Author: Ari Shvat

NEVER EXTREME EXCEPT ISRAEL- parshat Re’eh

Q. How can we understand certain surprisingly extreme statements of our sages against those who live outside of the Land of Israel, like “whoever lives outside of Eretz Yisrael has no G-d… is like one worshiping idols” (Ketuvot 110b)? It seems offensive!

A. The answer to such questions is usually found in its context. The Talmud there begins by saying, “A person should always live in the Land of Israel, even in a city which is mostly idolators, rather than in Chutz LaAretz, even in a city which is mostly Jewish, for whoever lives outside of Eretz Yisrael has no G-d, etc”. A parallel source (Tosefta Av.Z. 5, 2) cites this (with minor changes) and continues, “teaching us that living in Eretz Yisrael is equated with the rest of the mitzvot combined”.

Chazal explicitly bring the strongest “havi-amina” (=”competition”, reason we might have thought otherwise): for during 2,000 years of exile, the Torah atmosphere in Bavel, and afterwards in Morrocco and Europe, outside of the Land of Israel was stronger, while contrarily in the Land of Israel there was a predominantly gentile, even idolatrous atmosphere. Nevertheless, despite the importance of one’s surrounding influence, it’s “ALWAYS better to live in the Land of Israel” (cited as halacha, Rambam, Melachim 5, 12), for the Divine presence here is the strongest and superior spiritual influence. The mussar classics stress that the strongest test is when your Yetzer HaRa disguises itself as your Yetzer HaTov. “Of course my spiritual surroundings are of utmost importance”. Question is, maybe I should let Chazal (and not my cognitive dissonance!) define and decide what is the best “spiritual surroundings”…

Your question is correctly based upon the Rambam’s (and Judaism’s!) principle that “the middle path” is correct regarding every topic, and extremism is almost always problematic and wrong (Hil. De’ot, see Rav Kook, Orot,…). Nevertheless the Rambam himself continues there that regarding the traits of arrogance and anger (which are obviously closely connected), one must “run” to the opposite extreme.

This is generally understood for 2 (obviously connected) reasons:

1. When there’s so much pulling me in the other direction (our tendency is to be egocentric and anger easily), and consequently:

2. The definition of WHERE is the middle is unclear, for we get confused and must make a conscious effort to “bend over backwards” to end up in the real middle.

Rav Tzvi Yehuda Kook often said, “הוודאי שמו כן תהילתו”, “His Name is definite and so is His praise”, explaining that the Torah is meant to be certain and totally clear, leaving no room for excuses and unclarity in the face of the Yetzer HaRa.

Accordingly we shouldn’t be surprised that in those 2 aforementioned examples, Chazal also teach that one who gets angry is like an idolator (Shabbat 105b), as well as one who is arrogant (Sotah 5a).

Similarly, we all know that there are so many reasons pulling a person to stay in America: knowing the system, the language, our close family, a higher standard of living, fear-of-the-unknown or change etc. The status quo is the way “I always pictured myself” like my parents, in the lifestyle and communities in which I grew up. It’s easy to legitimize living in Chutz LaAretz when “my rabbi also lives here”, and COGNITIVE DISSONANCE (in Hebrew, the Yetzer haRa) justifies it from any possible angle. Comes Rashi and stresses no, it is not legitimate, there is “a SIN to live in Chutz LaAretz” (Berachot 57a). Your rabbi may have an excuse, but you (almost always) don’t.

Interestingly, this week’s parsha begins that we all have free-will to do good or bad (11, 26-28). The Rambam is well-known for his stressing the strength of this free-will, that we can overcome almost any obstacle in life to be who we want (midat Gevura). If so, why does he say that it’s important to choose spiritual surroundings for EVERYONE is influenced? The answer is that yes, you are inevitably influenced by your surroundings, but you have free-will to choose by whom or by what to be influenced! Our topic stresses that spiritual influence is not just your community, but in Israel, it is your G-d and His holiness which influences even via the air we breathe and fruit we eat! For 2,000 years, when Israel was in the hands of gentiles, we had to choose between the 2 (and the answer was still: Israel), but today BH the Torah, yeshiva and rabbinical center of the world is also in Israel, so how much more so Israel is the clear answer.

In short, as great educators, the goal of our sages apparently is to SHOCK you, for you can’t just read such a statement and continue without stopping to think. Galut has such a strong pull, that they bring in a GAME-CHANGER that will break the status quo. Their goal is precisely to GRAB your attention, and (based on your question) they clearly succeeded!

TESHUVA IN COURT OF LAW?” Parshat Shoftim-Chodesh Elul

Shoftim always falls during Elul, and the question is why?

Elul is the month of mercy and teshuva, when the King is most approachable, “leaving the castle to go out to the field”. Nevertheless, this sharply CONTRASTS the Human Court and Jewish State which is meant to do justice. Only Hashem can see into our hearts (Shmuel I 16, 7), but if every criminal could tell the Beit Din, “I sincerely regret, please forgive and don’t punish me”, we wouldn’t be able to run a country.

Rav Kook, the game-changing rabbi who was the first to see the rejuvenation of the original and authentic Torah in religious- Zionism (whose Yahrtzeit falls tomorrow on 3 Elul), stresses that Judaism reveals G-dliness everywhere, not just in the life of the individual, but even in the many spheres of the nation, which are an essential part of the original and renewed Jewish State (Orot HaKodesh 2, p. 488).

Rav David Cohen, the famed Nazir zt”l, once asked his close rebbe, Rav Kook, if there is so much overlap between CHABAD thought (Rav Kook’s mother family was Lubavitch) and his own teaching (of religious Zionism), so what’s is the difference? His teacher answered decisively, “One must differentiate between thoughts between an individual and G-d, as opposed to between Klal Yisrael and Hashem. We’re out to build a NATION” (Kol Tzofai’ch, p. 127). Judaism isn’t just for individuals, but “We are preoccupied with the salvation/renewal of Knesset Yisrael” (intr. to Orot HaKodesh, p. 21).

G-d runs Am Yisrael and history, but He gave us free-will and the Torah guidelines, not just to run our own lives, but to establish the most just and righteous human nation (“”אשר יצוה את בניו ואת ביתו אחריו ושמרו דרך ה’ לעשות צדקה ומשפט” ,Breishit 18, 19, see Orot, p. 104), “A Light for the nations” (Yeshaya 49, 6), national & universal, not just individuals.

The Gazan tunnels and mass murder and kidnappings showed that abandoning Gaza was a tragic mistake and that Jewish settlements are very important not just for the mitzvah but for national security, but Yishuv Eretz Yisrael and punishing terror can’t be done by vigilantes, and must be done by the Jewish State, Knesset Yisrael, otherwise it will lead to anarchy and won’t be that State of exemplary Light.

As Israel approaches elections, it’s important to remember Rav Kook’s teacher, the Netziv (HaAmek Davar, Dvarim 17, 14-16), who wrote that if people prefer that the Jewish State should be democratic and without a king, then in these generations that is what’s necessary and best (for it’s even pikuch nefesh to have a form of government that the people don’t want). Democracy means that each side must accept the democratic outcome. It also means that each of the 3 houses of rule (executive, judicial and legislative) must each respect and work with the others RESPECTIVELY. Demonstrations and protests are also an important part of democracy, but the framework of checks and balances must be maintained. How to define the balance? Elections, but the Supreme Court must also respect the outcome. No one person is ever perfect, but Am Yisrael, as a whole is! (Orot, p. 146).

It’s worth noting that the justice must be found in every tribe, “שֹׁפְטִים וְשֹׁטְרִים, תִּתֶּן-לְךָ בְּכָל-שְׁעָרֶיךָ, אשר ה’ אלקיך נותן לך לִשְׁבָטֶיךָ — (Dvarim 16, 18) Every tribe represents a different ideology (Orot HaKodesh 4, p. 508) and might have a little different shade of justice, but G-d’s objective and eternal justice obligates and unites us all (the 70 Jews who went down to found Israel in Egypt, and the 70 nations of the world).

In addition, we say 3 times a day, “”לברך את עמך ישראל בכל עת ובכל שעה בשלומיך, that Hashem should “bless Your Nation of Israel in all times with Your Shalom”. This means even during election time, when parties are busy “putting down” each other, and weakening our Achdut, we are reminded that we’re all out for that one goal, to build the ideal Jewish State, which inevitably is going to balance the various legitimate ideologies, and fix the Sinat Chinam which destroyed our 2nd Commonwealth.

Similarly, our parsha teaches that the Sanhedrin must be in Yerushalayim (17, 10), the national capitol. The meaning is obvious: that all of the various ideologies, the religious, judicial and national capitols, the right, left and religious, must cooperate together, which is the goal of Am Yisrael, “ממלכת כהנים וגוי קדוש”” (Shmot 19, 6), for “we’re out to build a(n ideal) nation”. With this Tzedek, we will in fact inherit and run the Land of Israel, “צדק צדק תרדוף למען תחיה וירשת את הארץ”, 16, 20). Shabbat Shalom and Chodesh Tov, Rav Ari Shvat (Chwat)

REBELLIOUS SONS TODAY and YESTERDAY- p. Ki Tetzeh

Rav Kook in his classic article (“HaDor”, Ikvey HaTzon, p. 109), differentiates between the rebellious sons of the past and of today. The parsha tells of the son who is “a glutton (meat) and a guzzler (wine)” (Dvarim 21, 20), and our sages explain similarly, “Israel did not serve idols, only in order to allow themselves forbidden sexual relations” (Sanhedrin 64a). In biblical times, sin was motivated by hedonistic pleasure, to enjoy life.

Similarly, during the long exile, the many Jews who abandoned religion, did not do so out of idealism or theology, but in order to save their lives, or to at least improve their standard of living. In exiles where Jews were in danger, or were not allowed to buy land, attend university, work in certain (or most!) trades, be members of guilds or reside in most neighborhoods, understandably many abandoned Judaism, not because they believed in the Christian “trinity”(!), but for ulterior motives (to live or to live “normally”).

In exile, to be a religious Jew demanded not only sacrificing those pleasures prohibited by G-d, but also foregoing all those basic pleasures which gentiles forbade the Jews. Accordingly, many left Judaism, because it was too difficult.

On the other hand, about 130 years ago, when young Jews in Europe began to be attracted to the Zionist youth movements, the appeal was in the IDEOLOGY for which they were willing to sacrifice. Upon being asked by their fathers: “What did you discuss today at snif?”, the sons would answer: “We spoke about the ideals of national revival, Zionism (Herzl) and aliya to Israel, Jewish labor (A.D. Gordon), reviving the Hebrew language (Eliezer Ben-Yehuda), equality (Berl Katznelson), Jewish pride and self-defense (Jabotinsky), and the need for national culture and literature (Ahad HaAm).” The common reaction of the “fathers” and many rabbis in Europe, to this long list of modern ideals of the “sons” was one resounding “NO”.

* They opposed nationalism, seeing Judaism as a religion and the Jewish State and aliya, as a messianic dream, some even actively opposing it, seeing Zionism as a rebellion against G-d’s degree of exile.

* They were against their sons becoming farmers and menial laborers, seeing the ideal as learning Torah, and if one must work, he should opt for a clean profession befitting a “nice Jewish boy”, not a “goyishe” trade.

• The elders saw Hebrew as Lashon haKodesh, meant to be used for prayer and study, and not for daily conversation.

• Standing up to fight was seen as the non-Jewish way. The “galut” Jew even rationalized his weakness by turning it into an ideology of pacifism: “We don’t stoop down to their level.” “The goyim fight with weapons, the Jews, with prayer and passports.”

• Socialism was associated with atheism, and Karl Marx’s “Religion is the opiate of the masses”.

• Seeing Judaism as a religion and not a nationality, Torah, mitzvot and gefilte fish were seen as the Jewish culture. The elders didn’t see a national need for theater, university, or literature which dealt with secular topics. Contrarily, most saw modern culture and education as competition and a threat to Judaism.

Upon being told by their “fathers” that Judaism and Zionism were diametrically opposed and that they had to choose between the two, the sons opted for the modern, idealistic nationalist ideology, and rebelled against what they saw as an old-fashion, shallow and irrelevant religion. They preferred to be “non-Jewish Jews”, for the religion was too low and old-fashion in their eyes.

Rav Kook points out that as opposed to the rebel in biblical and medieval times, the chalutzim ran from Torah not because it was too difficult or “high” for them but to the contrary, because it was too “low” for them. They wanted ideals and were answered with negatives.

The chalutzic pioneers were clearly not hedonistic people! For the ideals that they believed in, they were willing to move to a far and deserted Land, to struggle and often die fighting malaria and Arab marauders. They (like the IDF soldiers of today) were not scared of difficulty, but simply did not find Judaism as an ideology, just as empty ritual.

The chidush (innovation) of Rav Kook was that he explained to the fathers and sons alike, that the youthful rebellion was not against Torah but against exile Torah, and that’s a rebellion whose time has come! An objective examination of the “original” and authentic Torah (as opposed to the “galut” one) finds that those very ideals of the Zionist pioneers not only did not contradict Judaism, but in those respects, the rebellious sons were even more “religious” than their elders! Thus explains Rav Kook the final mishna in Sotah, that part of the messianic era is a rebellion against the Judaism which had been customary in the exile. Those rabbis who presented Judaism as either-or, were “out of practice” from authentic Judaism, which is both religious and Zionist.

Especially as Israel approaches elections prone to divisiveness, the key to national unity is to remind the secularists that Judaism is also a religion (Shabbat, Kashrut…), and the Haredim that Judaism is also a nationality (army, language, economy, …). All of our Tanach heroes, the ideal Jews whom we eternally emulate, were RELIGIOUS-ZIONISTS: they all lived in Israel, spoke Hebrew, loved all Jews, served in the army, were active in the state and worked for a living. This bridge is the essence of the Living Torah of Eretz Yisrael, and the key to Jewish unity. It includes not only learning Talmud and ritual, but our yeshivot learn the depth and beauty BEHIND the mitzvot, via studying ALSO Tanach, philosophy, mussar, hassidut, ta’amei hamitzvot etc. These are banners around which we could and should all rally and unite. Shabbat Shalom! Rav Ari Shvat (Chwat)

YOUR PHYS. NEEDS ARE MY SPIRITUAL NEEDS and How to APOLOGIZE W/O OFFENDING! – Chodesh Elul

Many are familiar with the abbreviations of Elul: א’ני ל’דודי ו’דודי ל’י”” (I am for my Beloved and He is for me, Shir HaShirim 6, 3) and “ומל ה’ אלקיך) א’ת ל’בבך ו’את ל’בב (זרעך) )” (and G-d will circumcise your hearts and those of your children Dvarim 30, 6), which are both clearly connected to the Teshuva atmosphere of Elul.

But there is a seemingly less logical abbreviation given for Elul which apparently has no connection whatsoever! “א’יש ל’רעהו ו’מתנות ל’אביונים (ומשלוח מנות) (“sending food portions to your friend and gifts for the poor”). This seems more like a Purim joke than a serious roshei teivot, for that pasuk from Megilat Esther (9, 22) is referring to Purim and has nothing to do with Teshuva or Elul!

The answer apparently is in the classic quote of R. Yisrael Salanter that “my neighbor’s physical needs are my spiritual needs!”. When I serve a guest, give charity to help the poor eat or sleep, volunteer to help the handicapped, serve in the IDF or the like, I am helping someone else’s physical needs, but my spiritual gain is even more eternally significant.

The first 2 abbreviations for Elul focus on the mitzvot between man and G-d (which is where we usually focus), but the third quote from Megilat Esther reminds us that mitzvot between our fellow man are at least as important to remember this time of year, as we prepare for the High Holidays. In fact, Yom Kippur and SINCERE Teshuva easily erase mitzvot between man and G-d, but regarding mitzvot between Jews, that’s not enough unless we ask their forgiveness (Mishna Yoma 8, 9).

Unfortunately, this raises a common problem. Although l’chatchila, one must specify exactly what he did in order to truly apologize properly, nevertheless, if the apology itself will offend, than you shouldn’t (Mishna Brura 606, 3). On the other hand, you must apologize!

Thank G-d, we Jews have Yom Kippur, a time where everyone is conciliating and apologizing to everyone. R. Yisrael Salanter suggests, this is the ideal situation when you can sincerely ask for forgiveness (“If I did anything wrong”) without going into detail, just like he probably goes and apologizes to many people, whether he offended them or not. Consequently, he will whole-heartedly forgive you, without your offending him. Ketiva vaChatima Tova!

THE WORLD THAT WASN’T FINISHED- p. Netzavim-Vayelech

This week’s parsha regarding Teshuva (Dvarim 29, 2) is perfectly timed on the yearly calendar.

Q. If G-d is perfect, why didn’t He just create a perfect, finished world in a single instant? A. The seven days were never about time, they were G-d’s opening statement: this is a world built to climb, not a world built finished. Rav Kook’s answer, distilled from Orot HaTshuva (5, 3), reframes the entire story of the universe — and of every person in it — as one long, deliberate climb toward the light.

The Gift Hidden Inside “Imperfection”- G-d purposely wanted to create a world of gradually climbing stages, where man, slowly but surely, is a partner with G-d in choosing to improve himself and the world. G-d is so perfect that He wanted to give man the opportunity to have free will — INDEPENDENT like G-d Himself — and chose to leave us room to choose to be “G-dly,” to give to the world the way G-d gives to the world. The greatest gift G-d gave us is that we can be G-dly. Accordingly, He didn’t create a perfect world in one shot. He showed us from the very first verse that this is a world of EVOLUTION — of gradual development and improvement, moving at the rate of our own choosing to do good. And with real choice comes real risk: ups and downs along the way, essential to make free will actually free. The Whole World Is Still Climbing- Once you see that the world itself is built on evolution and improvement, the pattern shows up everywhere you look. ATHLETICS Sports records keep falling — every generation runs faster, jumps higher, lifts more. BIOLOGY Each generation, on average, grows taller and stronger than the one before it. TECHNOLOGY COMMERCE Trial, error, and competition push innovation forward without pause. Even the shampoo in your shower is “New and Improved” — because improvement sells. Just as an individual gradually matures — physically, emotionally, intellectually — mankind as a whole is maturing too. Not only in body, but in conscience. The Moral Climb We still have a long way to go — Rav Kook never pretended otherwise. But the direction of travel is visible: slavery, racism, chauvinism, and imperialism are no longer acceptable in the way they once were taken for granted. That shift didn’t happen overnight, and it isn’t finished. It is, itself, evidence of the very evolutionary design built into creation from Day One. “So is the Ge’ula of Israel, like a sunrise, slowly but surely” (Yerushalmi Brachot 1, 1).

The Natural Next Step- Which leads to the quiet, almost obvious conclusion Rav Kook is really after. If everything — the cosmos, the body, the record books, the moral order — is slowly, steadily improving, then a person eventually turns the mirror on himself and says the only thing left to say: “The most natural thing for me to do is to improve, as well.” That single sentence is teshuva. Not a punishment,— but the most natural act in a universe built entirely out of gradual return to the light. That’s Rav Kook’s Orot HaTshuva — in a nutshell.

FLOOR-BOWING FOR WOMEN

Question: On Rosh Hashana and Yom Kippur when the congregation bows down on the floor during Aleynu, and the Service of the Kohen Gadol, should women bow, as well?

Like many questions, this should really be addressed to your local rabbi. In general, one should do like the local custom, so if the women in your shul bow or refrain from doing so, that’s what you should be doing. It’s definitely wrong for only individuals to bow, for it’s “yuhara” (the prohibition of “showing off” religiously).

Several reasons are offered to explain why in many shuls, women don’t bow:

a. R. Chaim Soloveichik of Brisk said that the prostration is in memory of what we used to do in the Beit HaMikdash (Temple). Accordingly, women, who were not in the Azara section there, didn’t bow, so also today, there’s no reason for them to do so. b. Some feel that even if there are no men watching, it’s not a tzanua (modest) position for women. c. Sometimes the women’s section was just too small and there was no room for everyone to prostrate!

It’s important to note, that when bowing onto the floor, you should place a towel or talit to separate between your face (not your knees!) and the ground, for it’s forbidden to bow down on the floor outside the Beit Hamikdash. Regarding those who wish to put under their knees so as not to get dirty, it’s okay, but don’t think that that’s enough. Ktiva vaChatima Tova!

PURSUIT is PERFECTION – p. Ha’azinu, Shabbat Shuva

Rav Kook (Orot HaTshuva 5, 6) deals with the question of the seemingly hopelessness of Tshuva. For G-d Himself knows that He created us with free will, which inevitably means we will sometimes make mistakes and choose wrong. This can easily be frustrating, freezing us into inaction and ye’ush (loss of hope). If one sins even once, does he chalila have no choice but suicide?! Moreover, our G-dly conscience demands justice, righteousness and perfection, but we all know this is impossible, so what’s the solution?

Rav Kook answers that precisely because of this problem, the answer (literally: tshuva) is natural, that the world has a “built-in” push towards evolution, to constantly drive to improve, continuously advancing even if we know we will never “arrive”. Perfection (shlemut) itself is in fact impossible for except by Him, there’s always room to improve (even Moshe Rabbenu only rose to the 49^th^ level, Rosh HaShana 21b). The SINCERE STRIVE for perfection (hishtalmut) for us is the best we can ever do. Both we and obviously G-d know if we are GENUINE or not, so one can’t “cop-out” and not try his hardest, but we also both know when we are giving our best. Regarding mitzvot where we hurt others, this obviously includes asking their forgiveness (Rambam Tshuva 2, 9), as we’ve written previously from R. Yisrael Salanter, at least on Yom Kippur where we all ask forgiveness from all, thus not needing to detail our offence and consequently hurt that person again.

This paragraph in Orot HaTshuva, is undoubtedly what R. Hanan Porat (the super-impressive halutzic and religious-kibbutz leader, Torah scholar and one of the closest students of R. Zvi Yehuda Kook) had in mind, when he famously answered in his final TV interview, “I’m not scared at all of death, for I can honestly say that I sincerely tried to be good”. This is what R. Zusia of Anipole meant when he said, “they won’t ask me why I wasn’t Moshe Rabbenu, but “why I wasn’t Zusia?” This is precisely what we mean in Shema every day, that we love G-d “b’chol m’odecha” (literally: “with all of our very”).

V’erastich li l’olam (Hoshea 2, 21, “and I will BETROTH you to Me forever”) recognizes that we can never consummate our love for Hashem, like a couple who are not yet married, but their love is constantly growing. The Rambam (ibid, 10, 3), explains that this is what all Shir HaShirim (Song of Songs) is about, that the lovers (we and Hashem) never get married, but eternally increase/improve our love for each other. “Tzama licha nafshi” (Tehilim 63, 2, “my soul thirsts for You”), with that desire which can NEVER be quenched. Our other relationship with G-d is that of a reassuring Father, not wanting us to be quaking, miserable and nervous wrecks (Midot haReiya, HaKavod 3), but rather constantly encouraging and cheering us to get the most out of the outstanding never-ending potential He gave us.

The Talmud (Shabbat 89b) deals with the famous pasuk we mention many times during the Yom Kippur prayer, “Im y’hiyu cha’teichem kashanim kasheleg yalbinu” (“if your sins will be like reds, they will be whitened like snow,” Yishayahu 1, 18). Our sages ask, why is it written kashanim (literally: like “reds”), not k’shani (like red)? And answer that “shanim” also has the connotation of the Hebrew word for “years”. Rav Kook (Ein Aya 9, 131) explains their intention, that this whitening evolutionary process of improvement is not an answer to incidental unfortunate sins, but rather is “built-in” to mankind for YEARS since the beginning. It’s just up to us to decide how apparent that improvement will be, whether hopefully, that arrow will climb steeply and steadily towards our perfect G-d, or whether the pace will be slower and less vertical. So Rav Kook explains (5, 6*) that “tshuva preceded the world” (Psachim 54a), for it’s “built-in” as part of the plan.

In short, not perfection (shlemut) but the strive for perfection (hishtalmut) is our perfection. As soon as we sincerely choose to “hop onto the train” of teshuva, that’s as perfect as we are going to get in this world, even if there are inevitable ups and downs along the way. So “just do it”! Gmar Chatima Tova, Rav Ari Shvat (Chwat)