Author: Ari Shvat

When Rachel dies in childbirth, Ya’akov changes the name she chose: “Ben-Oni”, to “Binyamin” (35, 18). The obvious question is why, as her last wish to name her son, did her husband change the name?! The simplest answer is that if Oni means suffering or mourning (like Devarim 26, 14, “I did not eat [ma’aser sheni=second tithe] while in my mourning”), it makes sense that Ya’akov didn’t want his son going through life with such a negative name. On the other hand, if alternatively, Oni means: MIGHT or SEED (OR BOTH! Breishit 49, 3), the name Rachel gave him is positive, so we must search for an alternative answer to Ya’akov’s change.

Radak says that Yamin= Right-Hand (=preferred or strong hand), which symbolizes the especially beloved of the children (referring to Binyamin, see 44, 20, just as we hold the mitzvah object with one’s stronger hand, to show respect for the mitzvah, Shulchan Aruch Or.Ch. 206, 4). But it seems most logical and significant the explanation of the Abarbanel, that Yamin=south (Teimana=towards the south, see Shmot 26, 18 and Devarim 3, 27, where we know the ancient map “compass” used to face east, so Yamin means to the right, or south), that Ya’akov is declaring that what makes Binyamin unique, is that he is the only child of the 12, born “in the SOUTH”, in Eretz Yisrael and not in Aram, in the north.

This fits perfectly with what Hashem tells Ya’akov there, immediately after Ya’akov’s name-change to Yisrael, and right before the birth of Binyamin, “G-d said to him, “Your name is Jacob. Your name shall no longer be called Jacob, but Israel shall be your name.”… And G-d said to him, “I am the Almighty G-d; be FRUITFUL and MULTIPLY… And the LAND that I gave to Avraham and to Yitzchak, I will give to you and to your SEED after you.” (35, 10-12)

That “be fruitful and multiply” is immediately referring there to Binyamin, who is the only child/seed born AFTER that command and after our name-changing to Yisrael, inferring that the first 11 children were Bnei Ya’akov, but Binyamin is “Bnei Yisrael” (R. Uri Charki). The name Ya’akov=heel, has a lowly connotation, named so as the “follower of Esav” (25, 26), as opposed to the majestic name of leadership: Yisrael, “for you have wrestled (Sarita) with angels and man victoriously” (32, 29).

Chazal point out that Binyamin is not just the only son born in ISRAEL, but the only one who DIDN’T BOW DOWN to Esav, also in this week’s parsha. Chazal ask, why does Mordechai DAVKA sit at the King’s gate (Esther 5, 9)- so as DAVKA not to bow down to Haman (3, 2)? Why doesn’t he just avoid the situation and stay away like the rest of the rabbis did?! Our rabbis answer that Haman said to Mordechai: Why don’t you bow to me like your grandfather bowed to mine (Esav, grandfather of Amalek)? To which Mordechai answered: No, the other brothers bowed to Esav (33, 5-7), but my grandfather Binyamin, had yet to be born! (Yalkut Shimoni, Esther, 1054). This bravery or MIGHT showed by Mordechai is attributed to his grandfather Binyamin and his having been born in Israel. For when Jews return to Israel, we need to revive and remember that as opposed to exile, where we were used to bowing to the gentiles, to survive as a nation in Israel we must rediscover our national pride and independence. Accordingly that’s why precisely then, as he returns to Israel, G-d changes Ya’akov’s name, to the more MAJESTIC and PROUD national name: Yisrael, and tells him that he must now have more children in Israel (=Binyamin), who will be Bnei Yisrael (our national name), and not Bnei Ya’akov.

Accordingly, explains the Chatam Sofer that Ya’akov was NOT changing the name which Rachel chose for their son, but rather stressing that the meaning of Ben-Oni should not be misunderstood as the negative “son of mourning”, but rather the positive “son of strength”, by making that small change to Binyamin. This combines the Radak’s (Yamin=strong) and the Abarbanel’s (Yamin=South=Eretz Yisrael) explanations, for strength and guts must accompany our children as we return to the Land of Israel (Yisrael= the majestic/leadership name of Ya’akov), not letting Hamas, Hizballah and others treat us as “pushovers”.

We can only suggest that perhaps Yehoshua is uncharacteristically also called BIN-Nun and not BEN-Nun, as an association with Binyamin, for he also is the gutsy leader (who dared stand up to the 10 Spies who didn’t want to enter Israel) necessary to conquer the Land, who does not bow before the gentiles. It also is not a coincidence that Yehoshua is from the tribe of Ephraim, who also was only born after the other tribes bowed to Esav, so he is also the product of that new command to “Be fruitful and multiply”, to be not Bnei Ya’akov but rather the proud Bnei Yisrael, like BINyamin! The name BEIN means “between”, and the BEIT HAMIKDASH, the ultimate sign of redemption, is in Yerushalayim in (guess where?) the half belonging to Binyamin, based upon the pasuk: “ובין כתפיו שכן”, “G-d dwells BEIN-BETWEEN his [Binyamin’s] shoulders” (Devarim 33, 12). Shabbat Shalom! Rav Ari Shvat (Chwat)

A seemingly innocent event in this week’s parsha demands explanation: The Torah considers it important to tell us that Ya’akov Avinu was so strong that he could remove the rock which covered the well, even though all of the shepherds and watchmen of three flocks together couldn’t budge it! Explains the Ramban (Breishit 29, 2-3 · chumash) that this seemingly irrelevant event comes to teach us that “those who yearn for Hashem have renewed power” (Yeshayahu 40, 31), and that “awe of Hashem grants strength” (see Mishlei 10, 29). Teaching us that in addition to spirituality, physical strength is also important.

Even the name of our nation, Yisrael, stems from Ya’akov’s successful wrestling match against the angel, “Your name shall no longer be called Jacob, but Israel, because you have wrestled (“sarita”) with [an angel of] G-d and with men, and you have prevailed.” (Breishit 32, 29). Rav Kook points out that this is not a coincidence, but clearly an oft-missed point which needs to be stressed: “Upon examination of the olden days, of which we are told about in the Tanach, those generations that were very occupied with war, [we find that] these are The Heroes to whom we relate to with fondness and holy-greatness…” (Orot, 13-14) .

How do most people not notice that just about all of the super-heroes of the Tanach, in addition to their spirituality and morality, were also physically strong! Avaraham Avinu lived for 175 years, but we are told relatively a tiny proportion about his life and actions. Not only aren’t we told what he ate for breakfast, but we know very little about his family life or day-to-day activities, which were surely great. Accordingly, if the Torah goes out of her way to detail that those four kings of the north were so much stronger than the five kings of the south, just to highlight Avraham’s victory over them, apparently it must be very significant for us to know.

How much more so that it must be super-significant if we find that same physical and military strength reinforced regarding just about every single one of our spiritual fathers!

First impressions are always important. The very first act imbedded in our memory of Moshe Rabbenu, the greatest person of all time (Rosh HaShana 21b), is when he smites the Egyptian who was beating the Jew (Shmot 2, 12). Fast-forward to Moshe’s last major action is leading the army to conquer the giant Og, and Sichon the kings of the Emori, and the super-steep and difficult terrain of the Golan Heights (without cable-cars and under fire!), at the age of 119 (Bamidbar 21, 34-35), where “his vision had not dimmed, nor did he lose his natural freshness”(Devarim 34, 7)! The entire book of Yehoshua is about conquering and dividing Eretz Yisrael, and just about all we know about the Judges, e.g. Yiftach, Gideon, Samson, et al, is that they were great war heroes. Kings Saul and David were also outstanding warriors, and so it goes throughout the Tanach, and even afterwards among the Maccabees which we will celebrate shortly on Chanukah, and the students of Rabbi Akiva who were the backbone of the Bar Kochva rebellion.

To sharpen the phenomenon, not only is it puzzling why physical/military strength is consistently stressed by the Tanach as one of the traits of its heroes, but to the CONTRARY, we usually picture the righteous as old and feeble. When drawing a picture of a tzaddik, and afterwards, a picture of a powerful person, they definitely wouldn’t be the same picture! The stereotype of the boxer who is “all brawn and no brains”, as opposed to the absent-minded professor who is a “98 pound weakling” with terrible vision, is imbedded in western subconscious.

The explanation, as Rav Kook points out, is that the IDEAL JEW is a “Healthy soul in a healthy body” (Orot HaTeshuva 5, 11). True, 2,000 years of exile warped the picture of the ideal Jew, to match the common stereotype of Christianity and their hero, that the holy don’t deal with the physical world. We can understand those who fail to master and harmonize both the spiritual and physical, because in exile, there’s no holiness in the land, and surely not in the army. But now that we are returning to Eretz Yisrael (the HOLY+LAND), the time has come to revive the ideal Jew, as seen throughout the Tanach (Orot, 13-14), and as seen ONCE AGAIN today in the Hesder Yeshivot and Mechinot. They are forming the new but authentic Israeli leadership in the IDF, and we pray that those suitable, will ASAP bring a new breath of Torah idealism into Israeli politics, and bridge the gap in Israeli society between the religious and the Zionists. Adding the learning of Tanach, mussar and Jewish thought to ALL the yeshiva syllabuses is what will make the difference! Shabbat Shalom! Rav Ari Shvat (Chwat)

Q. How can we understand in this week’s parsha that Yitzchak even considered giving the bracha of Eretz Yisrael to Esav? A. Rav Kook explains (Midbar Shur, pp. 266-272) that Yitzchak’s disagreement with Rivka was whether it’s easier for someone physical-oriented (Esav) to learn spirituality, or for someone spiritually-oriented (Ya’akov) to learn the ways of the physical world. Rivka opted for Ya’akov while Yitzchak preferred Esav (25, 28), for the blessing is for the Land of Israel, which is both PHYSICAL and SPIRITUAL. Yitzchak feared that the studious Ya’akov, may neglect the Holy Land and leave it to weed. This is proven by the stressing 8 (!) times that Yitzchak thinks of giving the bracha to Esav davka because of his hunting, i.e. activism (25, 28; and 27, 4, 7, 10, 19, 25, 27, 31). Esav is also the only one in Tanach who shows his activism via 5 consecutive verbs (25, 34).

Moreover, the g’mara (Psachim 88a) teaches that even though all of the fore-fathers prayed in Jerusalem, Avraham called it a mountain, Yitzchak, a FIELD (“SADEH”), and Ya’akov, a home. Yitzchak sees life as a “field”, as he was the only one who wasn’t a nomad shepherd, but rather a very successful FARMER (26, 12), who establishes permanent roots in the fields of Eretz Yisrael. As opposed to his father and son, Yitzchak is the most Israeli, not even allowed to leave Israel during famine (26, 2-3). This is precisely why he was chosen for the Akeida, for just as a sacrifice which leaves the Mikdash is invalid, so too Yitzchak doesn’t have the blemish of ever leaving Israel (Breishit Rabba 64, 3). Like Yitzchak, davka Esav is repeatedly associated as “ISH SADEH”, a man of the FIELD (25, 27; 27, 3, 5), so to a certain extent Yitzchak, also Mr. Field, sees Esav as his successor. Especially when he’s worried that under Ya’akov, Eretz Yisrael may be neglected. Yitzchak had both Torah and Avoda, as seen when he goes to SICHA in the fields (24, 63) some say he went to pray there, while Rashbam and Chizkuni say he went to check his trees and orchards: “SI’ACH”, see Breishit 2, 5). Similarly, Yitzchak is told SH’CHON in the land (some say it’s from the word Shechina- bring G-d into the world, while others explain it means build a Yishuv- sh’chuna (Breishit Rabba 64, 3). Rav Zvi Yehuda Kook (LeNtivot Yisrael I, p. 189) adds that AVODA means both serving G-d, and also physically WORKING. In the nature of Hebrew, as exhibited by Yitzchak, these 3 examples (si’ach, sh’chon and avoda) show that spirituality and working in Eretz Yisrael are a duality, and don’t contradict. Similarly he founded the Mincha prayer (B’rachot 26b), where one brings G-dliness into the middle of his work-day, which is the essence of the duality of the HOLY+LAND. Yitzchak himself, the farmer and tzaddik, excelled at both, but these 2 qualities were “split” among his twins, each son taking one exclusive of the other!

Yitzchak clearly suspects that it is Ya’akov who has come with the meat for the blessing: thus his feeling and smelling him, and declaring suspiciously: “who are you, my son?… the voice is that of Ya’akov, but the hands are those of Esav”.

When Rivka symbolically (!) and actually, dresses Esav’s sleeves onto Ya’akov, she is proving her point to Yitzchak [which is also the fulfillment of the prophecy which she knew that the younger twin will rule (ch. 25, 22-23), but apparently Yitzchak didn’t know yet]. What clinches it is when Yitzchak feels that Ya’akov can also be a man of the world, and do both, revealing the spirituality in the physical world, and even smells that Ya’akov has the “smell of the FIELD/LAND which G-d has BLESSED him with” (27, 27), and ONLY then did Yitzchak bless him. In other words, he’s no longer worried about giving Eretz Yisrael to Ya’akov, for Rivka proved that the voice of Ya’akov can also, like by Yitzchak himself, harmonize with the arms of Esav.

[Afterwards, when Esav enters Yitzchak either pretends (!) to be surprised and frightened (Radak), or simply after his ecstasy in Ya’akov’s having both Torah and Avodah, Esav’s entering brings him “back down to earth”.]

It’s worth adding that G-d is the One who really blesses, and Yitzchak, just as the Kohanim when they bless us, are simply the vehicle through which G-d blesses whom He sees fit (Bamidbar 6, 27). Accordingly, Ya’akov was clearly the true and worthy recipient of the Holy Land (which he even legally acquired from Esav!), and we saw, that eventually Yitzchak agreed. This was especially borne out when Ya’akov pins down Esav’s angel, who has no choice but to change his name from Ya’akov (the lowly heel) to Yisrael “for you have wrestled (sarita) with angels and men and won” (32, 29), that he now officially has both the spiritual and the physical! Hamas, like Rivka, teach us that sometimes we must don Esav’s arms, otherwise there can be no “Yisrael”. Shabbat Shalom, Rav Ari Shvat (Chwat)

We see in this week’s parsha that Avraham “works hard” in a long and detailed give-and-take to buy the Ma’arat HaMachpela in Chevron. Like Har HaBayit and Shchem, Avraham refuses to accept it as a gift, for he wants it to be clear forever and to all, that no gentiles can claim Eretz Yisrael (Breishit Rabba 79, 7, see also 1st Rashi in the Torah).

The Ibn Ezra (23, 19) explains that this chapter teaches us that from here and forever we have, not just a Heavenly promise but a tangible and eternal stronghold in the Land of Israel. It also comes “to inform us the outstanding level of Eretz Yisrael above all other lands, for the living and dead, alike”.

Kiddushin, betrothing a wife, is the 1st symbol, tangible, legal and halachic sign of love and eternal bond between the couple. R. Shlomo Riskin pointed out that it’s not a coincidence that Chazal (Kiddushi 2a) learn this from the very first as well as the final buying in Eretz Yisrael. Avraham’s obtaining Chevron, and Yirmiyahu’s buying land in Israel for the final redemption (Yirmiyahu 32, 44), are the source of how to do Kiddushin and marriage, for the ultimate example of eternal love with which we wish to bless the new couple is the similar relationship between Am Yisrael and Eretz Yisrael. Even when nations forcibly separated us, we knew it was temporary and continuously tried (and did!) return. Like a faithful wife, Israel waited for her lover, not giving her fruits to foreign nations, who all tried but to no avail (Ramban, Vayikra 26). And now that we have returned, “As a young man lives with a virgin, so shall your children live in you (Eretz Yisrael)… (Yishayahu 62, 5).

Rav Kook (Ma’amarei HaReiya, p. 323), in his heartfelt cry, “Come you all to Eretz Yisrael”, stresses that Aliya is the answer to ALL of the problems, both spiritual and physical. Especially today, aside from the many positive religious mitzvot, as well as national and historical reasons to make Aliya (the future is clearly here), and that real estate in Israel is a solid and eternal investment, Jews outside of Israel struggle with assimilation and intense cultural influences (like self-centeredness and gender confusion, not to mention intermarriage), anti-Semitism, the cost of yeshiva education, changing neighborhoods, a lack of Torah leadership, etc. The Torah often points out that the mitzvot are (Dvarim 6,, 24) “לטוב לנו”, for our benefit, and sound advice (Yishayahu 25, 1). Only Hashem can know all of the complex factors involved in such far-reaching decisions, and only He can solve all problems with one concrete command: ISRAEL, “והרושתם את הארץ ושיבתם בה”, “inherit=own the Land and settle her”( (Bamidbar 33, 53).

Friends from NY have informed me that it’s not a rumor but a fact that many who planned to buy homes in Eretz Yisrael, but delayed carrying out their dream, are now, with the election of Madmani, bringing their ideal into fruition. We always preferred that our fellow Jews should come home to Israel out of ideals, and not out of fear, ובאו ציון ברינה””, (Yishayahu 51, 11), and it’s not too late for that (for the assimilated Jews are not coming so soon, not to mention those running to Florida, so those making Aliya now is clearly also out of ideals), but the main point is to come Home! Shabbat Shalom, Rav Ari Shvat (Chwat)

Understandably, they all tried to get as far away as they could from the entrance, but only the soldier Anner Shapira, grandson of 2 former MK’s from the Mizrachi (religious-Zionist party) and a graduate of Bnei Akiva, a yeshiva high-school and Mechina, said “Hineni” and stood at the shelter’s entrance and caught and threw-back 8 (!) hand-grenades (until a RPG was fired inside, reaching the crowded back of the shelter)

It’s definitely worth pointing out that the Slutkys, Kalmansons and Shapira are products of religious-Zionist education. In secular education, the iconic Akeidat Yitzchak is sometimes skipped or portrayed as an “outdated” or even “embarrassing” incident (although the extreme leftist Res. General Yair Golan and others did go down in uniform to save many lives on that fateful Oct. 7th, but proportionately it wasn’t wide-spread). In Haredi schools the Akeida’s taught as a singular greatness of our forefathers, and accordingly, I didn’t hear of any Haredi who himself went down to risk his life and fight on that fateful Simchat Torah (only to collect bodies afterwards), for such wide-spread and national mesirut nefesh to save Am Yisrael is not part of their agenda, just as accordingly, guns are not found in their “toolbox”. Only where “Hineni” is taught as a pragmatic lesson to this day, do the practical ramifications speak for themselves.

Many don’t notice that our parsha explicitly pits Avraham Avinu as the ANTI-THESIS of Avimelech. After the Akeidah, Avraham is described: “now I know that you have YIRAT ELOKIM” (22, 12) as opposed to when he answers Avimelech’s question, “what did I do wrong by ‘accidentally’ taking your wife?”: “רק אין יראת אלוקים במקום הזה”, Avraham precisely answers: “it’s just that there is NO Yirat Elokim in this place”. What exactly is that “Awe of G-d” that should typify our actions and get us to even initiate “Hineni”, and conversely avoid the common search for excuses and alibis so prevalent in the western world?

Even when receiving such a surprising and unexpected command to sacrifice his son, Avraham goes out of his way to be PROACTIVE (in Hebrew slang: “Rosh Gadol”), to make sure that he will fulfill the command in the best possible way, making sure there won’t be any snags. “Here I am” is Avraham’s answer. He even wakes up early (22, 3) to make sure he won’t oversleep; he prepares the donkey himself (in case his servants might delay…); he gathers the wood and SHLEPS it 3 entire days from Chevron to Yerushalayim (Ramban: he worries he may not find wood wherever Hashem will bring him!); and even chops them into small pieces 3 days ahead of time- just to make sure that this super-difficult command will run smoothly!

This is the exact opposite of Avimelech’s feigned ignorance (“Rosh Kattan” in slang), “Did he (Avraham) not say to me, ‘She is my sister’? And she, even she said, ‘He is my brother.’ With the innocence of my heart and with the purity of my hands have I done this.” To call kidnapping a beautiful woman without really checking her out, as an example of “innocence and pure hands and heart”, and even stuttering that “she, even she said”, makes his cry of innocence suspicious. This “playing dumb” is borne out just one chapter later, when searching for an excuse why his servants stole Avraham’s wells, “And Avimelech said, “I do not know who did this thing, neither did you tell me, nor did I even hear [of it] until today,” (21, 26). As the saying goes, “A guilty mind needs many alibis/excuses”, or in the words of Hamlet, “He doth protest too much, methinks” (all in the same sentence: “my dog ate my homework, and I was sick, and my laptop was stolen…)! Avimelech’s characteristic “playing dumb” appears again when “reminding” Avraham of all “the kindness which I did for you, you should repay to me” (21, 23), and it’s unclear whether that kindness is referring to when he stole Avraham’s wife, or stole his wells, or is referring to the land which he offered to Avraham (20, 15, which Avraham actually refused!)!

[How much more so according to R. B’chaye (26, 1, and perhaps Ramban) who write that it may be the SAME Avimelech who AGAIN both takes YITZCHAK’S wife and again his wells in identical (!) situations, repeating the same two “mistakes” twice, proving that even the first time it wasn’t innocent!]

On a practical note, we cannot but be amazed of that same “Rosh Gadol” displayed recently by Avraham’s descendants, as exemplified by so many heroes like the Slutki and Kalmanson brothers (just to mention 4) on that Simchat Torah (Oct. 7th), who were not in uniform, and didn’t wait to be called up. On their own initiative, they sped down south to save whoever they could, endangering and giving their lives without even being drafted (if you don’t know the details, you must read them and tell and show their pictures to your children- to exemplify what great Jews do, not in fairy tales, but today, in real life!).

G-d Almighty, how can You not redeem Your holy, altruistic and G-d-like children, whose Yirat Shamayim was not just one momentary action 3,700 years ago, but hours, and now years, of constant selflessness and Rosh Gadol for Am Yisrael!! Shabbat Shalom, Rav Ari Shvat (Chwat)

For someone who grew up in NYC with some 30 years of obviously Jewish mayors like Abe Beame, Ed Koch and Michael Bloomberg, the possibility of a proudly Islamic and anti-Israel Mamdani (who vows to arrest Israel’s Prime Minister if he steps into NY), filling their shoes is a nightmarish reality. A friend of mine suggested publicizing that even if the Jews of NY are not immediately planning Aliya, they should each at least decide in advance what will be their “red-line”, which when the slowly creeping anti-Semitism will cross, they will notice what’s happening. Our mussar books teach that a smart person learns from his mistakes- an even smarter one LEARNS FROM OTHER GENERATIONS’ PREVIOUS MISTAKES.

We read in last week’s parsha that Noach sent the dove to see if the Flood ended, knowing that when she found a “resting place for her feet”, she will not return (Breishit 8, 7-11). Similarly, the Torah PROMISES that by definition, Jews will never find that permanent resting place in exile (“And among the nations, you will not be calm, nor will your foot find rest”, Devarim 28, 65), for “if they would, they would never return to Israel” (Breishit Rabba 33, 6, see also Eicha 1, 3). That doesn’t mean that Europe and NY weren’t comfortable, or that even Torah-believing Jews won’t delude themselves on the issue. Some may even think the solution is moving to Florida, but that clearly doesn’t apply when the return to our eternal foot-hold in Israel is doable! Yes it takes “guts” to detect uncomfortable truths, but especially young people whose entire future is ahead of them, and can especially witness the anti-Semitism on college campuses (even if they personally go to YU/Touro/Stern College…), shouldn’t miss the historical message. Even if the State of Israel solves the problem of where to go when things really get bad, let’s remember that not a few countries, even when they let the Jews leave, defensibly did not let them take their money out from the local economy (you can’t see a Trump-like figure doing so in the name of America…).

Yes, in Israel there are also challenges (as in all of life, Derech Hashem 1, 2), but here they are positive ones, Jewish and historical confrontations which are worth “rolling up our sleeves” to solve PERMANENTLY. This week, we started asking for rain which is scarce in Israel, but G-d has already taught us that part of His answering prayers is through aiding Israel to invent desalination projects, just as He is fulfilling the “flying back to Eretz Yisrael” (Yishayahu 60, 8) via airplanes, and the messianic bracha that even the barren will conceive (Devarim 7, 14), through modern science. Yes, it’s hard to believe that dreams come true, “בשוב ד’ שיבת ציון היינו כחולמים” (Tehilim 126) but these messianic signs, whether fortunate or not, are actually occurring. Rav Drukman often explained that pasuk, that many Jews are “day-dreaming” so they don’t realize the writing on the wall, while others opt to “work with G-d” (Vayikra Rabba 27, 2, see Rav Kook, Ma’amarei HaReiya, p. 78) to hasten the realization of those dreams in their lifetime.

This week’s parsha promises to Avraham that his Aliya to Israel will be for his true benefit (Rashi 12, 1), and even for the benefit of the nations of the world (12, 1-3). I can’t think of a more worthwhile investment and decision than to “work with Hashem”, and be on His side (talk about “going with front-runners”!). “Make His will your will, and (inevitably) He will make your will, His will” (Avot 2, 4)! Shabbat Shalom! Rav Ari Shvat (Chwat)

Q. My son is serving as a paratrooper and has been ‘traveling’ around (Gaza, Lebanon, Syria) in a very tough, meaningful, scary (*for me) service. He’s now based in the Shomron entering Nablus (Shchem) and ‘other similar places’. Unfortunately, his commitment to ‘Yiddishkait’ has gone down – my guess is that the military burden is too overwhelming to add T&M on top. I wonder IF the Haredim are maybe right after all… IDF service does sometimes take a toll on spirituality in some cases… A. Like you, my sons and SIL are in and out of milu’im already for 2 years. In fact, you can find my friend R. Yehoshua Shapira, Rosh Yeshivat Ramat Gan, on the web, has been speaking a lot over the last couple of years, about how in religious-Zionist circles, we don’t “insulate” children or “separate” enough, and perhaps mix too much with the chilonim and their culture, and perhaps the Haredim have a point on this particular issue of how much to mix… It’s true that in a hashkafa where everything is black and white, and whatever isn’t Torah in it’s simplest form, is seen as bad, it’s a little easier to raise children, without going to the army, without work, without the G-dly-revealed computers, without secular education and modernism, without Zionism. The problem is that the Haredim are still living in the shallow Torat HaGalut (exile), and we and our children and most of today’s generation, have grown out of that simplistic stage. For those who didn’t notice, the Holocaust proved that we need a Jewish army, Jewish State and inevitably Jewish everything!

We see in this week’s parsha that when the world was primitive, “the entire earth was of one language and MONOLITHIC”, simplistic, black and white. The Ohr HaChaim seems to explain (he refers to this “kabbalistic secret”, upon which Rav Kook often elaborates) that just as the individual matures to eventually appreciate the beauty of complexity and harmonizing the different tones and streams, so too mankind needed this “upgrade”, and this was part of G-d’s original plan. In fact, this is part of what “gathering the exiles” back to Israel is about, to show how to “unify the opposites”, where the harmonic symphony of ideas proves the Oneness of the Creator (Rav Kook, Drashat “HaDegel”, Orot HaKodesh ii, p. 439; Orot Yisrael 5, 2). The world today is ready and demands that symphony (HaDor, p. 114).

R. Shapira agreed with me that we can’t change our true hashkafa just because of worries or suspicions, and the mitzvot of Milchemet Mitzvah, Aliya, settling Eretz Yisrael, celebrating Yom HaAtzma’ut etc. are not “going anywhere”, for that’s what we need in the deep and beautiful, and from now on eternal Torat Eretz Yisrael. In fact, these all-important mitzvot are also very spiritual and extremely altruistic (=G-dly)! You are not the first to ask this question, and the Ramban (Dvarim 23, 10-15 · chumash) points out that the Torah already refers to a tendency to slip spiritually even in a religious Jewish army (accordingly, the extra commandment of digging latrines there). Nevertheless, all agree that the Israeli army camp is holy (Dvarim, ibid) and Israeli army service supersedes all other mitzvot, and all agree the boys should (!) drive on Shabbat and even give their lives, if necessary for Am Yisrael and Eretz Yisrael (Rambam Hil. M’lachim 5, 1). During your son’s time in the IDF, he is actually MORE religious, for he is preoccupied with the most important mitzvot, even more than Shabbat and life itself! He is rejuvenating the return to authentic Judaism after 2,000 years of exile, where all of the heroes of Tanach led the army, spoke Hebrew, and placed the military needs of Am Yisrael above their own needs, even above their everyday religious practice. Our sources say that it’s especially important to davka observe those mitzvot which many in your generation don’t do (like the Chafetz Chaim writes about Shmirat HaLashon, epilogue, ch. 3; Sefer Hasidim 736; Sefer Haredim 1, 6), and IDF service is a classic example, where unfortunately most (!) orthodox men, among Haredi and Jews abroad neglect, thus “reforming” original Judaism.

Obviously this doesn’t mean that one is exempt from Shabbat when not on duty, but it’s important to put things into perspective, appreciating and respecting your son’s religiosity.

Torat Eretz Yisrael is complex, includes the all-encompassing Torah, and reveals Hashem in everything, on the personal and national, spiritual and physical realm. Inevitably, a complex message is going to confuse some of the younger people, especially during their time in the IDF, when they really are stressed and over-loaded (davka because of those neglecting this super-important mitzva!), and often truly exempt from certain mitzvot. Today’s world is complex, and the beautiful and multifaceted Torah has the answers, but life is not black and white anymore, and even the Haredim are slowly revealing that. Exile is likened to DARKNESS (e.g. Zecharya 14, 7), where the MORE FURNITURE in the room- the more you FALL, as opposed to Eretz Yisrael, likened there to light, where those same furniture, plants and accessories add to the beauty, convenience and completion (HaDor, p. 114).

Your patient approach is correct, and keep your connection with and respect for him strong, and eventually there’s a good chance he will return to the entire Torah (maximum, the most common scenario is when they have to choose a school for their children, and clearly see that religious education is by far better on all accounts than chiloni, that’s when they eventually and finally return). Shabbat Shalom, Rav Ari Shvat (Chwat)

Statistically, most Americans today are cremated after death, and accordingly, they find it difficult to understand why Israel makes such a big deal about the bodies of our hostages still in Gaza. The answer is found in this week’s parsha that man was created in the image of G-d, and we each have a G-dly soul, so holy that it hallows even the temporary body which houses it. Yes, Judaism is meant to be a Light to the Nations, and here is just another case where the State of Israel is influencing mankind to respect even the dead (KAL VACHOMER the LIVING!). Similarly Israel has by far the highest birthrate of any western country, for again this week’s parsha commands man from the very start: as G-d just finished creating the world, and commands us in the first mitzva: p’ru u’rvu: you are meant to also copy G-d (Imitateo Dei, in His image), and should also create worlds, by having children.

Similarly entire basic topics like tum’a and tahara, totally revolve around the ideology and hallowing of life, as opposed to justifying and sometimes even glorifying murder (where Ramalla streets and parks are named after “Shahidim” based on how many Jews they killed).

Sometimes it seems Hashem sends us the most opposite enemies, in order to contrast and clarify the Jewish view. When we compare our culture with the Hamasniks who filmed themselves decapitating with glee, and giving over their own Gazan bodies to Israel, thinking that we won’t notice that they are not our Israeli bodies, the difference is shocking.

I won’t pretend to be a specialist about Islam, but if Israeli Arabs, predominantly religious Moslems, so often kill each other (almost every day in the Israeli news), as well as even often killing their daughters and sisters throughout the Arab world for “כבוד המשפחה” (which often means wanting to marry someone not chosen by the father…), that’s a problematic sign, that they value love and life totally differently than we do.

I definitely don’t want to make generalizations, but notice we are talking about a widespread different mindset and a cultural and educational problem. I have no idea if this devaluing life is based on Islam or not, but if we live in the Middle East, it would be not only false, but stupid and counterproductive to pretend not to realize how our neighbors see the ideal of life differently than we. When they endanger our soldiers by using their own children and sick as human shields, we cannot pretend and not see the difference. I’m not saying it was correct or not to free hundreds of convicted terrorist murderers to save our hostages (for the lives of the future Jews they will murder are also super important), but just want to point out how and why we fight and even give our lives to save those of our brothers and sisters. As we begin Sefer Breishit once again, we must point out that Hashem is surely proud of the IDF and these are the shining examples of our generation. Even if anti-Semites refuse to note our life-giving Gevura, we have an obligation to teach this eternal morality to the rest of mankind, sometimes even by force. This is what Rav Kook terms “The war against wars”. Shabbat Shalom! Rav Ari Shvat (Chwat)

Q. I want to be a professional basketball player but I dont know if thats the path G-d chose for me. How could I know if being a basketball player is the path G-d chose for me? I was thinking about asking him for a sign to know, but Im really confused and I dont know what to do. A. Your question reflects deep faith and belief, and true, everything that happens in life is from Hashem and a result of our actions and for our benefit. Nevertheless, we are not prophets, and it’s impossible for us today to know why sometimes things go wrong. A wealthy man once visited Rav Aviner’s yeshiva, and as he was about to write a check for a donation, he found that his pen had run out of ink. He said, “Maybe it’s a sign from G-d that I shouldn’t write the check!”. Rav Aviner replied, “I think it’s a sign that you need a new pen”!

So no, we can’t ask G-d for signs, for we must obey Him, and He doesn’t need to obey us! In general, already in the book of Esther 2,500 years ago, He stopped doing supernatural miracles (to raise us to a higher level of free-will), so you can ask for a sign, but there’s a good chance, you will not receive one. Even when He does intervene, there may be events which you won’t know how to understand properly for we don’t have prophets today to explain them (e.g. it may just be a test, so you may break your shooting hand, but this may just be a gift to strengthen your drive to the left!). In short, G-d wills us to have free-will, and the best directive is to follow and observe the G-d’s commandments, and that way you’re sure to get to the right place! It’s a good idea to check and improve your actions according to the mitzvah “checklist. First, check the obligation checklist, and you’ll probably find things that can always be improved (like not speaking bad about others, praying with proper concentration, etc.). In your case, for example, I understand that you are Jewish, so by observing the Shabbat, it may prevent you from playing in the NBA, but it may just be sending you the idea to play professionally in Israel, where it’s not difficult to observe the Shabbat, and that way can help the entire Jewish Nation! In truth, that’s good advice anyway, for it’s most common and realistic for good Jewish basketball players, for very few, even outstanding players, ever make it to the NBA). All the best and please let me know if I can be of help in the future! Rav Ari Shvat