On May 14, 1948, corresponding to the Hebrew date of 5 Iyar, 5708, the modern State of Israel (Medinat Yisrael) was declared by David Ben Gurion. Jews all over the world gave praise to the Almighty and Israel was recognized by the United Nations as the ancient homeland of the Jewish people.
That date, 5 Iyar, is celebrated annually in Israel as a day of prayer and celebration (Yom Ha’atzmaut). The preceding day is Yom Hazikaron, with the nation in a solemn mode as it remembers its war dead.
Many Jews in the United States and other countries also celebrate Israel Independence Day each year. Different minhagim have already been established and I leave it to each community to follow the lead and guidance of its teachers.
This year, 5 Iyar fell on a Shabbat, which raised several interesting questions of halacha among those who observe this date as a chag. Look at most Jewish calendars and you’ll see that “5 Iyar” was actually observed this year on 3 Iyar, corresponding to Thursday, May 12. Obviously this was a decision made by the chief rabbis of Israel, both Ashkenazic and Sephardic, in order to eliminate chillul Shabbat in the observance of Independence Day.
Such a change of date is a rare occurrence in the calendar year. We would never suggest that Passover, for example, which each year begins on the 15th of Nissan, be moved to another day of the week to make its observance more convenient – i.e., on a weekend, when most people don’t work.
But in some years, the fast day of Tisha b’Av, the 9th day of the Hebrew month of Av, is observed on the 10th of Av. This occurs when the 9th falls on Shabbat, the one day of the week on which fasting is not permitted (except for Yom Kippur). In that case, Sunday is observed as “Tisha b’Av.” Obviously, then, there are times when changes, sanctioned by halacha, occur in our “permanent calendar.”
The calendar is not the only aspect of Jewish life where we see changes suggested and then adopted by the community at large. As an example, let me cite the siddur, wherein the Adon Olam has become accepted as the concluding page in many congregations, sung at the end of the service. At times, Yigdal is recited in place of Adon Olam as the concluding song. Many a young Jewish child has received his introduction to the bimah by leading the tzibur in those selections. The parents kvell and the young child beams with joy. Yet anyone with even a cursory knowledge of the siddur knows that before the 11th century the composition we call Adon Olam did not even exist. It was one of the many liturgical compositions written by Shlomo ibn Gabirol describing Jewish life and belief.
Have you ever considered what process was followed before it was decided to include the Adon Olam in the pages of the siddur? Do you think a conference was called to consider that idea? Was a vote taken? Were the pros and cons submitted? Was there acceptance in some shuls and not in others? How many years following its composition did it become a permanent part of the siddur? Would we even entertain the proposition that maybe we should remove it? And if we would, under what justification?
There are few Jews alive today who are not proud and happy that Israel exists. Surely Israel plays a central role in the frum community. The majority of American Jews who travel to Israel, study in Israel, and live at least part of the year in Israel are frum. We should be very proud of that. Often during public programs held in honor of Israel, whether in a synagogue or some other public venue, the audience is asked to rise and sing the national anthems of the United States and Israel. The Hatikvah, the national anthem of Israel, speaks – as do so many of the prayers in the siddur – of the hope we Jews carried in our hearts for 2,000 years that one day we would return to our homeland as a free people. That hope became a reality in 1948.
