A Three Dimensional Israel Diaspora Relationship

Howard M. Weisband

The Jewish people in Israel and the Diaspora have historically viewed one another in two dimensions: Israel and Diaspora, and very often, Israel vs. Diaspora. As a result, one is either Israel centered or Diaspora (i.e., local community) focused, either living in Israel or living in Diaspora. A move to Israel ("aliyah") or to the Diaspora ("yeridah") may change one's position either in reality or perceptively, but overall the "either/or" situation remains. What is lacking in the community is an educational or pedagogic model that allows or even moves the individual toward personal growth.

My suggestion is that the Israel Diaspora relationship not be viewed from upon the two relatively simple planes of geographic location or destination, but from within a three tiered dimensional framework: (1) "Timichat Yisrael", Support of Israel; (2) "Ahavat Yisrael" and "Ahavat Tzion", Love of Israel and Love of Zion; and (3) "Tzionut", Zionism.

The first dimension, "Timichat Yisrael", is the foundation level, the very basis and most often the beginning of one's relationship with the Jewish State. Some of our people unfortunately will never enter even this dimension, and of the many who do, some will never leave. That's the reality. However, for the individual who benefits existentially from his or her personal involvement, and for the physical well being of the State itself, this dimension within the Israel Diaspora relationship is of critical importance.

Support of Israel is comprised of various forms, each again important to the individual providing the support, and to the State or any of its many institutions as the recipient. These forms might be political, financial, or emotional and psychological in nature. They can take place in Israel through working for a better democratic system of government, or in strengthening the society and providing human services through one of the numerous "amutot", not for profit organizations. In the Diaspora, support for Israel might be expressed through involvement in advocacy, in fundraising, teaching and learning, buying Israeli products, and certainly travel to the Jewish State once, twice, and many times more.

What might be noticed already is that there are yardsticks, actual physical measurements, in this dimension of the relationship as well as in the others to be described below. Such measurements help determine where the individual may be within the continuum, and how deeply he or she might be involved, and whether there is the potential for change and growth into the next dimension. These yardsticks include the investment of time, energy, and resources in Israel activity through the Federation, the synagogue, the JCC, AIPAC, or any of the other communal organizations; reading, learning, writing about Israel; philanthropic and entrepreneurial investments, and of course, again, travel to Israel.

The largest number of our people will be involved in this first dimension of the relationship, providing "timicha", support, for Israel. In fact, a reality check of Jewish leaders will show that many of them will remain or have remained within this dimension within their own personal life expression for Israel. At the same time, many of "amcha", those of our people who are not leaders in the classic sense but are often the followers, will grow existentially and move on to express a deeper personal connection and bonding to the Jewish State and the Land of Israel.

"Ahavat Yisrael" and "Ahavat Tzion", the second dimension, represent the level of change, or the greatest existential and personal growth potential within the Israel Diaspora relationship. It is the largest leap forward emotionally and psychologically within the typology being presented. It represents the sea change, a factor that must be understood by the individual involved and the educator, rabbi, or organizational leader working with the individual.

A Love of Israel and a Love of Zion are not necessarily the same but for many, they are inextricably connected, and represent a deep personal, emotional, and intrinsic attachment to the Land of Israel and the State of Israel. To paraphrase Yehuda Halevy, the individual might live in the West but his or her heart more and more seems to be in Israel.

As before, there are yardsticks to help the individual express this growing "ahava", love, for Israel, and to indicate how deeply he or she may be moving along this particular continuum. For the Diaspora Jew, vacations might be planned and enjoyed in Israel, as opposed to only participating in the Federation mission or synagogue trip and vacationing in Europe or Hawaii. Jewish holidays and the Bar or Bat Mitzvah of children and grandchildren will be celebrated in Israel. Children will be sent to study in Israel. An apartment will be rented for an extended stay that may well include study and volunteer opportunities. A stronger interest and involvement with a philanthropic contribution and the receiving organization will be sought, and a business investment will be approached with a positive "for profit" motive rather than a charitable mentality.

For the Israeli, "Ahavat Yisrael" and "Ahavat Tzion" are not an automatic axiom or an existential facet of life by virtue of his or her living in Israel. On the contrary, they too must strive to determine their place within this dimension. Receiving an Israeli education, serving in the army, and doing business in Israel might be approached as simply a fact of life and very little more. If on the other hand, the Israeli cares for the society and for the Jewish people, and finds ways to express that caring through societal involvement through and perhaps beyond his or her national responsibilities, then "Ahavat Yisrael" and "Ahavat Tzion" will become part and parcel of the Israeli fiber.

"Ahavat Yisrael" and "Ahavat Tzion" may be intertwined inextricably, yet they are different. "Ahavat Yisrael" might relate more to Israel in the physical sense, to the Land and its locations from the Bible to modern Israel. Certainly it is not limited only to a physical relationship, for instance, time spent in Israel or serving in the Israeli army. In other words, while "Ahavat Yisrael" may be measured physically through various yardsticks, simultaneously, it can and should be felt and expressed emotionally.

"Ahavat Tzion" can be said to be more abstract, more spiritual, perhaps more tied to the texts and the "tefila", the liturgy, of Jewish life, and to the ideological realm of Zionism. Again, in this context, there is also a physical expression, not just one of a conceptual or spiritual level for the individual, whether he or she may be living either in Israel or in the Diaspora.

"Ahavat Yisrael", like the other two dimensions, does not mean never having criticism of Israel. But it does mean having the ability to be a loving critic. Therein lies the essential difference. A loving critic will not walk away, will be understanding, even analytical, will stay engaged, and will seek to be a part of change.

"Tzionut", Zionism, is the third dimension along the continuum. It is a level of "hagshama", fulfillment. It answers what has become the classic and troublesome question, "What is a Zionist?" A Zionist is one who relates personally to aliyah and living in Israel, who either lives in Israel with a love for Yisrael and for Tzion, or intends to live in Israel and eventually makes aliyah.

Seen otherwise, an individual may remain within the second dimension and continue to express a deep and healthy love for Israel and for Zion, but may not see aliyah as either a critical choice or even an option. The Diaspora Jew will continue to see the local community as "home", and for the Israeli, it will not matter where he or she, or the other individual, might choose to live.

Tzionut means seeing Israel as the Home of the Jewish People and the Home for the individual Jew, including for the individual himself or herself. It does not happen all at once or overnight, even if one is born in Israel. It is a process of growth and fulfillment, through the three dimensions and quite possibly within this third dimension itself.

For one born in Israel or already living in the country, the question as to how he or she relates to his or her own "Ahavat Yisrael" and "Ahavat Tzion" is a fundamental issue. It will define their level of Tzionut and fulfillment. Yardsticks relate to many of the same measurements referred to above, i.e., how deeply one engages with the society and its people and institutions.

For the Diaspora Jew, the growth process toward Tzionut is more clearly defined. A home might be purchased in Israel prior to aliyah. In the community, aliyah is supported and financed through local and national institutions: the synagogue, the Federation, "Nefesh B'Nefesh". Children are encouraged and supported in their aliyah. And ultimately, aliyah becomes a personal reality.

Revisiting the Israel Diaspora relationship and seeing it within a three dimensional growth model is not merely an intellectual exercise. It provides a new way in which the individual might relate to Israel, and at the same time, it builds a paradigm for the community and especially for Jewish leadership in Israel and in the Diaspora to view their respective constituencies and their relationship to the Jewish people in a wholly different manner. Essential operative questions exist for both the individual and the community. For the individual, existential questions abound and must be answered satisfactorily and comfortably.

• Where am I in my relationship to Israel and to Zionism?
• Where can I learn and what can I do to engage further with Israel and with Zionism?
• What are my limits, self-imposed or otherwise, that allow me to be satisfied with my own personal relationship with the People and the Land of Israel?

The community and its institutions, i.e., Jewish educators and Jewish leadership in both Israel and the Diaspora, have more complex soul searching to confront and change to embark upon than the individual. By definition, community history and process is more complicated and politically oriented. There are essential questions that are to be addressed and answered.

• What is the institutional or organizational relationship to Israel?
• Where does it start and where does it end along the continuum?
• Is personal growth and institutional growth a goal within the mission of the organization?
• Are leaders and professional staff chosen to reflect that mission and carry it out?
• Are students and constituencies well informed and appropriately involved in that growth process?
• Are the organizations and their leaders committed to coordination and cooperation so that accomplishment can be actualized on a level of the Jewish people working together?

Viewing and addressing the Israel Diaspora relationship within the three-dimensional perspective described above, can bring new and renewed meaning to our traditional teaching: "Kol Yisrael Aravin Zeh L'Zeh", "All of Israel is Responsible, One for the Other".

The writer is a Jewish communal professional who made aliyah with his family in 1986. In the United States, he served USY in professional capacities in Los Angeles and was executive Director of the Memphis Jewish Federation. He is a former Secretary General of the Jewish Agency for Israel, and is currently Senior Advisor on Israel Affairs to the President of Yeshiva University. The thoughts and opinions expressed are his own.

October 2005
Tishrei 5766

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