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After the miraculous establishment of the State of Israel in 1948 and the dramatic reunification of Jerusalem and the Temple Mount in 1967, Israel’s Chief Rabbinate, along with prominent poskim, designated Yom Ha’atzmaut and Yom Yerushalayim as yamim tovim, full-fledged holidays, with the recitation of Hallel and other special tefillot.
There has been debate over whether it is permissible to add new holidays to the Jewish calendar. The Ramban expressed concerns about violating the prohibition of Bal Tosif by creating a new Jewish holiday. However, throughout Jewish history, communities and individuals who experienced miraculous salvation have established ‘Purims,’ festivals celebrated in commemoration of the miracle.
Various rabbinic figures have weighed in on the matter. The Maharam Alashkar ruled that community leaders have the authority to establish new holidays, while the Pri Chadash and others criticized the practice based on Megillat Ta’anit. The Chatam Sofer defended the institution of new holidays, citing the examples of Chanukah and Purim as valid precedents.
Individuals like Rav Avraham Danzig also saw it as a mitzvah to establish a holiday in gratitude for a miraculous event. The Magen Avraham and Mishna Berurah noted that communities can create a ‘Purim’ for themselves to commemorate a miracle.
With the establishment of the State of Israel, similar principles were applied in recognizing Yom Ha’atzmaut and Yom Yerushalayim as religious holidays. Authorities like Rav Meshulam Roth emphasized the religious significance of these days and the need for religious expression of gratitude for the miracles and wonders experienced.
Celebrating Yom Ha’atzmaut and Yom Yerushalayim is a way to acknowledge and express thanks for the incredible gift of the State of Israel and the reunification of Jerusalem. These days hold profound religious meaning and deserve to be observed as festivals in recognition of the Divine Providence at work.