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Tuesday, February 26, 2008

Monopoly Isn't Just A Game Anymore

In a recent post, I complained about a Facebook application removing Judea and Samaria from the map of Israel, thereby prohibiting me from illustrating where I live on my profile page. I was angry that global politics had to affect something so pop-light as my Facebook profile, home to things like Zombies, Pokes, and Hatching Eggs.

Well, it appears that the global jihad just can't keep its grubby hands out of my life, and has even invaded childhood games - to that, I say "Do not pass go, do not collect $200."

I wish there were a way to display the disgusted head shaking and heavy sigh that were elicited from me when I heard about the utterly lame Monopoly scandal. If you're just making your way back from a 6 week vacation in the Tibetan country side, I'll fill you in: Hasbro, makers of the well-known Monopoly board game, decided to make an international edition, allowing people from around the world to vote for cities which would appear as squares or "properties" on the board.

In the grand tradition of the Olympics and Eurovision, patriots and loyalists around the world took to their keyboards, voting for their various cities. And then came Islam.

As per the paradoxical usual, in which Arabs are swift, organized, resourceful and ambitious in screwing up someone else's good day (and altogether incapable of any other productive endeavor), they made a big ruckus over how Jerusalem REALLY belongs to the Palestinians, blah, blah, blah, and Hasbro removed the name of Israel from alongside Jerusalem - so while Marrakesh would should up as Marrakesh, Morocco, and Sydney would show up as Sydney, Australia, Jerusalem just showed up as Jerusalem. Kind of like what will happen on my daugter's US passport now that we've registered here as having been born in the Holy City.

Of course, Jews around the world protested this rude deletion, to which Hasbro responded by removing all country names from voting. Sydney is just Sydney, and Marrakesh is just Marrakesh. And Jersualem is just Jerusalem.

Is it just me, or can this type of struggle against niche anti-Zionism become really lame and boring? So many good people spend so much time fighting over minute issues of Jewish rights and recognition in little local papers, university seminars, and Monopoly votes. Is it worth our time?

I am conflicted on the issue. On the one hand, I can't tell you how much I want to escape from these fights, which I find to be kind of pathetic and useless. So much of the world is converted to Islamophilia (or maybe it's just Islamophobia), that I doubt another letter to the editor in some small town paper is going to change much. On the other hand, how can we stand silently in ANY forum when lies are being disseminated and Jewish rights are threatened? Is it important to vote for Jerusalem in Monopoly, to have our city represented in some stupid game, or is it now important NOT to vote for Jerusalem, because it is being touted as some kind of international no-man's-land?

What do you think?

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Full post and comments...

Sunday, February 24, 2008

When Passaic Is Jerusalem, Rav Leff's "Where is the Religious Aliya from the West"

The following essay by Rav Zev Leff, Shilta, entitled "Where is the Religious Aliya from the West?" appears as the introduction to "To Dwell in the Palace" by Tzivia Erlich-Klein (1991, Feldheim - a MUST read - order it today!).

Though I always wanted to post this here, I'm posting it now as a response the post "Passaic is Better than Israel."

Where is the Religious Aliyah from the West?
from “To Dwell in the Palace - Perspectives on Eretz Yisrael”

DRIVING HOME THROUGH the largely-uninhabited hills of Judea, or walking down the streets of an Israeli city still lacking the imprint of Torah, I hear the question echoing: “Where is the religious aliya from the Torah communities of the West?”

The question is not of recent vintage, nor was it posed by a representative of the Aliya Department of the Jewish Agency. It was Rav Yosef Chaim Sonnenfeld who addressed these words, some sixty years ago, to Rav Yitzchok Breuer. The rav of Yerushalayim further told the Agudah leader, “Now I understand the words of musaf for yom tov: `Because of our sins were we exiled from our country’ - by HaShem; `and we were distanced from our Land’ - this we have done voluntarily.” (Moriah, p. 191)

Another quote from Rav Sonnenfeld is perhaps even more pointed: “Many times have I directed that the religious Jews in the diaspora be instructed that anyone who has the ability to come to Eretz Yisroel and doesn’t, will have to account for his failure in the future world.” (Ha’ish Al Hachoma, vol. II, p. 149)

A generation or so later, a yeshiva student from the diaspora who had been learning in an Israeli yeshiva came to bid farewell to the Chazon Ish before returning to his home. “Is one permitted to leave Eretz Yisroel?” the gadol asked him. The student stammered and replied, “I understood that if one came to Eretz Yisroel with the intention of returning eventually, he is permitted to leave.” The Chazon Ish spoke in a tone of disappointment: “We are trying to devise methods to get bnei Torah to settle here and you are involved in finding ways to be able to leave?!” (Peer Hador, vol. II, p. 42)

Baruch HaShem, Torah is flourishing in Eretz Yisroel to an extent scarcely even dreamed of by these great sages. But their questions still loom. Indeed, the extent to which the Torah community, otherwise scrupulously careful with mitzvos, is “involved in finding ways” out of the mitzva of yishuv Eretz Yisroel needs to be examined.

Factors Cited

The economic situation in Israel is often mentioned. Indeed, the Pischei Teshuva (Even Haezer 75, no. 6) rules that since living under conditions of economic privation can endanger, or at least compromise, one’s spiritual life, one is exempt from settling in Israel if he will be forced to live under conditions of dachkus (hardship). Now what constitutes the “dachkus” to which the Pischei Teshuva refers? The inability to afford $25 per pound gourmet chocolates? Not being able to acquire an elegant, very large wardrobe of `from” designer clothing? Is the definition of dachkus being too destitute to afford a $500,000 home that one would not think of inhabiting until it was gutted and elegantly redone? Or is dachkus a dearth of elegant glatt restaurants of various nationalities, pizza shops with all the trimmings, and frozen glatt kosher convenience foods and snacks?

Not to belabor the point, in essence the ruling of the Pischei Teshuva refers specifically to one who will be forced to live from tzedaka in Israel as opposed to being able to earn a living in chutz laAretz. By comparing employment possibilities in Eretz Yisroel today with those available either in the time of Rav Sonnenfeld or that of the Chazon Ish, we are soon forced to eliminate the exemption of the Pischei Teshuva for most cases. B’ezras HaShem one can earn a livelihood in Israel that would have been considered luxurious by most of prewar European Jewry. Even more significant, however, is this point: the more modest lifestyle typical in Israel today not only does no harm to one’s spiritual life, but it is likely to do much good.

The Torah sages of all generations warned against extravagant lifestyles, flaunting our wealth in the eyes of the nations, and becoming too comfortable in golus. The Maharsha (Shabbos 119) makes the following observation: “Most of the sins of this generation… can be attributed to the fact that… everyone wishes to conduct himself in an extravagant fashion in regard to clothing, houses, and all other matters; and this leads to theft.”

More recently, the Chafetz Chaim, in the Biur Halachic (siman 529), rebukes openly: “Many people err in this area and do not take to heart how to conduct themselves properly concerning their household expenses, to distance themselves from luxuries. Many have been damaged by this kind of conduct which ultimately brings one to theft and dishonesty and to shame and disgrace….” In Sfas Tamim (chapter V) the Chafetz Chaim blames the suffering, trials and tribulations of his times on the dishonesty promoted by overspending on luxuries, especially costly clothing; by overextending oneself through buying on credit; and by lavish weddings with unreasonable demands made on parents for dowries.

Another facet of the economic argument, one cited as a reason to delay aliya indefinitely, is financial “security.” (”How can we face the future without a sizable sum put safely away?”) The gemara (Sota 48) says: “One who has bread in his basket and worries what he will eat tomorrow is one of little faith.” The Kotzker Rebbe explains that the “little faith” is not evidenced by the uncertainty of tomorrow, but rather by this man’s certainty of today. By worrying only about to morrow, he shows that he puts his trust in the presence of bread in his basket, and not in HaShem. A believing Jew, by definition, does not hang his security on large bank accounts; he certainly would not compromise his Torah life in their pursuit.

All this considered, there do remain legitimate economic factors to weigh when planning aliya. The laws of tzedaka demand that we provide for one who falls on hard times not merely at subsistence level, but at the standard to which he was accustomed. This is because a drastic change in lifestyle can be very painful. In light of this insight gleaned from the halacha itself, an individual may and should consider very carefully his family’s present standard of living, the prospects for their situation in Eretz Yisroel, and the ability of the family to modify or adapt accordingly. Of course, a Jew who has been properly educated to the importance of aliya, and one who takes the admonition of the Chafetz Chaim cited above seriously, will be cautious from the start lest his family grow accustomed to exaggerated standards.

The second factor that could qualify as a reason for postponing aliya under the guidelines of the Pischei Teshuva concerns the individual’s predilection for a specific occupation. Chazal tell us that it is part of a man’s nature to find satisfaction in doing that for which he is best suited. We all know that there are many people who retrain in the middle of one career for an entirely new one, for any number of reasons. Nevertheless, one who finds satisfaction in his occupation should plan to pursue the same one in Eretz Yisroel. Where this would be impossible, one should weigh the available options for suitability and for the prospects of success and satisfaction inherent in each one. Failure to deliberate this issue could result in a potentially frustrating or unsuccessful aliya. Here too, however, if one teaches oneself to strive always towards aliya, then, at every crossroads in his training, he will have Eretz Yisroel in mind. Such a person will consider possible occupations in light of their transferability to Eretz Yisroel from the beginning.

And then there’s the matter of physical security. After all, the halacha does not permit us to put ourselves in danger.

Visiting New York, I have been asked: “Aren’t you afraid to live in the Shomron?” I find it amusing if not ironic when the question is asked while the host secures both his locks and activates his alarm system.

In the years I’ve lived on Moshav Mattityahu, there have been no incidents, no crime. My children can go out to play at any hour, and we do not bother to lock our doors even at night. How safe are the streets of any city in America that it should be recommended as a place of safety while Israel is rejected as dangerous?

On the streets of Eretz Yisroel, the only men carrying guns are the soldiers protecting us. At least here in Eretz Yisroel the security measures taken have an excellent record of effectiveness. And added to those security measures (which the halacha requires of us) the observable fact is that in Eretz Yisroel we merit an extra, supernatural, measure directly from the Ribbono shel olam. No, the safety factor does not really seem to be an issue.

Some claim to fear the problems that they would encounter trying to live a life of Torah under a secular Israeli government. Isn’t the negative attitude to Torah values and Torah observers exhibited by certain segments of Israeli society a significant detriment, they ask.

One wonders, however, if non-Jewish Western society, or for that matter the secular Jewish community elsewhere, is really a better environment for Torah ideals. Is the attitude there towards Torah values less hostile? Does kindly tolerance of observant Jews demonstrated by secularized brethren create a better atmosphere for growth?

Before the reader rushes to answer these complex questions, the following should be considered: When the Israeli government passed the law of conscription for women, an individual approached the Chazon Ish with a challenge: “Does the Rav still feel that Jews are obligated to come and settle here [i.e.., when there is a government that drafts laws such as this, subjecting our daughters to military service, which the gedolim forbid (they have even ruled that one must surrender her life if that is the only alternative to compliance)]?” After a brief, pained silence, the Chazon Ish answered in the affirmative with forceful resolve and clarity. (Peer Hador, vol. II, p. 43)

Today, although conscription of women has yet to be annulled completely, any woman claiming to be religious is exempt. It would therefore appear, by kal vachomer from the psak of the Chazon Ish, that the objection posed above does not affect our obligation.

Those in positions of communal responsibility cite additional grounds for remaining in chutz laAretz. Clearly, consideration must be given to the effect their aliya will have on those for whom they bear responsibility. There are indeed many community rabbanim, roshei yeshiva, klei kodesh, and community heads who are crucial to the growth and stability of their respective institutions both spiritually and physically. It would, however, be absurd and somewhat haughty for every rabbi or communal leader to assume that the fate of his community rests on his shoulders alone.

In many cases the aliya of the leader would be an incentive and inspiration for those he leads to follow, for the benefit of all concerned. And there are leaders who would be even more effective and successful in Eretz Yisroel.

Rav Sonnenfeld directed his impoverished grandson to decline the offer of a prestigious rabbinical position in chutz laAretz and to remain in Eretz Yisroel. “I maintain that it is better to be a plain working man in Israel than a rabbi in chutz laAretz,” Rav Sonnenfeld told him. (This is not to be taken as a blanket principle for all cases. The comment is important, however, in that it challenges our preconception that the reverse is the rule.)

It must be emphasized that each situation is unique. When doubts exist, the advice of a Torah authority should be sought. I myself know of a number of cases where important rabbis and leaders were advised by a posek to go ahead and make aliya.

Another factor that sometimes discourages prospective olim is reports of problems encountered in chinuch of children, particularly those of high school age. This may seem surprising, since there is an abundance of excellent institutions of learning to be found in Eretz Yisroel on all levels. Nevertheless, the inadequacy of Hebrew language skills acquired in many US. yeshivos, coupled with cultural differences which are due to the infusion of foreign values, can create difficulties for the young oleh. Discrepancies of style between available options here and those one was accustomed to in the United States can cause considerable pain for children and parents alike. With proper planning and guidance, however, many of these problems can be reduced or avoided entirely. Furthermore, additional aliya from the US. will, inevitably, lead to the establishment of more schools tailored to these olim. (Indeed, recent years have witnessed the development of “American-style” yeshivishe education in Israel with a unique flavor all its own.)

There is also a great deal of discussion of halachic factors excusing today’s Jew from this mitzva. There are, after all, opinions that it is only a mitzva kiyumis (voluntary mitzva). This was the opinion of the late gaon Rav Moshe Feinstein, zt”l, and some others. Well, tzitzis is also “only” a mitzva kiyumis. It might be worth contemplating the way we regard one who neglects the mitzva of tzitzis, or even one who does not wear an arba kanfos that conforms to the strictest shiur with tzitzis the most mehudarim. In a time of Divine anger, one is held accountable for a mitzva kiyumis as well.

And there are some who maintain that the mitzva is not binding at all today. This was the opinion of the late Satmar Rebbe zt”l and some others. Even if we ascribe great weight to this minority opinion, however, we must ask ourselves how we conduct ourselves regarding other mitzvos that are binding only according to “some” opinions. Do we not go to great lengths to be yotsai all the shitos? In the case of yishuv Eretz Yisroel, the preponderance of opinion in favor of the binding nature of the commandment includes the Pischei Teshuva, the Avnei Nezer, the Chafetz Chaim, the Gerrer Rebbe, the Chazon Ish….

The purpose of this article is not to enter into a halachic debate, nor to be so presumptuous as to rush in where giants have trodden before me. Yes, there are reliable halachic opinions which would mitigate the obligatory nature of yishuv Eretz Yisroel in our times; but the list of opinions in support of the imperative of fulfilling this mitzva today - only fractionally mentioned in the above paragraph - is a formidable one.

There is one point on which all Torah authorities are in agreement. That is that living in Eretz Yisroel affords one a unique opportunity for spiritual development and growth. While it is true that this opportunity must be considered in conjunction with many other factors that affect the spirit, one cannot simply ignore or disregard the special qualities of Eretz Yisroel and of the mitzva of yishuv haAretz.

Strangely, consideration of settling in Eretz Yisroel is overlooked by many in the Torah community. This most certainly is not the Torah view. The move to Eretz Yisroel must at least be considered, discussed, and investigated. As a musmach of the Telshe Yeshiva in Cleveland, who learned in kollel there for many years, then went on to serve the community I grew up in as rav of the North Miami Beach kehilla for nine years, and then, with the advice and encouragement of gedolim, was oleh to Eretz Yisroel several years ago, assuming the position of rav of Moshav Mattityahu - I feel that my experience may be instructive to the Torah world. I believe I can provide some insights gained on both sides of the ocean which will clarify the case for settling in Eretz Yisroel, and bring the topic to the forefront for personal deliberation. Perhaps others like me, neither exceptionally brave nor wealthy, may benefit from my perspective.

If living in Eretz Yisroel is viewed as “just a mitzva” (as I once heard someone say with a shrug), then all the considerations discussed above could be deterrents. But this is a mitzva which is “equal to all the rest,” it is fulfilled every moment with every part of one’s body, and it carries with it a host of other mitzvos which one can fulfill only by residing in Eretz Yisroel. Clearly, there is something more encompassing at issue than any single mitzva. Let us therefore suspend our analysis of practical questions while we address the larger picture. What is this particular Land, and living in it, all about?

The Role of the Jewish Nation

Some of what follows is basic and surely known to the reader. Nevertheless, as the Mesillas Yesharim warns, that which is basic and self-understood is often overlooked, ignored or forgotten.

Am Yisroel was selected by HaShem to be a sanctified nation whose raison d’etre would be to represent HaShem to the world in all areas - a “mamleches kohanim vegoy kadosh.” The Torah was given to us to guide us - individually and collectively - in conforming with this lofty mission.

To achieve our goal, HaShem exhorted us to separate ourselves from the other nations. We are to be a nation apart, distinct in our holy purpose. As the Torah instructs, “Va’avdil eschem min ha’amim lihiyos li” (I separated you from the nations to be Mine). (Vayikra 20) The Sifrei comments on this verse: “If you are separated then you are Mine, but if not, you belong to Nevuchadnetzar and his cohorts.” The simple meaning seems to be that if we separate ourselves, we will merit Divine protection, and if not, HaShem will deliver us into the hands of our enemies. The literal wording of the Sifrei, however, does not bear this explanation out. I would like to suggest an alternative one:

A non Jew is required to observe only seven mitzvos. His lifestyle can be secular, devoid of holiness. As long as he maintains harmony with the basic ethical code dictated by HaShem for civilization, he will merit a share in the world-to-come. One might conclude that a Jew living the same type of lifestyle, although remiss in the observance of 606 mitzvos, has a positive basis for his life - no worse than a non Jew. The Sifrei informs us otherwise. The Jew exists for an entirely different purpose: to create a mikdash - a place of holiness and sanctity where HaShem’s presence will be found, and felt. This mikdash finds expression in the person of every Jew. Thus, any Jew who fails to sanctify himself, to lead a life of exceptional holiness as defined by the Torah’s commandments, is in fact destroying his personal mikdash. He has joined the ranks of Nevuchadnetzar and his cohorts, destroyers of the Mikdash.

To promote our being a “nation that dwells apart,” HaShem “measured every land and found no land more suitable to the Jewish people than Eretz Yisroel, and no people better suited to Eretz Yisroel than am Yisroel.” (Vayikra Rabba 13) Eretz Yisroel is a holy Land, the Land that HaShem personally supervises at all times, the Land that HaShem calls His own. Am Yisroel is the nation that is a holy nation - the nation that merits direct Divine providence, the nation that HaShem calls His own. Hence Eretz Yisroel and am Yisroel complement each other perfectly.

Eretz Yisroel provides the setting where we can develop our potential to be a sanctified nation unlike any other. (This, it should be noted, is the very antithesis of secular Zionist ideology, which envi sions Eretz Yisroel as the setting for us to develop at long last into a nation like all other nations, with all their vices and weaknesses.)

The idea of Eretz Yisroel as the home of a uniquely holy people is implied at the very beginning of the Torah. “The Torah should have commenced with hachodesh hazeh lachem, the first mitzva the Jewish people were commanded. Why then does it open with Bereishis…?” (Rashi on Bereishis 1, 1) The answer quoted by Rashi is the following: Lest the nations of the world claim that we are thieves who stole the land of seven nations, HaShem informs us that He created the world and it is therefore His to take away from whomever He chooses and to give to whomever He chooses.

This answer is not for the nations; obviously, they do not accept it. Rather it is we who are supposed to see clearly that Eretz Yisroel is legitimately ours, given to us by HaShem. But there is a deeper lesson here. Why was it ordained that we should have to conquer Eretz Yisroel from seven nations who inhabited it for hundreds of years? Why was it arranged that we should have to kill the men, women, and children of those nations? Why did Eretz Yisroel have to become ours in a manner so open to question that the whole Torah would have to start from Bereishis just to provide an answer?

It seems that HaShem sought to teach us a lesson so significant that it is the foundation of the entire Torah. It is the preface necessary before we can approach even the first mitzva. This lesson is that the basis of our ethics and morals, standards and values is one sole source - HaShem Yisbarach. If He says to conquer and kill, that is what is “ethical’ and “moral.” Where HaShem mandates mercy and peace, they are “ethical” in that case. Our value system can have no other basis than the written and oral Torah. By mandating the conquest of Eretz Yisroel in an apparently disputable manner, the Creator forced us to focus our attention on the only basis we have for our actions. He is the Creator of all that exists; only He can dictate proper conduct among the peoples and lands He created. Only on the basis of this reasoning are we not thieves nor murderers. The Torah, at the very outset, is laying the foundation for our frame of reference to mitzvos, and to the world.

It is not incidental that this lesson is taught through Eretz Yisroel. Our sources emphasize that only in the Land of Israel can a Torah society not influenced by foreign values and standards be created - a society based on the ethics and morals of Torah alone, a society apart, rooted in and enhanced by the special qualities of the Land.

This is something we neglect to study in the day-to-day pursuit of our lives as individuals. But since the ideal Torah society is something we yearn and pray for, it would be edifying to delve into the structure that it is meant to have.

The Brisker Rav, zt”l, explains (on parshas Chayei Sara) that klal Yisroel is comprised of two complementary factions. The first is made up of choice individuals whom the Rambam refers to as an extended “shevet Levi” - those devoted exclusively to Torah study and avodas HaShem. This is the elite corps of HaShem’s army, toiling in the yeshivos and kollelim, the spiritual leaders of the Jewish people. They create the spiritual energy source necessary for the survival of klal Yisroel and are therefore supported by the klal as were the Kohanim and Leviim. This group is the minority.

The other sector, comprising the majority of klal Yisroel, are those who follow the dictum of Rebbe Yishmael (Brachos 35) and combine Torah with a worldly occupation. Torah is, of course, the focal point of their lives, their worldly occupation secondary and peripheral. Nevertheless, Torah is not their exclusive pursuit.

I believe this thesis of the Brisker Rav has an analogous application to the Land. It too is to be divided into two sections. Yerushalayim is the primary domain of Kohanim and Leviim with the Beis HaMikdash at its center. The remainder of Eretz Yisroel is predominantly the territory of the other tribes.

The gemara (Pesachim 8) questions why the choice fruits of the Galil were not found growing in Yerushalayim instead, and why the hot springs of Teverya were not situated in Yerushalayim. The answer it gives is that when the Jewish people ascended to the Beis HaMikdash three times a year to fulfill the mitzva of aliya laregel, HaShem wanted them to perform the mitzva entirely “leshem shamayim.” He did not want them to have the possible ulterior incentive of delicious fruit or hot springs.

And yet, delicious fruits do grow in the Galil, and hot springs are found in Teverya, which are also part of Eretz Hakodesh. This fact points to an important insight into the total picture of Eretz Yisroel. Although Yerushalayim is reserved for the spiritual, the entire Land is holy. Yerushalayim it hakodesh is representative of shevet Levi and the unique role of that minority. The rest of this holy Land corresponds to the rest of our people and the majority role, which is the synthesis of spiritual and material.

The Chasam Sofer (in his commentary on Sukkah 36) explains that any occupation, undertaken in Eretz Yisroel, is included in the mitzva of yishuv Eretz Yisroel, and it is in Eretz Yisroel that Rebbe Yishmael’s ruling (that one should take on a worldly occupation) applies! Agriculture or commerce, industry or social work, medicine or engineering… whatever helps settle the people in the Land, as this-wordly as it may seem, is, by definition, a mitzva in Eretz Yisroel. Consequently, the physical and material aspects of the Land are also objects of holiness, vehicles of service to HaShem.

This idea is further borne out by the Gra’s version of the bracha acharona. The Gra omits the phrase “and let us eat from its (Eretz Yisroel’s) fruit and be satiated from its goodness.” His source is the gemara in Sota (14). Of Moshe Rabbeinu’s desire to enter Eretz Yisroel the question is asked: “Was it to eat from its fruit that he wished to enter the Land?! Rather his desire was to fulfill the mitzvos of the Land.” The implication is that eating from the fruit is not a commendable reason for desiring Eretz Yisroel and the Gra therefore omits it from the bracha.

How then can we understand the Gra’s version of the beginning of this bracha, which contains the following phrase: “… and for the desirable, good, and spacious Land that You desired and bequeathed to our forefathers to eat from its fruit and be satiated from its goodness….”

The discrepancy is explained when we apply the above-mentioned concept of a division of the Land of Israel. The opening part of the blessing refers to Eretz Yisroel as a whole. We mention the fruit since it is precisely through the fruit that we reach our goal of Divine service in greater Eretz Hakodesh. The conclusion of the bracha, however, refers specifically to the building of Yerushalayim, where reference to the fruits and material goodness is out of place.

The gemara in Sota pertains to Moshe Rabbeinu, a Levi whose place would have been in Yerushalayim. Hence the negative connotation of desiring to enter for the fruits.

The midrash (Bereishis Rabba 38, 8) relates that Avraham avinu traveled from land to land seeking the best place for his children to live. In Aram he observed people eating and drinking and partying, and he hoped that his descendants would not reside there. In contrast he observed the inhabitants of Eretz Yisroel weeding and plowing and planting and hoped that this would be the dwelling-place of his offspring.

This midrash is surprising in that it points to qualities inherent in the atmosphere of a certain land. (The inhabitants of both these countries were, after all, idol-worshippers.)

The very air of chutz laAretz is conducive to materialism, to the utilization of the physical aspects of the world for immediate gratification and sensual stimulation - an olam hazeh approach. Eretz Yisroel, on the other hand, is conducive to toiling for future gratification, for future fruits - even in the material sense. This is an olam habba orientation. Avraham avinu recognized that in this setting his descendants would be able to realize their full potential, whatever their occupation.

It is true that the environment, whether of Eretz Yisroel or of chutz laAretz, can be overcome to a great extent. A Jew living outside the Land can resolve not to succumb to materialism. Even in Eretz Yisroel one who is determined to do so can lead a life of indulgence; after all, Sodom was in Eretz Yisroel. However, for one sincerely seeking to give HaShem the best service, Eretz Yisroel is the only place in the world providing a fertile, favorable environment. Not only in the past and in the future, but also in the present.

We are reminded daily of this truth. Every time we eat a meal, after satisfying our physical appetite, we are required by the Torah to recite birkas hamazon. It consists of three brachos of Torah origin and a fourth that is rabbinic. The first of the three Torah blessings acknowledges that HaShem is the source of all sustenance. The second thanks HaShem for the food and for Eretz Yisroel. It is in this bracha that we also mention HaShem’s covenant with us and the Torah. The third bracha is a prayer for the rebuilding of Yerushalayim and the restoration of the Beis HaMikdash and the Davidic dynasty.

Reciting all of this after each addition of a few ounces to our physical constitution, no matter where we live, may not seem particularly relevant. But it is. A Jew must focus his attention on the ultimate purpose of the creation of the material. Any thank-you for food must include mention of Eretz Yisroel and Yerushalayim, for only through the Land of Israel are the world’s material components put to use in the most sublime and ideal fashion.

And yet we may imagine that we can daily acknowledge the ideal while continuing to live our own lives among the nations in a lessthan-ideal fashion. Dwelling apart would be nice, we may say, but as for me, blending in with my host country will suffice. The Torah tells us otherwise. If we dwell apart, then “Israel will dwell apart in security.” (Devarim 33) If, however, we choose not to do so willingly, then solitude of a different, nature will be forced upon us. “How does she dwell apart in solitude?” is, we will recall, the opening verse of Lamentations.

How often have we tried to assimilate! Yet we, like the oil which can never blend with other liquids, are doomed to remain separate. Rav Chaim Volozhiner put it succinctly: “If the Jew does not make kiddush then the goy makes havdala.” Either we separate and sanctify ourselves, or the matter will be taken care of for us in much more painful ways.

The ultimate “cure” for all the woes of the Jew among the nations can only be a return to our own Land, there to live a life absolutely unique in its sanctification.

Consider the verse: “No man will covet your Land when you ascend to greet the Presence of HaShem thrice yearly.” (Shemos 34) Would it not have been sufficient if no one took the Land? Why was it necessary to promise that no one would “covet” the Land?

In light of our discussion regarding the purpose of Eretz Yisroel, we can explain this verse in the following manner:

The Ibn Ezra explains that the prohibition of Lo sachmod - do not covet - demands that a person recognize that all possessions are Divinely ordained for their owners. One does not covet that which is totally removed from his sphere (e.g., the peasant does not desire the king’s daughter, whom he merely admires from afar).

With this in mind, the verse quoted above takes on new meaning. The Jewish people are to renew and revitalize their relationship to HaShem three times each year by immersion in the holiness of Yerushalayim. They then go home to live their everyday lives in Eretz Yisroel proper - a sanctified people in a sanctified society, observing numerous agricultural commandments with the produce of a sanctified Land. The nations of the world will recognize that Eretz Yisroel is something outside their orbit. Perceiving how ill-suited it is to their olam hazeh ways and goals, they will lose interest in it. It is only when we dwell in Eretz Yisroel in a secular manner comparable to theirs that the nations imagine it has relevance to them also - and that is when they covet the Land.

This is a general picture of the way things are meant to be for the people of Israel living in the Land of Israel. Although every person must act in accordance with his unique circumstances, the Jew must maintain an awareness of the task of klal Yisroel in Creation. While an individual Jew may reach a relatively high level anywhere, there is no possibility of fulfilling our national destiny except in Eretz Yisroel.

An important point for the ben Torah to consider is this: only those who accept the full implications of the Torah’s starting from Bereishis, as explained above, are in a position to bring HaShem’s plan to fruition.

It thus behooves us to readdress the question: Where is the aliya from the Torah communities of the West? Having dismissed so many excuses, I would now like to focus on what I believe are root causes.

Underlying Factors

One factor which should not be underestimated is Zionism. The secular Zionist movement sought to replace the Torah, which it rejected, with nationalism - the Land of Israel, the Hebrew language, and “culture” - as the sole foundation of Jewish identity.

This had a variety of consequences. One which is rarely discussed, but which is especially relevant and particularly tragic, is the effect on the mitzva of yishuv Eretz Yisroel. Somehow, G-d’s commandment seems to have become tainted by the Zionist idea. Interestingly enough, there is a precedent for de-emphasizing a mitzva when it is thus “cut off from the tree of life” by some. When the minim (early Christians) discarded the 613 mitzvos for the “Ten Commandments” exclusively, the Rabbis removed the recitation of these aseres hadibros from the tefilla. They feared that mentioning only these might mislead the masses into following the minim. They did not, however, stop observing the aseres hadibros! It is interesting to note that the need to cease publicly emphasizing the mitzva of yishuv Eretz Yisroel, based on the above reasoning, was suggested ninety years ago by none other than Harav Avraham Yitzchak Kook, zt”l. (Hapeles, 5661, issues 1 - 4, quoted in Le’or Hanetzach pp. 121 - 122) Indeed, this could be one reason why gedolei Yisroel to this day do not publicly emphasize the mitzva of yishuv Eretz Yisroel.

For the Torah community, however, to fall into the trap of equating Zion with Zionism, and avoid the tremendous mitzva involved because it appears blemished, is a great tragedy.

Ben Gurion once said that if the Knesset voted for Shabbos observance, he would observe it as the law of the land. Would there then be justification for us to cease observing Shabbos because the Zionists were observing it for the wrong reason and in a distorted fashion?!

The Sadducees distorted the Yom Kippur service, the counting of the omer, the celebration of Shavuos, and countless other mitzvos. Did chazal then react by neglecting or ignoring these mitzvos? Rather they emphasized proper observance in defiance of the falsifiers, even in times when the Sadducees were in power and had the upper hand.

Therefore, the subtle negative effects of Zionism must be brought to the surface of our thinking, so that each of us can attack them in a rational fashion, without negating the importance of the Land or the mitzva of yishuv Eretz Yisroel.

The final element which must be confronted is a formidable one. It is the difficulty involved in aliya. The mitzva of tzitzis, after all - including all shitos and hiddurim - is one thing. Leaving one’s birthplace, family and friends, and all that is comfortable and familiar, is quite another. Nevertheless, the ability to do so, says Rav Chaim Volozhiner, exists potentially in the very fiber of every Jew. It is our legacy from our forefather Avraham, programmed into our spiritual genetic makeup ever since he heeded the command of “tech lecha” on that very first aliya laAretz. (Ruach Chaim on Pirkei Avos 5, 4)

The difficulties of yishuv Eretz Yisroel do not end when one arrives, just as one’s aliya does not stop at Lod Airport. Rather, it is an ongoing process of realizing ever higher goals. The hurdles are testified to by chazal as a permanent component of the mitzva and should not be considered a new result of modern bureaucracy. What chazal say about this is deserving of our consideration. “HaKadosh Baruch Hu gave Israel three precious gifts, and all were given only through suffering. They are: Torah, Eretz Yisroel, and the world-to-come.” (Brachos 5) These words of our sages underscore something every Torah Jew knows: In serving HaShem we do not neglect a mitzva because it is difficult. That which comes hardest is often the most valuable, hence, the most precious gift.

Another category of “difficulty” must be mentioned. The learned and G-d fearing individual knows that Eretz Yisroel is the “palace of the King.” A higher, more exacting standard of behavior is demanded here. One might reason that he should not introduce himself into a situation that may demand more of him spiritually than he can deliver. He may therefore opt to remain in chutz laAretz rather than to abuse the sanctity of the Land. (Such logic might have validity for a Jew absolutely uninterested in Torah and mitzvos. In chutz laAretz, his transgressions would be less devastating. On the other hand, for such a person, settling in Eretz Yisroel might be the very thing that would provide a positive influence and move him to teshuva.)

By the above line of reasoning, all Torah study should cease. The more one learns, after all, the more is demanded of him. The higher his level, the more strictly is he judged. Should he not therefore opt to learn as little as possible so as not to magnify his failings and avoid abusing the sanctity of the Torah? The fallacy here is that we are required by the Torah constantly to elevate ourselves, to accept added responsibility. The Torah we possess will aid us in accommodating ourselves to our raised level. Likewise the merit and kedusha of Eretz Yisroel will elevate us, actually aiding us to live properly in the King’s palace. Furthermore, if we are in danger of transgressing despite Torah learning and Eretz Yisroel, how much lower would we fall without their saving powers. (See Michtav MeEliyahu, vol. II, pp. 54 - 55)

In Conclusion

No, Eretz Yisroel is not “just another mitzva.” For ben Torah or baal bayis it represents an elevation to higher levels of sanctity in every aspect of life, availability of mitzvos which cannot be fulfilled anywhere else, and the potential - however remote it may appear for the moment - of a consummate Torah society.

To our great dismay, the geula has not yet come. According to our gedolim we are living in ikvesa dimeshicha, the last stage of golus. Ours is a time of paradoxes and great tests. On the one hand we have witnessed many miraculous and marvelous events. We have been zocheh that a large portion of Eretz Yisroel has been returned to Jewish hands and is thriving and flourishing. Aliya is now within the relatively easy grasp of millions of Jews. HaShem in His kindness has granted us access once again to our mekomos kedoshim (the Kosel Hamaaravi, Me’aras Hamachpela, Kever Rochel…).

At the same time, however, a secular government with a secular system of law reigns in Israel today, a government that can be hostile to Torah values and Torah-observant Jews. The media may, on occasion, spew forth such hatred for Torah that one can only be astounded and deeply ashamed that the language of such blasphemy is Hebrew. Missionaries peddle their wares, apparently unchecked. We must demonstrate against public chillul Shabbos and other types of desecration. The confusion over “Who is a Jew” and the introduction of the deviationist Conservativism and Reform even in this holy Land add to our heartache. All of these shadows loom over Eretz Yisroel.

And yet, there is so much light. Yeshivos and other mekomos Torah are proliferating at an unbelievable pace and are bursting at the seams. Thousands of previously estranged Jews are returning to our Torah heritage. Torah cities thrive and new ones are being built, Torah neighborhoods with all their accoutrements flourish in all the major cities, and even Torah moshavim and kibbutzim dot the map of the Land.

Chazal have instructed us that it is better to dwell in Eretz Yisroel in a city that is predominantly non-Jewish than to dwell in chutz laAretz, even in a city predominantly Jewish. (Kesubos 110) This does not mean that living in the band of Israel per se is more important than living in a Torah environment. But rather, I recently heard the idea that in Eretz Yisroel, the potential for positive change is inherent. The trend is for more and more Jews to come and transform the previously non-Jewish city into a Jewish one. Chutz laAretz, on the other hand, is doomed to negative change for the Jew. Permanence is, by definition, impossible there. Neighborhoods are destined to flourish temporarily, wane, and ultimately fall into non-Jewish hands. (Who has not seen this?)

So, if the dark patches described above trouble you, think in terms of potential for change. Imagine the impact of an influx of hundreds of thousands, or even thousands, of Torah-observant Jews, rabbanim, mechanchim, bnei Torah, and balebatim - men, women and children - on society in Israel and on the very character of the “Jewish State.”

Lest the reader think that mere numbers are not the issue, let me cite an exchange reported to have taken place between the Chazon Ish and Ben Gurion. The prime minister had asked the gaon’s prediction of who would ultimately be victorious in shaping Israeli society - the secularist camp or the Torah camp. The answer of the Chazon Ish was: “I am not a prophet, but I am certain that we will win out in the end. Our birthrate exceeds yours by far and one day we will be the majority!”

And if you are concerned that Israel may be unable to accommodate a vast influx, socially and economically, take this into consideration: I have heard secular Israeli leaders say that they would welcome and be able to handle tremendous numbers of immigrants. If they, presumably relying and depending on their “own” resources and means, feel so sure, how much more should we, who trust in the Ribbono shel olam? Eretz Yisroel is referred to as “Eretz Tzvi” (the Land like a deer). Just as a deer’s skin constantly expands to accommodate its growth, so too Eretz Yisroel can always accommodate additional Jews. As Rav Sonnenfeld put it, “When children return to their mother’s home there is no question of space. They squeeze together to sit but the mother never complains of lack of room.” (Ha’ish Al Hachoma, vol. II, p. 153)

HaShem Yisbarach has blessed us with wonderful gifts in our generation. It stands to reason that He is watching to see if we appreciate all that He has done. Do we consider it sufficient to admire from afar, and maybe visit once in a while? Or are we grateful enough to sacrifice some physical and material comforts in order to benefit from these spiritual luxuries? Perhaps an exhibition of genuine appreciation of His gifts will earn us the final crowning of a hastened geula!

With all of this, however, it would be overstated to advocate unconditionally that every religious Jew pick up and leave the diaspora tomorrow. Each individual situation must be studied carefully, and all of the legitimate factors considered.

This means asking a posek. During my years of experience as a community rav, I was impressed by the number of balebatim who, for example, would not break their fast on Taanis Esther despite a serious headache, without a psak halacha. Is such conscientiousness nothing more than a big show on a small matter? I prefer to believe it is the expression of a genuine desire to fulfill HaShem’s will. If it is, it would not allow the Jew to exempt himself from a mitzva as important, as all-encompassing, as yishuv Eretz Yisroel, before asking a shaila. One should not interpret the absence of public exhortations from gedolim on this or any other issue to be an indication of a negative attitude or even of indifference. There are a great many factors which may mandate public silence on some matter, even one viewed favorably, even one of great importance, even a question of mitzva and aveira.

If in the final analysis your particular circumstances dictate that you yourself remain in chutz laAretz, be ever sensitive to the fact that you are missing something. Recognize that no Jewish community in chutz laAretz - Y rum” and established though it may be - can ever replace Eretz Yisroel. If this is an important awareness for the lay individual, it is crucial for the teacher or community leader. In striving to raise the level of Torah and mitzva observance of those under your influence, you should stress the inevitable incompleteness of Jewish life outside the Land of Israel.

If you do not merit settling in Eretz Yisroel presently, aspire and fervently pray for the day when your circumstances will change, so that you will be able to fulfill this mitzva and reap the spiritual benefits of living in our holy Land. It would also be advantageous to visit Eretz Yisroel from time to time if your finances permit, to keep the fires of your dreams and aspirations glowing. The Chazon Ish (Kovets Igros, vol. 1, no. 176) supports this recommendation.

It is not sufficient to admire and appreciate the advantages and benefits of Eretz Yisroel in theory. In part this was the sin of the spies who, while extolling the beauty and goodness of the Land, lacked the bitachon to take advantage of those merits and concretize their personal connection to the Land. Rav Yaakov Emden, in his Siddur, emphasizes this point. “The mere hint of facing towards Yerushalayim when we pray is only sufficient when more than that is impossible. But, if we are not prevented by circumstance from physically being in Eretz Yisroel, then just facing in its direction will not suffice. Therefore, every Jew must resolve in his heart to settle in Eretz Yisroel as soon as he has the means to finance his move and to be able to eke out a meager livelihood by means of a trade or business…. Don’t think to become entrenched in chutz laAretz for this was the sin of our forefathers who `despised the desirable Land.’ This sin has caused all the calamities in our golus. We have been like one totally forgotten because we have completely forgotten the mitzva to dwell in Eretz Yisroel.”

Other Torah sages too have warned of becoming too settled in chutz laAretz. Some even went so far as to prohibit the erection of permanent stone dwellings outside of Eretz Yisroel. The Keli Yakar at the beginning of parshas Vayechi explains why the date of the arrival of Mashiach was hidden from us: to prevent us from becoming too settled in foreign lands, and losing the sense of anticipation of his arrival and of our imminent return to Eretz Yisroel. He goes on to bemoan the lack of success of even this measure, noting that so many Jews feel so settled in the lands of their dispersion that they build luxurious, permanent homes, and ignore even the possibility (let alone the fervent desire) that Mashiach may come at any moment and bring us all back to the Land of Israel.

We must refrain from feeling settled and fulfilled as long as we are outside the Land. This attitude need not lead to melancholy but should instead actually enhance one’s spiritual life. It affords direction in aspiring towards the proper values and lifestyle. Interestingly, it may also provide physical protection for the community in which one resides now, as illustrated by the following account from the Shearis Yisroel, in the name of Rav Yehoshua Falk, the author of the SMA.

The city of Worms was devastated twice during the Crusades. Why did a city blessed with pious Torah scholars merit such a fate? When Ezra hasofer returned to Eretz Yisroel to begin his work on the second Beis HaMikdash, he sent letters to all the major kehillos of the time inviting them to return with him. The kehilla of Worms, which had been established since the destruction of the first Temple, responded: “Peace unto you, Ezra hasofer! May you be successful in establishing the grand Beis HaMikdash in the grand Yerushalayim. We, however, will remain here in our `small Yerushalayim’ and with our mikdash meat, our small Temple.” This attitude, tragically common even in our own day, spiritually blemished the city to such an extent that it was especially vulnerable to the attacks of the Crusaders many years later.

And if in fact your personal circumstances do not exempt you from fulfilling this magnificent mitzva, then do not delay. If you keep in mind the benefits which will accrue to you personally, as well as the tremendous advantage to the klal, you will surely act with alacrity. Preparations need not be elaborate. The most important preparation that one can make is learning and teaching his family the importance of Eretz Yisroel in the total picture of avodas HaShem - for each Jew, and for the Jewish nation.

The sefarim relate the minhag of leaving the doors to one’s home unlocked all through the night of Pesach. This was in keeping with the tradition that an opportune time for our future geula will be the anniversary of our first one (geulas Mitzrayim). Eager for the advent of Eliyahu hanavi to herald the geula, we do not wish to delay the process even the few seconds it would take to unlock the door.

We are all anxiously awaiting the geula daily. To come and await Mashiach in Eretz Yisroel will avoid much needless delay when he arrives.

May HaShem Yisbarach grant us the ability to hear the echoes of Rav Sonnenfeld’s call: “Where is the religious aliya from the Torah communities of the West?” May we be blessed with the perceptiveness to respond, “We are investigating, we are preparing, we are on our way!”

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Friday, February 22, 2008

How Can We Help?

Shalom Yishai

I am a Christian Biblical Zionist, living in New Zealand and I listen to as many speakers on Arutz Sheva as I can, including you.

Today I heard the show where you focused on the MKs, the Knesset synagogue, pressing the politicians with a view alternative to theirs, and, most importantly, prayer.

I belong to one of many home groups that meet mid-week around the country (and around the world) to pray specifically for Israel. We are in the habit of imploring HaShem each week to speak His wisdom into the ears of the MKs, that their souls will be truly enlightened, and we ask that they will have ears to hear Him and the courage to do His will according to His Torah.

Now that I have heard you speak specifically on this subject, I write to ask for your suggestions and guidance: how best can we serve in this matter; what is the best way for us to pray so that Am Yisrael receives the blessing and benefit? We certainly sing to Him with joy (one of our songs is Hallelu et Ad-nai kol goyim) and praise Him for the wonderful things He has done, but we believe because He is limitless, infinite, that we can be bold enough to ask Him for more. We want Him to bless His chosen people and His land because ultimately, when the Jews are doing what they should be doing (if they can get the chance to do it, that is, when they're not having to fight off their enemies) then it is for the positive and practical improvement of the people of the world. We especially pray for the religious observant Jews in Israel that He will keep you strong and of good courage and emunah.

We read the Bible and follow the Parashat portion of the week (and Wow! how often events match the portion!), and ensure we keep up with what transpires as much as possible as well as keeping an eye on what could happen further down the track. Bearing this in mind, would it be in order for us to "press" the politicians as you mentioned in your show, and do you have any suggestions as to how we should do this? We desire to be accurate and always respectful.

Thank you for your show and the work you put into it, thank you for the time you have spent reading this, and thank you in anticipation of your response.

Shalom shalom

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Thursday, February 21, 2008

Passaic Is Better Than Israel

Shalom Yishai,

I just got back from a beautiful Chasuna and had an interesting conversation with two fellow Jews I hold very highly from. They are both seriously committed BT's who learn a lot and both spent more than a year of full time learning in various BT yeshivas.

Anyhow, I am always trying to get people excited about making aliya even if I myself have no concrete plans (I have to justify myself here somehow). How would you respond to their main reason as to why Passaic is better than Israel:

As I think you are aware Passaic is unique on the American scene in that it his composed of seriously committed BT Torah Jews who happen to also have jobs and earn an honest living. They claim that such a phenomenon (or hashkoffa if you will) does not exist at the community level in Israel. In Israel, one is either Charadi and can't work but has Torah, or one is Dati Leumi and works but is not so "yeshivish" in the American sense or at least sincerely committed to the Torah.

As I personally have not spent any significant time there, I can only rely on what I hear from others. I must admit I hear this excuse a lot. A BT who is seriously committed and works is better off in a place like Passaic or maybe Baltimore or Atlanta. The cultural differences in Israel are just too much to contend with... Israel is too black and white.


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Wednesday, February 20, 2008

Video: American Olim Rock!

An immigrant from Seattle opens an American-style dog grooming parlour in Raanana, Israel!

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Tuesday, February 19, 2008

Second Snow, Yawn, in Jerusalem (Video & Photos)

A second heavy snowfall hit Yerushalayim today. Unlike last month's this one did not shutdown the city at all. Below is what it looked like...

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Monday, February 18, 2008

Bibliography: Aliyah and Geula

From Rivkah Lambert Adler:

A few weeks ago, I was looking for books about the connection between aliyah and geula. I went into a few local Jewish bookstores with some specific titles in mind and was disappointed to find that, for the most part, they didn't stock what I was looking for. So now my vision is to encourage the local Jewish bookstores to arrange a special section with a selection of titles about aliyah, Eretz Yisrael, Moshiach and geula. Can you imagine what an impact it could have on our community if these kinds of books were prominently displayed in our local Jewish bookstores?

In order to move this vision forward, I put together a bibliography. I prepared a version, with pictures of the covers, in Word. I'm only too happy to send it to you by request, but it's a large file so I didn't want to attach it here. You've certainly heard of some of these titles and probably already own a few. Please let me know if there are others I've missed.

Now I'm asking those of you who still live in Baltimore to go into the local Jewish bookstores and ask for (and buy! and read!) some of these titles. (Those of you who read my blog will surely recognize that this effort is part of my shlichut ;-)

Inspiration for Aliyah, Eretz Yisrael and Geula: An Annotated Bibliography
Prepared by Rivkah Lambert Adler, Coordinator, Baltimore Chug Aliyah
February 2008

Aliyah Stories

Moving Up: An Aliyah Journal
by Laura Ben-David
Mazo Publishers
Moving Up is an easy-to-read, daily account of a family's first year in Israel, from the packing up of their American house to the birth of their first child in Israel a year later.

To Dwell In The Palace: Perspectives on Eretz Yisroel
by Tzvia Ehrlich-Klein
Feldheim Publishers
A thought-provoking collection of articles, addressed to religious Jews in the West concerning the mitzvah of aliyah. I first read To Dwell in the Palace when it was published in 1991 and I was still firmly enmeshed in my Diaspora Judaism. I've reread it many times since then, and it retains its power to move the soul. Do not miss the section called, "Things My Shaliach Never Told Me."

Aliya: Three Generations of American-Jewish Immigration to Israel
by Liel Leibovitz
St. Martin's Griffin
The 2,000 year-old yearning to live in Israel, as expressed in the social history of one Jewish family.

Home to Stay: One American Family's Chronicle of Miracles and Struggles in Contemporary Israel
by Daniel Gordis
Three Rivers Press
The paperback version of If a Place Can Make You Cry, the story of Daniel Gordis and his family's decision to make aliyah after a sabbatical year spent in Jerusalem.

Aliyah and Eretz Yisrael

Eretz Yisrael in the Parashah: The Centrality of the Land of Israel in the Torah
by Moshe D. Lichtman
Devora Publishing
Why do so many Jews still choose to live in the Diaspora? To answer this question, the author analyzes every reference to Eretz Yisrael in the 54 Torah portions, demonstrates the overriding importance of Eretz Yisrael and encourages Diaspora Jews to at least consider making aliyah.

Talking About Eretz Yisrael: The Profound And Essential Meaning Of Making Aliyah
by Rabbi Pinchas Winston
ShaarNun Productions
This book is a forthright argument meant to encourage Torah-observant Jews to urgently consider making aliyah today.

Torat Eretz Yisrael: The Teachings of HaRav Avraham Yitzhak HaCohen Kook (Lights on OROT)
by Rabbi David Samson and Tzvi Fishman
Torat Eretz Yisrael Publications
The rabbinic name most associated with Religious Zionism is HaRav Avraham Yitzhak HaCohen Kook, better known as Rav Kook, who lived and taught in pre-State Palestine. This book is an accessible English commentary on Rav Kook's teachings about Eretz Yisrael.

Eim Habanim Semeichah: On Eretz Yisrael, Redemption, and Unity
by Yisachar Shlomo Teichtal
Urim Publications
Rabbi Yisachar Shlomo Teichtal was an Eastern European scholar living during the Holocaust. While hiding from the Nazis in Budapest in 1943, he wrote this lengthy argument on behalf of the establishment of Jewish dominion over Israel, a position that he had previously opposed.

A Question of Redemption: Can the Modern State of Israel be the Beginning of Redemption? Questions and Answers in Halachah
by Rabbi Ya'akov Moshe Bergman
Kol Mevaser
Can the State of Israel really be "The First Flowering of our Redemption"? This book presents the Religious Zionist viewpoint of the State of Israel and the ultimate redemption.

Moshiach and Geula

The Ishmaelite Exile
by Yechiel Weitzman
Jerusalem Publications/ Feldheim
This book focuses on Jewish prophecies as they relate to the difficult events facing Israel and the Jewish people in the days closest to geula. The author argues that everything that is playing out in today's headlines about the conflict in the Middle East was predicted by Jewish texts long ago.

Talking About The End of Days: View of Our Times Based on Revealed and Inner Teachings of Torah
by Rabbi Pinchas Winston
ShaarNun Productions
A guide to better understanding the stage of Jewish history in which we find ourselves.

Redemption Unfolding: The Last Exile of Israel, Chevlei Mashiach, the War of Gog & Magog and the Final Redemption
Feldheim Publications
This book will help you understand current world events in their larger, Torah context.

Secrets of the Redemption
Feldheim Publications
by Rabbi Moshe Chaim Luzatto
A translation and commentary on the Ramchal's (Rabbi Moshe Chaim Luzzatto) sefer Ma'amar HaGeula. For advanced students of Jewish texts.

As A New Day Breaks: A Contemporary View Of Mashiach And Israel's Redemption
by Rabbi Eliyahu Touger
Sichos in English/E.M.E.T

Sound the Great Shofar: Essays on the Imminence of the Redemption
by Rabbi Eliyahu Touger
Sichos in English
Based on the public addresses given by Rabbi Menachem M. Schneerson, this book offers answers to many of today's most frequently asked questions on the subject of geula.

Living With Moshiach: An Anthology of Brief Homilies and Insights on the Weekly Torah Readings and the Festivals (Paperback)
by Jacob Immanuel Schochet
Merkos L'Inyonei Chinuch
Observations on the redemption by parsha.

On Eagle's Wings: Moshiach, Redemption, And The World To Come
by Rabbi Herschel Brand
Feldheim Publishers
Awaiting the Moshiach is one of the underpinnings of Jewish belief, one of

Maimonides's Thirteen Principles of Faith. The author gathers together the teachings of the Sages on this subject in an illuminating and thought-provoking question-and-answer format.

Mashiach:The Principle of Mashiach and the Messianic Era in Jewish Law and Tradition
by Jacob I Schochet
Sichos in English

Mashiach: Who? What? Why? How? Where? and When?
by Chaim Kramer
Based on teachings about Mashiach in the Bible, Talmud, Midrash and Kabbalah, together with insights from the writings of Rebbe Nachman of Breslov.

Rivkah Lambert Adler

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Sunday, February 17, 2008


Why are so many Gush Katif refugees still living in squalor and uninhabitable karavillot?
Why the passivity in the face of thousands of rockets falling in Sderot?
Where are our MIA's?
Why is Yerushalayim- or any part of Eretz Yisrael- on the "chopping block"?
Why are these guys still in power?


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Friday, February 15, 2008

Killing In the Name Of...

I woke up this morning, and as usual, asked my husband, who always gets up early to hear the news, what was going on in the world. He told me that America had suffered another shooting attack at a school, this time at an Illinois university.

So I went online to check out the story, which is still unravelling. Some alumnus came into a science class, shot up the teacher and some random students, and then killed himself. Six are dead, including the killer, and over a dozen are hospitalized. Wow.

Then came the shocker, which I will quote verbatim from the Associated Press:

The shooting was the fourth at a U.S. school within a week.

On Feb. 8, a woman shot two fellow students to death before committing suicide at Louisiana Technical College in Baton Rouge. In Memphis, Tenn., a 17-year-old is accused of shooting and critically wounding a fellow student Monday during a high school gym class, and the 15-year-old victim of a shooting at an Oxnard, Calif., junior high school has been declared brain dead.

Now I have to say, that sometimes I feel overwhelmed by the sense of violence in Israel, what with maniacal Muslims looking to murder me all the time and whatnot. But I'm starting to get the sense that America's not such a safe zone these days, either. And at least violence in Israel is related to some sort of meaning, a stated religio-cultural war, rather than the I-have-nothing-better-to-do glutted slayings which are ramping up in America.

So I'd like to wish the people of America, the people of Israel, and the people all over the world a holy, meaningful, and peaceful Shabbat. I hope we'll all do what we've got to do to end the victimization of good people.

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Thursday, February 14, 2008

Only Israeli Judaism is Authentic!

So said Israeli author A.B. Yehoshua in May 2006, at the American Jewish Committee's (AJC) Centennial Symposium.

He reiterated similar sentiments in the clip below.

Unsurprisingly, many both in Israel and the world Jewish community disagreed.

In response, the AJC complied a booklet of responses, both for and against what A.B. Yehoshua said, entitled: The A. B.Yehoshua Controversy: An Israel-Diaspora Dialogue on Jewishness, Israeliness, and Identity

It makes for a good read.

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Tuesday, February 12, 2008

There's no place like home...

German Jewish leader: No need for aliyah agency like Nativ here
German Jewish leaders told visiting Prime Minister Ehud Olmert on Monday they were not interested in Israel's offers to expand the Nativ agency's operations to Germany.

Nativ, a semi-covert agency founded within the Prime Minister's Office in the 1950s, deals mainly with helping Jews from the former Soviet Union immigrate to Israel...

German Jews were satisfied with the help being given to them by the Jewish Agency and other sources, and saw no reason to employ other such agencies in Germany.
In fact, not only are Germany's Jews in no rush to leave, but Germany is the fastest growing Jewish community in the world today.
"Berlin is the place to be," Rabbi Walter Homolka, the principal of the Rabbinical Seminary in the German capital, said.
And it seems that many in Israel are expressing agreement with their feet.

It seems as if many of our Jewish brothers and sisters still prefer the free fish they ate under Egyptian bondage over Jewish freedom which only is possible in the Land of the Living - the Land of Israel.

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Kick Shas' Fax

Here are the fax numbers of the Shas Knesset members. Thanks to their continued participation in the Olmert coalition, we all get to enjoy the painful, sluggish path downward that is comprised of unchecked rocket attacks, threats against Jewish communities, mass releases of convicted terrorists, and various other acts bespeaking corruption and soul sickness.

I hope that you will take 5 minutes, pick three (or more) of these people, and make it your mission to show them that their presence in the government has not gone unnoticed, and that it is not looked upon favorably by potential voters and their friends.

For you, it's 5 minutes. For Israel, it's the future.

I am writing the numbers with the international dialing code at the beginning, for all of you in the exile who are desperate to be involved in what's going on in Israel. For those of you already here, you already know how to dial.

Avraham Michaeli - 011-972-2-675-3961
Eli Yishai - 011-972-2-6662923
Amnon Cohen 011-972-2-640-8927
Ariel Atias - 011-972-2-562-1599
David Azoulay - 011-972-2-675-3908
Chaim Amsalem - 011-972-2-649-6527
Yaakov Margi - 011-972-2-675-3759
Yitzchak Cohen - 011-972-2-531-1308
Meshualam Nahari - 011-972-2-569-5360
Nissim Ze'ev - 011-972-2-649-6549
Roi Lachmanovitch - 011-972-2-666-6209
Shlomo Benizri - 011-972-2-675-3747
Yitzchak Vaknin- 011-972-2-649-6079

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The Comfort of Exile...

Jewish tourist booted from Belgian cafe for wearing Kippa
An American tourist was kicked out of a cafe in Belgium for being Jewish.

Marcel Kalmann, a 64-year-old professor, told the Antwerp Jewish magazine Joods Actueel that he was ejected from the renowned restaurant Le Panier d'Or in Bruges after a waiter saw his yarmulke under his cap.

"We are not serving Jews, out of here," the magazine reported.

Kalmann also told Joods Actueel that he was mistreated at the police station where he went to file a report and was told the incident would not be considered anti-Semitic. He said he will file reports against both the restaurant and the police.

Kalmann was born in the Auschwitz concentration camp three days before its liberation.

The mayor of Bruges has ordered a police inquiry into the incident and apologized to Kalmann, the European Jewish Press reported.
Speaks for itself.

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The Art of Haggling...

One of the things that all Americans learn upon making Aliyah, is that often times, the price given for a particular item is not final, but merely a starting point for negotiations.

Some of us relish the opportunity to bargain in the shuk, while others find the idea to be totally inconsistent with their upbringing - the equivalent of driving on Shabbat (l'havdil).

So, in order to help those of us who haven't yet mastered the fine art of the haggle, perhaps these two instructional videos can help.

For the second video, click here.

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Monday, February 11, 2008

Get Active - RIGHT NOW!

There are a lot of activism opportunities today for those of you who are truly pained by the suffering of our brothers and sisters in Sderot. Here are some for your immediate participation:

1. The Totally Most Awesome Women of Israel organization, known to you as Women in Green, is rallying at 6:30pm - TONIGHT, Monday, February 11th, in front of the Prime Minister's Office (between the Knesset and the Supreme Court).

For details please call 052-3121383

2. At 8pm, also TONIGHT, head out to the Kotel for another rally - a prayer rally - organized by two kids from New York who are learning at the Tiferet Center in Ramat Beit Shemesh. You won't be alone - approximately 2,000 yeshiva and seminary students are expected to attend. The rally is called Enough is Enough! For more information, contact Rabbi Elie Mayer at 052-616-4050

3. For all of you who cannot attend tonight's rallies, and want to do some good work, this is your chance! Yishai called a Shas member on his show today, and asked his secretary why Shas was still in the government, because Jerusalem is, in fact, on the table (and Shas swore it would leave the government if surrendering Jerusalem to the local Arabs were to ever be discussed as a possibility). He then asked her if Shas had received any faxes asking them to leave.

The answer was no - not one! So you're going to fix that now:

Here are the fax and phone numbers of Shas Knesset members. If you don't send a fax or call one of these people, you officially don't care about what's happening in Sderot:

Avraham Michaeli: Fax - 02-6753961. Telephone - 050-3331526
Eli Yishai: Fax - 02-6662923. Telephone - 054-5444444
Amnon Cohen: Fax - 02-6408927. Telephone - 02-6408372

Because I want to get this post up fast enough to enable you to make the rallies, I'll post the rest later - get out there and make your difference!

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Tour of the Temple Mount - Video

Have you ever thought about visiting the Temple Mount, but, for whatever reason, have yet to do so?

Well, here's your chance to take a virtual tour (until you're ready for the real thing, of course).

Below is a video preview (8+ minutes) of a tour of the Temple Mount led by Rabbi Chaim Richman of the Temple Institute. The tour was led in August, 2005.

For the complete 90 minute tour, visit here.

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Sunday, February 10, 2008

Lessons From Olive Oil

You must command the Israelites to bring you clear illuminating oil, made from hand-crushed olives, to keep the lamps burning constantly. (Shemos/Exodus 27:20)

The MeAm Lo’ez teaches:

It is well known that from the time that Moses was born until he died, he did not have an hour of rest. When he was born, his mother placed him in the Nile. As soon as he was rescued from the Nile, he was brought before Pharaoh. There he put a coal in his mouth and had his tongue burned, as has been discussed at length in earlier sections.

After that, as a result of the actions of Dathan and Aviram, Moses was forced to flee. After he fled from Pharaoh, the angel wanted to kill him because he had delayed circumcising his son.

Besides this, it is impossible to imagine the suffering he endured from the Israelites during the 40 years that they were in the desert. There were wars with Sichon and Og, which we shall discuss in forthcoming sections.

Throughout this, Moses was forbearing and tolerant, as the Torah says, “The man Moses was very humble, more so than any human being” (Numbers 12:3). It was as a result of this that Moses reached a higher spiritual level than any other human being, as it is written, “There has not risen another prophet in Israel like Moses, who knew God face to face” (Deuteronomy 34:10).

The Israelites could also learn a lesson from the olive oil itself. In order to obtain the oil, the olive must be crushed in a mortar, and then ground in a mill. Only then can the oil be extracted so that it can provide light for the world.

The same is true of Israel. Although they are hounded and persecuted by the nations, who insult them, make them suffer, beat them, and take their money, they should not become discouraged by this terrible suffering. They should not give up their sacred Torah and not complain or grumble. Rather, they should accept everything with love, since in the end, they will see good. In the end, they will bring light to all the world.

God thus said to Moses, “And you must command the Israelites that they bring to you pure olive oil, pressed for the lamp.” You must command the Israelites to have forbearance and humility, just as you do. This is something that only you, and no one else, can tell them. You have suffered much, and have experienced many troubles. They should also take a lesson from the olive, which must be crushed and bruised before it yields the pure oil that illuminates the world.

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Saturday, February 09, 2008

What's your Jew I.Q.?

"A nation which does not know what it was yesterday, does not know what it is today, nor what it is trying to do."

--- Woodrow Wilson, 28th President of the United States

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Thursday, February 07, 2008

Our Friends: Hana Julian and Family

"Arrivals: From Brooklyn to Arad"
by Yocheved Miriam Russo JPOST

Hana (52) and Sinai (57) Julian
Birthplace: Hana, Hamden, Connecticut; Sinai, Los Angeles
Aliya date: July 2003
Occupation: Hana, journalist; Sinai, Chabad rep
Family status: married, seven children

When Hana and Sinai Julian made aliya with Nefesh B'Nefesh in 2003, instead of staying with relatives, going to an absorption center or a rented apartment, they and four of their seven children went directly from the airport to the "unrecognized" Beduin village of Dragot - Drijag in Arabic. For the first three weeks of their lives as Israelis, the Julians lived with the 800 members of the Abu Hamad tribe in the Negev.

Since the 1960s government policy dictates that the country's 185,000 semi-nomadic Beduin must be moved into official "recognized" villages, so they can be provided with water, sewers and other utilities. About half the Beduin have refused the relocation effort, preferring to live in unrecognized encampments such as Dragot, which has no maintained roads, postal service or utilities, except for a sizable generator providing electricity.

For new olim, beginning life in a Beduin village sounds strange, but both the Julians and their host, Younis Abu Hamad, say they regard each other as family. "Jews and Beduin can live together without problems," Sinai Julian says. "We both have the same roots, going back to our father Abraham. It's time for us all to come together."

The Julians met and married in New York in 1990, a second marriage for both. "We had five different mutual friends trying to get us together," Hana says. Born in Hamden, a suburb of New Haven, Hana grew up in a secular Zionist family that encouraged aliya. "I'm adventurous," she says. "I've done a little bit of everything, worked as a firefighter, a bluegrass singer with a band, a journalist, a director of a news bureau and a radio broadcaster, but I'm really a certified social worker. My first marriage didn't work out, although we had two wonderful children. I'd already become observant through Chabad, and was living in Crown Heights when I met Sinai."

Sinai was born into a similarly secular Zionist family in Los Angeles. "Sinai is my birth name - I went through Los Angeles public schools with that name," he says. Like Hana, Sinai had been married before, and had a son. He'd spent time at Kibbutz Gezer in the 1970s, but had returned to the US. "I'd planned just a short trip to wrap up loose ends, but I got stuck for 17 years."

The Julians have four children together, and three from prior marriages. "My oldest daughter is married with two kids in Brooklyn, and my son is in college in Brooklyn," Hana says. "Sinai's son is married with a baby in Jerusalem. He learns in kollel."

Aliya was part of the Julians' marriage agreement, but was deferred, again and again, due to various family issues. The breakthrough came when Hana's recently married daughter visited Israel and became very ill while touring the Dead Sea.

"A Beduin tour guide had been showing the kids the sights," Hana recalls. "As it happened, he was the one who called me in New York, telling me my daughter needed me. I came, and while I was here, he also drove me around. One day Younis asked me, 'What are you doing in New York?' I was a social worker, I explained, but he said, 'No, what are you doing in New York? You're religious. God says Israel is your home. What are you doing in New York?' When God sends a Beduin messenger, we figured we'd better pay attention."

Things moved quickly after that. "I was selling insurance," Sinai says. "We were broke. But I figured if we were gonna be broke, we might as well be broke in Israel. I wanted to live in Jerusalem, Hana wanted a rural community, then Younis suggested Arad. We'd never heard of it, but he said it was a very nice community, with wonderful people, about 10 kilometers from his own village of Dragot. He even offered to find us a house in Arad, which he did - but it wasn't quite ready when we arrived. That's why we stayed with them.

"We made a pilot trip before we came, during the Pessah season. We looked at Arad and decided we liked it. We spent two weeks with Younis and his family then, too, and moved to a hotel for the actual week of Pessah. By that time, Younis and his whole family felt very much like our own family."

Younis, his wife, his son and a cousin came to meet the Julians, participating in the official NBN welcoming ceremony. "They were escorted in, with special clearance from the Shin Bet," Sinai says. "We went from the airport to Dragot."

In Dragot, the Julians moved into a new home that Younis had built for his son. "The son hadn't married or moved in yet, so everything was brand new and kosher," Sinai says. "Our kids loved it - they slept on the roof, where it was cooler, and ran all day with the Beduin kids with the sheep. I davened outside in the garden. We respected their traditions and they respected ours. We were treated just like part of the family."

"I'd get up in the morning to help make the breakfast pita," Hana says. "The women get up at 6 a.m., the men at 7, so one morning, I came out wearing a very long T-shirt, down past my knees. I didn't think it mattered - there were only women around. But Younis's wife was shocked - she sent me back into the house. 'You have to get dressed,' she said. 'You can't come out here like that. It's not modest!' In many ways, our customs are very much alike.

"We felt perfectly safe in that village. We'd have been in more danger in Jerusalem or Tel Aviv - let alone New York."

Today, the Julian family lives in a sunny, spacious home on a quiet cul-de-sac, where they have frequent guests. In addition to their two dogs and five cats, for a time they also had a white donkey named Gandolf, who insisted he belonged inside on Shabbat.

"Excuse the mess," Sinai says, gesturing. "We have 25 children in four bodies."

Hana and Sinai say they're "reasonably fluent" in Hebrew. Everyone learned some Arabic in Dragot, but the language spoken at home is English.

"When we came, Kobi was 12, Esther was eight, Golda was six and Zalman was five. In the beginning, at school, the children struggled with Hebrew," Hana says. "It took about five months to get some tutoring help from the government - they really aren't supportive of aliya to the South. Now, the kids are fine - among themselves they speak Hebrew, but I insist they speak English to me, so they don't lose that language."

"At the moment, we have mostly Israeli friends," Hana says. "The Anglo community in Arad isn't huge, but we have plenty of English-speaking friends, too."

"It's tight. We're struggling."

Sinai commutes to the Dead Sea Mall. "I work for Chabad, encouraging men to put on tefillin, distributing literature and Shabbat candles. In terms of satisfaction, it's the best job I've ever had - but the worst in pay."

"I freelance, plus I'm an editor and writer for Arutz Sheva," Hana says. "I do radio newscasts once a week. Beyond that, I'm also the Ann Landers of the Alzheimer's set - I write an advice and information column for Alzheimer's Weekly."

Hana: "I'm American Israeli, but I'm also a Jew."

Sinai: "I'm an American Jew who lives in Israel. I have to go to the States next month, so I e-mailed some friends, 'Are you ready for a visit from an Israeli?' As I wrote it, I thought, 'Is that me?'"

"We're Lubavitcher Hassidim."

"We love Arad, and plan to stay here. We'd like to buy the house we're renting, fix up the yard, especially."

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Wednesday, February 06, 2008

Shoah Won’t Repeat Itself

From Noah Klieger in YNET (My comments after the article)

We must teach our youngsters that Israel will not allow another Holocaust

Some of the findings of a recent poll about the Holocaust truly stunned me. In the framework of the survey, about 400 students and soldiers were asked, among other things, whether the Holocaust can happen again, what is the best Shoah studies method in their view (classes at school, documentaries, or visits to death camps in Poland,) and what is their attitude to Holocaust survivors.

As it turned out, 82% of respondents said that another Holocaust is a possible scenario.

This figure is worrisome, and should be addressed today of all days, on the date declared by the United Nations as International Holocaust Day. If 63 years after the end of World War II, which brought to an end the mass murder of European Jewry, and 60 years after the establishment of the State of Israel, which was built on the ruins of that Jewry, almost all young respondents think that a Shoah can happen again – we are facing a big problem.

In that respect, our education system totally failed, as did parents in the past two generations. If for six decades we were unable to explain that the Jewish people learned in the cruelest and most terrible way that the State of Israel is the absolute guarantee to the Jewish people’s safety, we must immediately change our approach, our curriculum, and all our explanations.

The poll revealed that 54% of high school students believe that the best way to form an impression about the Holocaust is through tours in Poland, so this means we need a new approach in planning and conducting these tours. The committee members and historians who prepare the students before they embark on their trip to Poland must change their approach. They must emphasize time and again that the Holocaust was a phenomenon that will not be repeated.

At the end of the tours they must also emphasize, along with history teachers, that the Jewish people and the State of Israel no longer face such danger, certainly not from a European country or any other enlightened nation. We are certainly facing dangers, but not from the same direction.

Youngsters must not live under grim shadow

Everyone must repeat this time and again, and the education system must increase the amount of time dedicated to the subject and recruit people who are well familiar with it – rather than tasking teachers who are not experts or instructors who finished one course with this mission.

The Shoah, as I have been emphasizing for dozens of years, was not “just another genocide,” like the ones we have seen before and still see today. It was a calculated, thoroughly planned mass murder that was methodically implemented by hundreds of thousands if not millions of Germans and their helpers from various nations; step by step, with determination, based on a master plan.

Therefore, the Holocaust cannot repeat; because Israel, the Jewish people’s state, will be able to contend with such new evil plan, if it indeed emerges.

This is what we should be teaching our youngsters; we must not allow them to live under the grim shadow of the terrible tragedy that befell European Jewry during Hitler’s reign in Germany.

[Instead of asking whether kids have a a good reason to think that the Shoa could happen again, the author of this article thinks that kids should be brainwashed into having full and utter confidence in the mighty State of Israel. No matter that Kassams keep decimating Sderot, or that Iran is developing nuclear weapons and closing the noose around us with Hizballa and Hamas as their proxies, the author of the article thinks that kids are totally mislead when they think that a Holocaust could happen again. How does he propose we stem the tide of fear? Brainwashing. Change the curriculum, don't take them to Poland, retrain the teachers.

How about showing kids that the state of Israel can really route the enemy instead of talking about it? How about actually dealing with threats of the moder Holocaust-makers? What the author of the article did not concieve of is this simple formula: Beating back the enemies of Israel will do a whole lot more for kids confidence then retelling the tale of Israeli invincibility in a time where our defenses are breached daily.

The lesson of the Holocaust IS NOT that the State of Israel can defend Jews from existential threats. The lesson of the Holocaust is that Jews are in constant danger, and without due vigilance the Shoa can certainly happen again. The State of Israel is a machine, a mechanism for governance. It can function well, or it can function poorly. In terms of defense, today's Israel is functioning poorly. The fault probably lies in ideological misconceptions and in corrupt politics and not in military lacks. That being said, the bottom line result is that clear-eyed kids, not yet blinded by ideology and demagoguery, foresee a danger to the Jewish people and to Israel - and that is not a bad thing! It is a good thing because it can bring to action that can be filed under the heading: NEVER AGAIN! The other option is to change the curriculum and lull everyone to sleep with the mantra: "Everything will be fine, there are no problems, keep sleeping children, there is no danger." YF]

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