Author: Ari Shvat

We find that Yitro was convinced to follow the G-d of Israel for “Now I know that the Lord is greater than all the deities, for (precisely) with the thing that they plotted, [G-d brought] upon them(selves) (18, 11).” Rashi explains that the Egyptians drowned the boys of Israel, so in the end, G-d drowned their men as well (his source in Yalkut Shimoni, Yirmiyahu 319, cites many other examples from Tanach, that G-d punished our enemies precisely with that which they did to Israel).

Why was this “Midah k’negged mida” (literally: “a measure for a measure)- so convincing for Yitro, even convincing him to actually change his life and join Israel? Similarly, this can help us understand why this theme of “V’Nahafoch hu…” (literally: “it was reversed”, that the Megila flips everything Haman planned to do Israel, 180 degrees and brings upon Haman himself (Esther 9, 1 and 22) is so central also to Megilat Esther and the forthcoming holiday of Purim? (see Maharal, Or Chadash, p. 196)

The obvious answer is that this way of JUSTICE is clearly SELF-EVIDENT and FAIR. One cannot claim that it’s immoral to drown Pharoh and the Egyptians who drowned our male babies, or that it’s wrong to do to Haman and his henchman, exactly what they planned to do to Mordechai and Israel. Not only did we have no choice, but no one can come and complain of the “immorality” of the retribution of G-d and Israel, which is not ironic but totally JUSTLY DESERVED.

Even anti-Semites can’t argue the point for what they actually did to us, is in fact much worse than what they received in return. Anti-Israel accusers have been faulting us for “over-reacting”, but check the facts: how many Gazan children did Israel behead, how many of their women did we rape, and how many of their civilians have we kidnapped, starved and tortured?

We cannot speak to them in western English, when they only understand eastern “Arabic”. In the entire Middle-East, and even in Israel, Arabs often avenge their own family’s blood by spilling blood from the rival Hamula clan.

This is precisely how Rav Kook (Ma’amarei HaReiya, p. 507) explains some of the more “immoral” sounding wars of King David, and Amalek, that one has no choice but to deter the enemy in the “language” which he seems to understand in each respective generation. For every act of terror, we should build a new Jewish yishuv on that spot.

Similarly, Rav Kook explained that Jewish law punishes a thief precisely in the field which he wanted to gain. For the thief, money is more dear than his life, for he’s willing to risk his life by breaking into the home of his victims who may kill him in self-defense, but by paying double (=keffel, 200%), he loses out in the topic he most cares about.

Not only in this part of the world, but even in Europe, the naive democracies are exploited by the Moslems because of their wishful thinking. We don’t “stoop down to their level”, but justly and realistically fight fire with even more fire. If they threaten to nuke us, the only way to deter them is by instilling fear that we can nuke them even more. That’s “where they’re at”, and Judaism believes in being morally realistic, and not being naïve at the expense of our children. The innocent side’s children should not have to live in fear or sleep in shelters, just because our enemies wish to take that initiative.

The Rambam (hil. Chovel u’Mazik 1, 3) explains why the Torah writes an “Eye for an eye” (Shmot 21, 24), despite the fact that the Oral Law teaches the punishment is monetary, because the Torah wants to clarify, that’s what the aggressor really deserves. Adds the Shadal, that if there is a sadistic millionaire who isn’t deterred by monetary payment, the Beit Din would actually take an “eye for an eye”. The main point is to deter in their own language, or in the words of Samson: “As they did to me, I did to them” (Shoftim 15, 11).

I don’t think that speaking such logic to anti-Semites would help, if they would side with the Arabs even on the question of “is the world is flat”. If in every war in modern history, the democracies side with the victims except here where they anti-Semetically side with the totalitarian aggressors and terrorists, there’s nothing we can do,

But hopefully at least Jewish students who side with our enemies or are in doubt, should be objectively open to that which convinced the gentile Yitro, and surely convinced Haman and his cronies. Don’t do X to us, and we won’t do it to you. Worded simply: if the Arabs lay down their guns everybody knows there will be peace, but if Israel lays down ours, everybody knows we won’t be around to check the outcome! Our enemies say so explicitly, so why should Jewish students not believe them?! Shabbat Shalom! Rav Ari Shvat (Chwat)

The parsha teaches “and Bnei Yisrael left with a RAISED HAND” (14, 8). The Ramban (ibid, 5) explains that “they made and held up a national FLAG, leaving Egypt with joy and song, like those redeemed from slavery to freedom, and not as slaves who will return to slavery”. Similar to modern national flags, this original flag of Israel is a legitimate and religious sign of national pride and INDEPENDENCE, with the blessings of the Torah!

In addition, the Israeli flag serves like the US placing its flag on the moon in 1969/תשכ”ט; as a symbolic, even legal gesture of ownership. Similarly, the Israeli flag is a symbol of the Jews returning to our ancient homeland – and settling there in OWNERSHIP of our land, thus fulfilling the mitzvah of “and you shall CONQUER the Land and settle in her” (Bamidbar 33, 35).

In a 7 page sermon written and read by Rav Kook at the Flag Ceremony inducting the (what was thought was identical to the Israeli flag!) flag of the Jewish Brigade into the Hurvat R. Yehuda HaChasid synagogue (Jerusalem, 1925/תרכ”ו), Rav Kook expresses several additional points of importance of our national flag (I found and published it in Otzrot HaReiya vi, pp. 262-270, found also on the website of Asif, just Google: אסיף קוק דגל ארי שבט ).

Rav Kook cites there an important midrash that it was Israel who initiated the flags in the desert, and G-d out of love, accommodated that wish (Tanchuma Bamidbar 14). G-d even goes so far as to say that the nations have flags, but He only loves the flags of Israel (Bamidbar Rabba 2, 3). In addition, G-d loves our flag which differentiates Israel from the nations (ibid), precisely another role of the Israeli flag. Another midrash claims that we actually invented the concept of national flags, afterwards COPIED by gentile nations (ibid, 2, 7). If flags bring out national pride for other nations, how much more so G-d’s Chosen Nation should be proud of our flag and role as the “Light for the Nations”.

How can many not notice that we actually pray 3 times a day that G-d should please “raise the flag to gather our exiles” (“”ושא נס לקבץ גלויותנו), which is precisely the expression of our flag of the Jewish State, dedicated from the outset to gather the exiles.

It’s interesting to note, the predecessor of the modern Israeli flag was given as a gift from the King to the Prague Jewish community over 650 years ago, in recognition of the Jews who helped fight off a Dutch invasion. The flag features a Jewish star surrounding the Dutch hat, as a symbol of military victory. All of the great rabbis of Prague, including the Maharal, the Shela, R. Yonatan Eibshitz and the Noda B’Yehuda, prayed under that flag in that synagogue, and how much more so they would be proud of a Jewish flag, based on the blue-and white TALLIT, representing the Jewish State fighting off, with the help of the G-d of Israel, an Arab invasion in the Holy Land.

Rav Kook actually mentions there an idea later publicized by Rabbi Yosef Dov Soloveitchik (Nefesh HaRav, p. 99 ), who deemed the Israeli flag as a symbol of the Kiddush Hashem, which adorns military caskets and military ceremonies, the sanctifying G-d’s name, which the IDF does on a daily basis.

Also de-facto, over the past century, respecting the Israeli flag has become a custom of Am Yisrael and a universal symbol of the Jews, and like all minhagim and symbols, should be respected. That Star of David which was once a badge of shame in the Holocaust, has turned into a badge of pride as a symbol of Judaism, and that G-d has redeemed His nation. We are proud as Jews to stand out with our Magen David Adom, as unique and different from the Red Cross and Red Crescent. How much more so when the Israeli flag adorns our victorious fighter planes, reminding our Jihad-minded enemies that the G-d of Israel is the One and Only.

All this and much more (found in my Hebrew sefer, “להרים את הדגל”) serve as an important alternative view to that raised by R. Moshe Feinstein (Igrot Moshe Or.Ch. 46) who saw the Israeli flag as secular and preferred not to bring it into a shul. One can only guess whether R. Moshe Feinstein would have changed his opinion, were he to have known the Israeli flag is precisely designed to be like the tallit (which surely has a place in shul), and seen the aforementioned ideas (especially the Ramban, the Maharal’s precedent, and the previously unpublished Rav Kook extensive article on the flag), just as he changed his opinion over time, to be much more pro-Israel over the years (as seen in my sefer, most of which can be found in 4 articles by Googling: אסיף דגל ישראל ארי שבט). In fact, over time, the Israeli flag WAS featured IN THE BEIT MIDRASH at ceremonies at R. Moshe’s own yeshiva high school MTJ. Shabbat Shalom, Rav Ari Shvat (Chwat)

The exodus from Egypt towards national independence which we read about in Parshat Bo, fills us with pride and expectation, but should also fill us with immense responsibility for the forthcoming Parshat Mishpatim: how to run an ideal nation, with a fair, moral and G-dly economy, rules and regulations.

Like as slaves in Egypt, for two thousand years in exile, Jews became experts in navigating bad systems. When the law belonged to hostile rulers, you survived by finding loopholes, intermediaries, and quiet understandings. Chazal themselves recognize this reality: “Dina d’Malchuta Dina” (obligation to follow the law of the land) only applies when the law is applied fairly and serves the public good (Ran, Nedarim 28a). When it doesn’t, Jews learned how to live around the law, not through it. This wasn’t corruption — it was self-defense. In galut, the tax collector and regulations were anti-Semitic, and the army was often a weapon pointed straight at you.

Now that we have a State, we must change our mindset, and run it as an Or LaGoyim, with rules and regulations, and no longer as a shtetl. We have recently seen the price of not instituting legal guidelines at day “care” centers in Haredi and Arab neighborhoods, or if people think that for “my cause” it’s legit to stop-up highways and lie down before buses. If building permits are not necessary in Haredi and Arab neighborhoods, and taxes are not collected there (just as they don’t get an equal share of the tax budget), than we shouldn’t be surprised that Arabs are allowed to kill each other on a daily basis, as if we were a Banana Republic. Refusing to obey orders in the IDF cannot be seen forgivingly if it comes from the “correct” side, and the Supreme Court and legal advisors can’t change their mind to apply different laws of protests, depending upon whose ox is being gored – one law for leftists, a different one for rightists, a third for Haredim and a 4th law for Arabs.

If political leaders liken a law for equal army service to Hitler and Yellow badges, and accordingly, demonstrations yell “we’ll die rather than serve”, we shouldn’t be surprised if 14 year olds demonstrate with no guidelines from their rabbis, and think it’s an ideal to actually give their lives, like in their slogan, NOT to serve in the army, rather than the mitzvah of serving.

Shtetl logic ends the moment we Jews have sovereignty. The Torah repeats “משפט אחד יהיה לכם” — there must be one just law for all (Vayikra 24, 21). The Rambam rules (M’lachim 4, 10): “The role of the king is to fill the WORLD with justice”, an exemplary government as an example for all countries. A system based on PROTEKTZIA, winks, and “don’t worry, it’ll be fine” is not Jewish leadership; it is exactly what the Torah warns against when it forbids “You shall not pervert justice; you shall not show favoritism” (Devarim 16, 19), even toward righteous people (see Hil. De’ot 2, 6). A state that enforces law selectively is not compassionate; it is lawless. This is the same irresponsibility that caused 45 fatalities and 102 wounded in the trampling 5 years ago in Meiron on Lag BaOmer.

Chazal put it bluntly: “אלמלא מוראה של מלכות, איש את רעהו חיים בלעו” (אבות ג, ב). Without fear of the law, society collapses. In exile, we feared the government; in Israel, the government is ours, and must see the ideal in implementing equal and fair laws for everyone. Otherwise, we haven’t ended galut — we’ve just translated it into Hebrew. Haredim who don’t want a Jewish State before Mashiach, perhaps want this galut-type of shtetl to continue, but that doesn’t mean it’s good for them, or for anyone. A Jewish state cannot be built on clever loopholes or tricky coalition agreements; it must be built on what the Torah demands from judges, leaders, and citizens alike: דין אמת לאמיתו — real justice, applied equally, even when it’s inconvenient (Tosafot, Shabbat 10a), even when it applies to me

Christianity teaches “Give to Caesar that which is Caesar’s and to G-d that which is His”. Rav Kook stresses that Torah contrarily says that EVERY TOPIC, including GOVERNING, belongs to G-d and His Torah, which is precisely a Kiddush Hashem. “And David reigned over ALL Israel; and David administered JUSTICE AND CHARITY for ALL his people” (Shmuel ii 8, 15). David Melech Yisrael is meant to run an ideal Jewish State (Orot HaKodesh, p. 488), not an outdated Jewish shtetl. Shabbat Shalom! Rav Ari Shvat (Chwat)

Q. Are we today so much greater than say the Rambam’s generation? Why is G-d returning us to Israel and doing so many salvations and victories over Hamas, Hizballah, Syria and Iran in recent years, even if we haven’t done Teshuva and don’t deserve it?

A. Our sages teach us that our forefathers in Egypt were even pagans (Yalku”Sh Shmot, 234), but Parshat VaEra teaches us that nevertheless, G-d redeemed us. “And also, I established My covenant with them (our forefathers) to give them the Land of Canaan… And I heard the moans of the children of Israel, whom the Egyptians enslaved, and I remembered My covenant… And I will take you to Me as a people, and I will be a G-d to you… I will bring you to the Land, which I raised My hand to give to Abraham, to Isaac, and to Jacob, and I will give it to you as a heritage; I am the Lord.’”. Every day in the morning psukei d’zimra we also say: “…וכרות עמו הברית לתת את ארץ הכנעני החיתי האמורי והפרזי והיבוסי והגרגשי לתת לזרעו, ותקם את דבריך כי צדיק אתה”, “… and You made the covenant with him (Avraham) to give the Land of the Canaanites, the Hittites, the Amorites… to give to his descendants, and You KEPT YOUR WORDS, for You are RIGHTEOUS” (Nechemya 9, 8). Of course He will keep His promise, it’s just a question, when.

Similarly, we say every day in the Amida, that G-d will redeem us unconditionally for 3 reasons: “ומביא גואל לבני בניהם למען שמו באהבה”: a. “For the descendants of our fore-fathers”, for He had made a covenant with them that we are the Chosen and Eternal People and will receive the Land of Israel forever. b. “for the sake of His Name”, that even if we chose not to do teshuva, Hashem must redeem us because exile is a terrible Chilul Hashem and bad reflection upon Him (“Can He not redeem His people?!”). c. “With love”, He loves us and didn’t want to send us to exile in the first place. Even if we don’t deserve it, G-d is redeeming His children, just like He did from Egypt.

How much more so, when we DO keep our covenant, “And I will give you and your descendants… the entire land of Canaan for an everlasting possession… This is My covenant, which you shall observe between us and your descendants, that every male among you be circumcised…” (Breishit 17). True, in Egypt our fore-fathers neglected circumcision (Shmot Rabba 19, 5), but today, when even when many Jews are non-observant, surprisingly one of the minimal mitzvot almost all observe is circumcision. In fact, the Ramban (Shir HaShirim, 8), learns from the pasuk: “You too-with the blood of your covenant I have freed your prisoners” (Zecharia 9, 11), alludes here to the [period of] footsteps of Mashiach, when the generation will be totally guilty and Torah will be forgotten from Israel, and there will be abundant chutzpah… and will only have the MERIT of the mitzvah of circumcision”.

In addition, how can anyone say that Israel doesn’t have great merits?! So many millions gave their lives over history, e.g. in the Holocaust where our only “crime” was just being Jewish. If so many Jews, including innocent children and babies, suffered just because of being Jews, it totally makes sense and is actually “just”, that we should also gain just because of our being Jews.

How much more so over the past two years when so many soldiers and civilians actually chose to endanger their very lives in order to save other Jews! This is also the BLOOD OF OUR COVENANT, where our altruistic Father (Who gives without getting anything in return, for He lacks nothing) cannot but be blown away by our ALTRUISM. I personally heard from R. Shlomo Zalman Aurbach’s regular taxi driver, that R. ShZ often said that the holiest people in the world are the boys buried in the military cemetery on Mt. Herzl, and that’s where he would go to daven by “Kivrei Tzadikim” (graves of the righteous, based on Bava Batra 10b).

I was once asked to be a Sandak and hold the baby at a BRIS which took place precisely between Yom HaShoa and Yom HaZikaron. As the mohel was “cleaning up” the blood, I understood the depth of what we had just recited at the Pesach Seder and again there at the circumcision, “ואומר לך בדמייך חיי ואומר לך בדמייך חיי” (Yechezkel 16, 6), Yechezkel is told that Hashem feels sorry for the weak and fledgling Israel, and when coming to redeem and wash us off, tells us twice “And I… saw you downtrodden with your bloods, and I said to you, ‘With your bloods, live,’ and I said to you, ‘With your bloods, live.’. What does it mean that through our bloods (in plural) we shall live, and why is this repeated twice?

It “hit me” that this is stressing both types of blood, that of Yom HaShoah (where our blood was spilled involuntarily, but brought us to realize we need a State), and Yom HaZikaron, when we altruistically gave our blood voluntarily on the battle field for that State. Both types of these ultimate sacrifices surely deem Israel meritorious. G-d’s redeeming us is not just undeserved, but also a NATURAL and WELL-DESERVED OUTCOME of our ultimate LOVE FOR HIM and HIS NATION Israel. Shabbat Shalom! Rav Ari Shvat (Chwat)

Q. My wife and I are talking about the future, in terms of living in Eretz Yisrael and graduate school. My wife wants to pursue a Phd in Psychology beginning next year. However, it is a 6 year program, which could complicate our plans for aliya, especially as anything unexpected can happen in that time frame. Do you think it’s a good idea to wait it out and let her finish the program, or do you think this would tie us further down to chutz l’aretz? Any advice or suggestions would be appreciated. Kol tuv, A. A. Shalom A. Mazal Tov to you and your new wife! I’m glad to hear that you haven’t “assimilated” too much into the galut mentality and that BH, aliya is still on your agenda.

Unfortunately, the most common difficulty I found among tens, if not hundreds, of friends and students who planned aliya and in the end, didn’t make it, is precisely that they pushed it off, got used to the lifestyle and standard of living there, and in the end, sold their dreams for a nice, hot “lentil soup”. If you want to be realistic, the chances of making aliya in another 6 years, are unfortunately significantly lower than you think.

Just imagine practically where you will be at that time. You”ll already be at the height of your career, with hard-earned connections, promotions, and potential for advancement. You will BezH already have several children in educational frameworks with friends, activities, etc. You”ll probably own a house and have to look to sell it (and most won’t want to lose money, and will wait that much longer to get a good price…). You will probably be established and comfortable in the community, have your she’urim, your rav and your chevruta… You and your wife will have strong social ties, and the longer you wait, the more friends you will have, and the stronger the ties will be with them. The more you wait, the older your parents and/or grandparents will be, and then you may feel guilty leaving them. The more you wait, the more relatives you will have to leave. It’s a “one-way street” going in the wrong direction, where every month that you wait is going to make leaving that much more difficult.

It basically boils down to the question, how important aliya is to you? That, only you can answer. All I can help you with, is that if Torah and Judaism is important to you, “Living in Eretz Yisrael is equated with the rest of the mitzvot combined!” (Tosefta, Av.Z. 5, 2), and “Whomever lives in chutz laAretz is as if he worships idols (=the Beit Yosef explains: his gold and silver, rather than idealistic priorities, Ktuvot 110b-111a).

You are definitely at a crossroad in life, and now is the time to decide clearly, what your priorities really are: money, comfort and convenience, or Am Yisrael, Eretz Yisrael and Torat Yisrael! I am confident that you will make a wise decision.

If you are interested in seeing my detailed article on the halachic sources regarding aliya and career, and how much one must be willing to lower their standard of living, in order to make aliya, just Google: Ari Shvat Economic Excuse. I must add that at present, the Israeli economy is even stronger than the American. “The Economist” has recently ranked Israel as the 3rd most vibrant economy in the world (ahead of the US), and “US News” recently ranked Israel as the 10th strongest country in the world (economy+ military, out of 195 countries), so the “Parnassa” excuse is becoming outdated. The main factor today is that it takes “GUTS” to make the change, and the YOUNGER you are, the braver and more idealistic you are. Also, you may alleviate the question of elderly parents, by making aliya sooner, and then they (and your siblings!) can plan accordingly.

Just remember, the future of Am Yisrael and Torat Yisrael are in Eretz Yisrael, and we are fortunate enough to live in the historic generation of kibbutz galuyot (the gathering of the exiles). All statisticians agree that within 6 years (by 2032/תשצ”ב) most of the Jews will be living in Israel for the first time since the exile of the 10 Tribes about 2,600 years ago. All of your ancestors dreamed and would have given anything to be able to make aliya as part of the ge’ula process. You have that opportunity- and you’ll probably regret if you pass it up and push it off. Contrarily, if you do have the guts to make aliya, you will go down in history as “THE” great-grandfather/mother who saved your entire family tree forever, by moving/returning it to its eternal and holy destination.

This response of mine is reprinted, along many other English translations on the topic from the writings of Rav Kook, Rav Tzvi Yehuda, Rav Shlomo Aviner and many others in the highly recommended “TORAT ERETZ YISRAEL ANTHOLOGY: Exile and Redemption, National T’shuva, Rabbi Kook, True Emunah, Settling of the Land, War, Mashiach, Prophecy, and much more…”, by Tzvi Fishman (Author), R. David Samson (Editor), available in Israel at Pomerantz and other book stores, or by order from Chava Books, and abroad via Amazon.

With Love of Israel, Shabbat Shalom! Rav Ari Shvat (Chwat)

Some “accused” Rav Kook of allegedly declaring that Dr. Herzl was the Messiah. In light of this week’s haftarah, it’s important to clarify precisely what was said and WHO IS MASHIACH ben YOSEF?

Upon the passing of Dr. Herzl, Rav Kook spoke about Mashiach ben Yosef (Ma’amarei HaRe’iyah, p. 94): “As the FOOTSTEPS of Mashiach ben Yosef, the vision of ZIONISM has been revealed in our generation…”. Rav Kook clearly built upon the Vilna Gaon (based on Kabbalah), and they certainly align with Herzl’s historic role. As the Gaon taught (Kol HaTor, p. 477): “Anyone who… is worthy of engaging in the actions CHARACTERISTIC of Mashiach ben Yosef—such a person is a spark from the root of the soul of Mashiach ben Yosef.” [It’s worth publicizing the recent find of Dr. Y. Weiss, “Herzl’s Jewish-Zionist Transformation,” HaMa‘ayan [no. 256], Tevet 5786, pp. 61–70, who found in Herzl’s diaries and letters, that he experienced what he understood as DIVINE inspiration to undertake his extensive activity for Zionism.]

Rav Kook emphasizes there that spiritual development is impossible before the national needs are met, like a child whose physical requirements precede his spiritual needs. These domains of materialism were precisely the fields of Joseph the Handsome Provider—as national economist of Egypt. Similarly later, the Kingdom of Israel flourished economically and militarily (although not spiritually!) under the descendants of Ephraim son of Joseph, leaders such as Omri and Ahab.

Rav Sa’adiah Gaon writes explicitly (Emunot ve-De‘ot, VIII, chapter 6) that the slower redemptive path, in which Mashiach ben Yosef precedes Mashiach ben David, is only necessary if we are in a state of “not deserving” (spiritually): “If we do not repent, the events of Mashiach ben Yosef will occur; but if we do repent and those events do not occur, Mashiach ben David will be revealed to us suddenly (supernaturally)”.

Perhaps the biggest innovation in the Vilna Gaon’s teaching here, well before secular Zionism, that—unlike Mashiach ben David—Mashiach ben Yosef need not necessarily be a single individual, but may instead represent an historical period of “itaruta de-letata”, human initiative towards redemption, “Mashiach ben Yosef resides within the entire House of Israel collectively… among the many activists who engage in the gathering of the exiles, and the like. Whoever merits… to perform actions CHARACTERISTIC of Mashiach ben Yosef, is a spark from the root of the soul of Mashiach ben Yosef.”

Just as the Tanachic term “Ephrati” does not necessarily refer to someone biologically descended from Ephraim (see many examples in Pirkei D’R. Eliezer 44), but rather one who acts like Ephraim, so too “Aggagi” (=Haman) does not necessarily indicate biological descent but one who ACTS LIKE Aggag=Amalek (as implied by the Talmud Yerushalmi, Yevamot 2:6, and by R. Chaim Soloveitchik,). Accordingly Mashiach ben Yosef (i.e., Ephraim, son of Yosef) refers to any Jew who follows Ephraim ben Yosef’s path: courage in battle (like Joshua), national pride, and the expansion of Jewish settlement in Israel. This precisely matches Bava Batra 123b, that the spiritual “descendants” of Esav (“AGGAGI”) will davka fall into the hands of the characteristic “descendants” of Yosef (“EPHRATI”).

This especially applies to those who are not particularly religious, similar to most of the biblical Ephratites. Indeed, Yechezkel (ch. 36–37) and Yirmiyahu (31) call Israel “EPHRAIM,” when they do NOT DESERVE REDEMPTION, as does the tradition regarding the resurrection of the bones of the Ephratites who did not wait for the appointed end and left Egypt before the messiah/Moshe, but will COME BACK TO LIFE in the final redemption (Chron. I, 7, 20-23 , see Yalkut Shimoni, Chronicles, §177).

The Vilna Gaon even noted that the name “Yosef” shares the gematria of “Tzion”=Zion! This idea also emerges from Kabbalistic traditions that the soul of Nun (Yehoshua’s father, from shevet Ephraim), who initiated that premature Ephrati exodus from Egypt, later “reincarnated” as Bar Kochba, and that its ultimate completion will be through Mashiach ben Ephraim (Seder HaDorot, p. 50). They all didn’t wait for Mashiach, but attempted to bring him by initiating the return and revival of the army and State of Israel (which in their time was wrong, but will be correct in the final redemption= they will “come back to life” in Yechezkel’s positive vision). “He will return posture (pride) and light to the eyes Israel, and no nation will be able to stand before Mashiach ben Yoseph” (Pesikta Rabati 36).

Rav Kook continues by describing the prophetic ideal articulated in our haftarah (Ezekiel 37): namely, the GRAFTING of the tree of Ephraim (physical/nationalistic strength) with the tree of Judah (spiritual depth), combining the virtues of both, into a single harmonious whole.

This explains why Tanakh and most classical sources speak less about Mashiach ben Yosef and the natural, historical process of redemption, and more frequently about Mashiach ben David and a sudden, supernatural redemption. For the ideal and preferred path, according to all opinions, is that of “zachu”—if we all spiritually merit redemption through repentance, then Mashiach ben David will arrive alone, supernaturally.

Given our present spiritual situation, it appears that the VERY REALISTIC scenario, which is ideal for our generation, is to continue first with the ERA of Mashiach ben Yosef, participating with secular nationalist Zionism. Nevertheless, over the past 2 years, there has been a clear spiritual awakening in Israel (35% of those aged 16-35 have become significantly closer to Emuna), and hopefully we should utilize this as a positive advancement towards the more spiritual period of Mashiach ben David (culminating with that actual person, the Mashiach). [For 5 more extensive articles, a source sheet and audio classes of mine on the topic, please Google: Ari Shvat Mashiach ben Yosef]. Shabbat Shalom!

A. With Hashem’s help!

Q. So why did we need the Maccabim?

A. They were just soldiers, Hashem helped them and Baruch Hashem we won.

Q. The Maccabim were soldiers?!

A. Yes, they were soldiers in the army of Hashem.

Q. So they were Chabdniks?

A. No, no! Chas v’shalom! They were yeshivish.

Q. Did Yehuda Hamaccabi fight? With a weapon?

A. Yes.

Q. So Yehuda Hamacabi was a goy or not religious?

A. Chas v’shalom, why would you think he was a goy or not religious?

Q. Because only goyim or non-religious Jews go to the army.

A. No, no, in the past religious people also went to the army.

Q. So why did the Maccabim go to the army and we don’t?

A. Because today our Torah protects us.

Q. And then their Torah didn’t protect them?

A. I think it’s time for you to go learn with Moishie.

Q. Did the Maccabim learn Torah?

A. Of course! They learned Torah all the time!

Q. They didn’t work for a living?

A. Chas v’shalom!

Q. So how did they have money?

A. Well they worked a very little teeny bit.

Q. Off the books in secret like Uncle Yanky?

A. No!

Q. So what did Mattisyahu do?

A. He was a farmer.

Q. So how did he work in the fields with his white shirt?

A. How do you know he wore a white shirt?

Q. Moishie told me that a real Jew only wears white shirts.

A. You spend too much time with Moishie, but he is right.

Q. What did the Maccabim want?

A. They wanted an independent Jewish state that they would run.

Q. Is this what we want?

A. That is something that Zionists want.

Q. Tattie, I want to be a soldier, a farmer and a Zionist!

A. Gevalt!!! What happened to you?!

The most quoted source by Haredim for perhaps exempting yeshiva boys from the IDF, is a “pseudo-halachic” paragraph from the Rambam in the end of the laws of Sh’mitta and the Book of Zeraim (!) (13, 12-13):

(12) Why did the Levites not receive a portion in the inheritance of Eretz Yisrael and in the spoils…? Because they were set aside to serve G-d… and to teach Torah: “They will teach Your… Torah to Israel [Devarim 33, 10}”… Therefore they were set apart from the ways of the world. They do not wage war like the rest of Israel, nor do they receive an inheritance, nor do they acquire for themselves through their physical power. Instead, they are G-d’s legion, as it [ibid.:11]: states: “G-d has blessed His legion” and He provides for them [the tithes], as it [Bamidbar 18, 20] states: “I am your portion and your inheritance.”

(13) Not only the tribe of Levi, but any inhabitant of the world

motivated… to set himself aside and stand before G-d to serve and minister to Him and to know G-d… removing from his neck the yoke of the [physical world], he is sanctified… G-d will be his portion and heritage forever and will provide what is sufficient for him in this world like He provides for the priests and the Levites. And thus David declared: “G-d is the lot of my portion, my goblet, You support my lot (Tehilim 16, 5).”

Many Haredim claim that if para 12 teaches that the tribe of Levi (including Kohanim) “do not wage war like the rest of Israel”, and para 13 states that anyone, even from other tribes, can volunteer to be like Levi, so yeshiva boys also do not have to “wage war like the rest of Israel”. Nevertheless, the difficulties of such an attempted proof are obvious:

a. If the Rambam exempted yeshiva boys, he would have said so in the laws of war (precisely called “The Laws of Kings and Their Wars”), together with all other exemptions. It immediately sounds suspicious that this idea is found among the agricultural laws of Sh’mitta! The obvious reason is that this is the final paragraph in the Rambam’s extensive Book of Agricultural Laws. The Rambam (copying the Talmud) finishes his Books with nice ideas, in place of the regular halachot. Here too, after an entire Book teaching we must give the various tithes mainly to the Kohen and Levi, many regular Jews will ask, “Why am I so less fortunate or spiritual, just because I’m not from Levi?” Comes the Rambam to appease, that we can also “be spiritual like Levi”. Nevertheless, this obviously isn’t meant to be taken halachically, for surely the Rambam forbids a yeshiva boy to eat Bikurim, Trumah or Hallah as if he were a Kohen. Similarly, the seeming exemption from war is also “biological”, and seriously forbidden to be taken literally nor halachically.

b. The undisputed Mishna (Sotah 8, 7) and the Rambam himself write to the contrary [“in Milchemet Mitzvah (a defensive war) everyone goes, even a groom from the yichud room…”, Hil. Laws of Kings and Wars, 7, 4), and even on Shabbat (2, 23, and Shulchan Aruch, Or. Ch. 329, 6-9, “it’s a mitzvah for ALL ISRAEL whoever can come and aid their brothers under siege and save them from the gentiles”). Any other understanding contradicts the entire Tanach, where ALL men are counted for war (Bamidbar 1), including our spiritual heroes, for there’s no “religious” exemptions from Milchamot Mitzva.

c. Even if one tries to take this literally, and thinks that any yeshiva boy can volunteer to be just like Levi, we know that Kohanim and Levi’im DO (!) go to Milchemet Mitzvah like the rest of Israel. They may be exempt from optional wars, but everyone knows (from “Al HaNissim”) the MACCABEES were KOHANIM, as was Benayahu ben Yehoyada a general of King David’s (Chronicles I 27, 5), and regarding “the enemies of G-d where it’s a mitzvah [to fight]… against the nations who trouble Israel, there’s no differentiation between Kohanim and Israel…” (Radak, Shmuel II, 23, 20). Accordingly, “they do not wage war like the rest of Israel”, may exempt them from OPTIONAL wars (offensive, to conquer foreign lands), but not from defensive Milchemet Mitzvah.

Even R. Velvel Soloveichik and the Chazon Ish (Eruvin, Likutim 114, 3), the classic Haredi poskim (!), prove that the Rambam means to say here that even Kohanim and Levites themselves are only exempt if they are not necessary [on Sotah 43a, citing the Rambam 7, 8, that a Kohen who takes a new wife who is prohibited for him (e.g. a divorcee) is NOT exempt even from optional wars]. But if they are needed, as is the case today, they must serve even in optional (!) wars, even giving many of their lives just to help the Jewish national pride or economy, and how much more so, in obligatory wars.

d. How can one prove there an exemption for yeshiva boys from King David (among the greatest warriors in Jewish history), whom the Rambam cites there. To the contrary, when David proclaims “G-d is the lot of my portion”, he is including going to the wars of mitzvah, which is part of serving G-d, even more so than observing Shabbat (which it “supersedes”).

Any Talmudic student will immediately notice, that if this is the strongest halachic source they can muster to exempt yeshiva boys, they have a pretty weak “case”. The Haredi opinion is clearly not from this aggadic quote regarding Sh’mitta nor any other halachic source which all say to the contrary. The real reason is the GALUT mindset, which must be changed (especially when in the not-to-far future, 35% of the 18 year-olds will be Haredi).

We all celebrate the fighting Maccabees, who were also KOHANIM and also TORAH SCHOLARS, and today, after Oct. 7th and the Australian terrorist attack, should strive to emulate them as the ultimate IDEAL JEWS who rose to fight the enemies of Israel! Chanukah Same’ach! Rav Ari Shvat (Chwat)

h takes upon special importance and through which that generation’s Torah and spirituality must be focused and expressed (e.g. R. Sh. N. Barazofsky, Netivot Shalom, Shmot, p. 152). As the Greeks in the story of Chanukah, at different stages in history, the evil decrees of the gentiles, for example outlawing: circumcision, mikveh, Kiddush haChodesh (the Jewish calendar), or the Roman forbidding the study of Torah- [although often motivated more by political or imperialistic aspirations rather than religious zeal (R. Kook, Resp. Mishpat Kohen, p. 354)]- force US to focus upon those particular mitzvot, even granting them the status of “ייהרג ואל יעבור” (obligating death rather than transgression) for that particular period (Rambam, Hil. Y’sodei HaaTorah 5, 3). Only when the Romans outlawed teaching Torah, was R. Akiva allowed and commanded to even give his life to do so (Brachot 61b). In short, the nations are G-d’s MESSENGERs to help the Jews identify and focus what mitzvah we should STRESS in each particular generation

The recent terror in Australia and in fact anti-Semitism throughout the world over recent years, is not directed at us because we practice a different calendar (Kiddush HaChodesh) or circumcision or don’t eat pig (for so do the Moslems!). Today there is freedom of religion even in the former Soviet Union, and even Iran doesn’t care whether we lay tefillin or not. What bothers them and much of the UN is clearly the Jewish State in the Land of Israel, proving that this mitzva is THE mitzva of our generation.

The famed rabbi of Jerusalem’s Sha’arei Chessed neighborhood, Rav Ya’akov Moshe Charlap zt’l (close student of Rav Kook), wrote (Mimaynei HaY’shua p.196) that the international efforts to prevent our return to Eretz Yisrael are precisely meant to focus world Jewry upon Israel as the top priority of our generation. “In the advent of (this, our) messianic age, the central point is Eretz Yisrael.” The proof, he continues, is that it’s no surprise that in today’s age of world-wide religious freedom, the ONLY mitzva which any nation wishes to deny us is the Moslem “Jihad” (Holy War”) and United Nation pressures against the return of the nation of Israel to Eretz Yisrael. Explains R. Tzvi Yehuda Kook, that this obligates us, if necessary, even to give our lives for the sake of her defense.

Australia is just one more proof that moving to Florida is not the solution, for today’s anti-Semitism is clearly meant to focus us on the real eternal solution and mitzvah: It’s time to come HOME to ISRAEL for the final and eternal time. Chanuka Same’ach, wishing a Refuah Shleima to all of the wounded in Sydney, and comfort to all the bereaved. Rav Ari Shvat (Chwat)