Abstract
The negation of the diaspora has historically been a staple of religious Zionist thought. The current article draws on theological exchange and export to argue that recent years reflect a notable shift in this once-preeminent ideological orientation. Against the backdrop of the increasing popularity of gap year programs for American students in Israeli yeshivas, the last three decades are shown to represent an unprecedented boom of theological translation across the homeland–diaspora divide, in which Israel-based religious Zionist export for English-speaking audiences, particularly of the thought of Rabbi Abraham Isaac Kook, has played a salient role. While earlier socioreligious phenomena of translation demonstrate an often demeaning approach to the diaspora, and an undermining of the validity of Jewish thought written and consumed in the English language, the theological exchange of recent years attests to an increasing religious Zionist openness to Jewish life and thought in the diaspora. This trend has been shaped by the ideological migration of (mainly North American) English-speaking Jewish rabbis and intellectuals to Israel and has been intensified by religious individualization in both Israeli and American Jewish discourse, ultimately leading to a more meaningful transnational dialogue between the communities than in the past.
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Notes
While there is a local English-speaking readership in Israel as well, it is a minority among readers of translated religious Zionist thought, and most importantly, the publications were explicitly geared toward a diaspora audience, as this article establishes below.
In English commentaries on the elder Kook’s works published in Israel in the 2000s by Merkaz Harav Yeshiva alumnus Rabbi Chanan Morrison, the question of the diaspora does not take center stage but is still alluded to. In a more reserved tone than Samson and Fishman, Morrison’s 2006Gold from the Land of Israel nonetheless notes the “dangers” of Jewish life in the diaspora, stating that “the true depths and foundations of Torah can only be experienced in the Land of Israel” and that “all the ideals that are dispersed and diluted in the diaspora, become relevant and united in the Land of Israel” (p. 27). Morrison makes a distinction between the lesser, individualistic level of religiosity in the diaspora, as opposed to the national, collective essence of Judaism in the homeland.
Compare A. Schwartz 2018, p. 126, with A. I. Kook, Orot (Hebrew; Jerusalem, 1950), p. 9 [ט].
Compare A. Schwartz 2018, p. 126, with Kook, Kvatzim MeKtav Yad Kodsho – Pinkas Yerushalayim 5693, (Hebrew; Jerusalem, 2015), p. 212 [ריב].
It is no coincidence, in this respect, that Chairman of Koren’s Editorial Board is Rabbi Reuven Ziegler, an alumnus of Yeshivat Har Etzion.
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This work was supported by the Israel Science Foundation [Grant Number 1216/21].
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Asscher, O. The Decline in the Religious Zionist Negation of the Diaspora: A Translation Perspective. Cont Jewry 43, 45–67 (2023). https://doi.org/10.1007/s12397-022-09471-w
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DOI: https://doi.org/10.1007/s12397-022-09471-w