Author: Ari Shvat

The prime example of a “chok”, a mitzvah we cannot understand is this week’s parsha of Parah Aduma (Bamidbar 19, 2). Why? Because not only is it difficult to understand, but it seems at first even illogical that the kohanim who were pure and help the impure person become pure, they themselves become impure through those very actions! The kabbalistic explanation is that all forms of tum’ah are a “lack of life”, while tahara is life. The Torah teaches us that we don’t believe in absolute death. Red symbolizes life, as does the adult female Parah (cow), as does the halacha that she should never have worn a yoke, that she was never even tired from work! But then she is slaughtered, and even burned and crushed to ashes, symbolizing (apparently) the epitome of death! But then the ashes are added to Mayim Chaim, flowing water, which as opposed to a mikveh (=stagnant water), symbolizes coming back to life, subsequently sprinkled on the tameh, and bringing him “back to life”. Even that which at first appears to be death, really brings life anew.

Like Rav Sa’adya Gaon depicts twins (=”womb-mates”!), discussing what happens “after life” in the womb, where we are then born into this world, and similarly upon death in this world, we are born into the world to come. “כל ישראל יש להם חלק לעולם הבא”. Hashem is called “מלך חפץ בחיים”, and accordingly his beloved Am Yisrael is also eternal. Only Amalek, which symbolizes סופיות, finality, is the direct opposite of נצח ישראל, the term used upon finishing off Agag king of Amalek (Shmuel I 15, 29 , see there that the term “The Eternal Israel” is actually referring to G-d, showing that His eternity is connected and expressed through the eternity of Israel). Haman celebrated when the Pur lot to obliterate Yisrael fell on Adar, the final month, where he thought he could end us, just as even Moshe Rabbenu died in Adar, but he didn’t know that Moshe was also born in Adar (into this world and the next). And even though one seemingly is born BEFORE he dies, the idea is that even when Jews die in this world, they never really die, and simply continue eternally into the next world.

Rav Kook explains that Kohanim are forbidden to contact death, for as opposed to other religions who mainly turn to the clergy before and during the process of death, we don’t want our holiest people to be associated in our minds with death, but rather life. Similarly he explains the kabbalistic custom that some women don’t enter the cemetery, for they are all like Kohanim, who should be preoccupied with conceiving and raising life, tahara, and not the opposite! Even though “death” is seemingly “part of life”, all of Yisrael are called ממלכת כהנים וגוי קדוש (Shmot 19, 6), likened to Kohanim, because Am Yisrael lives forever and is preoccupied with tahara, life, the Living Torah.

The past year has seen many enemies who, like Amalek, spoke of death to Israel, but they are the ones doomed to finality, to being obliterated, not Israel. They are to be hung on the poles they intended for us. This war is fittingly called “Am KaLavi”, a nation of lions rising from a 2,000 year slumber. Yes. we got surprisingly slapped on Oct. 7th, but after that initial staggering, Hamas has been “on the run” and hiding like mice in their tunnels. The Hizballa got “zetzed” and are still reeling from it. This enabled the Lion of Judah to shock the world and soundly defeating the regional anti-aircraft and Iranian nuclear plan which was meant for us! As opposed to 2,000 years of exile, where we just went from one exile to another, from one Tisha b’Av to the next, we are told that in the Geula process there will be temporary setbacks, but they are just a “ירידה לצורך עלייה”. Just like we bend our knees down in order to jump to a higher stage, and the lower one presses a spring the higher it will rise, we were told from the start that the occasional setbacks we see will always be a preparation for the next advancement in the Geula process (Vilna Gaon, Kol HaTor 1, 13, Rav Kook, Ma’amarei HaReiya, p. 360).

One thing is always certain, Am Yisrael Chai, and even if chalila a soldier or hostage may occasionally die, the Eternity of Israel is back and kicking, and on central stage of the world, and should not be messed with! 🇮🇱 Shabbat Shalom! Rav Ari Shvat (Chwat)

An essential part of the Living Torah is that every year in Parshat HaShavua, her eternal messages ring loud and true. As Chanan Ben-Ari sings, “Everyone has been expelled from Gan-Eden, everyone has suffered a Flood… And I also dream like Yosef, and also I’ve been thrown into the pit…”. Parshat Korach is a prime example where every generation has people, or even an “ideology”, which wants to take over the leadership. Presently, Israel’s Korach “award” goes to the 1,142 air-force pilots and staff who said, before Oct. 7th, that they wouldn’t fight if the orders come from Binyamin Netanyahu. Thank G-d, in the end they did, but the Hamas identified this weak point in Israeli security, and it was a terribly “close call”. In fact, the air-force didn’t function on that day, but again, neither did the entire IDF. That’s exactly the point: there’s no army without a “chain of command”.

In all honesty, in religious-Zionist circles there was a similar challenge 20 years ago, when the army was commanded by PM Arik Sharon’s government to uproot 10,000 settlers from Gush Katif. Like in a tragic fire, these entire families all lost their jobs, homes, yishuvim, yeshivot, schools, social fabric etc. all on one catastrophic day. Without getting into the question whether 18-year-old soldiers, who, like the rest of the population, were about 50% strongly against this decision, should have been the ones to uproot their brothers and cousins from their homes, once the order was given, the army will fall apart of everyone decides for himself what to obey and when not. Some, like R. Aviner and IDF Chief Rabbi Avi Ronsky said almost prophetically, we cannot run an army without a “chain of command”. At the time, the potential “refusal” was heard from the “right-wing”, but tomorrow it will come from the “left”. Even R. Mordechai Eliahu and R. Avraham Shapira who said not to obey the command of uprooting, said that religious soldiers should simply ask to be re-assigned to the “outer circles” of the conflict, but we can’t rip the fabric of the army.

BH, by the time it came to attack Hamas, Hizballa, Syria and Iran, the Israeli air-force rethought and overcame their folly, and have been totally functioning, and bezH have been leading the charge, making mincemeat out of our opponents for over a year and a half. Israeli’s know the stereotype that our unbelievably successful air-force pilots often carry a certain aura of superiority (maybe what caused their mistakenly thinking “we know better” than the government), and perhaps it’s even forgivable and somewhat necessary for their self-confidence and daring. But together with our admiration (just see the You-Tubes of their bombing, dodging, dropping “heat flares”, somersaulting and bombing again and again!), yes even they must learn from Moshe Rabbenu, the highest but humblest of men (Bamidbar 12, 3). They also realize today that without all of the other respective units, from intelligence, commandos, D-9’s, infantry, tanks, Iron-Dome, even cooks, and obviously Siyata D’Shmaya, such victory would have been unachievable. We similarly need Kohanim, Levi’im (whether singers, gate-openers or guards), Re’uven, Shimon etc. etc. respectively. Similarly, in our haftara, even Shmuel HaNavi, who originally ideologically and religiously opposed having a king, nevertheless accepted his leadership as the will of Israel (Shmuel I, 12).

I must clarify that I personally never voted for Binyamin Netanyahu, and probably never will. But I remember a leadership seminar which we did as madrichim, where several groups received the same assignment, but some were told to carry it out democratically, while others, with a leader giving orders. The outcome was always that in the short-run, the dictators were more successful, but over time they “lost their followers”. Democracy is great for the long-term, but not for immediate emergencies like army or war, when we all need to “uniformly” fall into line. This was apparently the reason for the downfall of the Bar Kochva rebellion which we bitterly mourn during the Omer, where the students of R. Akiva (who were the rebels, for sources just Google: Bar Kochva, Akiva, Ari Shvat), like good analytical argumentative “Talmudic” students, “didn’t respect each other”, “לא נהגו כבוד זה בזה” (Yevamot 62b), and kept second-guessing their commanders. “Why should we charge from the right? I think we should charge from the left!” “Maybe we should wait for a commander or mashiach who is more ‘religious’ than Bar Kochva!…”, etc.

Yes, democracies must leave room and even encourage demonstrations, checks and balances, but the real choice is done by the people at election-time. How much more so, we must leave the IDF out of the argument. Just as Pikuach Nefesh (“saving lives”) supersedes Shabbat, Yom Kippur and just about everything (Shulchan Aruch Or. Ch. 329), how much more so, Tzahal, responsible for the lives of Am Yisrael as a whole, should be considered “holy of holies”, and above any kind of political rift. The unity on the battle-field is in fact Kodesh Kodoshim, and we pray should be transmitted to Jewish society as a whole, and surely not vice-versa, don’t transmit politics into the IDF.

Shabbat Shalom, Rav Ari Shvat (Chwat)

Even if circumstances (and smart maneuvering) didn’t leave President Trump that much choice, we obviously owe him great thanks for the historic decision in blowing-up the Iranian nuclear reactors, and pray that America not suffer repercussions for the help they provided us. Nevertheless, “פלגי מים לב מלך ביד ד’ על כל אשר יחפץ יטנו”, “The heart of kings are [like] a stream of water in the hand of G-d, He directs it [their heart] wherever He wishes” (Mishlei 21, 1). Especially regarding Jewish history, the world leaders’ free-will is significantly dictated from above (Shmot 10, 1) and how much more so during the process of ge’ula, as we have seen time and again (R. Kook, Ma’amarei HaReiya, p. 321). All Am Yisrael and really the entire free world, needs to really thank Hashem for facilitating the IDF’s success in first neutralizing the Hizballah, Syrian and Iranian anti-aircraft missiles, which subsequently enabled Israel and America to bomb the actual nuclear reactors. It’s definitely in order to ADD TODAY in our tefilot, Tehilim 117, 118 and 126.

As Rav Kook blessed England for their good fortune and foresight a century ago, to be the ones to grant Am Yisrael the Balfour Declaration recognizing the right to a Jewish Homeland in Eretz Yisrael, similarly we bless America who are zocheh to be partners with Hashem in helping His closest nation (Tehilim 148, 14) in these historic times.

Rav YM Charlap, one of the closest student of Rav Kook, explained that the “oath” that, as if it were, Israel made to the nations that we won’t go up to the Land against their will (Ketuvot 111a, which most know from the Satmar rebbe’s inflating this aggadita into an anti-Zionist principle of Judaism, he equates with the 3 cardinal sins!, VaYoel Moshe, ch. 20), is to stress that the redemption is not just for the Jews but for all mankind. Accordingly, they should also participate and aid us in our just and historic returning to our Land (MiMaynei Hay’shua, p. 245).

The Radak explains the pasuk we recite each day, “אל תבטחו בנדיבים בבן אדם שאין לו תשועה”, “Do not trust the benevolent, the person who has no salvation” (Tehilim 146, 3), that it doesn’t mean to negate man’s receiving aid from humans, but rather as Yirmiyahu (17, 5) writes, don’t forget that He is the One Who activates it all: “Rather, [even] if one relies on a human being, he should make the primary trust in G-d, Who places it in the heart of the benefactor to help us… for without the will of the Almighty, a person cannot save his fellow from distress. For salvation belongs to G-d alone, [but] He orchestrates it through human agents, just as He brought about the redemption from the Babylonian exile through Koresh (Cyrus, in the time of Ezra), so too in the future He will bring about the redemption of Israel via the kings of the nations”.

This is a good time to focus on what we recited last night in havdala: הִנֵּה אֵ-ל יְשׁוּעָתִי אֶבְטַח וְלא אֶפְחָד…: “HERE! Hashem is my salvation, I am confident and will not fear. For He is my strength and song, and has been a salvation to me.. Deliverance is the L-rd’s; Your blessing is upon Your people forever. The L-rd of hosts is with us; the G d of Jacob is our everlasting stronghold… ‘For the Jews there was light, happiness, joy, honor’, so too it will be for us!” Shavua Tov and continued B’sorot Tovot and Refuah Shleima to all the wounded! Rav Ari Shvat (Chwat)

Many don’t realize that the learning all-night on Shavuot is called “TIKKUN Leil Shavu’ot” (literally: FIXING), because it annually corrects an embarrassing mistake, that our forefathers “overslept” and didn’t wake up for Matan Torah at Sinai (Shir HaShirim Rabba 1, 12, especially R. Yitzchak). How much more so, this week’s parsha of Cheit HaMeraglim, where the 10 spies convinced Bnei Yisrael not to make Aliya to the Land of Israel, demands a historical repair. For every single time (!) Am Yisrael was supposed to make Aliya, they repeated the same mistake: some say that Avraham Avinu left Israel after his first Aliya (Rosh, Y’vamot 64a); 80% of the Jews didn’t want to leave Egypt (Mechilta 18); even those who did, transgressed the same sin in Cheit HaMeraglim (Bamidbar 14); Yehoshua had to force even their children to enter (Sanhedrin 8a, cited in Rashi Dvarim 31, 7); most Jews stayed in Bavel and never made Aliya with Ezra to build the 2nd Beit HaMikdash (Yoma 9b); and as we see in our generation, Chazal even prepared us that even in the 3rd and final return to Israel, most Jews won’t want to make Aliya (Rashi Dvarim 30, 3). The Zohar, Shl”a (cited in Eim HaBanim Smeicha, p. 167) and Vilna Gaon (Kol HaTor, p. 534) stress that over history, even great rabbis and tzaddikim fell into the Cheit HaMeraglim against Eretz Yisrael, turning their backs and sometimes even speaking against the ideal of settling Eretz Yisrael. R. Zvi Yehuda Kook applies here the surprising phenomenon of “tzaddikim who lack Emuna (faith)” (Sotah 48b; LiNetivot Yisrael ii, p. 153).

The Torah explains that this recurring rebellion (Bamidbar 14, 9, “אל תמרודו”) stems from fear (“אל תיראום”, ibid) and the lack of belief (“לא יאמינו” ibid, 11) that Hashem will actually fulfill His promise to give us the Land, because of “unrealistic” odds. This lack of daring, where we see ourselves as “grasshoppers”, inevitably also causes our enemies to see us accordingly (13, 34). This lack of daring is almost “forgivable” that much more today, after 2,000 years of being kicked around from exile to exile, of course we “lack daring”.

Behold, who would have thought that Israel will dare take on Iran ALONE- where they are 75 times our size and about 10 times our population. Even our friend Donald Trump, as of now, did not actively participate. The current daring fight for Eretz Yisrael- is finally and definitely a Tikkun of the age-old Cheit HaMeraglim. True, we really had no choice, and obviously without Hashem’s help, we wouldn’t succeed, but He has been waiting a long time for us to rediscover our daring!

To first systematically neutralize Iran’s proxies in the Hamas tunnels of Gaza (including the Sinwars), then similarly eliminate the Hizballah leadership with the ingenious “pager attack” (and then Nasralla in Beirut), and then grab what we need in the collapsed former-Syria, takes guts. To systematically do away with the Hizballa and Syrian anti-aircraft missiles, and now do the same to Iran, while surprising and eliminating most of the Iranian leadership in their own home-court, certainly takes daring, as does opening a drone manufacturing plant inside Iran itself! After all those preparations, going after the big shark of Iran (again, 75 times our size, almost 10 times our population) is a lot easier but still takes chutzpah. Tosfot (Bava Metzia 106a) writes that having the courage to fight is also a G-d-sent miracle! (see R.Z.Y. Kook, Lintivot Yisrael I, p. 183 that this is one of the miracles of the declaring of Israel in 1948/תש”ח)

To lead the G7, USA, France, England etc. and dare where they did not, in taking on Iran’s nuclear program, must be considered daring by all means. Yes, somewhere along the line, most of the G7 will probably back out and as usual, start rebuking Israel for “over-reacting”, but as of now, they are still objective and even applaud our boldness.

As a group, as expected, the Tikkun Cheit HaMeraglim is being led by today’s Yehoshua’s and Kalev’s, the religious-Zionists of Eretz Yisrael, who are paying a heavy price for this Land which, like Torah and Olam HaBa, is acquired through difficulty (Brachot 5a). But just as historically the lack of daring to inherit the Land of Israel encompassed almost all of our people, similarly the TIKKUN must also be across the board. A national teshuva of daring where our forefathers didn’t. The call to Haredim in Israel and the religious abroad to participate in today’s Milchemet Mitzvah is not just a military necessity. It is a historic “righting” of a recurring “wronging” towards Eretz Yisrael. I wish we could include the assimilated, Reform and Conservative Jews as well in this national Tikkun, but at least those who “should know better”, and do have the guts to observe Shabbat, Kashrut, Taharat HaMishpacha etc. despite the hardships, and annually read Parshat Shlach and Cheit HeMeraglim, should also have the daring to participate in this significant “game-changing” of Jewish History.

We must surely thank Hashem, for He, as always, is the One bringing about Israel’s success, but let’s not forget to identify ISRAEL’S DARING initiative here, for that is precisely what the Tikkun is about! Also, if we don’t identify this and have the aforementioned “bystanders” actually join in, it will tragically minimize the essence of the national Tikkun of Cheit HaMeraglim. Rav Ari Shvat (Chwat)

Many don’t realize that the Shofar was explicitly the biblical equivalent of today’s siren (see Y’chezkel 33) unfortunately heard these days in Israel. Accordingly, when this week’s parsha refers to the codes of the trumpets blown in the desert (similar to the Shofars on Rosh HaShana), the difference between the Tekiah and Teruah sounds are parallel to the “all’s clear” signal as opposed to the “air-raid” indicator.

We are taught that the Teruah, comprised of many short blasts, was blown both during war or when the camp of Israel was called to travel in the desert (Bamidbar 10). It’s name and signal accordingly stem from the Hebrew root: Ra’uah, which means shaking, unstable, and even symbolizes crying (Rosh HaShanna 33b). During travel in the wilderness, like war, life is shaky “like a Fiddler on the Roof”, when the threats of thirst and scorpions, like enemy bullets, shells etc. are very tangible. Accordingly, the job of the Teruah is to WAKE UP, like the up-and-down sounds of an alarm clock, ambulence or car-horn. We are meant to ask ourselves, “where am I and where should I be?” If one is in bed but should wake up, is driving regularly and must move to the side for the ambulance, or is driving in the wrong lane, the Teruah sound is used to this day as a wake-up call to relocate myself. During war, the up-and-down siren is to either move us to a sealed room (and don gas-masks) or a bomb shelter, depending on the immediate threat. If one has children in the park, a mother must similarly ask herself “where am I and where should I be?”- and run to bring them to the shelter. If one is a soldier and he hears that same air-raid siren, he knows he must run to grab his uniform and hurry to his reserve unit.

The current extensive war and sirens in Israel raise a similar but more basic question of “where am I and where should I be?”: Should I be in Israel and help out in whatever I personally can [entertaining troops, visiting and rehabilitating the wounded soldiers and victims (both physically and psychologically), helping the tens of thousands of mothers whose husbands are not home for months: cook, clean, rest, do laundry, baby-sit… – there’s plenty to do, and one doesn’t need to be professional to do so!)?]. If I’m under 35, maybe I too should share the burden and join a combat unit in the understaffed IDF?

The wars of Israel are not just against the citizens in the north or the south, but the threat, as well as the solution, are for all Jews throughout the world. The Land of Israel and the wars against Israel are not just for those who live here today, but for all Jews (including students at Columbia) and for all generations (Ramban, Shabbat 130b and Resp. Rivash 101). Just like on Rosh HaShana, today’s Teruah sirens in Israel should bring us all to ask: “Where am I and where should I be?”

On the other hand, the Tekiah was one long blast (from the root: Taku’ah- steadfast) which was used to gather the camp of Israel or the the leaders, or during festivals and thanking G-d for victories (Bamidbar, ibid). The idea of uniting together is symbolized well today while the entire nation stands during the contemplative Tekiah siren sounded on Yom haShoah and Yom HaZikaron, or when the air-raid threat is over and it’s “all-clear” to leave one’s separate wartime whereabouts to regather. We similarly must often thank Hashem for so many salvations and victories over the last year. “There’s safety (or security) in numbers”, just being together, and that’s why every Teru’ah is surrounded before and after with a Teki’ah. Showing that unity is the secret to success during danger.

Like on Rosh HaShana where both aspects are true (reminding us that Hashem is our forgiving Father but also our King, bringing us to ask: “where am I and where should I be” spiritually), so too for Jews today, there are both sirens of Teru’ot and Teki’ot, where the feeling of unity, stability and camaraderie, also help us weather the challenges and dangers. In the words of John Dickenson and Patrick Henry, “United we stand, divided we fall”, the Tekiah must “sandwich” each Teruah.

BTW, this is the same shofar used during the period of ge’ula (Y’shayahu 27, 13). Some may have thought that during the redemption only the happy festive Tekiah sound will be blasted to unite the exiles, and not the Teruah (war sound), but as we see, we apparently still have to, in the first stage, “finish up” some wars with the attackers of Israel. “Wars are also the beginning of redemption” (Megilla 17b). When we don’t do so out of ideal, the unity necessary for ge’ula is inevitably educed via wars (R. Kook, Igrot iii, ch. 753)- so don’t be left out…🇮🇱 Shabbat Shalom, Rav Ari Shvat (Chwat)

P. Naso: Kohanim Can also Help! Q. I’ve been searching for several years, and can’t seem to find my “soul-mate”. The Torah must give some advice on this super-important topic? A. Like with any significant issue, it’s most important to invest the time and effort in the most logical beneficial ways for the topic at hand, and not look for “short-cuts”. Life is exactly about challenges, hard work and decisions (=free-will), and there are no “magic words” to solve these essential challenges. Accordingly, if one has difficulty managing alone, you would be wise to refer to a specialist: in this case, there are many matchmakers (shadchanim) and dating systems for all different types, levels of religiosity, outlook, etc. [Please note: I didn’t list psychologists among the first specialists to turn to, for often they confuse the issue instead of simplifying it, and I haven’t seen them as very helpful here. Most normal people just need to find the “right one” and wasting time analyzing your parents often does more harm than good!]. Also, we should all help each other in this national endeavor by setting up your local or familial singles! It’s an outstanding chessed and a relatively easy way to Imitateo Dei [=be G-dly, for He too invests in shidduchim, Breishit Rabba 68, 4]

Also, try staying away from long “breaks” in between relationships, for they often waste time, and timing here is of the essence (especially for women and their “biological clock”). It’s important to shorten your long list of expectations and “necessary pre-conditions” as much as possible, for this isn’t “Amazon”, and the right guy for you inevitably doesn’t have “everything” and isn’t perfect, just as you are not. Shlomo HaMelech advises that “finding favor in someone’s eyes” is often surprising and unexpected (see Kohelet 9, 11). Just look for basic compatibility (e.g. similar ideals, making Aliya…) and mutual fondness, but every experienced couple will tell you that anyway, the real relationship is “built” davka AFTER the marriage, with hard work and conscious efforts of constant giving.

Similarly, it’s definitely an advantage if his parents have a good marriage and you both come from similar backgrounds. I may add that altruism, caring and loyalty are important characteristics for building a good marriage, and those aren’t just traits to look for in others, but also attributes to consciously acquire yourself and show him/her that you possess.

I’ll just add that in addition to the importance of praying to Hashem for help, this week’s parsha teaches us not a “Segula”, but something that Hashem promises can literally help the singles! Kohanim can help here, for the 2nd of their 3 brachot finishes “ויחוניך”, “and you shall find favor in the eyes of others”. Kohanim should definitely have this meaning in mind, as Hashem tells them (Bamidbar 6, 23-27): “כה תברכו את בני ישראל… ואני אברכם”, “so shall you bless Bnei Yisrael, and [G-d] will bless them”. Obviously the singles should show up to shul as often as possible (in Israel every day, and abroad, on Festivals) in order to daven, as well as to receive this G-dly bracha! Shabbat Shalom and B’Sha’ah Tova!! Rav Ari Shvat (Chwat)

Q. Dear Rabbi, As Shavu’ot comes closer, I’ve been doing some “soul-searching”! Can you please advice for setting fixed times for Torah study? Should a person select a time-slot in a manner that is simply convenient or even in an arbitrary manner? An issue that I think about is that something important may come up prior to the selected time that might make studying in that time challenging or make it seem like challenging. Specifically I’m also thinking about academic work that has to be completed in the near future and the person is afraid of the looming deadline. On the other hand, it seems to me that the fixed study times should be a priority, since not having them may lead to delaying studying (perhaps indefinitely). My question are: Do you have a suggestions how the study times should be selected? (I was thinking about 2 hours on a weekday once a week as a beginning,so these times could be extended in the future or held on multiple days) Should one treat these times like an important appointment that can not usually be cancelled? What should be done if the study times could not be kept? Should one in this case plan specifically for a time period when to make up, in a realistic manner? Can setting fixed times on shabbat count as setting fixed times for Torah study or is shabbat ’reserved’ for torah study anyway and it is preferable to set fixed times during the weekdays? Thank you very much in advance! It is highly appreciated

Answer: Shalom! You have clearly thought a lot about the topic and all of your answers and solutions sound great! In fact, one of the 6 questions one is asked when he goes to heaven is: “did you establish set times for learning Torah?” (Shabbat 31a). As you inferred, one must be realistic when doing so, not accepting a certain time as an oath (nedder), because the Torah is a living Torah, and we all know that there are unexpected surprises in life. Nevertheless, it’s very important to set that regular schedule, like an appointment that’s not easily cancelled, knowing that it may unfortunately and occasionally, be subject to change, and establishing a realistic “second-choice” schedule to fill in that time when it doesn’t work out, just as you wrote. It’s important to have a nice block of time, like 2 consecutive hours as many days a week as possible, to enable learning something in depth (preferably with a chevruta, a study-partner, and if possible, in a local yeshiva Beit Midrash), but there’s also importance in setting aside even 15 minutes a day or even 1 halacha, to really have kvi’ut in learning at least something every single day (may I suggest Googling: rabbi ari shvat yeshiva filter, for more than 2000 SHORT practical Q’s and A’s I’ve really been asked, and just learn 1-2 a day!). You are correct that one should set time during the week for learning, and that much more on Shabbat, and especially choose to learn that which you enjoy (Sanhedrin 19a, e.g. find a teacher online who “speaks to you”).

Allow me also to suggest, in the name of the Mishna Brura, that at least part of your set study should include the learning of practical halacha (as above), as well as mussar (ethics and life evaluation, such as Pirkei Avot and Avot d’Rabbi Natan (much less famous!), Mishlei (Proverbs), Mesilat Y’sharim, Chovot Halvavot, Rav Kook’s Mussar Avicha, etc.). As R. Yisrael Salanter said, if one learns 15 minutes a day of mussar, he will find that he has more than 15 minutes a day to learn! B’hatzlacha in your important endeavor and Chag Same’ach! Rav Ari Shvat (Chwat)

As we prepare for our annual commemoration of Kabbalat HaTorah on Shavu’ot, we annually celebrate Yom Yerushalayim and read Parshat BaMidbar, where we count the number of soldiers in each tribe of Israel. The interesting term used in the military census, “במספר שמות” (Bamidbar 1), “the NUMBER of the NAMES” seems extraneous. My teacher and friend R. Yoel Bin-Nun explains beautifully that the “number” is obviously necessary, representing that we are part of a nation and must sometimes forego our individualism for the sake of the klal. That’s why on our first day in the IDF we get our “serial number”, and that’s what liberating and defending our Land is about (see Ramban, Bamidbar 1, 3). This minimizing ourselves for the NATIONAL need, is the military and psychological point of the counting, both then and today. On the other hand, in the army of Israel each soldier also has a NAME. Like all religions, we too have the aspect of elevating ourselves spiritually as INDIVIDUALS with uniqueness, via learning my own Torah, choosing the stress in my mitzvah observance, and prayer (my personal relationship with G-d). Both the NAME and the NUMBER are similarly important, but in today’s “ME generation”, the western world must make a conscious effort to remember that Hashem created and gave the Torah to Israel, as a nation.

Yerushalayim represents exactly that: serving Hashem via Am Yisrael, via our national-religious capitol. Prayer was instituted and organized in preparation for our leaving to exile, where we lived as individuals for 2,000 years. But the original and ideal was to get close to G-d via Kohanim (our national representatives), and national pilgrimage to our uniting capitol 3 times a year. This is not about “Me”, and my spirituality, for “there’s no ‘I’ in the word: TEAM”. The 2,000 year focus on the individual Jew was not in vain, and must be continued, but in tandem with the rediscovery and revival of our national selves. Even in galut, tfila has to be b’Tzibbur, at least with the community, is worded in the plural, and how much more so, the content of returning to Israel, our Sanhedrin and Jerusalem, doesn’t let us forget our national needs and true original identity. Our spiritual climax, both on Yom Kippur and Pesach Seder, is “next year in Yerushalayim!”, where only there we can be complete. Under every chuppa, we recall the missing Yerushalayim. The Abudraham even writes that “ימלוך ה’ לעולם אלוקייך ציון”, was a later addition at the end of kedusha, for it’s unthinkable not to mention Yerushalayim in such a central prayer!

Hashem had many individually righteous people in previous generations: Adam, Chanoch, Noach, Metushelach, Shem… But with the revelation of Am Yisrael, He revealed His desire to appear to the world davka via a chosen nation (R. Kook, Orot, p. 104): our mass receiving the Torah at Sinai, our prophets, our mitzvot, our history, and today, the fulfillment of the prophecies of our national redemption, gathering of the exiles and extraordinary G-dly altruism during our wars (ibid, p. 138).

Our national redemption from slavery, our formative 40 years of “gibush” in the desert, and yes, even our receiving the Torah was davka national: “נעשה ונשמע”, “WE will do, and WE will listen”. Many individual religion-founders “claimed” G-dly revelation, but His real disclosure was through the entire nation of Israel, “Was there ever such an idea or [even] a claim, that a[n entire] nation heard G-d speak from amidst the fire…” (Devarim 4, see Rambam, hil. Yesodei HaTorah 8, 1).

P. Bamidbar reminds us of the dual importance of our individual and national identity, but our commemorating the 6 Day War, which called for so much individual sacrifice and climaxed with the cry “Har HaBayit is in our hands!” is also part of the preparation for Kabbalat HaTorah. Especially when today’s western society climaxes the importance of our individualism, it’s davka important to remember: each of us is but one letter in the national Torah. Kabbalists point out that ישרא”ל stands for: י’ש ש’ישים ר’יבוא א’ותיות ל’תורה””, [= “there are 600,000 letters in the Torah”], where even if one letter is missing- it deems the ENTIRE Sefer Torah as non-kosher! But one cannot even imagine that the goal is just MY personal letter. “אם אין אני לי מי לי?! וכשאני לעצמי, מה אני?!” (= “If I’m not for myself, who will be for me?! But if I’m only for myself, what am I worth?!” Avot, 1, 14). “Shall your brothers go to war while you stay here?” (Bamidbar 32, 6).

Let’s remember to “raise YERUSHALAYIM above all of my personal joy (“שמחתי”)” (Tehilim 137, 6). Yes, including lifting my national spirituality and needs, over my individual spirituality and needs, if sometimes I must choose between the two, for the Torah was given to Am Yisrael, not “R. Yisrael”. Shabbat Shalom and Chag Same’ach! Rav Ari Shvat (Chwat)

The Tanach teaches that Yerushalayim is the NATIONAL capitol of David HaMelech and his descendants; the RELIGIOUS capitol-home of the Sanhedrin; and the UNIVERSAL capitol- home of the Beit HaMikdash, “for My house, will be called a house of prayer for all nations” (Yeshayahu 56, 7). When Y’rushalayim is “built” (learn well: Tehilim 122), she is the residence of the triumvirate, those 3 respective leaders: the KING (natl. leader), the NASI- head of Sanhedrin (the religious leader) and the KOHEN GADOL- the universal leader from Aharon who is “אוהב שלום, רודף שלום..”, “loves and pursues peace”. Already today, when Jews go up to Jerusalem it is mainly for either religious or national (e.g. political demonstrations) reasons, but let’s not forget that when 99.8% of mankind visits, they aren’t interested in our flag or yeshivot, but rather in universal ideals, as the historic center of all major religions and monotheistic ethics. So it was also when there was a Beit haMikdash.

Rav Kook ingeniously summarizes all of the ideologies of mankind through these three, most basic ones: firstly, religion, in Israel comprised of TORAH and mitzvot, the belief and the holy aspect of Judaism; the second is nationalism or ZIONISM; the third is UNIVERSALISM, calling for the general human content of education, culture, morals and more. [Obviously Jewish nationalism (e.g. the holy land and holy language) and mussar are also religious topics, as Rav Kook continues to explain that the “Kodesh ha’Elyon” (quintessential holiness) is the general heading which includes all three forces, all of which are holy. Yet here he is expressly referring to the religious aspect (among the three) in its narrowest form, as it was in exile (Orot, pp. 70-72).]

In fact, society and the politics of democracies are comprised of a right-wing party of nationalist hawks, a left-wing party of humanist doves, and depending on the local understanding of the separation of church and state, the religious parties, as we have in Israel. The tens (!) of parties usually running in Israeli elections can all be neatly divided among these three ideologies, which are meant to be the “CHECKS and BALANCE” system, ensuring that we don’t get to the problematic extremism. Like an equilateral triangle, each of the three sides also “kisses” the other two, but also LIMITS the others from exaggeration or extremism.

For example, Rav Kook writes regarding exaggerated humanism, that one who claims to love all of mankind with that special love usually reserved for one’s brothers and nation, his love “needs to be examined” (Orot p.169). One who cares for Arab civilians in Gaza more than he cares about his innocent Jewish brothers in Sderot or in the Gaza envelope, is like a mother who saves her neighbor’s son from a fire before she saves her own. This is not altruism but selective humanism which is far from morality and normality.

Similarly, extremists amongst us who mistakenly think that love of the Jewish people requires opposition to universalism and secular education also, add to this dangerous trend, just as those who think that nationalism obliges the hate of every Arab, and those who think that moralism obliges weakness, retreat and national surrender in the face of threat. Likewise, some Haredim who see Judaism only as a religion, and think that this calls for negating nationalism (serving in the IDF, making Aliya, speaking Hebrew…) and universal ideals (secular education, modernity…).

Even though the ideal is to be broad enough to balance (33-33-33%), like David HaMelech or Rav Kook- harmonizing religious-nationalist-universal ideals, inevitably it’s natural (= G-dly intended!) in every nation that there be groups or individuals who ideologically stress one more than another. Rav Kook writes that we want there to be right-wing, left-wing and religious parties, but only on condition that there is a mutual, not only tolerance but respect and participation (e.g. 50-25-25%). Just as the beauty of musical harmony necessitates the DIVERSE sounds, cooperating and revealing the G-dly unity of all ideologies and creation.

When I came to Israel about 40 years ago, there was basically a large mechitza (barrier) mutually separating the really religious and the really Zionist. Thank G-d the striving for unity of religion and nationalism has basically succeeded, so much so that today in Israeli politics and society, the religious and nationalists are virtually identified as one camp and one political bloc. The Zionists already know that religious-Zionists are leading the army and settling the land, and the knowledgeable Haredim also recognize that the dayanim in the religious courts are comprised also of leading rabbis with kipot srugot from Hesder yeshivot.

If so, what factor is still preventing unity in Israel? It seems that the focus should now be in what Rav Kook infers: the unison of the third side among the triangle of world views, which is often seen today (in an unfortunate widespread coalition between the Haredim and the liberals, and even by some of the religious-Zionists), as if there’s a seeming contradiction between religious-nationalism as opposed to universalism, humanism, moralism, liberalism, secular education, modernism, et al.

Yes, youth have a tendency to be simplistic and go to extremes, to speak AGAINST other ideologies, but the ‘responsible adult’ leadership, must consciously speak in favor, in POSITIVE terms of mutual respect rather than mutual negations (and surely cooperate in the mutual denunciation of Yair Golan’s purposely divisive denunciations!). Today’s Moslem fanatics and ironically the extreme progressive, can be similarly anti-Semitic and dangerous. Conversely, Rav Kook’s students are proud to lead Israeli society not just in Religious+Zionism, but also in morality, as expressed in studying mussar, volunteering, Sherut Le’umi, altruistic kidney donors and soldiers, etc. Perhaps the time has come to complete our movement and prepare for national leadership, by adding the 3rd rib of the triangle through “upgrading” our nickname to be: Religious+ Zionist+ Universalists. “ירושלים הבנויה כעיר שחוברה לה יחדיו!”. Shabbat Shalom and Yom Yerushalayim Same’ach! Rav Ari Shvat (Chwat)

Many Torah giants have died in Jewish history, but based upon many conclusive and convincing rabbinic, historic and archaeological sources, I strongly agree with those that say that the 24,000 students of R. Akiva whom we mourn, were murdered, as R. Akiva himself, by the Romans in the Bar Kochva rebellion which took place precisely at that time (122-130 C.E.). [Otherwise, since when do “plagues” only strike young and strong yeshiva boys more than the elderly, pregnant and infants?!]

We know that R. Akiva and inevitably his yeshiva and followers, were the most active participants and supporters of that rebellion (see Y’rushalmi Ta’anit 4, 5; Rambam, M’lachim 11, 3; ibid, Ta’aniot 5, 3; Igeret Rav Shrira Gaon, edited from ancient manuscripts by R. Dr. B.M. Lewin, and much more). This explanation has been around a long time, but the problem is that either the Romans or self-censorship, removed almost everything about the rebellion from Chazal. I’ve myself published in Hebrew on the topic after finding additional proofs (just Google : המעין ארי שבט עקיבא כוכבא or for an English class, Google: YUTorah Ari Shvat Kochva Akiva, where I elaborate and bezH answer all the inevitable questions). In the brief scope of this framework, I’ll just point out that the Talmud Y’rushalmi and Rambam there, state that R. Akiva and all of the greatest scholars of his time (= his 24,000 students, the rabbinic center of the period) were supporters of Bar Kochva, and were killed by the Romans. Moreover, the Rambam (ibid) sees them as the rabbinic approach and model messianic movement, to naturally and actively bring the ge’ula, and save Israel from our enemies.

Many remember when the other rabbis cried and R. Akiva laughed upon seeing a fox in the destroyed Holy Temple (Makot 24b), but don’t notice that he explains, “just as the 1st prophecy (of destruction) came true, so too, the 2nd prophecy (of redemption) is BEING fulfilled” (“מתקיימת”), in the present, not that it will come (“תתקיים”) in the future! He was stressing, “we’re going to do something about fulfilling that ge’ula”, via joining Bar Kochva. Now we also understand their reaction: “Akiva, you have comforted us”.

We also now comprehend the seemingly strange story (Brachot 60b), where R. Akiva wants to sleep in a city, and everyone refuses to host the greatest rabbi since Moshe Rabbenu (Menachot 29b). As his torch is extinguished, his donkey wolfed, his rooster devoured, he “nebech” sleeps alone in the desert and keeps repeating “it’s all for the best!”. But when “coincidentally” that night the Romans “happened” to arrest the entire city where he wished to sleep, and he realizes why everything in the end was, “all for the best”, WE realize why nobody wanted to host the most respected Jew of his time? For the Romans were apparently “on his tail”, and heard he came to town, and in order to capture the spiritual leader of the rebellion, they didn’t take chances and arrested the whole city!

In the same way, we now realize why R. Shimon bar Yochai (Shabbat 33) and R. Meir (Avodah Zara 18b) are “Wanted Dead or Alive” by the Romans, for we know well, they also are among R. Akiva’s students! It also now makes sense why the 4 species minted on the Bar Kochva coins, have only 1 hadass and 1 arava (instead of 3 and 2 respectively, as we do today following R. Yishma’el’s custom, and as traditionally found on all other “lulav” coins from previous Jewish kingdoms), for the rebels followed R. Akiva’s dissenting opinion (Sukka 34b), that it’s enough to have ONE of each of the 4 species! (to see, just Google: Bar Kochva coin lulav). In short, the Bar Kochva rebellion was the students of R. Akiva!

Similarly, the historic background helps us understand why R. Akiva (Rosh HaShana 26a) is amazingly found in Arabia, Africa and Europe way before “frequent fliers”! Not only as an “underground” fugitive, but R. Akiva was apparently the 1st “shaliach Bnei AKIVA”, going around to gather the exiles!

Accordingly, the Rambam writes that the crushing of the BK rebellion after several years (!) of independence, and the disappointment of the great hope they had to build the Third Commonwealth, was not just a health problem in one particular yeshiva, but a historic and national tragedy (!), which he likens to the destructions of the 2 Temples (hil. Ta’aniot 5, 3)! Accordingly, it’s totally understood why this period’s customs resemble the 3 weeks, when we mourn the destruction of the Temples.

Unfortunately, 1800 long years of galut (exile) warped the picture of the ideal and original Jew. We stopped serving in the army because it wasn’t ours, and “we forgot the Israel has a holy body, not just a holy soul” (Rav Kook, Orot, p. 33).

I’ll also point out for those who are looking for the Torah-true and genuine approach to Judaism, that these 24,000 holy rabbis, whom we respect as THE transmitters of the Oral Law, were “Hesder Yeshiva” boys, combining Torah with army service just like Moshe, Yehoshua, David HaMelech and all the Tanach heroes. BH, today, the picture of the Living Torah and Ideal Jew has returned, in today’s soldiers having a “healthy soul in a healthy body” (R. Kook, Orot haTeshuva 5, 1), and that’s who, bezH, has the enemies of Israel “on the run”.

We finally understand what Lag BaOmer has to do with the “bow and arrows” and “bonfires” out in nature, which were the life-style of R. Akiva’s fugitive students!

But let’s make sure that this time, WE respect each other’s opinions, and obey our commanders and governments!

Shabbat Shalom and “Lag Same’ach”! Rav Ari Shvat (Chwat)