is seen as successfully advancing faith.
- The absence of Har HaMor's rabbis from the main movement is lamented.
- The author calls for the integration of Har HaMor's leadership into the main Religious Zionist body.
A call is being made for unity within the Religious Zionist movement, urging prominent figures associated with the Har HaMor yeshiva to abandon the separate political framework of the Noam party and join a broader, shared endeavor. The author expresses deep respect for Rabbi Tav and the teachings of Har HaMor, while lamenting the absence of these leaders from recent gatherings of Religious Zionist yeshiva students. The piece highlights a significant national awakening towards faith and Jewish identity, coinciding with the success of the current political representation of Religious Zionism, which is seen as carrying the banner of "Jerusalem's Flag." The author argues that the inclusion of Har HaMor's leadership would amplify this movement and its aspirations for a state guided by Torah principles.
However, the article identifies the Noam party as a significant obstacle to this desired unity. It suggests that certain activists established Noam to ensure specific, obedient representatives of Rabbi Tav's views, rather than engaging in broader dialogue about strengthening the movement. The author criticizes Noam's messaging, particularly its slogan "We have come to banish the darkness," as divisive and inaccurate, asserting that the current political representation already embodies a growing light of national and religious revival. The piece contends that Noam's existence shifts the focus from genuine connection and shared goals to internal disputes over political positions and perceived entitlement.
The article appeals to the individual addressed as "my dear brother from Har HaMor" to reconsider the necessity of Noam as a separate entity. It posits that the strength and spiritual depth of the Har HaMor leadership would be better utilized within the larger Religious Zionist movement, enhancing its influence and furthering the revival of holiness. The author dismisses the idea that current representatives are unwilling to incorporate the teachings of Har HaMor's rabbis, suggesting that only those lacking faith in their leaders' stature would hide them behind subservient representatives. The piece concludes with an urgent plea for unity, urging the recipient to join the broader movement, vote for 'T' (presumably a party symbol), and help integrate the Har HaMor leadership into the main Religious Zionist political body, asserting that their greatness will elevate the entire movement.
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