"Most Modern Orthodox are religious Zionists. Despite all differences and nuances among us, we consider the founding of the State a historic change. We accept it as something that came from Providence"
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Lamm is doing coalition politics with theology: he takes a sociological fact ("Most Modern Orthodox are religious Zionists") and immediately elevates it into a shared religious grammar ("we consider", "we accept"). The move matters because Modern Orthodoxy has always lived in the tension between integration and distinctiveness. By framing Zionism not as a partisan preference but as a communal baseline, he’s tightening the movement’s center of gravity around the State of Israel without sounding like he’s issuing a decree.
The line "Despite all differences and nuances among us" is the preemptive olive branch. It acknowledges intra-Orthodox variety (on settlements, secularism, messianism, military policy) while insisting those debates happen inside a larger frame: the State’s founding is not just political history but "a historic change" in Jewish time. That phrasing deliberately avoids explicit messianic triumphalism; it’s reverent but restrained, an educator’s tone designed to unify rather than inflame.
"Providence" is the rhetorical master key. It lets Lamm claim spiritual meaning while sidestepping a more explosive claim that the State is redemption itself. In the post-1948, post-1967 American Orthodox context, that’s strategic: it sanctifies modern Jewish sovereignty as religiously legible, yet leaves room for ambiguity about how, exactly, God is acting through messy human institutions.
The subtext is also defensive. Against ultra-Orthodox skepticism and secular Zionist narratives that ask religion to stay in the private sphere, Lamm stakes a middle position: the State is neither an accident nor an idol. It is, in his telling, a providential fact that Modern Orthodoxy is duty-bound to take seriously.
The line "Despite all differences and nuances among us" is the preemptive olive branch. It acknowledges intra-Orthodox variety (on settlements, secularism, messianism, military policy) while insisting those debates happen inside a larger frame: the State’s founding is not just political history but "a historic change" in Jewish time. That phrasing deliberately avoids explicit messianic triumphalism; it’s reverent but restrained, an educator’s tone designed to unify rather than inflame.
"Providence" is the rhetorical master key. It lets Lamm claim spiritual meaning while sidestepping a more explosive claim that the State is redemption itself. In the post-1948, post-1967 American Orthodox context, that’s strategic: it sanctifies modern Jewish sovereignty as religiously legible, yet leaves room for ambiguity about how, exactly, God is acting through messy human institutions.
The subtext is also defensive. Against ultra-Orthodox skepticism and secular Zionist narratives that ask religion to stay in the private sphere, Lamm stakes a middle position: the State is neither an accident nor an idol. It is, in his telling, a providential fact that Modern Orthodoxy is duty-bound to take seriously.
Quote Details
| Topic | Faith |
|---|---|
| Source | Help us find the source |
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