A comment by Kadima leader Shaul Mofaz the other day set us thinking about an element in the draft debate that could only manifest itself in an Israeli context.
Mr. Mofaz spoke at length on the issue to Israel TV’s Channel 2 , saying he believed the government could successfully put together a bill to replace the Tal Law, which largely exempts most full-time adult yeshiva students from army service but which the Israeli Supreme Court recently struck down. Then, in a follow-up interview with Channel 10, he added that service “is part of our DNA as Jews.”
Surely he was referring to the obligations citizens in a democracy have to their government and its institutions, particularly its military component. But non-Jews also bear that trait as well. Could it be that the devoutly secular Mr. Mofaz thinks the Jewish version is special?
Many are aware of the Jewish concept of areivus, which is loosely translated as the visceral tendency of Jews to take care of one another. In fact, it is more than that.
The Rambam in Hilchos Teshuvah says a person who keeps all the mitzvos but doesn’t share in the travails of Klal Yisrael “will have no portion in the World to Come.”
The famed Lakewood Rosh Yeshiva Rav Aharon Kotler, zt”l, alluded to that in a discussion of why someone who had already made Kiddush on Shabbos was still able to make it for someone else who had not yet heard it. It is not, he said, a berachah levatalah – a superfluous berachah – because all Jews are interconnected parts of a whole, so that the failure of someone to hear Kiddush constitutes an original obligation on the part of the person making Kiddush for him.
To those of us who believe that “Jewish DNA” is reflective of the Torah in every respect, we must accept that all Jews are entitled to each other’s protection. To be sure, part of the continuing draft conflict in Israel is the lack of universal acceptance of the notion that learning Torah provides protection for Jews even as does serving in the IDF. But both sides of the divide accept the obligation of areivus. And that is certainly notable.
It is interesting, and perhaps not coincidental, that the outlines of the agreement being seriously considered calls for a five-year draft deferment for all haredi young men learning in yeshivas with an additional delay or even a lifetime exemption available for exceptional students. One cannot fail to note how closely this formula tracks the typical conversation that prospective mechutanim have about how long their son or son-in-law will be supported in kollel.
This is an important development in terms of addressing the conundrum of dealing with the prospect that a Jewish state would institutionally limit the time a Jew can spend learning Torah. Relatedly, we hope it also reflects a willingness to provide full accommodation of the religious needs of haredim and others who are observant.
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