What is a myth?
The sociological study defines it this way: "A story of events, some of which do not exist in the 'objective' world, shrouded in sacredness, usually told in a personal and symbolic way. The needs of the present lead to the rewriting of the myth, and the myth in turn shapes perceptions of the present.".
The myth is processed, expanded, and interpreted, and in doing so, it is given epic [plot-based and heroic] significance. The interpretation that accompanies it is given dimensions greater than those of the event in reality.
For example, the heroic sentence of the Hebrew warrior Yosef Trumpeldor in his last moments, "It is better to die for our country," is an example of a myth that is very far removed from reality. In fact, Trumpeldor uttered a Russian curse, and the myth of heroism and Tel Hai transformed it into an immortal sentence originally taken from Roman literature.
Israeli society has woven quite a few myths for itself. For example, the myth of the sabra, the myth of the anti-exile Jew, the myth of the Hebrew commander, the myth of the few against the many, the myth of Bar Kochba, the myth of Masada, the myth of Tel Hai, and so on.
Haredi society also has its myths. Such are, for example, myths that characterize some of its prominent figures, myths that describe norms that were practiced in earlier periods, and such is one of the most prominent myths: the 'myth of the empty cart versus the full cart' of the meeting between the Chazon Ish and Ben-Gurion.According to the myth familiar to every young man or woman on the Haredi street, in the month of Cheshvan 1952 (1952), Prime Minister David Ben-Gurion arrived at the home of the Hazon Ish, which had already become a symbol at that time.
In a meeting that dealt with the question of ultra-Orthodox-secular relations in the country, Ben-Gurion challenged the Chazon Ish: How will we live together? How will we form one unit?
The Chazon Ish replied that a day will come when we will all become one unit, but he wanted to remind us that when two carts pass along a narrow road, one loaded and one empty, the empty cart must make way for the full cart. Religious Judaism, the Chazon Ish explained, is loaded with 33 commandments and devotion to the Torah, and the secular cart is empty, and hence must make way.
The parable of the 'empty cart' quickly became a myth, and almost every Haredi rabbi, repentant, or lecturer required to address the question of interaction between religious and non-religious people in the Zionist state quotes the allegory, and sometimes adds to it over and over again, such as the removal of the glasses by the Chazon Ish on the grounds that 'one does not look into the face of evil' and more.
And what really happened? What happened at that historic meeting? It turns out that the visionary in the parable did not use 'carts' at all.
Professor Benjamin Brown, in his major study of the Chazon Ish, compared two versions of what took place in the Chazon Ish's small room: the version of the Haredi ideologue Moshe Scheinfeld, and the version of Yitzhak Navon, Ben-Gurion's secretary and later the president of the State of Israel.
Both personalities attended the meeting.
Thus writes Yitzhak Navon: "There is a law that states that when two camels go up a path, one laden and one unladen, and there is not enough room for both of them to pass, the unladen camel must make way for the laden camel. We are burdened with a heavy burden of 313 commandments, we have a heavy burden upon us.".
Scheinfeld, on the other hand, wrote: "In the Gemara, we have two ships passing through a river, one loaded and one unloaded, and they hit each other. If both of them pass through, both will sink. The unloaded ship will be rejected because of the loaded one... The ship of Yisrael Saba, loaded with thousands of years of sanctification of God and devotion... meets in the narrow path of our time with the empty ship of the secularists. No compromise is possible, there is no way out for coexistence.".
That is to say, according to the two versions, which are not suspected of having coordinated positions between them, carts were not mentioned at all. Camels or ships were, but not vehicles.
Navon is also willing to swear that the Hazon Ish did not take off his glasses during the entire meeting.
Another difference stands out between the two descriptions: Navon describes the 'laden camel' as a heavy burden, without mentioning the 'empty camel' of the secularists. Sheinfeld, on the other hand, describes the secularists' ship as 'empty' and as one that will not allow for coexistence.
Where did the carts come from to the ears of every individual in Haredi society? Did the Chazon Ish take off his glasses during the meeting? Who is more correct in his description, Yitzhak Navon or Moshe Sheinfeld? And are these esoteric questions or do they teach something about the power of myth, its symbolism, and the interpretation given to it in the way of life of the present, following the norms that govern it these days?
The answer to these questions will still be taught, I believe, in the faculties of social sciences.
A question of faith. A few months ago, I visited, together with my wife, the home of Udi and Lilach Davidi in their home (or cottage) in the settlement of Ma'on.
The conversation lasted over three hours, during which difficult theological questions arose, at least on my part.
Udi and Lilach told stories, answered, made me laugh, moved me, caused an important turning point in my wife, and ultimately managed to lead me to a conclusion that was simple in its sharpness: What drives the Davidis, throughout their entire lives, is faith. It sustains them, helps them overcome difficulties, and is an inherent part of their joint creation.
In that fascinating meeting, I remembered when I received the lyrics to the song "See My Light," which is being released these days. For the song tells the story of faith, which, by its very nature, shines like Ayelet the Dawn, even in days of terrible darkness. Even in hours of terrible gloom. How beautiful.
I sought faith, I sought rest, I only wanted an answer/ Guards surrounding the city said, "Wait and you will find."
On my bed at night, the same voices again say, "This is redemption, here it comes.".
And when the heart is almost broken, lying on a foreign land/ Ayelet Hashachar from an injury.
My uncle's voice is knocking, the time has come, here it comes.
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