For me, Israel is personal.
I was born as Israel’s War of Independence raged, just weeks after the state’s miraculous birth. As I lay in the hospital room with my mother, the windows shattered with the relentless attacks of those who sought, once again, to destroy us – this time not on their bloodstained soil but on our own sacred land. Once again, by God’s hand, we prevailed. The few against the many. The weak against the so-called strong.
My parents arrived in Palestine on the very last boat to sail from Romania. They were broken, demeaned and degraded but they were determined to find renewal in the holy land. For my family, galut and geulah are not chapters in a history book. They are real life experiences.
For us, Yom HaShoah and Yom Ha’Atzmaut were not mere dates on the calendar but days filled with piercing memories that called for reflection, remembrance, and, ultimately, celebration.
For many years, my family was not alone in fervently claiming these dates, these searing modern commemorations, as our own. Growing up in Forest Hills, New York, I remember the crowds of Jews – all Jews, of every age and background – that came together in synagogues and sanctuaries to remember, to pray, and to promise.
I remember the power those long-ago days held for those of us who gathered to commemorate and to celebrate them. But now? Many progressive Jewish communities continue to celebrate Israel, but in the majority of today’s major Orthodox communities it’s rare to find recognition – let alone active celebration – of these most sacred days.
How do we explain this Orthodox response, or lack of it, to the state of Israel? Can any of us deny the miracle Israel represents? For the first time in two thousand years the ingathering of exiles is realized as Jews have returned home to the land promised by God. The city of Jerusalem is rebuilt. The desert once again blooms.
All this on the heels of the greatest churban in Jewish history, the Holocaust.