As I was leaving Shule today, there was a function being held. I don’t know who the caterer was, but it was under Adass supervision. The door was open, and the Mashgiach (supervisor), a rather portly chap was munching on some soup nuts. He was a jovial type and we exchanged a few pleasantries. He then asked me (in Yiddish) do you know what day the Megadef (blasphemer) in today’s Parshas Emor committed his sin? [ The blasphemer who cursed God was the son of Shlomis Bas Divri and his father was allegedly the Egyptian killed by Moshe Rabbenu (Shmos, second Perek) and he was punished with death for cursing God.]
This Mashgiach of the food (who was a Chossid of some sort, with long Payes, and his Tzitzis Beged on the outside) bellowed that it was the 5th of Iyar (i.e. Yom Ha’atzmaut). I have to admit that I didn’t know if he was telling me the truth in respect of the date and I just wasn’t aware or I was confused with the date of the Mekoshesh Etzim, but it doesn’t matter.
In other words, on the very the day that Hashem allowed the world to grant Israel the ability to be an independent nation, was according to this fellow the same day that the Megadef sinner was put to death for cursing God.
His point was clearly that there was a connection between the two. The notion of a new State for Jews wasn’t a cause célèbre but something akin to cursing God/sinning for which the death penalty was appropriate.
As is my way, I usually find a quick retort, and told him that the correct meaning was that anyone whose distorted weltanschauung saw the establishment of the new State of Israel as a sin/curse, was deserving the death penalty. He snorted, and didn’t respond, and I went on my way.
I simply cannot comprehend how people can speak this way about Israel. I struggle with it. Either they feel that immediately after the Holocaust God decided to “test us” and offer us a State and we should have said “NO”, or they think that the Hester Panim (concealment of God’s visage) during the Holocaust continued further and we shouldn’t have fallen for the “ruse” agreed to by the United Nations, or that we should simply have accepted the view of R’ Yoel of Satmar, that it is (God forbid) a sin to make mass Aliyah to Israel before the Redemption (as expounded in VeYoel Moshe and discredited as an halachic argument by many Talmidei Chachomim of note).
Having been at the Yom Hashoa commemoration during the week, focussing on the destruction of Hungarian Jewry, and feeling the pain of that episode once more, I find it utterly incomprehensible that soon after 6 million holy people were murdered by the Nazis, that I am meant to see the establishment of a State as a cataclysmic curse akin to the Megadef (the episode of which has some parallels to the Mekoshesh Etzim in Parshas Shlach).
It is times like this where I am profoundly challenged to consider such people and their views as brotherly. Not only did I not find it funny, I found it grossly offensive (he mistakenly thought I was a Chabadnik, as he had stated).
I am glad that I went home to have a nice Shabbos meal with my mother (a Holocaust survivor who lived, studied and found refuge in the new State of Israel immediately after the war) and managed to control my seething anger.
pitputim 
Please correct your passage:
6 million holy people were murdered by the Nazis
to:
6 million holy people were murdered by the GERMANS and their collaborators.
It is not the NAZI party that killed them, it was the Germans who did it with the help of other nations.
Re Yeshivat Ponewez; Rav Kahaneman was asked: why does he hoist a flag on Yom Ha’Atzmaut, while, his neighbor, the Chazon Ish does not? He replied in so many words: Rabbi Karelitz does whatever he thinks is right, and I do whatever I think is right.
Do not forget that this year Yom Ha’Atzmaut is NIDCHE and celebrated on the 6th of Iyar (Tuesday).
Chag Atzmaut Sameach – חג עצמאות שמח
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LIke it or not, this was the view of almost all the poskim and gedolei hatorah of the time. Not just chassidim, and not just kano’im. R Moshe Feinstein and R Yosef Henkin were not exactly kano’im, to say the least, and they agreed with your interlocutor. Not to mention the Lubavitcher Rebbe, who was so opposed to everything represented by 5 Iyar that not only did he threaten to cancel the contract to print the official Lubavitch calendar rather than allow the printer to include this “holiday”, but even when an event was held on “rechov ha’atzma’ut”, the Rebbe didn’t allow the address to be printed on the souvenir book. (I assume he allowed it to be included in the publicity before the event, so people would know how to get there, but once they were there already there was no need to use that word again.)
That your rebbe has a different view doesn’t change this.
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CHABAD aside most people actually said hallel when the state was established. R Elyashiv was against saying Tachnun on that day. Chabad does NOT subscribe to the view of R Yoel of Satmar as expounded by R Yoel Kahn. Chabad has the peculiar view of ‘macht DO Eretz Yisroel’ either way I think you’d agree with me that this comment of the Mashgiach was grossly offensive
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Chabad has the peculiar view of ‘macht DO Eretz Yisroel’.
Do they Mafrishim Trumot U’Ma’asrot in their Eretz Yisroel?
When they ‘macht DO Eretz Yisroel’; Are they going to observe Smita there next year?
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No, it’s just their Rebbe’s expression that they should make their environment holier. That’s my GUESS.
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Milhousevh
You use the term “like it or not” too many times in your comments.
אתה חונן לאדם דעת ומלמד לאנוש בינה…
I am sure that you say it many times a day in the Amida.
One has to use his own reasoning that was given to him by the Almighty.
I conclude my prayer with a plea:
חוננו מאתך דעה, בינה והשכל…
DAGESH on the word
מאתך
רבות מחשבות בלב איש ועצת ה’ היא תקום
Many people have their own views and can express them (but sometimes it is better “Yafa Shtika Le’Chachamim”), but “Atzat Hasem Hi Takum”. If the State of Israel was established, the way it was established, “like it or not” it must have been G-d’s will.
Chag Yom Ha’Atzmaut Sameach.
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R Berel Wein makes the sagacious point that “the whole attitude of much of the Orthodox world is one of denial of the fact that the state exists, prospers, and is in fact the world’s largest supporter of Torah and the traditional Jewish religious lifestyle” (see http://www.jewishpress.com/indepth/opinions/why-many-orthodox-jews-cant-face-up-to-history/2014/05/01/0/). Unfortunately some in the chasidic world are the worst in this respect, especially Satmar and Toldos Aharon. Others, such as Belz, are comparatively mild in their criticisms of the State. The misnagdish world has however largely adopted a pragmatic stance towards the State and if Mr Lapid hadn’t shaken the boat recently with his confrontational approach, their participation in Israeli society (especially the army) would have continued – ever so slowly – to have evolved.
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Sounds as if this mashgiach made your day..
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Were they holy because they were murdered, or they were murdered because they were holy?
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It is not a simple question
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There is A Holocaust Memorial Museun in Israel (Bne Braq) established by the Charedi section. It is called
גנזך קידוש השם שיסד ר’ משה פראגר ז”ל
If we agree that those that were murdered by the Germans and their collaborators died Al Kidush Hashem, we can deduct from it what is meant by Kedoshim (holy).
This Museum calls the victims
הקדושים והטהורים
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meme
you wrote: “If we agree that those that were murdered by the Germans and their collaborators died Al Kidush Hashem, we can deduct from it what is meant by Kedoshim (holy)”.
why do you think that those that were murdered by the Germans and their collaborators died Al Kidush Hashem?
the idea that if a jew was murdered by a non jew, we say that he died Al Kidush Hashem, was invented after the holocust, based on sources that don’t exist, before that time, Dying Al Kidush Hashem meant a person dhat died for g-d, when he had a choice to commit an aveira and live, or not commit an aveira and die, the jews during the holocust were not given that choice.
see here: http://www.bhol.co.il/forums/topic.asp?cat_id=4&topic_id=1835966&forum_id=1364&upd=1
what if This Museum calls the victims הקדושים והטהורים?
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I tend to have a more drush explanation. They were separated by the Nazis and their collaborators because of their Neshomo Elokis. At that point there was an issur of moel bhekdesh. Once they were murdered they died in that state if Kedusha because of their yechida. I stress this is drush and I see no Issur in the Rambam for employing drush in the context. Of course some were not Yidden kehalacha but we dont focus on that. They weren’t noisen Ta’am lifgam. I’d be MUCH more concerned that a Rabbi Beck of Adass ordered that Tachanun be said at a Bris yesterday. He isn’t the Chazon Ish. He still visits his brother who is in Cherem at Satmar. I find that halachically indefensible quite apart from the fact that it was nidche but to go against Shulchan Aruch in the way he did as if he is the Posek HaDorv upsets me and makes a mockery of anyone who joined their spiteful Tefillos
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You write: “why do you think that those that were murdered by the Germans and their collaborators died Al Kidush Hashem?” If you read carefully what I wrote you will see that it has a condition “if we agree…”. I did not give my opinion there.
I say Av Harachamin nearly every Shabat between Shaharit and Mussaf. This prayer was composed long before the Holocaust, there these that were killed and their like are referred to as perished Al Kidush (Kdushat) Hashem. It was not “invented” after the Holocaust as you say, so be careful when you say “based on sources that don’t exist”. In my opinion, the Jews that perished in the Holocaust can be compared with the victims of the Crusaders and the ones of Bogdan Chmelnitzki.
You conclude saying: “what if This Museum calls the victims הקדושים והטהורים?” I just wanted to point out the name given to the Charedi Holocaust Museum – גנזך קידוש השם Here we see that there are others who think that they died Al Kidush Hashem.
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collaborators died Al Kidush Hashem?” If you read carefully what you wrote “if we agree…”, my question was, why do you think that we should agree?
.
Av Harachamin was written after the first crusade where they had the choice to convert to Christianity and survive, but they chose to die and not to convert.
I don’t think that you can compare the victims of the Crusaders and the ones of Bogdan Chmelnitzki. While during the Crusades most the people that were murdered (or killed themselves because of fear of conversion) were given the choice to convert and save their lives, during Bogdan Chmelnitzki Pogroms only a minority had the choice to convert and save their lives.
I am sure that there are others who that say that they died Al Kidush Hashem, but the question is: is it Oisgehalten?
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Dear David
Thanks for your comments.
Yours of May 7:
I just want to refer you to Wikipedia at: http://he.wikipedia.org/wiki/%D7%90%D7%9C%D7%97%D7%A0%D7%9F_%D7%95%D7%A1%D7%A8%D7%9E%D7%9F
I know that Rabbi Elchanan Bunim Wassermann was נוגע בדבר but he said, before being murdered by the Germans: “we are doing now the greatest Mitva: Kidush Hashem”.
כאשר נלקח עם רבנים ותלמידים מגטו קובנה, בי”א בתמוז, ה’תש”א, אל הפורט התשיעי נשא הרב וסרמן דברים על כובד משקלה של ההתכוונות באותם רגעים, עד כדי כך שמחשבה בלתי ראויה עלולה לפסול את גודל המעשה:
“כנראה שבשמים רואים בנו צדיקים, שהרי רוצים שנכפר בגופינו על כלל ישראל. עלינו לעשות תשובה כעת, מיד במקום, כי הזמן קצר… עלינו לזכור, שבאמת נהיה מקדשי השם. נלך בראש זקוף, ולא תעלה חלילה מחשבה פסולה, שהיא בבחינת פיגול, הפוסל את הקורבן. אנו מקיימים עתה את המצווה הגדולה ביותר: קידוש השם. האש שתבער בעצמותינו היא האש, אשר תקים מחדש את העם היהודי” (הרב אפרים אשרי, חורבן ליטע, ניו-יורק ומונטריאול, תשי”ב. הדברים, שנאמרו במקור ביידיש, נדפסו בהקדמות לספריו ובספרים נוספים ).
By the way; as far as I remember, during the crusades Jews were slaughtered by the armies of the crusaders – the Knights, and by the ordinary people who formed their own crusade after Urbanus’ call (for instance the ones lead by “Peter the monk”). The latter was not interested in converting Jews or about religion. These crusaders were hungry and they killed for food. And there was the local population (Assafsuf), who were after the Jewish wealth and joined the killing of the Jews.
Does the “Masru Nafsham Al Kdushat Hasem” in Av Harachamim concern only the ones that were offered to convert and refused, or all the ones that were killed? And what about the children that were killed at that time by their mothers? I do not know.
Is it Oisgehalten?
Professor Ya’akov Katz and Rabbi Cahyim Soloweichik think that Kidush Hashem is only a pseudo-Halacha.
מדובר בהתנהגות מעין-הלכתית שמקורה אינה תורני אלא עממי
If (conditional) we accept their view, than, I think, we have no problem.
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Meme
You wrote: “I just want to refer you to Wikipedia…”.
I don’t need Wikipedia to know that is being told that Rabbi Elchanan Bunim Wassermann said, there are many othr that said similar things, you nay see them here:
http://www.daat.ac.il/daat/kitveyet/michlol/farbsh2.htm
You have to ask yourself, if what they said was based on (Judaism of) the past, or you were said under the circumstance they were in.
You wrote: “… And there was the local population (Assafsuf), who were after the Jewish wealth and joined the killing of the Jews”.
If you will read my post of May 7, 2014 at 1:35 pm you will find that I wrote: “during the Crusades most the people that were murdered (or killed themselves because of fear of conversion) were given the choice to convert and save their lives”.
You also wrote: “Does the “Masru Nafsham Al Kdushat Hasem” in Av Harachamim concern only the ones that were offered to convert and refused, or all the ones that were killed? And what about the children that were killed at that time by their mothers?
I thought about those questions for many years, and I didn’t come to any conclusion, but one thing I am sure is that it doesn’t include people that their only connection to Judaism, is because the people that murdered them defined them as Jews.
I may point to 3 sources where the Rebbe talks about the holocaust, in the first the Rebbe said:
(http://www.chabadlibrary.org/books/default.aspx?furl=/admur/tm/8/27/242)
בנוגע לניגונים – מחבבים את הניגונים של הרביים, דהיינו, ניגונים שהרביים חיברו בעצמם או שבחרו בהם וחבבום.
ואעפ”כ, בודאי יש חביבות מיוחדת גם לניגון זה (“אני מאמין”) – ניגון שניגנו יהודים בשעה שהלכו למסור נפשם בפועל ממש על קידוש השם, שכן, להיותם בני אברהם יצחק ויעקב יש בהם כח המסירת נפש שמצד נקודת היהדות, ועד כדי כך, שאף שידעו היטב להיכן מוליכים אותם, הלכו בתוקף ומתוך ניגון!
וכשם שמצינו שחטה אחת פוטרת את הכרי, היינו, שהחטה נעשית קודש והיא בבחינת “שליח ציבור” עבור כל הכרי, כן הוא גם בנדו”ד – שעי”ז שיהודים הלכו למסור נפשם על קידוש השם עם ניגון זה, נתקדש הניגון, ולא עוד אלא שעי”ז פעלו שכל אלו שינגנו ניגון זה, יתוסף אצלם כח וחוזק בענין המס”נ, וע”פ המבואר בתניא ש”קיום התורה ומצוותי’ תלוי בזה שיזכור תמיד ענין מסירת נפשו לה’ כו'” – הרי ניגון זה נותן כח וחיזוק בקיום התומ”צ.
The second is in 138 עמ’ לקוטי שיחות חלק לח
מפורסם שרובם דחללי גזירות דהשואה קדשו ש”ש וכו’ .. .”.
It was decided and known that most of those that were killed during the holocaust were Mekadshei Shem Shamaim”.
And the third in :(ספר השיחות תשנ”א ח”א עמ’ 234)
כל אלה שנהרגו בשואה הם קדושים (כפי שנקראים בפי כל ישראל) כיון שנהרגו על קדושת השם (בגלל היותם יהודים) והשם ינקום דמם.
“All those that were killed in the holocaust are Kdoshim (as they are called by all Jews) as they were killed Al Kdushat Hashem (for being Jews)…”.
In footnote 118 is written:
See responsa “Chatam Sofer” Yore Deah, Siman 333, and Even Haezer 2 Siman 132.
They are two sources that were brought also by others, even that in that in those Tshuvotwe can’t find that he wrote it a Jew was killed by a non Jew because he is a Jew, he is “Kadosh”, as mentioned in this link:
http://www.bhol.co.il/forums/topic.asp?cat_id=4&topic_id=1835966&forum_id=1364&upd=1
I may note that in לקוטי שיחות is written: “It was decided and known that most of those that were killed during the holocaust were Mekadshei Shem Shamaim”.
Who are the minority that were killed during the holocaust and are not Mekadshei Shem Shamaim”.
While in ספר השיחות is written: “All those that were killed in the holocaust are Kdohsim”.
Even at the time of the Rishonim they called Jews that were killed because they were Jews Kdoshim (see Maharil, quoted in the link above) , but we don’t find that they died Al Kdushat Hashem. Unless you say that the Al Kdushat Hashem in the holocaust is a metaphor.
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Dear David,
It seems to me that Professor Ya’akov Katz’s and Rabbi Chayim Soloweichik’s interpretation is quite logical.
מדובר בהתנהגות מעין-הלכתית שמקורה אינה תורני אלא עממי
I think that I can adopt their meaning of it.
P.S.
The Av Harachamim that we say on Shabatot was for both purges; the crusaders’ and Gzerot
ת”ז ות”ח שמופיע במקור או כפי שהן מוכרות יותר ת”ח ו ת”ט
Have a nice Shabbos.
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p.s.
or the holocaust, so we don’t have to remember the holocaust:
http://www.shturem.net/index.php?section=cols&id=246
ימי התעניות (יהפכו במהרה לימי ששון ושמחה) ובראשם יום חורבן בתי המקדש “תשעה באב” הינם ההזדמנות הנאותה תוך כדי אמירת הפיוטים והקינות הקיימים ואשר חוברו ע”י הקדמונים – להיזכר וליחד את המחשבה עם כל צרות ישראל שיותר לא יהיו, מה גם שמידי שבת אנו מזכירים בתפילת “אב הרחמים” את “קהילות הקודש שמסרו נפשם על קדושת השם”.
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Or we can’t cope with commemorating the greatest human disaster that befell Jewry. This is a reflection of false frumkeit. I live with this every day, and I’m only second generation. I cannot read books about the Shoah nor can I watch movies. When I was a little boy, I watched the Diary of Anne Frank, and when they found her, I ran to my room and cried. I don’t think I’ve ever recovered from that. Was she a Kadosh? No question about it. Did she die Al Kedushas Hashem? I don’t think we know what this term means, and to tell you the truth, I’d rather err on the side of ascribing such a description to someone than engaging in Pilpul on what it might mean. The issue of SHEMOSRU also comes to the front, but it again is a description. I haven’t seen evidence for it being a condition to use a description. May this be my biggest sin.
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I got very disturbed reading the “Sturm” you referred me to. It is not the Ahavas Yisroel that I expected from Chabad.
The Nations of the world recognized the importance of remembering the Shoah, and fixed a date for it to be remembered year by year.
No, according to Chabad and the learned Rabbi writing in “Sturm”:
לא “יום השואה” ולא “הגבורה”
we do not have to have a Yom Hashoah. What are six million Jews that perished, and the many they left behind. Is it just because some of the participants of the Warsaw Revolt were from the “Hashomer Hatzair”? Is it because of the difficulty to explain the “Hastarat Panim”, therefore let us delete it from our history and forget it?
That Rabbi writes in the “Sturm”:
שלומי אמוני ישראל סלדו כמובן מאיזכור השואה בהקשר עם גבורה פיזית
What does he mean by that? Does he mean that Shlome Emune Yisroel כמובן ingnore what really happened and rewrite the History? Do they keep Chanukah? Were not the Chashmonaim fighting physically? And what was Rabbi Akiva who joined the Bar-Kochva revolt? Do we strike them out from our books? Rabbi Ziemba (see later) is not one of the שלומי אמוני ישראל He was a Gerer Chossid.
When Rabbi Mordechay Nurok was talking in the Knesset about a Yom Hashoah law, he mentioned Rabbi Menachem Ziemba as the first that gave a Psak Halacha to fight the Germans. While Agudat Yisrael was part of the Government, and their Rabbi Lewin a Cabinet Minister they praised the Revolt. Once they left the Government they ignored it. When the coffin of Rabbi Ziemba was brought to Israel and buried in Jerusalem, the Agudat Yisrael paper “Hamodia” had an article , praising the late Rabbi, mentioning his qualities, but did not mention Rabbi Ziemba’s Psak Halacha.
By the way; on Rabbi Ziemba’s tombstone is written, among other things:
נפל על קידוש השם בגטו ורשה.
I just want to quote from Chayim Shalem’s book עת לעשות להצלת ישראל p. 93.
הרב זמבה, כך תיאר פיינגולד, הדגיש כי הוא מדבר:
מתוך שיקול דעת גמור ואני אומר אליכם שזוהי הדרך – להתקומם, להתנגד במעשה בנשק ביד […] רבים בינינו המתנגדים למרד […] פתיות היא באדם שכל יחיד מתיימר בנפשו שאליו לא תגיע הרעה והוא לבדו יינצל […] רואה אני שלפי ההלכה מצוה במרד במיטב תכסיסי המלחמה. שהרי בנקמת ‘הדם השפוך’ לא יתכן שיהיא אדם מתכווין לעצמו, כי מה נקמה היא זו אם ברור הדבר שעליו להיהרג תחילה, אבל קידוש השם יש כאן […] מצווה
בנקמה ובמסירות נפש, בקדושת הדעת והרצון – נקום.
הרב מנחם זמבה זצ”ל היה חבר מועצת גדולי התורה של אגודת ישראל ומגדולי הרבנים בדור שלפני השואה. נפל במרד גטו ורשה
And from an article in the Jerusalem Post 30 April 2013:
In a meeting of the Warsaw Jewish leadership in January 1943, Rabbi Ziemba declared that traditional martyrdom in the face of persecution was no longer a viable response. He argued that “sanctification of the Divine Name” must manifest itself in resistance to the enemy. “In the present,” Ziemba told the ghetto leaders, “we are faced by an arch foe, whose unparalleled ruthlessness and total annihilation purposes know no bounds.
Halachah [Jewish law] demands that we fight and resist to the very end with unequaled determination and valor for the sake of Sanctification of the Divine Name.”
Chabad have their remembrance days; one on 19th of Kislev and another on 12th of Tamuz.
G-d commands us to remember what Amalek did to us when we came out from Mitzrayim. We have to remember it for just this small thing he did – Vayzanev = ויזנב
Al Achat Kama V’Kama we have to remember the Shoah where so many millions of our people were brutally killed.
This is a Kal Va’Chomer not a Psak.
זכור… לא תשכח.
That Rabbi in “Sturm” writes:
שהגיע הזמן להעביר קורסים ב”השקפה” (חרדית/חסידית) לצעירי הצאן שלנו
Let him teach them the BOOBE MAYSES, which he calls “Hashkafa”, so that they should not know what happened L’Ma’Aseh.
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Were the Chashmonaim fighting physically?
http://www.shoresh.org.il/spages/articles/article963.htm
שני הורים, ליטאי וחילוני, עושים סדר בהלכות חג החנוכה
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Click to access on_memory.pdf
Prof. Edrei: “Holocaust Memorial: A paradigm of Religious Memories in the Religious and secular Society in Israel”, p37
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Pitputim
I still remember how when I was a little boy in kfar Chabbad (in the early days of the state of Israel), everyone was happy with the state of Israel, and everyone served in the army, and it wasn’t because they were Zionists. they were either holocaust survivors or refugees, without a home, and when the state of Israel gave them a home, they were happy, and went to the army to protect themselves, but within 60 their grandchildren forgot that there was a holocaust or that the state of Israel gave them a home and protected them, and they think that they don’t have to protect themselves, and if there is a need for protection, Let the Russian, Ethiopians or the Chilonim do it for them.
How much more time will past, until the holocaust will be another sad story?
You are not the only one:
https://www.google.com.au/#q=second+generation+holocaust+survivors
The question isn’t whether they were Kdoshim or they died Al Kedushas Hashem, as what difference does it make to them, the question is what does their death, did and will do to us.
meme
The Rabbi That wrote the article in “Sturm” is:
http://he.wikipedia.org/wiki/%D7%93%D7%95%D7%93_%D7%9E%D7%90%D7%99%D7%A8_%D7%93%D7%A8%D7%95%D7%A7%D7%9E%D7%9F
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Dear R’ David Segal,
כל הכבוד .
What do I (or we) see from your history (through my humble eyes).
While the Holocaust survivors were still amongst us they had the influence and carried the torch of self preservation. They knew that only a Jew is going to save another Jew, no one else. They themselves experienced the loss of their families and saw the only solution is to have a State of their own, a state that has to be strong and be protected from enemies. They felt that they must participate in building that State and defending it.
That generation is disappearing, and Vayakam Dor Chadash without that experience. This generation started to follow all kinds of Rebbes. In Pirke Avos we see עשה לך רב . The Rabbi gets his authority from his followers, more than he gets it from the Smicha (I wonder how many Rabbis today have got Smicha of YORE YORE or YADIN YADIN. Is it an Honorary degree – Doctorate?). To get a grasp on their flock, these Rebbes had to disconnect their followers from their roots, the Minhage Avotehem, and give them a new way. Kach Raiti Beth Abba is deleted. If you want to remain in that community you have to obey the new rules and leave everything else behind.
This new generation does not need a shelter in an independent Jewish State. For them “Macht DO Eretz Yisroel (as Pitputim wrote). They feel quite comfortable and safe wherever they are under foriegn rule (not so anymore in France, Ukraine and Sweden), so let us forget the Shoah and let us disconnect ourselves from Eretz Yisrael (we shall keep it for prayers) and not celebrate Yom Ha’Atzmaut. We can still recite LSHANA HABA’AH Bi’YERUSHALAYIM. This is just a slogan, we are not serious.
שבת שלום
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