Rabbi Ari Shvat

Author: Ari Shvat

  • Studying Mussar Without the Despair

    Why the classic mussar works can feel crushing — and why Rav Kook’s are often the gentler door in.

    Q. Hi Rabbi, I hope you are having a wonderful day! One of the things that I keep wrestling with is how to study heavy works of Mussar — ones that are very intense. Some examples include Duties of the Heart by Rabbeinu Bachya ibn Pekudah, Lessons in Tanya, Chofetz Chaim on Shmirat Halashon, Orchot Tzadikim, and The Gates of Repentance by Rabbeinu Yonah of Gerona. What bothers me is that either I come across an expectation that seems unrealistic (i.e. the level of Beinoni described in the Tanya) or there’s a harsh example of what happens to an evil person (i.e. the gnat — a creature that sucks but does not give — example in Tanya, when one sins they are lower than the gnat), or it talks about the aspirations of a Jew to be united with the Creator, but that seems very far when reading these books, or that one faces their own evil inclination which sees Holiness as utterly repulsive. To simplify, how do I keep studying Mussar despite their intensity, and how can I apply at least some of what I read? (And how to apply what I have learned bothers me the most.) Thank you.

    The challenge which you raise is a common one in modern western society, where democracy raises us to feel good about ourselves, and appreciate the unique value of every person, including myself. This is the approach of “Gadlut HaAdam”, the greatness of man and our G-dly potential which was stressed by the Slabodka Yeshiva (yet even there, often people would get depressed…). Rav Kook already relates to this in his classic works written only about a century ago — Mussar Avicha, Midot HaReiya and Mussar HaKodesh — where many find it easier to connect because it’s more ideological and less critical.

    That being said, part of maturity is to understand criticism, and that particularly the people who love us the most — our parents and spouse — criticize us the most, out of care and help. I recall that in high school we disliked Mesilat Yesharim, the classic mussar work, but upon coming to yeshiva gevoha at 18, I understood why people enjoy it so much. Someone with self-confidence should not feel threatened by criticism, but use it as an opportunity to grow in that which I particularly need to improve. In order to get the most out of life, it’s worth it to study objective books and then apply them subjectively to yourself. All the best!

  • Who Enters for Yizkor — the Shoah, and the IDF

    A communal mourning is not a private one: on who stays in the room, and whom we must not forget.

    Q. In our community (which unfortunately doesn’t have a rabbi at the moment), it is the custom for anyone who has not lost a parent to leave the service when Yizkor begins. However, there is a debate amongst us concerning the Keil Maleh Rahamim for the Shoah and Av Harahamim. Before these two prayers, we read a list of some 1000 Jews who were deported from our town in France to the death camps. Some of us think that it would be appropriate for those who did not say Yizkor to enter at this point, since these prayers refer to collective mourning. Do you have an opinion on this matter, and are you aware of any poskim who have ruled in favour of this practice?

    Obviously the prayers for collective Yizkor have nothing to do with one’s parents being alive or not, and everyone should go in. This is the clear custom in Israel, and logic is the best source. When praying a communal or national prayer, it is wrong to separate one’s self from others (Rambam, Hilchot Teshuva 3:11).

    By the way, in addition to the Yizkor mentioning the Shoah, every community — even those outside of Israel — should surely add the Yizkor prayer for the soldiers of the IDF, who also gave their lives for all of the Jewish people and the Jewish Land.

     

  • Strengthening Emunah Beyond the Highs and Lows

    When faith rides the emotions it rises and falls with them. The intellectual side is the steadier ground.

    Q. Some things just don’t make sense to us humans. There are many things we cannot understand about this world. We need to be able to have free-will to choose the Creator over His creations. I really have a hard time doing it though and it makes me depressed. I get on these spiritual “highs” where I am ready to die al kiddush HaShem and then I get on these spiritual “lows” where I want a refund for all the time I invested in Judaism. How do I strengthen my emunah? I am willing to do anything. Right now I feel like I am just frum because it gives me a sense of purpose and it is helpful for my mental health. Those are both selfish reasons… Finally, I am just wondering how a Jew having faith or “emunah” is any different than a Muslim ignoring the contradictions in the Quran and believing Islam is true based off of “faith”?

    Ups and downs, or “challenges”, are an essential part of life. If everything was always “up” and easy, we wouldn’t have any pleasure when succeeding, for it would just be automatic, and we wouldn’t have the pleasure of free-will. Emunah is no exception. Nevertheless, you seem to be focusing on the emotional aspect of feeling close to G-d and Torah, and emotions, by definition, have “ups and downs”. On the other hand, the intellectual side of Emuna is more constant and eternal, less prone to the dynamics of life.

    Find a good chevruta (study-partner) with whom you have “chemistry” in the dynamics of learning, and choose a good book which speaks to you. In recent generations, Rav Soloveichik and Rav Kook seem to be the most successful and obvious choices. Similarly, find a rav on the internet who inspires you, and make his classes a regular part of your schedule. Also, during tefilla, speak with Hashem, and ask Him to help you in this most important topic. He wants it, and you want it, so there’s no reason it won’t succeed (although it may take patience, like all good things in life).

    One of the keys to belief in Judaism is precisely your final point. As opposed to any other religion, Jewish history and uniqueness is probably the best way to see G-d, and always was. When there were prophets, even the Christians and Moslems accepted that they were mainly Jewish. G-d not only revealed Himself to Am Yisrael at Sinai, but also spoke to our many prophets. Today, and for the past 2,500 years, He prefers not to do super-natural miracles and not to speak to man in prophecy, in order to enable us a higher level of free-will, just as a parent wants his child to mature and be more independent. But today, still the easiest way to see G-d is through the prophecies to Israel which were given 3,000 years ago, but today are being fulfilled. To gather Israel from 103 countries from north, south, east and west, and return us for the 3rd and final time to the Land of Israel, just as He said He would (Dvarim 30:3), has no parallel in any other nation. The eternity of the Jewish people and our disproportionate role in history and the modern world speaks for itself.

     

  • “How Did Your Religion Grow to Control the World?”

    A hostile question, answered head-on: not a cult, but a revelation before millions — and a tradition of learning.

    Q. How has your religion grown over the centuries to expand into controlling every media source, government agency and a-list celebrity? I would like to start my own cult like the Jews have, so I need some tips on how to do it please!

    I hope your question is based upon sincere admiration and not anti-Semitism! I also hope that you’re not really dreaming of trying to control the world, which is really a job “cut out” for the real G-d, and would infer you need to speak to a psychologist asap!

    Judaism did not start as a cult, but by a mass Divine Revelation, when G-d miraculously took us out of Egypt and spoke to more than 2 million people at Mount Sinai, and subsequently spoke to thousands of Jewish prophets over the centuries (all accepted by Christianity and Islam alike). These things cannot be faked or forged! Similarly, the “Chosen”-ness of the People of Israel and the uniqueness of Jewish history is not something that can be emulated or done by anyone but G-d — and, by the way, over history it often involved more suffering than personal or national gain! Centuries of the Jewish scholastic tradition, and the stress we always placed on learning Torah and on intellectual and spiritual pursuits, were also important factors.

    I can just suggest, “if you can’t beat them, join them” — for although we don’t want to convert anyone, anyone who sincerely wants to be Jewish is welcome to join our religion and nation! But may I begin with a more humble and practical suggestion: to at least try raising your children by educating them with the Jewish IDEALS as found in the Book of Books, and with a love for the people of Israel.

     

  • May You Be Angry at Hashem?

    On suffering, free will, and the trust of a child in a Father whose reasons only become clear with time.

    Q. Are you allowed to have feelings of anger toward Hashem, or must you work on your emunah to stop those feelings? Why did Hashem create the world if He was planning on filling it with pain and suffering?

    One should not get angry towards anyone, and how much more so towards G-d, Who is the ultimate of truth and goodness. G-d’s creation is not only good, but perfect, and the pain and suffering are results of man’s free-will — which is essentially good and pleasureful, but must include the possibility of choosing wrong. We have no clear idea when and why a person suffers or faces challenges. Life is full of challenges, and it is up to us to use all of them to grow, to destine our fate. The connection between teshuva (improvement) and suffering is only one of millions of possibilities, but definitely not definite, nor essential. Nothing is automatic nor simplistic.

    Just remember the parable: like a loving Father does everything towards his child out of love, but the child clearly doesn’t always understand why it’s in his benefit. Similarly, we accept everything Hashem sends us, believing it’s all out of love and for the best, yet often it takes years to realize what good came out of something which seemed at first terrible. Also, we must remember our humility — for just as there are many topics in the world which I don’t understand, e.g. quantum physics, these challenges are in that category as well. Remembering these givens will essentially resolve any kind of anger one may have.

     

  • Friendship with Non-Jews: Separation or Racism?

    The Torah’s setting is a Jewish people in its own Land. In exile the calculus changes — and it is about survival, not superiority.

    Q. Hello, and thank you for your great and important work. I was wondering why it is not a form of racism that Jews keep separate from non-Jews. I understand that intermarriage can be problematic, but then why isn’t same-gender friendship with gentiles approved of? If our mission in the world is to be a light unto the nations, why are we told to keep separate relationships instead of being a good friend and influence on other nations? Also, I understand that the Jews are a chosen nation and are special to G-d, but why is it fair that it’s based on a mother’s Jewishness? Shouldn’t everyone have an equal chance to decide if they’d like to be Jewish without having to go through the difficult path of converting? Looking forward to your reply.

    In general, the natural situation clearly addressed in the Bible is geared for Jews living in a Jewish State in the Jewish Land of Israel (as was the situation 3,000 and 2,000 years ago, and today is again predominant, for most Jews live once again in the Land of Israel). Unfortunately, for the past 2,000 years Jews had been exiled and dispersed throughout the world, but all agree that this is not the natural situation, was not the original Judaism, and will not be Judaism in the future.

    The problem, during exile, of having a warm friendship with gentiles is that inevitably it leads to assimilation and being influenced by the gentile’s values or religion. This is not racism, but rather responsibility to the world to keep the Jewish people around (see the shrinking Jewish community in every country outside Israel, where instead of us influencing them, they influence us!). On the other hand, when living as a Jewish people in the Jewish Land, where we have the “home-court advantage”, there’s no worry of assimilation, for global correspondence or occasional short visits will not influence a person, his family or his nation to change their values or lifestyle.

    Every Jew should always be cordial, polite and friendly to everyone; but if a Jew is living outside of Israel, he should be careful not to befriend others too much (e.g. the prohibition of drinking wine together) — even of the same gender, and how much more so where intermarriage can arise — in a way that may influence his values and “water-down” his lifestyle or observance to be like the rest of society. As opposed to Islam and Christianity, Judaism is totally tolerant and is not interested in the least in converting others to Judaism. The Torah does invite anyone who sincerely wishes to convert and join the Jews, but it’s 100% fine, easier and even better for gentiles to be Noahides — “observe the seven and go to heaven”.

     

  • DANCE FOR ISRAEL- FOR YOUR BENEFIT- parshat Eikev

    Our parsha (10, 13) teaches that the mitzvot are for our benefit, “To keep the commandments of the Lord and His statutes, which I command you this day, FOR YOUR GOOD”, “לטוב לך”. This is not uncommon, as elsewhere (Dvarim 6, 24) “לטוב לנו כל הימים”, “for our benefit in all times”. The prophets also teach that this is Hashem giving us sound advice (Yishayahu 25, 1), as the Rambam brings as well (Tmura 4, 13), “and most of the laws of the Torah are simply advice from Above, from the greatest Advisor”.

    When the Tanach tells us many tens if not hundreds of times that Am Yisrael is supposed to be living in Eretz Yisrael, we may not always see the benefits, but can and should rely on Hashem that He knows not only how to solve our present problems but also to advance us forward. Only He can know all of the complex factors involved in such far-reaching decisions, and only He can solve a wide range of problems with one concrete suggestion: Aliya to ISRAEL, “והרושתם את הארץ וישבתם בה”, “inherit=own=buy the Land and settle her” (Bamidbar 33, 53). May I suggest that this may be why our sages teach that this far-reaching move is “equated with all of the mitzvot combined” (Sifre Dvarim 12).

    I recently heard a panel of rabbis and orthodox leaders from the States discussing the problems they face and their respective solutions. They mentioned anti-Semitism, various forms of assimilation (intermarriage, adopting progressive and anti-Israel narratives, American values of gashmi’ut etc.), the high cost of Jewish education, the lack of first-rate rabbis and educators, etc.

    It’s not ironic that the one single solution to all of the aforementioned challenges is making Aliya. In Israel we are not at the mercy of Mamdani and other political and local thugs; it’s the best answer to assimilation for here we have the “home-court advantage” to set the tone and values of family, Judaism etc. and intermarriage is almost nil; here the cost of religious education is minimal (whereas the salary difference isn’t what it used to be) and this is where Jewish yishuvim, youth movements and yeshivot, ulpanot and midrashot are thriving; the most idealistic and altruistic of young leadership has already made aliya and will continue to do so. I understand that Aliya is also a challenge, but in my opinion, it’s nothing compared to all of the problems it SOLVES! All of the arrows are pointing here.

    Similarly, I saw recently a rabbi posed the question: why when Israel was in danger the Jews from America came to empathize, but today, when our brothers overseas face anti-Semitism, we in Israel don’t to go to sympathize with them? The simple answer is that Israel is the Jewish Land and problems here belong to and should preoccupy all Jews in the world. Here we can’t run away but must solve our challenges, but in America running away is probably the best solution. But in addition, despite the difficulties involved in Aliya, our brothers abroad, for whatever reason, consciously chose to stay in galut. We are more than willing to help welcome them with open arms, help their absorption in Israel, and share with them our experience and tips, but from experience, they usually give us the feeling that they are so entrenched in America, our suggesting Aliya just makes them feel guilty. Do they expect us to lie and console them that they should stay and fight the losing battle of the historically and religiously inevitable?

    More importantly, as we recently read in Eicha (1, 1) and now in the “7 Haftarot of comfort” (Yishaya ch. 40, and 24 et al) Eretz Yisrael is our beloved and referred to in the FEMININE, as our soulmate. How can one read the HAFTAROT of the next 2 months without getting excited that it’s coming TRUE, and yearning to dance and join the return to Zion?!

    It’s the most natural thing to want to live with your beloved (Land and Nation). The Divine presence of holiness is here, and it’s the most natural thing in the world for a Jew to yearn for that G-dliness and pervasive holiness, as our parsha stresses, even in Israel’s fruit (8, 8)! The altruistic ways of G-d are the norm here, in an all-encompassing life-style including service in the IDF, milu’im and Sherut Le’umi, aiding others in the shelters and with their children and grandchildren while husbands and fathers are away. As all mitzvot, living in Israel is not such a sacrifice but a PRIVILEGE and again: BENEFICIAL!

    Rather than feeling guilty or that you’re missing out, just solve those problems by dancing and joining Am Yisrael, where little by little, most orthodox are realizing we are all supposed to be, “for our benefit” both individually and surely nationally and historically. Shabbat Shalom, Rav Ari Shvat (Chwat)

  • ONLY JEWS CAN DEFEAT JEWS- parshat V’etchanan, Tisha b’Av and Shabbat Nachamu

    This week’s parsha teaches that G-d redeemed all of us Jews from Egypt, in order to give us the Land of Israel (ch. 6-7). If so why did He send us into exile, and why is He redeeming us to return today to Israel, even if we are not all so righteous?

    We find an interesting midrash on Eicha (Rabba I, 20), “On the eve of the ninth of Av, Avraham entered the chamber of the Holy of Holies… and said to Him: ‘Master of the universe, my children, where are they?’ He said to him: ‘They sinned and I exiled them among the nations.’ Avraham said to Him: ‘Were there no righteous among them?’ He anwered: “She has performed her evil schemes” (Jeremiah 11:15)… Avraham said to Him: ‘You should have looked to the circumcision in their flesh’ (and saved them because of Brit Mila, His promise that we’re the Chosen People). G-d said ‘As you live, they repudiated it, as it is stated: “The sacred flesh is passed from you” (Jeremiah 11:15). MOREOVER, these rejoiced at the downfall of those, as it is written: “When you beheld evil, then you rejoice” (Jeremiah 11:15), and it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).’

    Firstly, it’s surprising that circumcision, the first most basic mitzvah (to Avraham and to each child) that even the non-observant usually do to this day (and through which we merit redemption, Yalkut, Y’chezkel 354), was neglected in that generation. Secondly, what is the meaning of “moreover”, clearly connecting the previous sentence (neglect of the brit) with the next (celebrating the other Jewish party’s fall)? Our sages are teaching that the NATIONAL sign of circumcision inevitably expresses a solidarity among Jews (also why brit’s necessary to eat the Korban Pesach on our national birthday), and when that unity is neglected, Jews will even come to rejoice when their Jewish (!) adversaries fall.

    Not only the sages, but also Josephus testifies that the Romans decided to pull back and let the Jewish factions “kill each other”, and that’s what brought the Temple’s destruction.

    Our sages are not out to teach history, but to teach future generations that we’d be stupid to repeat the same mistake. We’d be even stupider to repeat the same mistake of just 3 years ago (around the sudden changes raised to be made in Israel’s legal system, which led 200 IDF pilots and high-ranking officers to refuse to accept commands from the elected Israeli government if Netanyahu is at the helm, clearly part of the IDF failure on that Simchat Torah), which led Hamas (logically, from their point of view) to attack us when they did. The G-d of Israel brings victory to His children but what do we expect Him to do when Jews fight other Jews?!

    As another Tisha b’Av comes and goes, and we have apparently yet to achieve what Rav Kook terms: Ahavat chinam (“undeserved love”) for our fellow Jews, this is what should be preoccupying us. Especially as Israeli elections (the anti-thesis of national unity) are coming, this is the time to find a way to communicate and find the common ground and the positive ideologies in each camp, which can and should harmonize, rather than turning to Arab parties in order to form a coalition against your Jewish adversaries. If Naftali Bennet, Avigdor Lieberman and Beni Ganz would be willing to sit together with the Likud (as they ALL respectively did in the past!), there would be a record-breaking 80 seat coalition which today agrees on just about every issue, and only personal grudges (“just not Bibi”) is what’s holding national unity back.

    Similarly, if the Haredi parties will also leave their new-found extremism and return to their traditional and original ways (to exempt only those learning Torah from the IDF) as ALWAYS held by their own greatest rabbis (Chazon Ish, R. Kahaneman, R. Shach, R. Ovadia Yosef, et al), the coalition will be almost 100% (!) among Jewish parties. With the awakening from Hamas, it’s really not complicated, just that every party must return from their RECENT EXTREMISM, and we will have unprecedented and almost UNANIMOUS unity!!

    The butchering of ALL types of Jews on Simchat Torah about 3 years ago, and the united front we had to form on the front in unity against our barbaric foes, should stay as a reminder of the price that only Jews can defeat the Jewish people. Every camp must stop their new-found extremism, and see the good in the others, rather than speaking against them, as every Father wants to see His children getting along, and not have to side against any of us!

    Chazal teach (Yalkut, 1020) that “Nachamu Nachamu Ami” refers to what G-d wants Israel to comfort Him (!) and now we understand why, and how to comfort ourselves as well! Shabbat Shalom! Rav Ari Shvat (Chwat)

  • EXCUSES ARE RUNNING OUT

    Every year, as the Tisha B’Av mode begins, Jews in America “remember” to yearn for the Geula, which unfortunately usually doesn’t preoccupy them unless searching for a “siyum” in order to eat meat and alleviate their mourning. Contrarily in Israel every time we listen to the daily news and go to milu’im or our shelters, we are dealing with the challenges of the “the birthpains of mashiach”.

    We read in p. Dvarim that despite many super-natural miracles in the exodus and subsequently in the desert, still many Jews were skeptical and scared to come on Aliyah (1, 22-27). The “FEAR OF THE UNKOWN” is usually well-grounded in reality, for any change, even one for the better, is challenging. Even in the times of Moshe, it wasn’t easy and smoothe, for the giants Sichon and Og were real, and the impending end of the pillar of fire and cloud, manna and miraculous water, awakened us to the realities of having to work for a living and serve in the Israeli army. Yes, then and today, even though G-d is on our side, that doesn’t mean the challenges aren’t real and must be overcome.

    Even as we live redemption, this time of year we must take stock of what Hashem has already redeemed, and what we still lack and need to implore of Him, e.g. peace, the Sanhedrin and Beit HaMidash. Contrarily the “all or nothing” Jews supposedly relate to a dreamy Geula where everything is going to suddenly be “peaches and cream”. They focus on MR. Mashiach rather than on the Geula PROCESS. Interestingly, even after the Balfour Declaration, the skeptics said: “We still don’t have a Jewish State”. Even after achieving the State of Israel, they complained: how can this be the process of redemption if “we still lack Y’rushalayim?”. Even after liberating the Holy City, they kvetch: “but most of the Jews are still in galut”. As that excuse is also ending, they alibi, “but Israel isn’t as religious as we’d like”. As statistically that excuse is also running out, they focus even more on Mr. Mashiach, and refuse to participate until he himself comes (which unfortunately is going to be only the final stage of redemption, Megilla 17b).

    We notice an interesting phenomenon: One would have thought that those Geula-denyers would be even more preoccupied on a daily basis on how they think we are in galut as much as we were during the Crusades and Holocaust, and they would cry day and night for redemption, as we did then.

    But we see to the contrary, we who recognize the Geula process and have already seen most of the prophecies of redemption fulfilled, we are more preoccupied with what we still lack, for we take the redemption seriously. It turns out that those who attempt to hasten redemption really feel the few things that we still lack and pray and work to achieve them, while the naïve dreamers who lack even more, don’t really relate to Geula as something real, but pay “lip-service” when the Shulchan Aruch or calendar offers no choice (except for that meaty siyum!).

    The Netziv stresses that G-d told the kvetching Moshe, “DON’T TELL ME HOW TO RUN MY REDEMPTION!”, and adds that this message is for modern anti-Zionists, as well (Shmot 4, 13 and Shivat Tzion, p. 17!. If one really believes in Geula, he would grab every glimmer of hope available, rather than ignoring what G-d has already granted us, kvetching that it’s “all or nothing”. That yearning for instant gratification was always seen in Judaism as a problem, and surely not an ideal.

    The Talmud teaches that the 2nd Mikdash was destroyed either because of Sinat Chinam (needless hate) or because most of the Jews from Bavel didn’t come on Aliyah with Ezra (Yoma 9b), where the common denominator between the two, is clearly: a lack of unity. Yes, we must improve our Ahavat Chinam, but the half million orthodox Jews still stuck in the sin of their Babylonian predecessors, should FOCUS at least as much on fixing that more EASILY DEFINED shortcoming and make Aliyah.

    Like the inevitable “cold feet” before one’s wedding, we must encourage the bride or groom not to “fear the unknown”. This Tisha b’Av, let’s beg Hashem to help us achieve that which we still lack, while encouraging our brothers who are still “stuck” on the previous stages of redemption, to overcome the architecture of alibis, and join Am Yisrael. The Rambam stresses the Torah’s definition of redemption is Kibbutz Galuyot (Hil. Milachim 11, 1 based on Dvarim 30, 3-4), and anyone who really wants and believes in it will see it and participate, thus fixing the Cheit HaMeraglim and that 2nd reason for Churban, while the rest of us can already focus on the upcoming stages. Shabbat Shalom! Rav Ari

  • Why Aliyah Is Unique Among the Mitzvot

    Trumpeldor’s border, the Rivash’s answer to a 16-year-old looking for a cause, and moving your family tree to its final destination.

    The source of the mitzvah to live in Eretz Yisrael is found in this week’s parsha, “You shall clear out the Land and settle in it, for I have given you the Land to occupy it” (33, 53). The halachic definition is elaborated by the Ramban (ibid, and Tos. Aseh 4) and subsequently all halachic authorities (Pitchei Tshuva Ev.H. 75, 6, “all poskim, rishonim and achronim”), “Don’t leave her in the hands of other nations (והורשתם), nor barren ( “וישבתם”) Our sages even EQUATE this mitzvah with all the other mitzvot COMBINED! (Sifre Dvarim 12; Tosefta Avoda Zara 5, 2). But we must ask, what makes Aliyah and settling the Land of Israel so unique that warrants it such a high halachic and hashkafic status (e.g. see: https://www.yeshiva.co/ask/7189)? The Ramban (Shabbat 130a · gemara) offers a very logical explanation: This is unique as the only mitzvah which is not just for me but for all of the nation of Israel, and his students’ student, the Rivash (Resp. 101) elaborates, this is even not just for my generation but for all future generations. When Yosef Trumpeldor and a handful of 18 year-olds went to settle in Tel Hai (1920/תר”פ), their clear intention was to establish the border of the forthcoming State of Israel as far north as possible, so the eventual partition plan should give the Jewish State from that point south. They were told by Jabotinsky that it’s suicide to live so far away, where there’s no way to send reinforcements if they’re attacked by Arabs. In fact 8 of the 18 year-olds, including Trumpeldor, were killed on one day by Arab terror, but those idealistic young people not only didn’t break, but they called up friends, and eventually set up an even greater city in memory of their comrades, Kiryat Shmoneh. Their youthful fortitude decided the northern border of Israel to this day a century later, that it includes the entire Galil panhandle, from Tel Hai and south. They didn’t settle there in order to become wealthy or because there’s a nice view, but in order to DECIDE the FUTURE borders of Israel FOR US ALL, AND FOR ALL FUTURE GENERATIONS. Most mitzvot are basically for myself and my spirituality. Of course there is supposedly a kabbalistic aspect, but simply speaking, if I lay tefillin, it doesn’t visibly influence a Jew in Australia. On the other hand, when settling the Land of Israel, it is realistically and clearly removing the Land from the gentiles and transferring it to Jewish hands (Rashi, Gittin 8b). It’s not only an individual mitvah but is a national and (hopefully) eternal one as well. Being that it is prohibited to sell land in Israel to gentiles (Rambam Av.Z. 10, 3-4; Sefer HaChinuch 339; Ramban above), that Jewish ownership should inevitably have eternal ramifications. On a personal note, at the age of 16 I was looking for a “cause”, how to be remembered and leave my mark on the world, even 500 years from now. This Rivash provided me with the answer. Many of the readers here already made or are considering that historic decision, of making Aliya, thus moving their FAMILY TREE to its permanent and FINAL DESTINATION. This is a mitzvah, just like Trumpeldor, not just for you as an individual but for all of Am Yisrael, and not just for your generation, but for all of your future descendants, as well. When many Jewish families moved from Russia to Poland, and from there to Germany and then from Germany to America, they all knew that just as the previous galut was temporary, so will their next exile be transient as well. Yes, many Jews celebrated America’s 250th birthday last week, as America had been the best exile for Jews ever. Nevertheless, as all galuyot, all historically sensitive and especially believing Jews, knew that America is also no permanent haven, for we eventually will return home (Devarim 28, 65, for “if they would find a resting place in exile, they would never return to Israel”, Breishit Rabba 33, 6). Just as all of the major Jewish communities from eastern and western Europe, from Asia and Africa, over 1 decade (1940-1950) collapsed, mostly moving to Israel, there is no doubt that eventually the same destiny will happen in America as well. We hope that American Jews will make Aliyah out of ideal and religious motivation, but the present sudden and surprising anti-Semitism throughout the world, including America, may also bring our brothers back to Israel a lot sooner than they expected or planned. Let me put it this way: Every Jew who will be around in the Ge’ula will have had 1 great-great grandfather or grandmother who had the guts to make that historic decision, thus saving their FAMILY TREE FOREVER, moving it to her FINAL and ETERNAL destination. America is the final major exile, and now is the time. That’s a pretty heavy and historic decision, which, like Tel Hai, was or will probably be made by an idealistic 18-26 year old with foresight, as well as national and familial responsibility and guts! It could be YOU! Shabbat Shalom! Rav Ari Shvat (Chwat)