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such as those that insist on mutual respect between Jews and non-Jews. want a Judaism
just as it celebrates the joy of Jew,*" Habbi Hartman said.
Yitzhak Frankenthal, head of the religious peace movements Oz VShalom (Strength and Peace) and Netivot Shalom (Patlis of Peace), agrees that fan-damental Orthodoxy placed the sanctity of the Land of Israel over every other value. "They turned Judea, Samaria and Gaza into their salvation, and became idolaters of land," he said.
Mr. Frankenthal notes that dozens of Israeli rabbis identify with the religious peace movement, and insists that many relatively apolitical Orthodox Jews are now ready to tarn away from the fieiy brand of Orthodoxy that has been in the forefront of Israeli religion.
But these "second looks" at Israeli Ck1hodo2Qr, have b^n made before. M the early 1980s, when the "Jewish Terror Under-
ground," made up of religious West Bank settlers, murdered Palestinians in vigilante addons; and after Dr. Baruch Goldstein, a reSigious settler in Kiiyat Arba, slaughtered 29 Palestinians in Hebron*s Cave of the Patriarchs almos two years ago.
After these shattering events, Orthodox doves leveled the same critidsms they are making today. While they offer a compelling view of Judaism, they d<? not of fer the action that national Orthodoxy offers—settling in new communities, facing danger, taking to the streets in wild demonstrations. And alternative Orthodoxy does not have the entrenched network of schools and yeshivas to educate youth that national Orthodoxy boasts.
The moderate voices of Orthodoxy were a minority before the Eabin assassinatiGn, and, for
they could M, there is no iBascm to believe they will be a much bigger minority in the'post-assassination era. □
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