The Kosher Bookworm: The Prayer for the State of Israel

With the commemoration of the 65th anniversary of the founding of the State of Israel this coming week, we are once again faced with the annual rants concerning whether to say Hallel with a blessing, or not to say Hallel at all.

Or, for that matter, do we say the Tachanun or not. These arguments go back the full 65 years since the establishment of the state, and just maybe, we should be celebrating the 65th anniversary of these debates as well as the actual founding of the state. However, this is not all to consider in this sad controversy over prayer on behalf of the state.

Left out in all this dispute is the one prayer to G-d that was specifically composed after the founding of the state asking for divine protection of the state, its people, and its military. The question underlying all this theological brouhaha is whether the State of Israel really deserves our prayers or does it even merit any mention at all in our liturgy.

This review will primarily deal with a new work recently published by the OU Press and the Yad HaRav Herzog Institute, entitled, “Prayers For The Welfare Of The State & For The Welfare Of The State Of Israel” written by the distinguished physician and ethicist, Rabbi Dr. Avraham Steinberg.

Rabbi Steinberg, in addition to his medical duties at Jerusalem’s Shaare Zedek Medical Center, is the director of the Yad Harav Herzog Institute, head of the editorial board of the Talmudic Encyclopedia, and chief editor of the Talmudic Micropedia.

Praying for the welfare of the country in which they live in the Diaspora has been a standard liturgical presence in Judaism since time immemorial. Thus, the institution of a special prayer for the welfare of the State of Israel should not have been the controversial decision that evolved over time. This work details the controversy, both in terms of its historical evolution and theological as well as political impact upon the public debate regarding the very integrity of this prayer. This is a sad story that is finally being brought to light.

In the introduction, the author places his motives into a proper perspective.

“In this small volume, I would like to examine the dispute regarding the Prayer for the Welfare of the State of Israel and primarily the phrase, ‘the First Flowering of our redemption,’ on a purely halachic and ideological basis, without the involvement of political, ethnic, vested interest, or emotional considerations.”

In this, the author succeeds on all counts. Absent within the text are the rancor, rants, and spleen so common in the literature of the other side.

All views are presented with dignity and respect. The author’s personal opinions are deliberately absented.

Despite the book’s small size, the footnoting comprises a valued segment of this work. Consisting of 304 citations and related texts, as well as an extensive appendix and bibliography, this work represents a valued addition to the growing library of literature that places upon equal intellectual and theological footing the views of religious Zionism and chareidi ideology.

For this alone, the author deserves much credit and plaudits. This recognition that the debate on such a sensitive issue can be presented in such a manner, just proves that such civilized discussion can be forthcoming when the desire to do so is made for all to benefit from.

One aspect of this book’s narrative that caught my immediate attention, was the history behind the composition of this prayer. According to the author, the text of this prayer was first published in the HaTzofeh newspaper on the 16th of Elul, 1948, and the next day in the Haaretz newspaper. It was later published in the periodical Kol Torah, Adar – Elul 5708.

“At the end of the prayer, the first time it was published, it stated, ‘This was established and ordained by the rabbis of Eretz Israel, Chief Rabbis I. A. Herzog and B. Z. Uzziel.’ For years there was debate whether the person who had composed the prayer was Rabbi Herzog, both chief rabbis, or the writer S. Y. Agnon.”

In a footnote to the above quote, the author adds the following information that places this whole issue of origin and authorship into its proper perspective.

“See a detailed summary of this polemic in Dr. Y. Rappel’s article in Manu’ah LeYitzchak, vol. one, 5709, page 594 ff. This includes an itemized list of all the sources pertaining to this question. The argument was decided in that article, that indeed it was Rabbi Herzog who wrote the prayer, Rabbi Uzziel assisted him, the writer Shai Agnon commented and corrected a number of points, and members of the Chief Rabbinate Council together with the Chief Rabbis of Tel Aviv, Haifa, and Petach Tikva were involved in a number of corrections, endorsing the final text.”

Unfortunately, this process, as well as the very founding of the Jewish state, did not prevent those nay-sayers, many of whom questioned the very legitimacy of the state, from viciously attacking the very premise of this prayer and have, to this day, sought to either undermine or alter its text and inclusion in the liturgy of our faith.

It is most unfortunate to note that even in the face of some of the most draconian and jingoistic propaganda being spread by our anti-Jewish enemies, world-wide, we continue to witness the sad spectacle of those within our own community who seek to marginalize the very support that the Jewish state needs for divine protection through prayer on its behalf.

Hopefully, a careful reading of this work by all will help to give this issue a better understanding as to the spiritual need for prayer on behalf of the six million Jews in Israel, for their safety, and for the political as well as spiritual integrity of the State of Israel.