HaGaon R' Yehuda Leib Tzirelson zt'l from Kishinev,
clarified as follows:
Two opposing aspirations have clashed within us ever since we
became a nation.
The first is to fully and perfectly fulfill the Divine
commandment that is stated proudly in the Torah: "And you
shall be My own treasure from all the nations." Hashem
desires and expects the Jewish People to rise above the other
nations of this world in their religion and faith, that their
worthy attributes become a model of conduct and a source of
pride, that their social and communal life be exemplary and
outstanding compared to all other nations.
The second aspiration is in complete conflict, and that is to
be precisely like all other nations; not to be different or
exalted in any way, as is written in the times of King Shaul,
"And the People refused to heed the voice of Shmuel and they
said: We would also be like all the nations (Shmuel I
8:20)."
These opposite strivings are both chauvinistic in nature. But
how vast is the difference between them. While the first
desire, to be a chosen, select and elite nation, elevates the
Jewish people, solidifies them into a unified bloc and
surrounds them with the protective wall of Torah and mitzvos,
the second goal aims at effacing the Divine form from our
people and erasing its destiny while sending it hurtling to
the abyss of assimilation among the world's nations.
This struggle began at the very onset of our nationhood, at
the very time we were informed: "On this very day you have
become a nation unto Hashem your G- d." This conflict is
perpetuated throughout the generations and in all periods of
our history, to this very day.
During the golden era of the inception of Jewish nationhood,
as a result of the revelation at Sinai and the receiving of
the Torah, we heard this very call issuing from Moshe Rabbenu
in a moving and thunderous voice: "Pay note and hear,
Yisrael! Upon this very day you have become a nation." This
means that on the day of mattan Torah and the joining
in an eternal covenant with the Torah, you were transformed
into a nation, and not any random nation, but the People of
Hashem. This is an irrevocable condition; our very nationhood
is bound up with the condition of its Divine purpose, to be
Hashem's own People. It is an outspoken declaration which
echoes throughout all generations ever since that historic
occasion. The very essence of our nationhood is indivisibly
bound up with this divine injunction and bears the G-dly
seal.
*
In this manner is the history of the Jewish People different
from that of other nations. Our People came into being upon
assuming the yoke of Divine Kingdom, at Sinai. Upon that day
did it spring into existence. No other nation can boast such
a beginning. Other ancient nations, like the Greeks or the
Romans, began as idolaters and were unified in accepting a
different religion which changed their national character so
that henceforth, they practiced Christianity.
With the Jews it was different.
The Jewish People did not exist as a nation in any organized
manner before accepting the covenant of the Torah. Before
that, in Egypt, they were oppressed slaves. But at the moment
that they declared their allegiance through "na'aseh
venishma," they clearly asserted that the Jewish religion
and its nationhood were inseparably joined together, like the
fire contained in a smoldering coal.
Simultaneously, however, the contrary desire sprung into
being. Only a short time passed from the historic event at
Mt. Sinai before a large segment of the People rose up and
demanded that Aharon "make us a G-d that will go before us."
They demanded an idolatrous intermediary, just like the idols
worshiped in Egypt, for they wanted to be "just like all the
nations." And they had the audacity to demand that they
continue on to the Land of Canaan, with their G-d "showing us
the way."
*
The historical result of this negative approach, of becoming
free of the yoke of Torah and Judaism, has always been
destructive. History proves that nationality in such an
atmosphere has always led to self destruction and
oblivion.
The reason for this is obvious, for there is a fundamental
and qualitative difference between the two negating desires,
even if the second aspiration is cloaked in the guise of
chauvinism. What is the difference? While patriotism without
religion is based only on sentiment, like the willingness to
sacrifice for the fatherland or for the tribe, the loyalty
which derives its power from the tenets of the Torah is able
to unite separate factions into one solid bloc.
The results become apparent through the looking glass of
history. National patriotism not bound with religion will
have no lasting substance, even if it has a common racial
bond. The sentiment of tribal or family loyalty will fall
away when it comes in conflict with a person's self
interests, for his self-love is stronger than his love of
family. And when it is more advantageous for a person to
assimilate among gentiles, he will abandon his family ties
and serve his own needs.
Patriotism which is grounded in the Jewish religion and is
buttressed by the embracing experience of Torah and mitzvos
is solid and everlasting since religion supersedes a person's
self-love. The proof is that self- love did not stand in the
way of myriads of Jews sacrificing their lives for their
faith, or living it in hardship for the sake of their
beliefs. Torah was always uppermost, the highest
consideration, not exchangeable for the promises and
enticements of our enemies at the price of assimilation.
This, then, is the secret of our existence. Neither
persecution or Inquisitional torture could make the Jewish
People forsake its religion. This is our guarantee of
eternity.
*
In these modern times, another attempt is being made to
divide the loyal ones and to declare a new brand of secular
patriotism. Israeli national loyalty is totally divorced from
the Jewish religion and is based upon the age-old motto of
"Let the House of Israel be like unto all the nations."
But nationalism divorced from our sacred religion takes on
two different faces. The Haskalah movement coined the modern
motto which was lifted from that of the French Revolution,
namely, that religion is a private matter that has nothing to
do with patriotism. They formulated it thus: "Be a man among
men, and a Jew in your tent." In other words, don't be
different; blend in with the world outside and erase all
distinguishing marks, such as dress, language and customs. In
short: everything. If you still desire to hold onto your
differences, keep them to yourself, hide them within your
four walls.
National movements of a new kind sprang up which urged Jews
to demonstrate their nationalism outwardly, to speak Yiddish,
to publish newspapers and literature in that distinctive
dialect and so on.
They tried to provide a new motto for the Jewish people: "Be
a Jew among men, and a man in your tent." In other words, at
home, a Jew need not practice his Judaism. Suffice it to
exhibit his difference on the outside, to be proud of his
individualism and show his superiority, his blatant
nationalism. As for religious practice, that was totally
unnecessary so long as he presented himself as a Jew to the
world and was not ashamed of it, so long as he demanded his
rights and refused to be downtrodden. Heritage? Nonsense.
In what way did he express any vestige of Judaism? What still
connected him to the body of Jews? That was irrelevant. You
could do whatever you wished in the home, so long as you were
proud of your nationality.
These two mottoes are diametrically opposed.
The Jewish nation's genuine uniqueness is expressed in its
wholesome and perfect character, in one's being a Jew within
and without, "in his tent and wherever he went." Such a Jew
is loyal to his Judaic heritage and destiny; he is proud of
his allegiance to Torah. And before such a Jew, all the
nations will defer, as it is written, "And all the nations of
the earth will see that the Name of Hashem is called upon you
and they will fear you (Devorim 28:10)."
