Rabbi Yosef Zvi Dushinsky ztzel and the country on the way

Meshaul Library > Rabbi Yosef Zvi Dushinsky ztzel and the country on the way / Moshe Arnwald

Rabbi Yosef Zvi Dushinsky

Moshe Arnwald

Introduction

Rabbi Yosef Zvi Dushinsky was born in Hungary in 1867, and studied in its yeshivas. In 1895, when he was only 28 years old, he was appointed rabbi of the important community in Galanta in Slovakia, and in 1921 he was appointed rabbi of Khost that in Carpteros; In both places he established magnificent yeshiva where hundreds of students from all over Europe studied. In the month of Adar Shani 1332 (1932) he came to visit the Land of Israel and met, among other things, Rabbi Chaim Yosef Sonnenfeld, the chief rabbi of ultra-orthodox Judaism in Israel, who died a few days later, and Rabbi Dushinsky paid tribute to him at the funeral. A few months later he accepted the invitation to serve as rabbi in his place On Elul 1833 (1933) he arrived in Israel together with some of his students and with his large library, and founded the 'Beit Yosef Zvi' yeshiva in Jerusalem where about 150 students studied. Aside from his role as the leader of ultra-orthodox Judaism in Israel [1] , he spent many hours managing the yeshiva's affairs and teaching classes there. He also used to teach the Bible,.

In his public role as rabbi of ultra-Orthodox Judaism in Israel, Rabbi Dushinsky faced problems in the political and security spheres. His vision was that a halachic state would be established in the Land of Israel, and without the use of force; but in fact the process of establishing the state was carried out as a difficult, long and sacrificial campaign, and the rabbi was also aware of this that the nature of the established state will be a long way from his vision. His handling and reference to matters related to the process of establishing the State of Israel are particularly interesting because of his fundamental opposition to Zionism and the nature of its realization.

Haredi Judaism in the Land of Israel was recognized by the British government as an independent community, detached from the institutions of the organized Jewish settlement. Although at that time the ultra-orthodox public was divided into two main groups: a. The ultra-Orthodox community, which began with the internal elections in the summer of 1945 (July 1945), was dominated by the members of the Naturi Karta faction, who denied any contact and connection with the institutions of the Jewish-Zionist Yishuv in the Land of Israel. The same elections. The Agoi movement also opposed Zionism, but was ready for partial cooperation with the Yishuv institutions. The two groups waged difficult battles between them, and led to a division that made it very difficult for Rabbi Dushinsky to be an exclusive authority for all circles of ultra-orthodox Judaism, not in Jerusalem and of course not throughout the country. Rabbi Dushinsky, who all his life used to stay away from controversies, suffered greatly from this situation, and was even forced to forgive his honor from time to time when some of the figures - seemingly in spite of him - acted against his opinion, or at least without asking his opinion at all.[3]

Rabbi Dushinsky participated in Elul 1337 in the discussions of the great church of Agudat Israel in Marinbad in Czechoslovakia, and was active in the formation of the Council of Torah Elders, which was supposed to be the supreme authority of Agudat Israel in all areas. The Elders of the Torah "will decide on all questions brought before it, both concerning the people of Israel and concerning the Agudat Israel, and its decision is binding on the entire Agudat Israel movement and its organizations." Magor and others [4] .

Wart, and Dr. Yehuda Lieb Magnes, the president of the Hebrew University who advocated coexistence with the Arabs, that the heads of the three religions would spread on the day the Phil Committee arrived in Israel for its arrival and a prayer for its success in the mission of making a blessing between the Jews and the Rabbis; but Mufti Haj Amin Al Husseini refused. Further contacts will follow. It is possible to find a version that would suit both Jews and Christians, and it was decided on separate versions, both of which were read by Radio London[7].

Rabbi Dushinsky appeared at the head of the Agudath Israel delegation (which was still united) before the Phil Committee in the winter of 1937 (December 1936), and explained the close relationship between the people of Israel, the Holy Torah and the Holy Land. He specified that most of the mitzvot of the Torah can only be observed in the Land of Israel, to which the Jewish people were bound throughout the years of discovery while expecting redemption. and hatred, and that they would participate in the effort to build an island of peace and love in the Holy Land. He asked the English not to introduce any restrictions on immigrating to the land and buying land, in order to allow the Jewish people to establish their home in the land and keep the Torah in it. To Lord Peel's question, the rabbi clarified that his intention was that the right of free immigration would apply to everyone, and not just to the ultra-Orthodox[8].

However, Rabbi Dushinsky and representatives of the ultra-Orthodox community as a whole did not appear before the Anglo-American commission of inquiry that convened in Israel after the war, in the spring of 1946 (March 1946). The political committee of the ultra-Orthodox community held several meetings to determine the policy, and decided to draft a memorandum of the details necessary for the ultra-orthodox. and the affairs of the ultra-Orthodox community in Jerusalem in particular. The text of the memorandum was approved by Rabbi Dushinsky who added a side letter, and mentioned that the letter was submitted to all members of the investigative committee[9]. In March 1946) he was also asked about the immigration of Jews to Israel, and he answered relying on Rabbi Dushinsky's answer ten years Firstly, because Agudat Israel demands free aliya for everyone, and not only for the ultra-Orthodox[10].

Part of their initiated divergence The institutions of the Yishuv Rabbi Dushinsky and the ultra-Orthodox community maintained independent relations with the British government, which included mutual wishes on festive occasions, or in contrast expressing condolences to the commander of the army in Israel "after the hanging of the two British sergeants in Netanya" in the summer of 2017 (July 29, 1947 ), as a response to the hanging of three IDF soldiers by the British[11].

Following the bombing of the British Officers' Club in Beit Goldschmidt (opposite the Yeshuron Synagogue) on Shabbat 'Zakor' 5777 (7 Bader, March 1, 1947) by the IDF soldiers, the British imposed a curfew and martial law that lasted 17 days on the Jewish neighborhoods in northern Jerusalem. Rabbi Dushinsky's house and yeshiva on Shmuel Hanavi Street were inside the closed area. On the ninth day of the military regime, Rabbi Moshe Alpert 'Mukhtar' of the 'Beit Israel' neighborhood, the English military rabbi Shmuel Natan, and Pinchas David Klein served as the secretary of the Hungarian 'kollel' visited Rabbi Dushinsky's house. He told them about his hardships, mainly from the limitations imposed on the region and between them, and about his great sorrow that for the first time in his life he had to pray alone, especially on Purim. The rabbi said that the ultra-Orthodox community strongly opposes terrorism, and that he opposes the policies of the community council in Jerusalem and the national institutions, and that Agudat Yisrael no longer represents the ultra-Orthodox community towards the army. The secretary of the ultra-Orthodox community gave Rabbi Natan a memorandum from the ultra-Orthodox community to the British government[12].

Rabbi Dushins and the ultra-Orthodox community followed the discussions leading up to the establishment of the Jewish state in the Land of Israel, and became involved in their own way. Rabbi Dushinsky and the ultra-Orthodox community's court declared the opening day of the UN special session to clarify the problem of the Land of Israel in the month of Iyer 5777 (May 1947) a day of prayer and fasting[13]. Two months later, Rabbi Dushinsky and the head of the ultra-Orthodox community Rabbi Reuven Zelig Bengis appeared before the members of the UNESCO Commission of Inquiry (July 1947), separately from the Agudath Israel delegation. In his words, Rabbi Dushinsky was not general about the political future of the Land of Israel, and only asked to open the gates. Aliya before the remnants of the Holocaust in accordance with the absorption capacity of the country, and to correct the deprivation of the ultra-orthodox public by the allocation of aliya quotas by the agency. On that occasion, he also requested to formally recognize the laws of the courts and rabbinates of ultra-Orthodox Judaism. The voice of ultra-Orthodox Judaism is heard at a level above the international stage. [14].

 

After the partition decision

In the winter of 1948 (February 1948), the rabbi met with the aforementioned Anglican Bishop Stewart and discussed with him a joint publication for the various denominations in Jerusalem calling to restore peace and quiet to the city[15]. In response to a question asked by three rabbis from abroad regarding joint prayer with the Zionist public. For the sake of Jerusalem and the Land of Israel, the rabbi replied that there is no place to connect with the Zionists until they all repent[16]. However, it seems that after the partition decision, Rabbi Dushinsky realized that a Jewish state would be established in a short time and its character and conduct would not be in accordance with Halacha, and that a way must be found to reach an order that would allow the ultra-Orthodox public to live in the new state while maintaining their way of life. This recognition influenced his decisions. This was the case when the USA proposed in the spring of 1948 (March 1948) to establish a United Nations trust regime in Israel with the departure of the British, instead of establishing a Jewish state. in the USA to inform the UN that their movement agrees to the plan. It was Rabbi Dushinsky who opposed it independently before the UN without the consent of the Jewish Agency, because he saw an injury to the common political position of the Jewish people. Of course he had concerns and qualms, but he believed that there are people who are careful and responsible besides being decisive, and not to take an independent position on such a grave and serious question. His opinion was that the reasons for accepting the plan should be brought before the agency's management and try to convince them of their rightness, but not to act independently[17].

 

after the establishment of the state

Seven weeks after the establishment of the state, on 25 Tammuz 578 (July 2, 1948), when Jerusalem was under siege and fighting for its life, Rabbi Dushinsky met with Count Polka Brandot, the mediator on behalf of the United Nations, who was not well liked by the newly established Israeli government. The meeting took place at the King David Hotel in Jerusalem, in which Rabbi Dushinsky asked Brandot to do everything to save Jerusalem and its inhabitants from the dangers of the siege and fighting. In his opinion, only an international regime would be able to save Jerusalem from destruction and ruin. an old. Their main desire was to convince me how important it is that Jerusalem will become an international city in the future. The ultra-orthodox Jews are not as fanatical as the extreme Zionists. Since I intended to recommend turning Jerusalem into an Arab city with the right of self-determination for the residents of the Jewish quarter, I did not see at that time the possibility of expanding the discussion on this question. I had to limit myself, but by expressing gratitude to the delegation for the information it gave me"[18].

The leaders of the Jewish community in Israel opposed the transformation of Jerusalem into an international city, and Rabbi Herzog, who met with Bernadotte that week, also emphasized to him the sanctity of Jerusalem and its importance to the Jewish people and the state, and the danger posed to the holy places if the campaign was renewed[19]. Senior officials of the political department of the Jewish Agency strongly spoke out against the plan to turn Jerusalem into an international city, a plan that would result in a mass departure of the city's Jews[20]. The meeting of Rabbi Dushinsky with Bernadotte was not on the minds of Agudath Israel leaders. The Minister of Relief, Rabbi Yitzhak Meir Levin, said at the meeting of the Provisional Government on the 17th of Tammuz (July 4) that he forbade Harry Goodman, the political secretary of Agudath Israel in England, to meet with Brandot. Rabbi Levin added that he learned about Rabbi Dushinsky's meeting with Brandot from the newspaper And he feels sorry for her, but on the other hand he is sure that she will not cause any harm.

A few weeks later, Dr. Dov Yosef, the military governor of Jerusalem, made an introductory visit to Rabbi Dushinsky, and among other things, he reported to the rabbi on the status of the discussions with Brandot regarding the future of Jerusalem. The rabbi raised the question of the electricity supply on Shabbat, and Dr. Yosef promised to check This is with the management of an electricity company. They also discussed the possibility of returning and burying in the cemetery on the Mount of Olives, which at the time was under the Jordanian occupation[21].

The writer Yehoshua Radler-Feldman, known as Rabbi Benjamin, of the supporters of the bi-national state, wrote about Rabbi Dushinsky that "his appearance before authorities or before international committees was considered and calculated. He said before the Peel Committee that he demanded the right of aliyah not only for Torah keepers but for all Jews , and he also knew how to cherish the ambitions of Dr. Magnes for real inner peace between the two peoples of Israel. He was also respected by important figures among the Arabs. During the days of the severe shelling, he took great risk to encourage spirits in the city. Of course he saw the victories of the Israeli army as the hand of God. He said: "It is true that most of these people are far from keeping the mitzvot, but this generation has suffered such suffering that previous generations did not have in the concentration camps, etc., and the Lord of the worlds is with the people who suffer [...] He who said in Ecclesiastes, 'God will seek the persecuted'"[22 ].

 

His activity in the security-military field

In the summer of 1936 (August 1936; the period of the 'events'), Rabbi Dushinsky, accompanied by the heads of Agudath Israel Rabbi Moshe Beloy, Dr. Mordechai Buxbaum and Eliezer Sorkis, met with the British High Commissioner. The delegation requested that he do everything in his power to stop the acts of violence, murder and robbery by the Arabs, which cause injury to life and property, when they do not protect innocent women and children, or quiet scholars whose teachings are their art. The High Commissioner dismissed the delegation with a general and vague reference that noted the difficulty of stopping such acts in other countries as well, and in the hope that the local government has enough power to suppress the riots and restore order and security in the country[23].

A few years later, during the Second World War, when there was fear that the fighting would also reach Israel, Rabbi Dushinsky issued a call to the ultra-Orthodox public to join the civil defense activities. His reading was published on the front page of Kol Israel, the weekly of Agudath Israel, on Elul 572 (August 1942), under the heading "The need of the hour", and it said:

I willingly responded to the request of the GA [=Civil Defense] management in Jerusalem to awaken the ultra-Orthodox crowd to the human duty to join the GA service, and to fulfill all the duties associated with this service. If we do hope, and we are confident in the grace of G-d, that no evil will happen to Israel and the Holy City, and that there will be in us a scripture that condemns this city for salvation, etc., but this does not absolve us from taking precautions in every way possible, and to be prepared by God for any possible event to come to Israel in a state of war. In addition, I turn to the ultra-Orthodox congregation, and ask in every language of request from all those who have provided for themselves, and who are considering fulfilling this obligation according to their age and according to their ability, to register with the services of the GA, and to help in any way possible for an important operation The one in which there is no harm in the observance of the Sabbath and religion, which lately has also been approved and helped by the government of Israel, who sees it as a great public benefit and a forerunner of danger. Details will be provided by the management of the company in each and every neighborhood. King, may his peace rest in peace. On the whole world and on all its people Israel and on Jerusalem, and they will write for the good year a year of salvation and mercy'[24].

 

The Council of Seventy of the ultra-Orthodox community held discussions in the winter of 1947 (December 10-11, 1947) on the necessary coping with the new situation created after the UN partition decision. Among the decisions that were made was to ask Rabbi Dushinsky to "declare a general day of prayer in view of the dire situation in which the Jewish community is in the city and in the Holy Land... ' Tebat 578 (December 17, 1947), in the synagogues they said the prayer "Our Father" in the morning prayer, and at 14:00 the trading houses were closed and a large crowd gathered at the 'Mea Shearim' yeshiva to hear the words of the rabbis of the community[25]. Another day of fasting, prayer, and canceling work was scheduled for the eve of Rosh Chodesh Adar Shani, and notices of this were telegraphed to the community as well 

and the ultra-orthodox abroad[26].

 

Joining the situation committee

Rabbi Dushinsky suffered greatly from the hardships of the siege and the fighting. As early as in the month of Kislu 5777 (early December 1947), when hostilities broke out following the acceptance of the UN partition plan in November 29 (16 Kislu), he was forced to leave his home on Shmuel HaNavi street with most of the residents of the area[27]. At the beginning of the month of Shebat (mid-January 1948), when the institutions of the settlement in Jerusalem established a 'situation committee' to deal with matters arising from the security situation and its consequences for the population, a meeting was held between representatives of Agudat Israel and representatives of the ultra-orthodox community in the city to establish a joint situation committee. Difficult debates arose regarding the degree of cooperation with the 'situation committee' of the Yishuv institutions, and it was agreed upon coordination rather than cooperation. When the agreement was put to a vote by the ultra-Orthodox leadership, heated debates arose again, and finally the agreement was approved by a vote of ten in favor and five against. When the agreement was brought to Rabbi Dushinsky's approval, he surprised the opponents when he said that it is not a sin at all to mobilize for the defense of Jerusalem, but on the contrary - how can we demand that others protect us? and added that if he had his strength with him he would also stand up. He instructed them that it was necessary to establish a united committee with people from Agudat Israel[28].

 

Recruitment of yeshiva students

Towards the end of the British mandate, and the expected involvement of the armies of the Arab states in the campaign against ISIS, the recruitment of the Hebrew Defense Forces was expanded. On May 1, a general recruitment order was published by the commander of the Jerusalem District, which was supposed to go into effect the next morning, in which, among other things, Lomdi's exemption was canceled The Torah Magios[29]. Rabbi Dushinsky together with the members of the Beit Din of the ultra-Orthodox community published on 23 Nissan 508 (2.5.1948) an advertisement under the title: "Tashbot Maran Hagabad Shlita and the Beit Din of Haredi Judaism Shlita To the sons of the Torah 15!" In this language:

We, the Chaim, hereby openly inform all of these talmidim, the rabbis and the rabbis of the High School, the young men and the young men of yeshivot, that according to the Torah we have been saved from the terrible situation we are in, God will have mercy, it is only because of the Torah, and as long as his voice Jacob's tweeting in churches and seminaries is not controlled by Esau's hands, and it has already been decided that the Rabbanan do not need nitirota. For this reason, we have issued a Torah opinion that every member of the Yeshiva, a medic and a resident of the High Court, should not stand up and register and register for any kind of recruitment or the like, even for a short time, and God forbid to doubt it at all. And diligently studying the Torah with greater intensity and strength. And thanks to the Torah, which protects and comforts us, we will be saved with all the Ahabites from every enemy, etc., and God will soon bring us to peace and save us eternal salvation with the coming of the Redeemer of righteousness, soon in our days, Amen[30].

 

This opinion was shared by Rabbi Avraham Yeshayahu Karlitz, the 'Chazon Ish', who opposed any recruitment of yeshiva students, even partial and temporary recruitment, and even for a few days only for training purposes. He saw the conscription order as a harsh decree that endangers all of Israel[31]. A similar directive was also published by Rabbi Isser Zalman Meltzer, head of the Etz Chaim yeshiva[32]. This was also the opinion of Rabbi Zvi Pesach Frank, Chief Rabbi of Jerusalem. Rabbi Frank, who since the 1930s has greatly assisted the 'Haganah' in various fields, and saw the struggle for Jerusalem as the supervision of the public (which is reflected in the halachic rulings he published on matters relating to security), opposed the conscription of those whose Torah was their art. In an appeal to the Commander's Center for the People's Service at the Haganah Headquarters in Jerusalem on 24 Nissan 578 (3.5.1948), he asked "not to lend a hand to the yeshiva men and all those whose Torah is their art", and stated that "Forbidden to take them out and take revenge from the Torah tent and enslave them to the army of war, training or other works. And they knew faithfully that anyone who gave his soul and life to the diligence of the Torah was a soldier from the legion of the King of the world for the protection of our people and our country"[33].

Rabbi Dushinsky participated together with the chief rabbis Rabbi Herzog and Rabbi Uziel and the Yeshiva Board's management in conducting negotiations with those responsible for conscription, in order to reach an agreed settlement regarding the exemption of Torah students from conscription. Some wanted to dissuade him from doing so, so that this would not be seen as recognition of the apostate government, but Rabbi Dushinsky believed that without an agreement with the Israeli government, yeshivas could be closed and a larger Torah annulment would result, so he joined Rabbi Herzog who led the negotiations with the military authorities, and even attached his signature to the agreement[ 34]. In retrospect it turned out that his judgment was correct; The agreement, which contained many concessions for yeshiva students, and actually allowed the existence of the yeshiva, was the basis for the flourishing of the yeshiva world to this day[35].

Rabbi Dushinsky took into account the difficult situation of the population under siege and fighting, and ruled that the Shani fast in Tara in the month of Iyer 5578 could be postponed "because a fast should not be imposed on the public now because of its weakness", and stated that it should be "accepted today to fast at a time to be determined by the High Court" [36]. He understood the importance of providing information to the civilian population during a war, and therefore allowed the 'Yoman' system, the Agudath Israel publication in Jerusalem, to appear in a change on the weekdays of Moed and on Tisha B'Av. On weekdays of Moed, the system left part of the first page unprinted with the inscription "From The Holiness of the Day", and on Tisha B'Av the diary appeared only in the afternoon[37].

 

The Jewish quarter in the old city of Jerusalem

After the British left Jerusalem on Friday, May 14, when there was no factor left to divide the Jews and the Arabs, the actual and decisive fighting for the city began. On Wednesday morning, Y. Bayer (May 19), the Arab Legion joined the fighting in different sectors in the New City and the Old City. The situation of the Jewish side worsened, because now it had to fight a regular army equipped with cannons, mortars and armor. Jerusalem was constantly bombarded, and the situation of the besieged Jewish quarter worsened greatly. His rabbis sent a telegram in which they described their difficult situation, and asked for immediate help to save them. Some members of Agudath Israel, who believed that negotiations should be conducted with King Abdullah on the surrender of the Jewish quarter in order to save its residents, turned to Rabbi Dushinsky to conduct the negotiations. Rabbi Dushinsky objected to this, because his opinion was that such an activity should not be done at the discretion of individuals. He suggested holding a meeting with Rabbi Herzog to which representatives of the Jewish Agency would be invited, after which the rabbis would decide by majority vote how to proceed[38]. Indeed, brain Early in the morning (May 20) the chief rabbis, Dr. Dov Yosef, head of the Jerusalem Committee, Haim Salomon, head of the Community Committee, Yitzhak Ben-Zvi, president of the National Committee, Rabbi Meir Berlin, president of Mizrachi, and activists from the Israel Association, gathered at Rabbi Herzog's house. Rabbi Dushinsky himself came. for a meeting in the midst of heavy shelling.

Some members of Agudat Israel supported the evacuation of the Jewish quarter. Their claim was that the district commander had said two months earlier that the Jewish quarter had no military importance and its possession was a matter of prestige, and in their opinion the residents should not be abandoned because of a matter of prestige. Rabbi Dushinsky and Rabbi Meir Berlin asked to get the opinion of the district commander before expressing their opinion on the matter of the district. A third of the district commander arrived at Rabbi Herzog's house, and pointed out that the Jewish quarter is of strategic importance, and that they are not thinking of leaving the place but on the contrary - breaking into the quarter and holding it, and rescuing its residents from it. The conclusion was, also in Rabbi Dushinsky's opinion, that the yeshiva visitors are not allowed to intervene, and the planned attempt to save the quarter should not be thwarted, and one can only hope that the Hagana people will succeed in doing so. Rabbi Dushinsky opposed the surrender that would come on behalf of some official, because he saw it as a voluntary surrender of the old city to Abdullah. He preferred to leave the decision in the hands of the people of the besieged district themselves if they saw the need for it, because then it would be a private surrender[39].

At the meeting of the temporary state council dedicated to Jerusalem affairs during the first lull period, the representatives of the residents of Jerusalem spoke, and described the difficult situation of the city, the feeling of isolation, the disconnection between them and the leadership of the settlement located in Tel Aviv, and the fear that because of this the handling of the city's affairs is ineffective. They asked to be shared with them in the information, and also in the decision-making process. In his words, Rabbi Meir Berlin praised Rabbi Dushinsky and said: "...a large crowd in Jerusalem, a word that comes out of the mouth of a great religious authority means much more to them than some political statement from the mouth of someone. And when we are facing such a difficult war in Jerusalem, we need to have faith imbued with confidence, that Jews will not think of surrender, of demonstrations with white flags. A great religious authority is needed, not even of party leaders. I can announce with great joy that in the yeshiva where we sat with the great rabbis Rabbi Dushinsky, Rabbi of Agudath Israel, also participated. We found in him a man who understands the problems , is as dedicated to the revival of Israel as we are, guards the integrity of the state and the affairs of war as much as one of us. I consider it a great blessing if, God forbid, we have to draw the sword in Jerusalem. Give the opportunity to the chief rabbis and Rabbi Dushinsky, who will also be involved in political affairs, and thus be able to say a word to all Those who listen to their words, and will not have to say "others say" - but rather say: "We examined the things, we need to fight, to be ready for battle, for sacrifices". Let these rabbis be in the political affairs[40].

 

Fortification work on Saturday

Despite the mentioned cooperation between the rabbis with different views, regarding access to granting permits for essential work on Shabbat, a substantial gap was discovered between the chief rabbis and the rabbis with official positions - and the ultra-orthodox rabbis. The ultra-orthodox rabbis generally tended to be stricter and not to give permits. Rabbi Dushinsky called immediately after the establishment of the state, on Sunday the 7th of Iyer (May 17), to 'participate in the fortification work on weekdays, which is very important in this emergency'[41]. Yosef Rimon, one of the commanders of the People's Guard in the area of ​​Mea Shearim and Beit Yisrael, recounted in his memoirs that on Saturday morning [probably B.J. Iyer, May 22] tanks [referring to cannon-carrying tanks that were in the service of the Jordanian Legion] were seen advancing from the Sheikh Jarrah neighborhood, intending to reach the Beit neighborhood Israel'. The regional headquarters decided to immediately mobilize the local People's Guard to dig trenches to contain the armored vehicles. Many of the People's Guard arrived at the meeting place near Beit Hapoel HaMizrachi on Hazanovich Street, where they were brought when they were preparing to go to Shabbat's morning prayer. They were immediately sent Delegations were sent to Chief Rabbi Herzog and to Rabbi Dushinsky, and both of their answers were the same: 'Pichuh Nefesh rejects Shabbat,' and one must go to the front and dig the trenches to stop the armor attack. Rabbi Dushinsky added a request that if the work is carried out in two shifts, the ultra-Orthodox be placed in the second shift. In fact, while organizing The news reached the exit that the armories had retreated back to Sheikh Jarrah[42], and the emergency mobilization was cancelled.

On Rosh Chodesh Sion (June 8, 1948) Rabbi Dushinsky sent a letter to Rabbi Herzog, and after blessings and thanks for his book "Torat Ha'el" that he sent to him, he writes: "And I have now come to a thing that the people of the Haganah came to me twice to allow them to desecrate the Sabbath by building fortresses. And show me that hon. Drag Ni went out to permit, and God forbid I reflect on it, but since in the Shu'a [Och C. Shekht Section 7] the Rama'a and Mim concluded everything according to the matter, and so it is in the original in the donation of the fertilizer both in the answers [C Noah] and in the rulings of the RA [rulings and writings C. Kano], and I am in my poverty according to my own eyes, according to the severity of the enemy's war, R.L. with heavy cannons, against this we need counsel and bravery, numerous men of war and weapons that will be equal to a blow against the heavy enemy, and fortifications is a thing There is little if the main thing is missing. Second, all things are prohibited, [except] only if they were not free all the days of the week and the danger is born on Shabbat. But in this matter there is leisure all the days of the week with attention and craftsmanship by skilled and skilled craftsmen, not to imagine that they should Specifically for Shabbat or YoT work. And because of this I didn't have the heart to allow it. And I said to express my humble opinion to the Honorable Dr. Nii, and I would be honored to be here and recommend that they not disturb my rest"[43]. Rabbi Dushinsky believed that he could not permit the construction of fortifications on Shabbat against the artillery shelling from which Jerusalem was suffering at the time because of their little benefit, when there is no At the same time, a strong military force with appropriate weapons that can strike at the enemy and solve the problem. In addition, since the problem was not born on Shabbat, but is an ongoing problem for many days - all days of the week must be used for the fortification work with professional workers, and not wait for Shabbat. Therefore, he left the The decision to Rabbi Herzog, and also asked him to tell the questioners not to bother him anymore with questions of this type.

About four months later, on the eve of Yom Kippur 579 (October 12, 1948), a state of alert was declared

high in the Jerusalem district towards the possibility of renewed fighting[44]. On the eve of Tishrei (October 15) Operation Yoav began in the south, and on Sukkot Sunday (October 18) Operation Hahar began, the goal of which was to take control of the northwestern Judean Mountains and expand the western corridor to Jerusalem. There was a fear that the fighting would spread to the city sector as well. Jerusalem, indeed severe battles were fought these days mainly around Mount Zion.

The day before, on Thursday the 11th of Tishri 579 in the evening (October 14), it was announced on the radio that it was decided that due to the importance and urgency of the fortification works it would be necessary to carry them out on Saturdays as well. Rabbi Herzog and Rabbi Uziel gave halachic permission for this, however, the Agudath Israel Center in Jerusalem announced through an ad on the front page of the 'Yoman' that the ultra-Orthodox public will not participate in these works as long as there is no agreement on this from the rabbis of ultra-Orthodox Judaism. The relief minister from Agudat Israel, Rabbi Levin, complained to Ben-Gurion that the ultra-orthodox public was not taken into account, and he replied that the works were essential and should not be postponed, and the chief rabbis also allowed them to be carried out. Ben-Gurion asked Rabbi Levin to call his people in Jerusalem and inform them that they would check the matter with Rabbi Herzog[45]. The people of the Agudath Israel Center came the next day to Rabbi Dushinsky who was hospitalized at Shaare Zedek Hospital, and he ruled that there was no permit. Rabbi Moshe Glickman-Forosh and Dr. Ephraim Parder immediately went to talk to Rabbi Dushinsky about this, but due to his physical weakness, he referred them to the head of the court of the ultra-Orthodox community, Rabbi Bengis, who heard the arguments and also ruled that work on Shabbat should not be permitted. He stated that he would fire the ultra-Orthodox public in Jerusalem who are ordered to work on these jobs on the day of Sukkot, but not on Shabbat. In fact, the ultra-Orthodox public did not show up for work on Shabbat, but many who were not from the ultra-Orthodox sector went to work. They wanted to work'[46]. This is where the military censorship intervened, and prevented the 'Yoman' editorial board from reporting on the ban issued by their rabbis on the work of the fortifications on Shabbats and holidays.[47] Minister Rabbi Levin again turned to Ben Gurion following Agudath Israel's request from Jerusalem to abolish the obligation to work on Shabbats and holidays , and this time he managed to convince him[48].

Later on, the chief rabbis also announced in the evening (October 21) the cancellation of the temporary permit they had given to work on Shabbat and holidays, and noted that if another need arises, a special announcement will be made. and on holidays will lead to an increase in the presence of the ultra-Orthodox public for these works on weekdays[49]. For his part, Dov Yosef believed that the people of Jerusalem contribute more than enough to security matters, and that the solution should be to bring in additional people from outside Jerusalem[50]. And on Shabbat Berashit 27 Tishrei (October 30) sermons were even delivered in many synagogues to encourage participation in these essential works[51].

 

'With him I am selfish in trouble'

As mentioned - Rabbi Dushinsky's home and yeshiva were on Shmuel HaNavi Street in front of the Sheikh Jarrah neighborhood, in an area that became the frontline of the fighting from the beginning of the hostilities. The rabbi was forced to leave his home and move to live in uncomfortable conditions in the center of the city, and the students of the Yeshiva were dispersed to synagogues in Jerusalem. In the meantime, the rabbi's health worsened, but he saw it as his duty as the leader of the community to be with her in times of need, and refused to leave the city. However, at the request of his doctors, he left at the end of August 1948 (the end of the month of Av) to recuperate in Bat Yam, hoping that the air in a place near the sea would have a positive effect on his health[52].

Although his stay in the besieged and bombed Jerusalem was not easy, it seems that his stay outside Jerusalem was more difficult for him, being far from his community that continues to suffer the ravages of the war, what's more, his health did not improve. On the eve of Rosh Hashanah he sent his blessing to the people of Jerusalem and it said: "It was from God according to the advice of the doctors to ask for healing in God's will, and I obey the word of the mitzvah to be far from the house of Maui from the place of my rest and the aspiration of my spirit from Jerusalem the holy city Karta Deshoparia in the coming holy days for us to be good ". After a few days, they wanted to admit him to a hospital in Tel Aviv, but he refused and returned to Jerusalem two days before Yom Kippur 579. He was hospitalized in Shaare Zedek, and decided to fast on Yom Kippur. Died[53].

 

His attitude to the country

During the War of Independence and the establishment of the state, there was a fundamental change in the attitude of the majority of the ultra-Orthodox public towards the institutions of the Jewish settlement and the new state of Israel, with the exception of the people of Neturi Karta and the ultra-Orthodox community. The ultra-orthodox parties that advocated separatism all these years, and were not partners in the institutions of the Jewish settlement in Israel, gradually joined the institutions of the settlement and the state, including the government, while demanding that they participate in the decision-making process in all areas in order to take part in shaping the character of the state. The ultra-Orthodox parties even established a joint religious front with the Mizrahi and the Mizrahi Labor in preparation for the first Knesset elections, and their men and women were called to participate in the elections for the first time.

Rabbi Dushinsky did not change his attitude to Zionism, nor did he place much hope in the Jewish state that would follow Jewish law. His main concern after the establishment of the state was that the ultra-Orthodox public would be able to continue and maintain their lifestyle without interruption in the new state whose laws are not the laws of the Torah. He acknowledged the fact that with the end of the British mandate, the Israeli government is the governing body that determines, and with which arrangements must be reached. Right after the establishment of the state (June 1948) he said that "there are no chances for the time being that the state will accept the entire Torah as the basis of the life of the state. In the best case, it will accept what is convenient for it, and cancel everything else. But the Torah is not a compromise, and not a subject for aggressive bargaining. Either you accept the whole of it, or you don't accept it at all. Therefore, it is better to give the opportunity to those who want to accept the entire Torah to be able to do so." He wanted there to be ultra-Orthodox communities in every city, and that they would be able to live on the basis of the Torah and mitzvot, and that they would be protected and recognized according to the laws of the state. He believed that it would be better for the minority who wanted to observe the Torah in its entirety, until the conditions were created for the state to accept the observance of the Torah as a whole, and not just a part of it. He noted that there is This is the precedent in France and other European countries[54].

After the State of Israel was an existing fact, Rabbi Dushinsky began to see the state's leadership, even if he did not like it, as the governing authority, just as the Jewish communities and their leaders used to see the governments of the countries in which they lived as a binding authority. It seems that the process of the transition to the involvement of the leadership of the majority of the ultra-orthodox public in state affairs was acceptable to him, at least in retrospect, just as it was acceptable for the religious leadership to express support for the authorities in the Diaspora. For example, Rabbi Akiva Iger gave a sermon in 2016 in honor of the Prussian king and his government ministers, and Rabbi Haim Ozer Grodzinski, rabbi of Vilna and head of the Council of Torah Elders, appealed to Polish Jews to participate in the support of the Polish government on the eve of World War II to strengthen the Air Force[55].

 

Summary

The period of the establishment of the state was difficult for Rabbi Dushinsky in all respects: personally - due to being cut off from his home and yeshivas and due to his illness; Value-wise - following the fulfillment of the Zionist vision he opposed and the establishment of a secular state; From an existential point of view - the war that endangered the existence of the people living in the land and especially in its city Jerusalem; And from a public point of view - the fact that the ultra-Orthodox public is diverse and divided. With all this data it was necessary to make decisions and pronounce public halachic rulings under conditions of pressure in sensitive areas. Along with his greatness in Torah and teaching, the center of his life, Rabbi Dushinsky knew how to make decisions and act optimally as a public leader even in areas that apparently were never at the center of his occupation and expertise. The rabbi saw before him as the main task to maintain the continued existence of the ultra-orthodox public and the world of Torah in Israel, the significant remnant that remained after the Holocaust, and his greatness was also revealed in his ability to reach ethical and practical compromises with consideration and a broad vision in this difficult and complicated period.

[1] He was also recognized by the British government as the leader of ultra-orthodox Judaism, and his representatives were even present at his coronation ceremony. Binyamin Kluger (editor), The Writings of Rabbi Moshe Beloy, Resources Publishing, Jerusalem, 2013, pp. 77-76; Ada Issue 1, 3 Tishri 2016, p. 3.

[2] Avraham Fuchs, Yeshivot Hungaria in Greatness and Destruction, Jerusalem 1939, pp. 493-485; Tzvi Manshel and David Zeit (editors), Khost Community and the Environment, published by the Organization of the Khost Community and the Environment, Rehovot, 2007; Yekutiel Zalman Sandrowitz, Tsan Yosef, Khost, 1333 [Description of Rabbi Dushinsky's journey in the Land of Israel]; David Tadhar, Encyclopaedia for Pioneers of the Settlement and Its Builders: Figures and Pictures, Volume Four, Rashonim Library Publishing, Tel Aviv, pp. 1929-1930; Yosef Sheinberger, Histories, Ada, issue Kaha, pp. 3-4, 13 Cheshon 559.

[3] . The obituary of Kashta Maran HaGitz Dushinsky Shalita at the funeral of Rabbi Moshe Beloy, Kol Yisrael, 13.6.1946; Rabbi Raphael Eliyahu Katznelbogen, Be'er Roy: Writings and Articles, published by Midrash Rabbi Raphael Jerusalem, 5644, p. 32- 23.

[4] . Zvi Vinman, Maktowitz to H. Bayer, pp. 24-31.

[5] . Verdict, signed by Rabbi Yosef Zvi Dushinsky, rabbi and rabbi of all Ashkenazi choirs, Fa'K Jerusalem 15 and chief rabbi of ultra-orthodox Judaism in the Land of Israel, Ada issue 9 23 Iyer 506 p. 1; A grave warning, the Wall issue 90 , 8 Tammuz 556, p. 3; Verdict against participation in the elections of the National Committee, Kol Israel, 17.4.1947, page 4, signed by over 20 Sephardic rabbis; Da'at Torah on the Institution of the National Committee for Kufr Hashuv, 1339, Leumit Library 6 L 2003; Notice to the ultra-Orthodox community (1337), Benjamin Kluger, from the source: The old Yishuv on the notice board, volume three, Jerusalem, 5711, p. 127.

[6] A memorial booklet for Rabbi Moshe Beloy zt'al on the fourth anniversary of his departure, 8 Siyon 556-555, Jerusalem, 5555.

[7] Rabbi Moshe Beloy, On the Walls of Jerusalem (chapters of my life), Netzach, Tel Aviv, 556, pp. Kib-Kig.

[8] On the failure of the Agudath Israel before the Royal Commission, Haaretz, 12.21.1936, p. 1; Rabbi Dushinsky's words before the Royal Commission, Haaretz 12.22.1936; Devar, 21.12.1936. Rabbi Dushinsky spoke in Hebrew and his words were translated into English. Rabbi Moshe Beloy, Dr. Yitzhak Breuer and Ze'ev Fischer-Shain appeared together with him.

[9] Ada, issue 7, 11 Adar 2 556, p. 3.

[10] . Moshe Beloy, On Your Walls Jerusalem (chapters of my life), Netzach, Tel Aviv, 566, p. Kelo.

[11] . Ada Gil' 6, 16 Tivat 5556, p. 2; Ada issue 21, 29 Elul 5777, p. 3.

[12] . Alpert, Pinchas and Vadan Goren (editors), Mokhtar's Diary in Jerusalem: Stories of the Beit Israel neighborhood and its surroundings in the writings of Rabbi Moshe Yekutiel Alpert, 1938-1952-1938, Bar-Ilan University, Ramat Gan, 1974. 10.3.1947, pp. 73-72; The conversation between Rabbi Dushinsky and Rabbi Natan was conducted in German because the rabbi refused to speak Hebrew. Moshe Beloy, On the Walls of Jerusalem, p. Kiz-Kih - The rabbi told Rabbi Moshe Beloy that he forbids the use of the Hebrew language because The Sephardic syllable that he believes causes problems for Ashkenazim in prayers and reading the Torah. In his opinion, the spoken Hebrew is not the holy language, but rather a renewed language full of foreign words and expressions.

[13] . United Nations session on the problem of the Land of Israel, Kol Israel, 1.5.1947, p. 1.

[14] . The Chief Rabbinate of ultra-Orthodox Judaism before the United Nations Commission of Inquiry, supplement to Kol Israel 7/17/1947; Parr appearance of the ultra-orthodox community before the investigation committee, the community, issue 20, 8 Menachem Av 5777, pp. 1-2; the rabbinate of the community before the committee of inquiry, the community, issue 11, 29 Elul 2077, page 1.

[15] . Agudath Israel and the Bishop, Aton Hayom, 22.2.1948 p. a.

[16] . Maran Yosef Zvi Dushinsky, Sefer Shovat Mahratz, first part, Jerusalem, 2017, Mark 1. Adar 2 2018 [12.3.48]

[17] . Raphael Katsinilboygan, the righteous genius Rabbi Yosef Zvi Dushinsky ztzel - thirty years since his death, Shaarim, 11/18/1948, pp. 2-3.

[18] . Flood, 4.7.1948, p. 1; P. Brandot, to Jerusalem, Achiasaf, Jerusalem, 1952, pp. 117-116.

[19] . Rabbi Herzog to Rabbi Meir Berlin, July 4, 1948, ACM 25/5176 S; Rabbi Herzog met with Count Bernadotte, the diary, p. 1, July 8, 1948; HaTzef, July 8, 1948; Rabbi Y. M. Levin's words, Trashumat Sessions of the Provisional Government, Volume IV, pp. 28-27, 4.7.1948.

[20] . L. Cohen to M. Shertok, 22.7.1948, Yehoshua Freundlich (ed.), Documents on Israel's Foreign Policy

Ral, first volume, May 14 - September 30, 1948, State of Israel, State Treasury, Jerusalem, 1951, Certificate No. 359, Section 7, p. 381.

[21] . Dr. Yosef visited Rabbi Dushinsky, the diary, August 10, 1948.

[22] . Rabbi B. [Benyamin], in memory of the missing, the problems of time, volume 8, issue 1, page 6, 29.10.1948.

[23] . Minutes of the meeting of the Elul 136, ACM 2007 1J.

[24] . The need of the hour, Kol Yisrael, 7 Elul 5722 20.8.1942, first page, signed by Rabbi Yosef Zvi Dushinskaya, 2 Elul 5722. The appeal was printed in the center of the first page, below the newspaper title.

[25] . The decision of the Council of Seventy, Ada, issue 22, 1 Shebat 578; Day of Prayer, Kol Yisrael, 12/18/1947, p. 1.

[26] . Taanit Zabor Olimi, Kol Yisrael p. 1, 11.3.48.

[27] . Alpert, his diary, 8.12.1947, p. 91.

[28] . Menachem Glickman-Proush to Moshe Glickman-Proush, 11 Shebat 558 (January 22, 1948), Agudath Israel Center Archives Jerusalem.

[29] . Recruiting order signed by the district commander, 1.5.1948, ACM 3/10 J.

[30] . Rabbi Amram's book of Torah, Neturi Karta Method, Jerusalem, 2017, p. 16. Along with Rabbi Dushinsky, the six members of the ultra-Orthodox community's court sign.

[31] . Yabrov, Sefer Maase Ish, p. Nez.

[32]. Yedael Meltzer, On the Way of Etz Haim, Erzi Chen Publishing House, Jerusalem, 5566, 24 Nisan 558 [3.5.1948], Da'at Torah, on behalf of Hagarz Meltzer Shalita Zakan Rosh Hashivas Bari, p. 444-443.

[33]. Rabbi Shabbati Rosenthal, Mashua Lador, Maran HaGaon Rabbi Zvi Pesach Frank, Parshat of his life and mishnah, Jerusalem, 1972, p. 16. He permitted, for example, in a certain case to work on Shabbat to manufacture armored vehicles; Da'at Torah, signed by Rabbi Zvi Pesach Frank , 24 Nissan 578 \ 3.5.1948. Leumit Library, 89 L 2004.

[34] . Rabbi Raphael Katsinelboygan, Rabbi Dushinsky thirty years after his death, Shaarim, 11/18/1948, pp. 2-3.

[35] Menachem Parosh El Haim Israeli, Office of the Minister of Defense, A. Sion 1983. The document was given to me by Dr. Zvi Tzamarat. The ultra-Orthodox remembered and fondly remember Ben-Gurion's agreement to the settlement. Menachem Parosh testified that his father, Rabbi Moshe Parosh, said Kaddish for Ben-Gurion the first year after his death, out of his appreciation for him, thanks to the arrangement to postpone the military service of those whose Torah is their art.

[36] . On behalf of Maran and Beit Dino, the diary p. 2, 15 Iyer 578 (24.5.1948).

[37] The journal Fasting issue T. Bab, the journal 13.8.1948. The diary 19.10.1848 (Hul HaMoed Sukkot 579); see also his blessing for the appearance of the first issue of the Ha'eda ultra-Orthodox newspaper "Hada" from Elul 555, Ha'ada, issue 1, page 1, 3 Tishri 556.

[38] Rabbi Raphael Katsinalboygan, above p. 16, pp. 2-3.

[39] . Rabbi Meir Berlin to B. Bezinski, around the situation in Jerusalem and the Old City, undated, Religious Zionist Archives, binder 288 26/1; Rabbi Katsinalboygan, Rabbi Dushinsky 30 years after his death, Shaarim, 11/18/1948, pp. 2-3.

[40] . Rabbi Berlin's words, Yeshiva 6 of the Provisional State Council, June 24, 1948, State of Israel, People's Council, minutes of the discussions, p. 13.

[41]. for fortification works, the diary p. 2, 17.5.1948.

[42] . The diary of Yosef Rimon (Coordinator of Zone 10, Zone 3), Jerusalem People's Guard Corps file: 1948-1949 (1948-1949), published by the People's Guard activists and the Haganah members organization, Jerusalem, 1964, p. 58-57. Yosef Rimon, a long-time member of the Hagana, lived on a street in the Gaola neighborhood in Jerusalem, and his house was used as a training place for the Hagana men. During the War of Independence, he served in the People's Guard because of his age. See his testimony in the Hagana Toladot Archive, No. 44.34.

[43] . Rabbi Yosef Zvi Dushinsky Agarat for Hagria'a the Chief Rabbi of Israel concerning the defense actions in Jerusalem involving the desecration of Shabbat, Moriah, year 24, issue 1-2 (Reaz-Reach), Tammuz 5661, pp. Nez-Nach.

[44]. Administrative Officer of the Jerusalem District Headquarters Administrative Order No. 1 and 2, Act 959/49 - 163, 11. 10.1948 and 12.10.1948; Transportation Officer of the Jerusalem District Headquarters, instructions of a transportation officer, 12.10.1948, ibid.; officer The Administration, Administrative Order No. 4, 14.10.1948, ibid.

[45]. Today reporting for essential work, Atun Hayom p. 4, 15.10.1948; Jerusalem will not violate Shabbat, the daily, p. 1 and an advertisement on behalf of the Agudath Israel Center in Jerusalem on p. 1, 15.10.1948; Agudat Israel Center Jerusalem El Dov Yosef, 15.10.1948, Agudat Israel Archives; Ben-Gurion, The War Diary p. 746, 15.10.1948.

[46]. The order to void Shabbat in Jerusalem stirs the spirits, the diary p. 4, 17.10.1948; Moshe Glickman-Proosh to the Presidents of the Rabbinical Association in the United States and Canada, 7 Cheshon 59 [21.10.1948], Moshe Glickman-Proosh to the Agudat Israel Center in France, 9 Cheshon 59 [23.10.1948], Ego Center Archives Jerusalem.

[47]. Rabbi Levin with Ben-Gurion, the diary, p. 2, 19.10.1948; On freedom of expression - editorial, the daily, p. 1, 20.10.1948.

[48] ​​. Y. M. Levin to Menachem Glickman-Proosh, 10.21.1948; Y. M. Levin to D. Ben-Gurion, 10.24.1948, State Archives Gal-44806/1 and Jerusalem Association Center Archives.

[49]. The work order on Saturdays and holidays was cancelled, the diary p. 1, 22.10.1948; The Rabbinate's announcement about working on Shabbat, Aton Hayom p. 4, 10/22/1948; Haaretz, 24.10.1948.

[50] . Flood, 24.10.1948.

[51]. Announcement from the Office of the Personnel Coordinator in the Jerusalem District, Haaretz, November 1, 1948; Moshe Glickman-Forosh to the human resource coordinator, 23 10/26/1948, Jerusalem Association Center Archive; Sermons in the Synagogues for the Vital Works, the diary p. 2, 10/31/1948.

[52] . Zvi Ze'ev Friedman, Zakhor Yomat Olam, p. 75; Maran Shalita for vacation, the diary, 31.8.1948, p. 1.

[53] . Greeting letter, the diary 8.10.1948.

[54] . The diary, 18.6.1948, p. 2.

[55] . Rabbi Haim Ozer Gradzinski, A call to participate in the government fundraiser in Poland, Moriah, year 22, issue 12-12, Elul 5799, p. eb; the Gaon Rabbi Akiva Iger ztzel, Sermons in honor of the king and the ministers of the Prussian government, Moriah, Year 8, issue 2-3, Sivan 1978, pp. 17-23.

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