גלגולו של רעיון" שלוש השבועות" בהגותו של הזרם הציוני-דתי

This article describes the evolving meaning of the three oaths within ideological streams of religious Zionism. According to the Midrash, these three oaths (Ketubot 111a) were divinely decreed. During certain historical periods as well as in the theology of radical anti-Zionist religious ideologies, the oaths were interpreted as imposing a political and military passivity on the Jewish people. This interpretation had particularly an effect on attitudes towards a collective return to the Land of Israel. The discussion is organized around two points: a. The ways in which the oaths were interpreted by different religious Zionists Rabbis at different times: either as a divine decree or as a moral instruction. b. The relationship of these different interpretations to the kinds of human activities that are permitted or forbidden. According to the Rabbis of the Hibat Zion movement, the oaths are perceived as a divine decree that forbids the building of a State or military activity. However, the oaths do not forbid the creation of agricultural farms in the Land of Israel. The writings of Rabbi Reines and Rabbi A.I. Kook, the founders of the two religious Zionist ideologies, interpret these oaths as moral instruction, not as divine decree. As moral instruction, the oaths do not forbid political activism and the building of a State. They forbid the use of military force only. After the establishment of the State of Israel, Rabbi Tzvi Yehuda Kook, once again interpreted the oaths as a divine decree. However, according to him, the establishment of the State is in and by itself a new divine decree that abolished the validity of the oaths. This approach brought about a celebration of the ability to use military force.