I have been fortunate to get permission from Rabbi Mordechai Gutnick to publish comments on the Gush Katif situation. He emphasised to me that these comments are his own personal opinion and not a psak or specific post. It is a private opinion expressed in clarification of some misrepresentations of his opinions that have been mentioned here and in other places.
Thank you Rabbi Gutnick for your comments.
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I think the reason why blogsites, of whatever nature, will not receive official comments from the "powers that be" is that many of the anonymous posters, especially if they hold dissenting views, tend to attack/revile the messenger and not the message –despite some laudable attempts at times by some well-meaning moderators to limit this. While it is important that there be forums to raise and debate such issues I do not believe that the anonymous nature of a blogsite is the most effective or constructive method of doing so.
Nevertheless I believe I have been quoted on at least one blogsite re the Gush Katif situation, so, despite some hesitation, I think I need to make further comment.
I had been approached from a number of individuals to express an opinion on the activities being organised in our community regarding the current situation in Israel and I had replied in general terms. In view of the way I have since been indiscriminately quoted I think that I now need to be a little more specific.
There are three issues involved in the question at hand.
The first issue is that, to my knowledge, all Torah-true authorities are unanimous in the belief that the evacuation of the settlements in Gaza and elsewhere are a real sakonah for Israel and the Jewish people there. I do not need to elaborate on the Halachic issues – they have been well publicised in numerous forums. Certainly the Lubavitcher Rebbe's opinion regarding the dangers and issur of giving back land is particularly well known and well documented. To me this issue is beyond question. In the current circumstance in Israel there should be no "land for peace" deals.
The second issue is what form of action should be taken by us in Chutz La'Aretz to promote and implement that point of view? In the past, the Lubavitcher Rebbe (who, quite apart from his spiritual cognisance, through his vast personal following and contacts was without doubt the most informed of all Rabbinic leaders) has unambiguously and specifically condemned the resort to public demonstrations as counter-productive and dangerous. It has been argued that the circumstances that elicited such opposition may have been different to the current situation. On the other hand there are those that argue that for security and unity reasons, and where such street demonstration in particular publicly highlights the issue of Jew against Jew, there is even more reason to refrain from public demonstrations on this issue. The acceptable course of action in these circumstances would surely be shev v'al ta'aseh odif ("if in doubt – don't") and we would need to maintain the opposition to public street demonstrations – at least in Chutz LaAretz – unless, of course, there is a clear and specific heter from reliable and responsible halachic authorities for any particular public protest. (This policy may be more flexible in Eretz Yisrael where the voice of the people, expressed through peaceful demonstration, may indeed have more positive effect and a direct impact on government and government policy. But even in such circumstances this would be up to the relevant authorities in Israel to assess - based on their more intimate knowledge of the positive effectiveness and consequences of any such demonstrations as opposed to negative consequences and results.)
This does not mean that we in Chutz La'aretz should remain inactive. Far from it. Firstly, Chazal have told us over and over again that at a time of an evil decree we need to resort to Teshuvah Tephillah and Tzedokoh. Rather than engage in questionable public street demonstrations, our activists, and indeed all of us, should channel activities into promoting, within our community, these methods that have been taught to us by Chazal as being the most effective and positive. A peaceful and non-political community gathering, promoting Teshuva, Tephillah and Tzedokoh would have resulted in a much more unified and constructive response than the current unilateral and divisive proposed street march. Certainly these three issues of Teshuvah, Tephillah and Tzedokoh also need to be encouraged to be translated into our private lives as well. Properly organised communal information sessions, written protests/petitions to Sharon, other members of Knesset and others of influence as well as appropriate advertisements (in appropriate forums) etc are all effective methods of action and protest that probably would have been more universally accepted and ultimately more productive.
In general, those, from all sides, purporting to represent the voice of the community in this issue should have been more consultative with other communal authorities and particularly with Daas Torah. This may have then averted the current controversy over the proposed street march here in Melbourne that is not only questionable as to whether it will be of any positive benefit but has, unfortunately, caused divisiveness and disunity amongst those who are in reality otherwise united in their opposition to the current withdrawal policy.
The third issue is the reaction to any actual forced relocation of the people of Gush Katif and elsewhere that may, G-d forbid, eventually take place. There is no question in my mind that the Rebbe, and indeed any other responsible Torah authority, would be totally against any action that would result in one Jew harming another. Nothing other than "passive/non-violent resistance" should be practiced, advocated or condoned in this entire issue.
May HaShem have rachmonus on us and grant us, and particularly those in Eretz Yisrael, the sechel to do what will best result in the safety, security and unity of all our people wherever they may be found until the imminent arrival of the Geula Shlaima.
Kol Tuv,
Rabbi Mordechai Gutnick
