Author: Ari Shvat

We read in parshat Ki Tavo about the annual reciting of “Mikra Bikkurim” in the Beit HaMikdash upon the new fruits, where we thank Hashem for the Land of Israel which He promised to our forefathers and fulfilled by giving to us, their children. Nechama Lebowitz zt”l often looks for the key root which Hashem ingeniously repeats redundantly, usually 7 times, as the Torah’s “trick” to point out the key idea, hiding “between the lines” of that passage.

If one doesn’t learn Torah in the original Hebrew, one of the many problems is that he usually misses this “trick”, for often the root is translated in different ways, according to the context. Here, the key root is NT”N, which means: give.

“And it will be, when you come into the Land which the Lord, your G-d, GIVES you… you shall take of the first of all the fruit of … your Land, which the Lord, your G-d, is GIVING you. And you shall put [them] into a basket and go to the [Beit HaMikdash]… And you shall come to the Kohen… and say to him, “I declare this day to the Lord, your G-d, that I have come to the Land which the Lord swore to our forefathers to GIVE us.” And you shall call out… “An Aramean (Lavan) [sought to] destroy my forefather (Ya’akov), and he went down to Egypt and sojourned there with a small number of people… And the Egyptians treated us cruelly… and they GAVE us [“vayitnu”] hard labor (often translated: imposed). So we cried out to the Lord… And the Lord brought us out from Egypt… And He brought us to this place, and He GAVE us this Land… And now, behold, I have brought the first of the fruit of the ground which you, O Lord, have GIVEN to me.” Then, you shall lay it before the Lord… Then, you shall rejoice with all the good that the Lord, your G-d, has GIVEN you and your household you, the Levite, and the stranger who is among you.”

The most interesting part of this “trick” is where the root is apparently used “artificially”, in a way which is sort of “forced”, just in order to get to the number: 7 (compelling us to ask, why is davka this root used here?)! Here, all of the noten, natan, natata are logical, except for one. Why doesn’t the Torah say that the Egyptians “worked” us hard (as usual, see Shmot 1, 13), but rather the awkward “gave us hard labor”?

Apparently, the Torah is going out of her way to teach us that even the most difficult of challenges, is also a “gift”- “matana” (from that same root: give-“natan”), which Hashem grants us also for the good. Many times in my own life, what I thought was a terrible fate, turned out surprisingly to be the best thing for me! I was planning on doing 10 months of IDF service, as an Oleh, but the army surprised me that because I came at the age of 17, I had to do a full 3 year service. I was already married, and my wife was pregnant, and this surprise seemed to totally complicate our plans. After conferring with my rosh yeshiva, we decided that I will do the regular Israeli Hesder 4.5 year program, where the army supported me, and I gained an additional (unexpected) 4 years in yeshiva (supported by the IDF!), during which I also completed smicha and a teacher’s degree, and subsequently finalized my decision to go into Jewish education!

Similarly today, during the 3rd and final “giving” of Eretz Yisrael to us, the present war with Hamas, Hizballah, the Hutim and Iran is a serious challenge. We don’t understand what good will come out of this challenge (aside from the already clear walloping of Hamas and Hizballa and sending their leadership into hiding or to hell, the significant setback of the Iranian nuclear plans, and the unique national Jewish unity which the war has inevitably brought- and we must make sure to continue!).

Nevertheless, the Vilna Gaon (Kol HaTor 1, 13) teaches that especially during the process of ge’ula, every difficulty turns out relatively QUICKLY to actually be a “gift” and positive advancement in disguise. Just as the War of Independence, the Six Day War and the Yom Kippur War were all forced upon us, but all changed Israeli history for the better, so too we know that the present war will also be a “present”. We just must pray that it should be with as few casualties as possible, and refuah shleima to the wounded!

כתיבה וחתימה טובה לכם ולמשפחותיכם ולכל בית ישראל!!

Rav Ari Shvat (Chwat)

This week’s parsha especially commands caring for the sanctity of the Israeli Army Bases (of yesterday and today!): “For the Lord, your G-d, is present in the midst of your camp, to rescue you and to deliver your enemies before you. [Therefore,] your camp shall be holy, so that He should not see anything unseemly among you and would turn away from you” (23, 15). The Ramban explains this seemingly “unholy” mitzvah of digging a latrine in the army base, in that where there is a tendency to “slip” morally, the Torah goes out of its way to davka set protective fences and additional guidelines. The Mesilat Yesharim (ch. 19) stresses the necessity of especially many mitzvot regarding money and sexual conduct, for those desires are that much stronger than most, and more common (these laws found abundantly in Choshen Mishpat, Even HaEzer and Yora Deah cover a considerable percentage of the Shulchan Aruch!) Anyone who has even gone on a camping trip for several days, knows the feeling of “crudeness” which comes with living in nature without bathrooms and running water. Lehavdil but similarly, the Ramban is right-on in understanding the potential moral danger of being in any army.

Davka because our childern in the IDF are so careful (statistically more than any other army in the world, just Google: IDF minimize civilian casualties) not to attack civilians and our army camp is truly holy, it is especially aggravating and offensive that some American Jews (most of who don’t even live in Israel), who never served a day in their lives in an army base, and surely have never been endangered through the Gazan’s use of their own children and hospitals as human shields, dare to condemn our kids. With 0 Israeli political experience, it’s no less than chutzpah to preach mussar to our elected and experienced government as to how is the best way to pressure our enemies to free our kidnapped. Golda Meir, a lioness in orthopedic shoes, ended the Yom Kippur War WITHIN DAYS by withholding food and water from the surrounded Egyptian Third Army. To consume Hamas propaganda as fact, like the Pope and UN without even verifying the facts and without knowing what pressures the Hamas, and without first PRAISING the MORALITY of Israel and the IDF is not “keeping sanctity in the Jewish army camp”, but rather profaning it FALSELY in front of Israel’s enemies in Europe, Australian, Canada etc. at time of war.

I am proud to be one of the half million “settlers” whom Rabbi Blau offends through his indecent generalizations, where as opposed to him and his American cohorts, I can personally testify that 99% of us settlers are not “exploding violence” towards Arabs, and have never even once done so (he can check with his own children). If even 1,000 (by far an overstatement according to the police) of the 530,000 settlers have done violence, it doesn’t even reach 1% of the settlers, and not even a half or a quarter of 1%! It would be much more statistically accurate to generalize that R. Blau’s students in Yeshiva university are violent because some individual graduates there have beaten their wives or children! Similarly to quote the extremist Ben-Gvir as an average settler, is like citing R. Meir Kahane, a YU high school colleague of R. Blau, as a mainstream representative of Yeshiva University.

Instead of unity among Jews, and collecting money for children in Sderot, R. Blau has inadvertently united with CNN, BBC, Al Jazeerah and the Gazans. Instead of blaming Hamas for the suffering in Gaza, he blames Israel.

May I suggest that these rabbis have the moral humility to clarify their words on these accounts, and fix the sin of the meraglim who spoke bad about Eretz Yisrael (the Meshech Chochma, P. B’Shalach, stresses that Hashem even forgave the sin of the Golden Calf, but not the sin of the spies, even though some of their words were true!). If they like writing, these rabbis should at least publish a similar letter, already today, PRAISING the morality of Israel and the IDF. If the NY Times quoted and applauded him, that’s a sign that they celebrate the anti-Israel sentiment Rav Blau raises, and he can try correcting it through complimenting Israel regarding true moral facts. It’s not difficult, especially during Elul, to say “I was wrong” for tarnishing innocent and righteous people of Israel. We have enough enemies, and better to publicize the genuine holiness of the IDF camps where G-d says He truly “walks”, as well as the altruistic kidney donation among “settlers” (by far the highest in the world! Google: Altruistic Kidney Religious Zionists Settlers) instead of providing our enemies with support during war, especially when false or exaggerated! Shabbat Shalom, Rav Ari Shvat (Chwat)

Our parsha lists 4 of the 5 famously exempted by the Torah from the optional wars of Israel (20, 5-8, see also 24, 5): one who is scared, just planted a vineyard, just built a house, and just betrothed or wed a bride. The Oral Law explains that contrarily, as soon as we are referring to a Milchemet Mitzvah (Rambam, Hil. M’lachim u’Milchamoteihem 5, 1, either a defensive war, or to conquer or defend the borders of Israel, or against Amalek), we immediately know that there are no exemptions: “In Milchemet Mitzvah everybody goes, even a groom from the yichud room and a bride from her chuppa” (Mishnah Sotah 8, 7 and Rambam Hil. M’lachim u’Milchamoteihem 7, 4), and clarifies the Aruch (Gilyon HaShas, Sotah 10a), “and how much more so Torah scholars”.

The question is asked, why, of all of these 5 exemptions in optional wars (offensive battles to conquer lands outside of Israel), do our sages particularly choose the example of Mr. Groom, to show that all Israel is obligated in Milchemet Mitzva (like the wars of the IDF)? They could have written, “even someone AS HE PLANTS a vineyard must go to Milchemet Mitzva?

I can think of 4 reasons why the groom is the classic example:

1. It’s the most common, for many people never plant vineyards or build their own house, but BH most people do get married!

2. Many don’t notice there are 2 different exemptions for grooms: one if he betrothed (did kiddushin) and didn’t yet consummate (nissu’in), or if he did consummate the marriage, he is then exempt during his first year of marriage. In the days of the mishna, there was usually a year between the kiddushin and the nissu’in (today we do both under the chuppa), during which the groom would go and learn a trade and the bride prepared for the wedding and married life. Accordingly, the grooms in those days were exempt for 2 entire years. The groom at the precise moment of chuppa/yichud room, is right in the middle and has both (!) these exemptions. Chazal are saying that even this groom who has one exemption from right before the chupa/yichud and the 2nd exemption immediately following that moment, and is the most exempt person possible, even his two (!) exemptions don’t exempt him from Milchemet Mitzva.

3. Even at the very moment one begins his married life, and the Torah stresses how much the new couple must concentrate on themselves and their new family, our sages teach that even then, if necessary, our national defense supersede our familial or personal lives. Some may remember the officer Aharon Karov, who literally went off to Operation Cast Lead (2009/תשס”ט), the day following his marriage, where the news showed clips from his wedding and interviewed him, where he explained his action from this precise quote, “in Milchemet Mitzva everyone goes ‘even a groom from the yichud room and a bride from her chuppa’” (he was subsequently seriously wounded the following week, but BH survived and recuperated). This altruistic story sharpens how important serving in the IDF really is. One can suggest that breaking the glass at the wedding while vowing “… I will raise Yerushalayim above even my greatest joy” (Tehilim 137), is precisely to teach this message: that our national demands, like Yerushalayim, when necessary, are even above our most special personal or familial moments.

4. For those (like the Rambam, ibid, and as clarified towards the end of his introduction to Sefer HaMitzvot) who opine that this quote even obligates women in Milchemet Mitzva, the answer is clear why Mr. Groom is the prime and most extreme example to show that everyone is obligated here, because even Mrs. Bride is!! [The complex issue of drafting women into the army is obviously beyond the scope of this concise framework, see A. Shvat, “In Milchemet Mitzva Everybody Goes” [Hebrew], Minchat Sapir- A Festschrift Presented to Yitzchak Sapir, (editors: Prof. Y. Rosenson and Dr. Y. Spanier), pp. 633- 653.]

In short, no one disagrees that the wars of the IDF, including the present one, are halachically considered a Milchemet Mitzva [e.g. R. E. Waldenberg, Resp. Tzitz Eliezer, III, 9 and vii, 48; R. Y. Herzog, Resp. Heichal Yitzchak, Or. Ch. 31 ; R. K. Tchorsh, “Milchemet Reshut, Mitzva and Obligatory”, B’Tzomet HaTorah v’HaMedina, Jerusalem 5751, pp. 243- 252; R. Ovadia Yosef, Resp. Yichaveh Da’at II, 14; Rav Moshe Feinstein, Igrot Moshe Y.D. IV, ch. 33, and Ch.M. II, 78 (“only when the gentiles attacked Israel like Antiochus… where it is for self-defense, we went out to war during the Second Temple”); R. Y.Y. Halberstam (Tzanz-Klausenberg Rebbe), Resp. Divrei Yatziv, Ch.M. ch. 81, 3; R. Sh.Z. Auerbach, Resp. V’Alehu lo Yivol III, 354; R. Osher Weiss, Google: מנחת אשר הסתכנות להצלת], and accordingly, we appreciate the halachic obligation and greatness of all those who have left their families (yes, even the grooms!), jobs and yeshivot to serve and defend Am Yisrael and Eretz Yisrael already for hundreds of days!

Shabbat Shalom, Rav Ari Shvat (Chwat)

R. Velvel Soloveichik (1886-1959) of Y’rushalayim (the uncle of Rav J.B. Soloveichik from YU), was known as a staunch anti-Zionist and often showed his dislike even for religious-Zionists. If so, a student asked how he is exceptionally nice to R. Meir Bar-Ilan (Berlin) one of the leaders of religious-Zionism, to which R. Velvel answered: what can I do, he’s “mishpacha”! (a relative, he was a “half-uncle”, the son of the Netziv (from his second wife), who was R. Velvel’s grandfather)! When word of this reached Rav Kook, he answered: “for me, all of Am Yisrael is “mishpacha”! Whenever there’s friction between Jews, we must remember this is common between siblings, but a brother is always your brother!

One of the most iconic psukim of this week’s parsha is when Hashem likens Israel to His “children”, “בנים אתם לד’ אלקיכם”, “you are sons to Hashem your G-d” (Dvarim 14, 1). There is a famous machloket (Kiddushin 36a) on this, upon which we wish to suggest several important points:

“You are the sons to the Lord your G-d,” indicates that when you act like sons [=follow His commands] you are called sons, but when you do not, you are not called His sons. This is the statement of Rabbi Yehuda. [But] Rabbi Meir says: Either way [even if Israel doesn’t listen to G-d our Father] you are still called His sons, as it says: “They are foolish sons” (Yirmiyahu 4, 22). And also: “non-believing sons” (Devarim 32, 20). And also: “A seed of evildoers, sons who act corruptly” (Yishayahu 1, 4). And it states: “And instead of what was said: You are not My people, it shall be said to them: Sons of the living G-d” (Hoshea 2, 1).”

As opposed to the accepted rule that the halacha should be like R. Yehuda and not R. Meir (Psachim 46a), the Rashba (resp. I, 194) and poskim (Rama, YD 372, 2) agree that our case is different, and here, R. Meir is correct that every Jew is called a child of Hashem, even if he is not religious!

There are 3 explanations why this case is unique:

1. As opposed to most cases where the tanna brings one pasuk to prove his point, here R. Meir cites 4(!) different proofs.

2. R. Meir’s proofs here are very convincing, for each one states explicitly that even if we chalila, act foolish, have no faith, etc., the nevi’im consistantly stress we’re still His sons (“foolish sons”, “non-believing sons”, but still: sons).

3. We know that our relationship to G-d is also, as in Shir HaShirim, likened to that of two lovers. But the essential difference is that lovers can split or get divorced, for it’s a conditional relationship (see Avot 5, 16). On the other hand, the whole chiddush of the Father-child aspect is that it is unconditional. That’s the point that R. Yehuda is missing here. You can remove your child from his inheritance, but he is and always will be your son. He’s called up to the Torah and listed in the Ketuva with his father’s name, even if either or even both, don’t like it! Accordingly, it’s clear that R. Meir is correct in this case, because that’s the essence of our being called Hashem’s sons, as we see throughout history. Similarly halachically, a Jew can act like a gentile, but he is and always will be Jewish, unconditionally.

The Satmar rebbe asks: how could the State of Israel be G-dly and part of the redemption, if it’s not totally religious?! We answer him 3 times a day at the beginning of Shmoneh Esreh: “ומביא גואל לבני בניהם למען שמו באהבה”, “and He brings a redeemer to the sons of those fore-fathers, for His sake, out of love”. These are 3 separate but harmonizing answers to the Satmar rebbe, why G-d is redeeming us even if we don’t always listen to Him:

1. He promised our fore-fathers, and has “no choice”.

2. For His sake (it’s a bad reflection upon Him, a Chilul Hashem, if Israel is oppressed and our G-d doesn’t protect us)

3. Out of love (for again, we are “mishpacha” with G-d, and unconditionally His children).

[Ironically, even the Satmar (Al HaGe’ula v’Al HaTmura, p. 109) must resort to explaining that Zionists are Amalek, and not Jewish (!), for otherwise Hashem would “have to” love us anyway! Although I tend to believe he himself doesn’t really think we’re not Jewish, and would not allow a woman to marry someone else if she is already betrothed to a Zionist…]

We have seen time and again in Jewish history until today, that even when we are not always such good children, as opposed to Christian doctrine, G-d doesn’t “change His mind” and “un-choose” Am Yisrael. He’s perfect, doesn’t make mistakes and knew very well everything we will do.

If we are all His children, that means we are all brothers, “mishpacha”. Even when we bicker with each other, even if some do crazy things or even act like gentiles, just as Hashem always sees us as His children, so too we must see each other as brothers. Even more so, to be G-dly is to see each and every Jew exactly like HE does, not only as my brother, but as MY OWN child! Shabbat Shalom, Rav Ari Shvat (Chwat)

Almost every day we fulfill the mitzvah of bentching after meals of bread (some, like Rif, Ramban, Rashba etc. say that Al HaMichya is also m’doraita- if you haven’t learned my tune yet, just Google: Al HaMichya Tune and it’s the first one that comes up (in conjunction with Ephraim Naiman)!). The source is this week’s parsha: “ואכלת ושבעת וברכת את ד’ אלקיך על הארץ הטובה אשר נתן לך”, “You shall eat, be satisfied and bless Hashem your G-d for the great Land which He gave you” (Bamidbar 8, 10). We must remember each time, and teach our children as well, the simple meaning of this mitzvah is that we must remember to thank Him, not only for the food, but for the Land of Israel which He gave us.

In fact, the halacha (Brachot 49a; Shulchan Aruch Or.Ch. 187) is that if one bentches and forgot to thank Hashem for the covenant which He granted our fore-fathers to give us the Land of Israel forever, he must even go back and bentch again, for that’s the essence!

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, the Perizzites, the Jebusites, and the Girgashites, to give to his descendants, and You KEPT YOUR WORDS, for You are RIGHTEOUS” (Nechemya 9, 8).

For 2,000 years of Galut, G-d’s righteousness was not visible in this Biblical and liturgical context, for as if it were, He did not “keep His word”. Reminiscing about some ancient event of what used to be, would hardly show His righteousness in the present! On the other hand, the 2nd Kuzari (written about 300 years ago by Rabbi David Nieto, based on the Q and A framework of R. Yehuda HaLevy’s classic, iii, 94-96) explains that when Hashem does us kindness and victory over our enemies, one of the reasons He does so is so that we should praise and thank Him. This Torah pasuk is just one more source in the Torah for the obligation to say Hallel on Yom HaAtzma’ut and on Yom Yerushalayim (for the 6 Day War) for giving us the Land of Israel, and for thanking Hashem for each and every victory, from the “Pager Attack”, to setting back Iran’s nuclear program. When my relatives in Williamsburg and how much more so Neturei Karta, deny and don’t thank Hashem on Israel Independence Day and Yom Yerushalayim and don’t participate in Israel’s celebrations this year, they are that much less religious and unfortunately don’t see “G-d’s righteousness” and keeping His word to us! Yes, G-d is alive and well and still “the G-d of Israel”.

Similarly, regarding our present day Gathering of the Exiles which sees most (!) of the Jewish People (except just those who choose not to participate…) already regathered to Israel, we say in the long Tachanun every Mon. and Thurs., “הושיענו ד’ אלקינו וקבצנו מן הגוים להודות לשם קדשך להשתבח בתהילתך”, “Save us, O Lord, our G-d, and GATHER us from the nations, to give thanks to Your holy Name, to boast with Your praise” (Tehillim 106, 47). When my relatives in Williamsburg and Meah Shearim deny and don’t thank Hashem for Zionism and our modern national return to Eretz Yisrael, they are that much less religious, and that much less praising Hashem and recognizing that He, not the UN, runs the world!

The Mesilat Yesharim (ch. 19, THE classic mussar work) quotes Chazal (Tana d’Bei Eliahu, 4), “Every wise person.. who has true words of Torah, and moans for the honor of G-d and the honor of Israel his entire life, desires… the redemption and gathering of the exiles… for through her will come the heightening of G-d’s Name”. To be a religious-Zionist is to be more religious.

In short, I think if the Yeshiva world would learn more Tanach or even focus more on the siddur, davening, bentching and mussar, they could not help but be that much more religious by being religious-Zionists, and they wouldn’t even have to call it by that term! Just call yourself: serious and authentically religious.

In short, why wait for Yom HaAtzmaut? Don’t even wait to celebrate every victory that Hashem brings the IDF. Thank, celebrate and appreciate them and Him every time you bentch or say “Al HaMichya”, as is explicit in this week’s parsha!

Shabbat Shalom, Rav Ari Shvat (Chwat)

Q. Why most of the mitzvot can only be done in Israel? A. The Torah is clearly addressing Jews, who live among Jews, in the Jewish State, in the Jewish Land. For example, the directions of the world as found in the Torah, “ימה, וקדמה, צפונה ונגבה”, “towards the sea (west), before (east), northward and towards the Negev, Breishit 28, 14) are only logical when read in Eretz Yisrael where the sea (ימה) is in the west, “before” (קדמה) precedes Y’rushalayim, and the desert (נגבה) or sometimes “towards Yemen” (תימנה, Devarim 3, 27) are in the south. Even in Egypt, where the Mediterranean Sea is in the north, a western wind is still referred to as “רוח ים”(Rashi, Shmot 10, 19), because the reader is meant to be located in Israel, where the sea is in the west. So too, the term ,עבר הירדן “the OTHER side of the Jordan”, refers to the east bank, even when the SPEAKER in the Tanach is located on the east (!) bank (Dvarim 1, 1), because the READER is meant to be in Israel, on the west bank, in the Land of Israel.

Our sages teach us that PRACTICING mitzvot in the galut is not the goal of Judaism (even while in exile) but is actually just “practicing” them, as a preparation so that we don’t forget how to observe them when we return home, to Israel (Sifre, Rashi, Ramban, and R. B’chaye on Dvarim 11, 18). As is often the case, the rabbis here are not innovating but just continuing explicit psukim in this week’s parsha, which teaches us 4 (!) times: “ראה למדתי אתכם חוקים ומשפטים… לעשות כן בקרב הארץ אשר אתם באים שמה לרשתה”, “Behold, I have taught you statutes and ordinances…to do in the Land where you are going to possess” (Dvarim 4, 5, see similarly Dvarim 4, 14; 5, 28; 6, 1). Clearly ALL mitzvot are meant to be observed in Israel. In other words, not only most of the QUANTITY of mitzvot can only be done in Israel (Maharal, Gur Aryeh Breishit 1, 1), but there is also a QUALITATATIVE advantage to living in Israel that even the mitzvot that can be observed abroad (such as T’filin, M’zuza and Shabbat) have a qualitative difference when done in the Holy Land. The Chafetz Chaim, who tried but didn’t succeed to make Aliya, says that the very same mitzva when done outside of Israel, brings only 5% of the reward one receives for its observance in Israel, where it is meant to be done (L’Ntivot Yisrael, p.202). The Rashba (Resp. I, 134) explains that the qualitative difference is what brings the quantitative difference. The Torah just commanded us to practice less than half of the mitzvot while in Galut, because anyway, the Torah is geared for the Land of Israel. Galut is a temporary punishment “מפני חטאינו גלינו מארצנו”, but is not the normal situation.

This is the most basic answer to the oft-asked question, why the moral obligations in the Torah are directed towards Jews alone? The reason is that again, just as the Torah is not meant to be lived on the moon, by gentiles or by sick people, the natural situation which the Torah addresses is Jews, who live among Jews, in the Jewish State, in the Jewish Land. This includes speaking Hebrew, counting the days of the week around Shabbat (יום ראשון, יום שני וכו’) and not by the names of pagan gods (Mechilta and Ramban on Shmot 20, 8; Chaye Adam, Shabb.1,1; and Shmirat Shabbat KiHilchita 42, 3, milchemet mitzva (serving in the Israeli army), not to mention the fact that the many (and fundamentally important) moral obligations Bein Adam l’Chavero can and must be applied to each and every person in the street, every operator on the phone, every driver and every person waiting on line in the grocer. Here it’s natural to wear kipa and tzitzit and people are accustomed to married women covering their hair.

Accordingly, we understand that this week’s Haftara “Nachamu Nachamu Ami”, is like our modern return to Israel, not just comforting us in leaving Galut and all the historic suffering that entailed, but the real comfort is simply coming home, where life and Torah life is most ordinary and natural. Shabbat Shalom, Rav Ari Shvat (Chwat)

In this week’s parsha, Moshe Rabbenu directs us, not to follow the sin of the Meraglim (spies), “don’t be scared of them [the enemies of Israel], for the Lord your G-d Who goes before you, He will fight for you, as you saw all He did in Egypt” (Dvarim 1, 29-30). This commandment appears several times, and is actually an issur d’oraita (one of the 613 mitzvot, Sefer haChinuch, 525)! The Chinuch explains, “Not to fear the enemy in war… for everyone (!) in Israel must place his security in the Hands of Hashem, and not fear that he will be wounded in [that battle] where he can give honor to G-d and His nation [Israel]” (note: this is not only in obligatory wars, but even “optional” ones!).

We wrote last week how accordingly, the honor of Hashem is reflected to mankind through the honor (or chalila degradation) of Israel, His nation (one of the mitzvot to serve in the IDF). But Megillat Eicha which we will (hopefully not!) read on Tish’a bAv, explains a different aspect of this Kiddush Hashem: “היו צריה לראש”, “Her (Jerusalem’s/Israel’s) adversaries have become the head…” (Eicha 1, 5), on which our sages explain that the enemies of Israel are not simple nations, but rather they davka become super-powers (Eicha Rabba). Some suggest that out of respect for Israel, Hashem will deliver us only to “the head” of the nations. But history has shown that part of some leaders’ ascent to power precisely RESULTS from his rallying the masses against the Jewish scapegoat.

It seems that anti-Semitism is both chicken and egg- when a layman wants to be a leader and wishes to rally the masses around him, he often looks for an historically “easy mark” (but really believes it!). That was exactly Galut, which we mourn on Tisha bAv, in a nutshell. Haman, Chmelnitzky, Hitler and Stalin until today’s Islamic terror, find it easy to gather France and England together to accuse the victim of being the aggressor and the world’s biggest problem. The UN Security Council, since its inception 80 years ago, has passed more decisions against Israel than any other single country. Note, in the official eyes of the Nations, Israel is a bigger problem than the mass murderers of Communist China (40-70 million murdered), Soviet Russia (20-30 million), Bosnia/Serbia, Syria (over 600,000 of their own people), Libya, Hamas, ISIS, Saddam’s Iraq, the “wanna-be nukers” of Iran, etc. etc. If it wasn’t tragic, it would be comical! The vanguard of morality, and most constant victim of suffering whom Tolstoy coined “the conscience of mankind”, must even defend itself against accusations of genocide… Give me a break!

The Hitlers rallied the masses against us around their evil ideology, but Israel had no army to stand up for morality and G-dliness against the bad-guys. But although we have yet to rebuild the Beit HaMikdash, we BH are no longer in Galut (Shulchan Aruch O.Ch. 561, 1 and Mishna Brura). Today, just as in Egypt against slavery and paganism, the G-d of Israel once again leads us in the WAR AGAINST WARS: “קומה ד’ ויפוצו אויביך וינוסו משנאיך מפניך”, “Arise, O Lord, may Your enemies be scattered and may those who hate You flee from You” (Bamidbar 10, 35), refers also to those who hate G-d’s morality, who are not coincidentally also the enemies of Israel. Christianity teaches “resist not evil… turn the other cheek”, but the Torah says that is immoral. Not just “don’t stand idly by your (individual) brother’s blood” (Vayikra 19, 16, another mitzvah to serve in the IDF), but on a world-wide scale, we showed Pres. Trump that it’s just and doable to beat back Iran’s nuclear threat. “אוהבי ד’ שנאו רע” (Tehilim 97, 10), those who love Hashem not only hate evil, but as we see throughout Tanach, fight it.

Another aspect of some of our most vocal adversaries today is their opposition to the traditional family, religion and nationalism, and not coincidentally, Israel represents those ideals (the Jewish-Zionist State is #1 in western birthrate, almost double the OECD average!). They ironically unite with their seeming opponents in Islamic fundamentalism, for to paraphrase Shakespeare, “Anti-Semitism makes strange bed-fellows”.

As nation after nation falls before anti-Israel pressure with that bizarre coalition, first in Europe and slowly growing elsewhere (even in New York?), Israel is leading mankind’s defense on both accounts: for morality and justice, for family and tradition. NO, you cannot murder, abduct and torture hundreds of our helpless civilians! YES, nations can and must fight, staying loyal to those once-universally accepted Torah values. It is morally, religiously and ideologically WRONG to give-in.

The question, “Does the leader make anti-Semitism or does anti-Semitism make the leader?”, for others, is theoretical. Unfortunately for Israel but fortunately for mankind, Hashem has “arranged” for us the necessity to answer. Thank G-d we have no choice but to solve these problems, and today we can. Let France, England and certain Democratic parties suffer their Islamic voters and contradictory coalitions. Today, we in Israel were placed by Hashem in a position that we must do a great step for mankind by combatting evil, by beheading those “heads of the adversaries”, the Sinwars, Nasrallahs, et al to make the world a better place for all. As Hashem promised Avraham, “ונברכו בך כל משפחות האדמה”, “through you will come blessing to all of mankind” (Breishit 12, 3). The most irresponsible and immoral thing Israel can do is to bow to the pressure of those who don’t realize the cost they themselves will pay for not “resisting evil”. As opposed to Europe and Christianity, the G-d and morality of Israel says: “If you can’t beat them… try harder!” Shabbat Shalom, Rav Ari Shvat (Chwat)

Q. Why are the IDF boys who fight and even fall, considered “Al Kiddush Hashem” (sanctifying G-d’s Name), if some of them are not religious? Q. Why does it say in this week’s parsha that avenging the attack of Midian is “to avenge for G-d” (Bamidbar 31, 3) and also “to avenge for Israel (31, 2)? A. These 2 questions which I received separately, in fact answer each other.

The Rambam writes, “Kiddush Hashem is the opposite of Chilul Hashem” (=profaning His Name, Igrot HaRambam, p. 55). The Moslem Jihad (Holy War) thinks to “prove” that G-d is Moslem and is interested in barbaric slaughtering, based upon their successful terrorism. The “Allahu Akhbar” cry of Islamic terrorists repeatedly heard on the films of the Hamas attack of Oct. 7th and over the past century, literally declares: “our G-d is the strongest”, intending to put down the G-d of Israel. Rav Soloveitchik relates to a similar claim of Christianity that arrogantly wished to “prove” that G-d is Christian, using the Crusades, anti-Semitism and the Holocaust as evidence that He has abandoned the Jewish people (” Kol Dodi Dofek”, Ish HaEmuna [Heb.], 78-79).

As the true representatives of Hashem in the world (e.g. Dvarim 14, 2, “G-d chose you, from among all the nations, to be His treasured Nation; Yishayahu 43, 10, “You are My witnesses”), the international status of Israel is a reflection upon Him, for better or worse. Not only do our individual or national moral and spiritual actions make a Kiddush Hashem or Chilul Hashem in the world (Yoma 86a), but our national pride and military status as seen in the eyes of the gentiles reflects and influences how they view Judaism and the G-d of Israel. The famed R. Yechiel Ya’akov Weinberg pointed out that the State of Israel and the IDF victories show, for those who may have doubted after the Holocaust, that the G-d of Israel is “alive and well” and the Jews are “still” and eternally the Chosen People. He doesn’t change His mind, nor make mistakes (Shmuel I, 15, 29). Conversely, when the IDF and Israel are chalila perceived as weak, this can once again raise the heads, rifles and lies of our Jihadic enemies.

“My tears were [constant]… for they (the gentiles) constantly say to me: Where is your G-d?! (Psalms 42, 4)”. “Oh Lord, have pity on Your nation, and do not disgrace Your Land to be ruled by [foreign] nations. Why should they say among the nations, ‘Where is their G-d?’” (Yoel 2, 17). Accusing: if He is the G-d of Israel, why doesn’t He come to your rescue, Israel?

Accordingly, “Whoever slaps a Jew in the face, is as if he slapped the cheek of G-d” (Sanhedrin 58b; Rambam Hil. M’lachim u’Milchamoteihem 10, 6). When an anti-Semite taunts a Jew, he isn’t relating to him as an individual, for usually, he doesn’t even know his victim! Rather, he is spitting upon the Jewish people, religion and G-d. Even if some of our soldiers and political leaders are not religious and subsequently don’t see the Arab-Israeli struggle as a religious war, as soon as our enemies declare it as such (“Jihad”), whether we like it or not, understand it or not, believe it or not, it is a religious issue of Kiddush or Chillul Hashem.

As G-d’s representative to the world, today that we have no prophecy, Israel is meant to reveal G-d to the world not only by building an “Or Lagoyim” (Yishayahu 42, 6), an ideal and moral exemplary state run according to the G-dly ideals (Rav Kook, Orot, 104), but also by our very existence and national status which must be strengthened by soundly defeating our immoral adversaries (Rav Kook, Pinkasei HaReiya iii, p. 312). This concept is summarized well among the daily morning brachot, “Through Your salvation You will exalt and raise our [Israel’s] pride. Blessed are You G-d, Who sanctifies Your Name among the multitudes”, and “קומה ד’ ויפוצו אויביך” (Bamidbar 10, 35).

An objective Christian theologian Paul Van Buren clarifies this point, in answering why the world is disproportionately preoccupied with the State of Israel: “With Israel back on the scene again, the whole [Bible] story suddenly becomes modern. For anyone with a biblical faith, the existence of this [Jewish] state with Jerusalem as its capital, reawakens the whole possibility that this is not all in the past. Maybe G-d is not as dead as we thought?”

Accordingly, our sages teach:”You find that whoever helps Israel is as if he helps He Who created the world, as it says “for they didn’t come to help G-d” (Shoftim 5, 23). It doesn’t say: “To help us” but rather “to help G-d”. And similarly it is written, “one who touches you [Israel] is as if he touches the apple of His [G-d’s] eye (Zecharia 2, 12), and anyone who rises up against Israel is as if he rises up against He Who created the world” (Yalkut Shimoni, Shoftim, 55).

In short, to avenge for Israel is to avenge for Hashem, the G-d of Israel. This also explains why, in the parsha, Moshe is outraged at the tribes of Reuven and Gad: “will your brothers go to war and you just stay sitting here?!” (32, 6). Yes, Hashem wants “our help” not just through prayer, but to actually help “carry the burden” in battle, and this Kiddush Hashem is explicitly what will bring Hashem to speedily bring our total victory. The words of the Torah are clear and eternal, and to claim that this doesn’t apply today is profane. Shabbat Shalom! Rav Ari Shvat (Chwat)

Q. Hi Rav Shvat, bezH I’m planning Aliya soon, but when speaking to others about the topic, I hear from many that “Israel needs diaspora Jews”. I was wondering what you think: is that a legitimate concern which should deter from aliya, or is it just an excuse? A. That’s great that you’re planning aliya and really actualizing your ideals, and I wish that all Jews will learn from your actions! The old joke goes that a Zionist is a Jew, who asks a 2nd Jew to give money to help a 3rd Jew who lives in Israel! Thank G-d that’s generally no longer true where the economic and religious advances in modern Israel should stop seeing Eretz Yisrael as the begging weak and less-religious younger brother. On this level, I think that it’s already clear that Israel serves a purpose and helps American Jews at least as much as vice-versa. When Israeli officials and yeshivot turn to Jews abroad to help, we are also doing them (!) a favor to involve them in the building of Am Yisrael, Eretz Yisrael and Torat Yisrael, and we should no longer see ourselves or be seen as “nebech shnorers”.

Similarly, the excuse that “Israel needs diaspora Jews” is precisely what you said. It’s an excuse. Like I heard from someone who said he doesn’t make Aliya because he’s an only child and his elderly parents need him, but then his parents made aliya, and he’s still stuck in galut! Similarly another friend of mine said he doesn’t make Aliya because he’d have difficulty making a living, and then he suddenly became a multi-millionaire, but he still never made Aliya! It’s true and worthy that Jews in the diaspora help Israel, and we surely should appreciate their help and brotherhood (which are obviously more idealistic than the aid we receive from President Trump). But to be honest, the truly supportive Jews abroad are almost totally the affluent and influential Reform, Conservative or religiously unaffiliated (notwithstanding a Jared Kushner, Senator Lieberman or David Friedman, who are a relatively insignificant handful of individual Orthodox) in America (and surely not Australia, England or South Africa, where the political aid and influence facilitated by Jews there is relatively negligible!). These relatively assimilated millionaires aren’t even considering Aliya anyway, so that’s really not the same segment! Also, the average Jew living in Israel helps the State even economically much more via his taxes and army service, compared to the average orthodox Jew abroad, who understandably donates mostly to his local shul and day school, and less to Israel. Again, for the less affiliated, the most we can hope for is economic donations and political pressure, but Aliya is clearly not on their agenda anyway. They’re donating more to the Republican or Democrat party, and are not the ones asking your question.

As for the orthodox, they should know very well that I cannot pay another Jew to lay tefillin or hear shofar for me, for my obligations are personal, and our own soul has an individual need for each and every mitzvah. Rav Kook (Shmu’ot HaReiya p. 107) cites Bava Batra (14a) that R. Yanai planted 400 vineyards in Eretz Yisrael, to teach that here too, you can’t ask your students or pay another Jew to do your mitzva. Yes, regarding the mitzva of settling the Land of Israel, there is (!) also (!) the national aspect, which to a certain extent can be done via support from afar, but מצוה בו יותר מבשלוחו”” (Kidushin 41a), “his mitzva is greater than his messengers”. True the Avnei Nezer of Sochotchov (Resp, O.Ch. ii, 535, 10) brings that for a Jew abroad to build a factory in Eretz Yisrael is a partial mitzva, but even he stresses “the main mitzva in its entirety is for those who live in Eretz Yisrael and prosper from her wealth”. This is already clear from the very source of the mitzva, “והורשתם את הארץ וישבתם בה” (Bamidbar 33, 53), where the Ramban stresses that Am Yisrael as a nation must rule Eretz Yisrael (v’horashtem), must build her, and also must dwell in her (“v’y’shavtem”, Tosafot l’Mitzvot Aseh, 4, see also Resp. Yeshu’ot Malko, Y.D. 66, who stresses that all of the aforementioned parts are necessary). Just as one cannot claim he loves his wife but just doesn’t want to live with her, so too, one cannot claim he loves Eretz Yisrael, but just to visit when it’s convenient, or be buried with her (see Orot Er. Yisrael 1).

Sending money and asserting political pressure on American politicians is surely better than nothing, but let’s be intellectually honest and not look for excuses: for the orthodox, the real mitzva is Aliya and they know it! 🇮🇱 Shabbat Shalom! Rav Ari Shvat (Chwat)

Each of the months, according to Kabbala, represents one of the body’s senses as well as one of the tribes. Tammuz represents “sight” and accordingly: Re’uven (“Hashem SAW my difficulties…”). As opposed to the turning inwards, darkness and staying home of the winter, Tammuz sees the summer advance towards its climax, the day is longer and we SEE more (imagine how much more the difference was before electricity!).

Moreover, Hashem created a beneficial reaction, that when staring at the sun, its extreme brightness brings tears to our eyes. Similarly, extremely bad or good news, even slicing really sharp onions, are too much for us to bear, and we automatically “wash them away” with tears, and feel a certain sense of relief. The eyes are the “shower” or mikveh of the soul, enabling us to cope with the national and individual challenges of life. We now understand how the women used to “cry with the (idol) of Tammuz” (Y’chezkel 8, 14, an idolatry based upon wetting the eyes of that idol, and the women would “cry with him” at length). But there’s a big difference whether crying is an advantageous means to enable coping, as opposed to building an IDEOLOGY out of crying. We know that idolatry was not a happy way of life, and man’s relationship with his threatening violent gods, was based on fear. Each of those gods supposedly had his “turf” but lacked the other powers, and consequently becomes a “Taker” to fill those voids. Such a lifestyle sees crying as an outlook of DESPAIR and religious obligation.

Moshe Rabbenu came down with the tablets on the 17th of Tammuz, but upon SEEING the golden-calf, broke them. It COULD have been seen as a very happy day, but unfortunately, because of our corrupt actions, we turned it into a very sad one. Nevertheless, despite the morning and fasting, it is not meant to be a day of despair, but rather a day of contemplation and learning experience for us, a day to pray for the ultimate return and redemption (the opposite of despair!). Similarly the spies who were sent on the 1st of Tammuz to SEE Eretz Yisrael out of suspicion and worry, SHOULD have and could have focused on her greatness, but apparently their negative traits led them to focus on her problems and shortcomings. This Cheit HaMeraglim which is also seen as a recurring sin over the generations, is meant to be rectified and teach us the proper lesson: always focus on the good, not the bad.

As opposed to the god Tammuz, Judaism teaches “There is no light that does not come out of darkness” (Google my article on: Rav Kook Prepared Us Hamas). The lack of light enables us to slowly and subjectively adjust ourselves even to extreme light. We all know that “Who is wealthy? He who’s happy with his lot” (Avot). Similarly the Talmud (Brachot 58a) says that 2 guests can experience the very same hosting, but one appreciates everything, while the other pessimistically looks how it could have been better! Rav Kook (Ayn Aya 9, 287) explains that similarly many look at Hashem’s creation and the way He runs it, and see the over-abundant good, while those who lack the midah of appreciation, they are constantly upset and losing out! Similarly, it’s important during the present war to know what’s going on and watch the news. The Talmud (cited in halacha, Shulchan Aruch…) that one should pray near windows, and Rav Kook beautifully explains (intro. Siddur Olat Re’iya) that a Jew must be connected with the outside world when he prays, otherwise how can he know what to ask for and how to direct his own time and efforts?! [Note: this is the opposite of other yeshivot which I know of, which tell the 9th graders on the first day: no more newspapers or listening to the news for it distracts from learning!]. But many (probably even most!) of the reporters and stations over-focus on the problems in Israel, sending many into despair, instead of appreciating our situation today as opposed to 80 years ago, and compared with 2 years ago, where Hamas, Hizballah and Iran are on the run, and there is no longer a Syria!! Yes, it’s important to have a “watch-dog” over the politicians, but that’s a far cry from being a vicious attack dog, constantly trying to bring down the government, no matter what they do! Similarly, individually and statistically, even if there is chalila a car accident, do you realize how many millions made it home today safely? When caught up in traffic, I could either complain, or think what Yishayahu would have given to see this, and thank Hashem for bringing so many Jews back to Eretz Yisrael!

Again, Tammuz, Reuven (Leah was loved less by Ya’akov but saw the birth of Reuven as a turning point, despite all of the challenges with which he also will be faced) and sight, all teach us HOW TO deal with challenges. That just as marriage, the greatest of joys- is not void of constructive challenges, so too seeing, even crying, is meant to be constructive and helpful, and not bring to despair. We definitely have much good for which to thank Hashem and the State of Israel, and focusing on that will also enable us to do so regarding everything, and live happy and beneficial lives! Wishing you all an easy and especially beneficial fast!

Rav Ari Shvat (based upon my friend R. Haggai Lundin)