Not So Fast!

Recently, I was reading someone else’s copy of a publication called Sapir (‘a quarterly journal of ideas for a thriving Jewish future’). The name means ‘sapphire’ or a brilliant jewel as in Shmot 24:10, by no means a modest moniker. There, in Volume 17, I read a fascinating article by Amit Segal called ‘If not now, when?’ (IM LO ACHSHAV EIMATAI). Of course, the quote is from Hillel Hazakein in Pirkei Avot, and in literature Primo Levi used the title (1982) before Segal, but the article was thought provoking.

The author, who was born in Ofra, the ‘first settlement’, compares the birth and development of the two significant Israeli movements called Shalom Achshav (Peace, NOW!) and Gush Emmunim (Bloc of the Faithful): Both were poor in resources but rich in media coverage. From their modest offices, one in Tel Aviv and the other in Jerusalem, they both transformed the country.

Segal emphasizes a continental divide in tactics. After a short review of the roots of the differing groups (with a couple of fascinating observations), he declares: What began as a conflict between opposing political positions became equally a disagreement over method: the Left stressing the ‘urgent’, and the Right stressing the ‘gradual’. 

Although I take exception to the word ‘equally’ in the quote above, our author makes a number of interesting points, like ‘The more important of the two words that make up the movement’s name is not ‘peace’, but ‘now’…This ‘nowism’ claims to be a continuation of practical Zionism, whose message-in contrast to that of most European religious Jewry-to take decisive action against all odds, instead of waiting and praying. 

Even though I think the expression ‘practical Zionism’ is an oxymoron. One must be an idealist and, perhaps, a ‘luftmensch’ to really be a Zionist. I find many of the observations cool and informative.  

But what got me thinking about the article is, of course, this week’s Torah reading. The overall point of view of the Sapir piece is, of course, Zionism, whether secular or religious, and our parsha is far and away the most Zionistic reading of the yearly cycle. We discuss the conquest of the Land, the beauty of the Land (with the list of the 7 Species), and, finally, we have the second paragraph of Shema, where the worst possible punishment for sin is exile from the Land.

Within these discussions of Eretz Yisrael one word shows up five times, and it is MAHER, swiftly or quickly. Although one of the times that the term MAHER shows up it refers to Moshe’s speedy departure from Har Sinai, the others are in connection to the Land.

So, is Shalom Achshav philosophically and theologically right? Speed is best! Well, not so fast. The first time the word MAHER appears it is in this context: Your God, the Eternal will dislodge those peoples before you little by little; you will not be able to put an end to them at once (MAHER), else the wild beasts would multiply to your hurt. (Devarim 7)

Clearly, MAHER is not always the best policy. On the other hand, there are four times that ‘speed’ seems to be indicated. Alacrity is praised in many religious contexts. Z’RIZIM MAKDIMIM L’MITZVOT, the pious are early and first to Mitzva performance, and every AM we read that coming early (HASHKAMA) is meritorious both for SHACHARIT and ARVIT. 

I remember when Rav Yisrael Meir Lau greeted President Obama to Yad V’shem with a moving story about an old American general who was involved in the liberation of Buchenwald. This general encountered Rav Lau some years earlier, and tearfully asked him for forgiveness. Rav Lau instead thanked him for the liberation, and the general said, ‘But we were too late!’ Rav Lau then told Obama, ‘When the Jewish nation is in need: Don’t be late!

Again in our parsha, we demand that Jews drive out their enemies speedily like God does as ‘a devouring fire; it is God Who will wipe them out, subduing them before you; that YOU may quickly dispossess and destroy them’ (9:3). The Ibn Ezra goes on to describe what I believe is the historic norm: When God destroys His enemies he does so quickly. Scripture therefore goes on to say ‘quickly’ (MAHER), so shalt thou drive them out, and make them to perish quickly.

In his article, Amit Segal castigates Shalom Achshav for their many missteps which he claims were based on this demand for speed. He feels the great successes in the Zionist world came through slow progress (even quoting Shmot 23:30, the twin of the verse [7:22] in our parsha: Little by little will I drive them out before you.). 

He goes on to quote Rav Kook: The eternal people does not fear a long road.

Although I am not advocating for any Shalom Achshav policy known to me, I do think that speed is often of the essence. Our greatest victories came with lightning speed (most famously in the first minutes of the Six Day War, when we wiped out the bulk of the Egyptian Air Force and most recently in the first attacks of our war with Iran when we neutered their air defense). 

Personally, I would advocate for ‘informed speed’. This is a speed chosen and adjusted based on a comprehensive understanding of relevant factors, rather than being a fixed value. We have to move expeditiously when opportunities arise. ‘Strike when the iron is hot’ works most of the time.

Speed has its place; so does informed deliberation. Our parsha reports both possibilities, but don’t forget most (perhaps 80%) of our actions, both personal and national, should be ‘with all deliberate speed’. We Zionists have waited long enough. We are here for the long haul, but we must be ready to pounce when necessary.