Author: Ari Shvat

Q. Hi Rav Shvat! In terms of Halacha and in an ideal world in which the Israeli government was run by Jewish Law and not limited by foreign intervention, what would be the best decision: freeing hostages or destroying the enemy so as not to repeat what occurred on Oct. 7? Do we aid our enemies and free additional Sinwars and take any deal in order to save the lives of our beloved hostages who are currently being tortured, or do we prevent many more future terrorism and kidnappings?

A. Shalom, It’s great to see that your admirable Ahavat Yisrael and care for both our nation and her individuals, is still as strong as ever! Regarding your question, although the deliberation on such decisions is very painful, the halacha is clear. Although we care about each and every hostage as if it were our own child and “there is no mitzvah as great as redeeming prisoners” (see at length: Rambam, Matnot Ani’im 8, 10), the Torah usually prefers the more mature long-term approach, taking into account the larger picture. The Mishna )Gittin 4, 6) writes explicitly that as a nation we don’t pay for hostages “more than their worth”, i.e. one of ours for one of theirs. The logic is, as you inferred, if the gentiles see that we Jews pay exorbitantly for our hostages, they will kidnap on a regular basis, and add even more terror, knowing that it pays and they will eventually be freed. Just as when Israel goes to war, the mitzvah is to give the individual soldier’s life, if necessary, so that our nation can live and function, so too, the individual hostage and his family must unfortunately sometimes pay the price for the long-term needs and war-strategy of Israel. So is the undisputed halacha and rationale (Shulchan Aruch Y.D. 252, 4). [It should nevertheless be mentioned that R. Shlomo Goren (Torat HaMedina, p. 424), legendary and founding Chief Rabbi of the IDF, ruled that should the IDF decide that for reasons of morale, it’s important that every soldier know that we will do everything to bring him home, there is some flexibility to pay a higher price, but he himself stressed the priority of the future war against terror. Similarly, R. Ya’akov Kamenetzky opposed paying exorbitantly and freeing terrorists in exchange for the hijacked R. Yitzchak Hutner (1970/תש”ל), b/c in a time of war, it’s seen as surrendering.]

On the other hand, we see there that the individual is allowed to redeem himself and his wife at any cost, and the nation allows doing so as well for exceptional (even budding) Torah scholars (Gittin 58a and Shulchan Aruch, ibid, as R. Moshe Feinstein thought to apply regarding R. Hutner). Historically, the gentiles, like the Hamas, revealed this “Achilles’ heel” that we have a soft heart for our brothers, and it was common for pirates to kidnap Jews, and bring them to a totally foreign Jewish community, which would ransom them for almost any price. In practice, notwithstanding the aforementioned leniency, and despite being the greatest rav of his generation (teacher of the Rosh, Mordechai, Tashbetz, Hagahot Maimoniot, et al…), the Maharam of Rottenberg (d. 1293/ה’נג) did not (!) allow the community to ransom him for an exceptionally high price, and even died in jail after 7 years. His altruism and moral/educational message is clear: that even if he personally is allowed to be redeemed, on the national scale, the nation and future Torah scholars, should not have to pay the unbearable price of future kidnappings (Maharshal, Yam shel Shlomo, Gittin 4, 66). The eternal nation of Israel has an infinite future, and must decide accordingly and altruistically for the long-term. [Obviously we don’t know all of the information, and if we can achieve both freeing the hostages and eliminating Hamas without freeing many terrorists, that definitely would be the best!].

The main directive is that today, BH we are no longer just individuals. Acting as the State of Israel, we must, as David HaMelech, sometimes overcome our soft-heart and, as on the battle-field, place the eternal and long-term national needs as supreme even over our own individual or even family’s needs (see Rambam, M’lachim 7, 15, that in war, we must supremely think only of the G-d of Israel and His nation). To deter enemies and how much more so, not free convicted terrorists to prevent any future Oct. 7th. To paraphrase Rav Kook (Orot, p. 54), “עם הנצח לא מפחד מדרך ארוכה! “The eternal nation is not scared of a long journey”, but we can’t rely on miracles. Shabbat Shalom and Besorot Tovot! Rav Ari Shvat (Chwat)

The siren sounded in Israel on Yom HaZikaron, is a time and feeling that cannot be explained to anyone who hasn’t experienced it. The feeling of millions of brothers simultaneously stopping their individual lives to be together, of national unity, altruism, thanks and resolve are incomparable. We resolve to eulogize and learn from those soldiers, to support, appreciate and feel sorry for the fallen and their families, but also feel sorry for those who miss out on this unique feeling of selflessness, Klali’ut, and belonging to something big and eternal (whether because they live abroad or deliberately choose to separate from the rest of Israel, see Rav Kook, Orot, p. 166).

It’s a time to especially appreciate the disproportionate share of Kibbutzniks in the military cemeteries and learn to emulate their ideology of the collective, and selfless giving. They never comprised more than 3% of Israeli society, but produced almost all (!) of the Prime Ministers and IDF Chiefs of Staff for the first 30 years of the State, and although to a lesser extent, supply leadership to this very day.

The present war shows a new phenomenon: that this arrow-head of leadership has clearly been transferred to the Kipot HaSrugot- the religious-Zionists. Our disproportionate share among the officers, battle units and reserves (although admittedly lacking in those early days of the State), is unfortunately also clearly expressed today in the military cemeteries.

Several days ago, I went to console the Cohen family of Sha’arei Tikva, and heard from Y’ella, Matan’s mother, how this all is not coincidence. That youth who grow up not only learning g’mara but also Tanach, Mussar and Jewish philosophy, are the new arrow-head of Israel, already admired and examples to be emulated by the entire country.

Youth who grow up in homes like that of Y’ella Cohen, are nursed with the Torah of Rav Kook, and learn in Hesder Yeshivot from giants like R. Aharon Lichtenstein zt”l (rosh yeshiva of Gush Etzion), cannot forget when he analyzed society in 5 simple words: he roared: “האם איכפת לך או לא?!”- “Do you care or not” about other Jews, Israel, the non-religious…?! This is also what gets religious Zionists to be the ones making Aliya.

I once discussed with R. Eli Saddan, founder of the first pre-army Mechina in Eli, about the need to direct these living examples of religious-Zionist idealism, after leading the charge on the battle-field, to encourage those suitable, to begin a new page in Israeli politics. BezH that day is coming sooner than we thought, for if 3% of the population could once be the arrow-head, how much more so can 20%.

We must clarify, that we definitely don’t want to “take over”, but to the contrary, to be selfless and share. Every arrow needs a head, a Nachshon ben Aminadav, to show the ultimate idealism for all. No less important than being an arrow-head, is that religious-Zionist youth can logically and practically be the bridge between secular Zionism and non-Zionist religious Haredim. Harmonizing the best of all worlds, reviving the traditions of the heroes of Tanach, who all lived in Israel, served and led the Jewish army, spoke Hebrew and worked- Mitzvat Yishuv Eretz Yisrael (see Chatam Sofer, Sukkah 36; Rav Kook, Orot, p. 14).

Youth who have the self-discipline not to use their cell-phones on Shabbat, and express that same will-power in the IDF and all of Israeli society, can even serve as a “Light to (all of the) Nations”, showing mankind how to balance modernism, religion, family, nationalism and humanism. If we were all to selflessly emulate that idealism in day to day life, we would be living in the atmosphere of Ge’ula, and won’t need any more wars in the process to get us there.

Wishing you a meaningful Yom HaZikaron, and subsequently a Happy Yom HaAtzma’ut and Shabbat Shalom! Rav Ari Shvat (Chwat)

I was once asked to be a Sandak and hold the baby at a bris which took place precisely between Yom HaShoa and Yom HaZikaron. As the mohel was “cleaning up” the blood, I understood the depth of what we had just recited at the Pesach Seder and again there at the circumcision, “ואומר לך בדמייך חיי ואומר לך בדמייך חיי” (Yechezkel 16, 6). Yechezkel says that Hashem feels sorry for the weak and fledgling Israel, and when coming to redeem and wash us off, tells us twice that through your blood you shall live, and again, through your blood you shall live. All ask the question: what does it mean that through our blood we shall live, and why is this repeated twice?

Then it hit me that these are precisely the 2 types of “blood” (damayich is also in the plural!) in that process of redemption of Yechezkel, separated every year by one week of differentiation: that of Yom HaShoah, and that of Yom HaZikaron (commemorating those who fell in the wars of Israel). Rav Zvi Yehuda Kook often said that we can never understand the Holocaust, but retroactively, the period was clearly a gett (bill of divorce) of the parting of Am Yisrael from the exile. Most (!) of the large ancient Jewish communities in the world from a century and millennium ago, in Europe, Asia and Africa respectively, within one decade (1940-1950/ת”ש-תש”י) suddenly collapsed. The qualitative and quantitative centers of the Jewish world, have now and forever returned from the Ashkenazi and Sefaradi countries, back to their original, holy and eternal homeland of Israel. Soviet Russia was soon to follow. Inevitably, all significant transitions, especially national and historic ones for most of world Jewry, entail upheavals and challenges. בדמייך חיי.

It is brought in the name of Rav Kook (R.M.Tz. Neria, Chayei HaReiya, p. 190) upon being asked by a Jew from Europe in the early 1930’s/תר”צ, who was deliberating his future: on the one hand anti-Semitism had already raised its head there, but he also feared the problems the Jews were suffering in Eretz Yisrael from the Arab marauders. Rav Kook answered that when we come across such difficulties, we must remember to clearly differentiate, for there is no comparison between birth pangs (of redemption in Israel) and death pains (of the end of exile). Both are painful, but one is the beginning of life, and no one would trade it for the other, the end of life! He similarly pointed out (Ma’amarei HaReiya, p. 278), that if one doesn’t know which direction is east or west, he can mistakenly confuse the darkness left at the sunrise of redemption (personified by Yom HaZikaron) for the sunset of exile (embodied by Yom HaShoah). In the Land of Israel today, we are on our way up, not on our way down, but that doesn’t mean it will always be easy. Yes, we celebrate Yom HaAtzma’ut, but we first identify that it comes via the altruism of Yom HaZikaron.

Eretz Yisrael, like Torah, Olam haBah and really anything worthwhile, is acquired through challenges, yissurim (Brachot 5a). Children are our greatest pleasure, but also the source of our greatest heartache.

Let us thank Hashem, appreciate and differentiate that on Yom HaShoah we remember the blood of 6 years we had to hide like mice, and in the words of the Israeli ambassador to the UN: the greatest hope of the Warsaw uprising was to die honorably, as opposed to Yom HaZikaron, where thanks to Hashem and our valiant altruistic soldiers, albeit the blood it cost us, pretty quickly Sinwar and Hamas, Nasralla and Hizballa were the ones hiding like mice. Yes, there is still darkness and hostages, but it’s part of the sunrise, not the sunset. In short, BH we’ve come a long way. בדמייך חיי, that davka through our blood, we eternally live and survive.

On Yom HaZikaron let’s also learn from OUR tragic mistakes which led to the Hamas massacre and kidnappings, which are also part of the birth pangs of Mashiach, learning how to and how not to, run a Jewish State. This includes the necessity of solidarity and mutual self-sacrifice, and not to take security for granted. Let’s also take the day to stop and learn from and emulate the altruistic soldiers and volunteers who courageously fought with unity like lions, in a generation where many feared that we had “lost” that determination and idealism. The bumper stickers pasted all around Israel, with each chayal who fell’s picture and idealistic “quote”, are the best way to admire and learn who they were and who we should be, to appreciate those who fell, and the value of the State, Land and People for which they did so. Like Judaism and similarly Israel, if something is worth dying for, how much more so that it’s worth LIVING FOR/IN and appreciating. Shabbat Shalom, Rav Ari Shvat (Chwat)

In Judaism, we have many tfilot all year round, and especially on Shabbat, holidays and the High Holidays, and we strive then, as when saying all brachot, to “feel religious” as often as possible. Similarly, learning Torah, especially philosophy, Tanach, mussar, particularly with those teachers which each individual finds elevating, often gets us to feel that much more religious, and it’s great to feel that when doing every mitzva.

On the other hand, all yeshivot close their doors from Rosh Chodesh Nissan, because cleaning for Pesach, like many mitzvot, is about “being religious” or G-dly, even if they don’t get most of us to “feel religious”. Similarly, when remembering to wait 6 hours, or stopping in the middle of a good joke upon remembering that it’s Lashon HaRah, or even while observing Shabbat, often Judaism teaches that being religious is no less important than “feeling religious”.

Once a Ba’al Teshuva called me about 15 minutes before candle-lighting, upon being informed that you’re not allowed to play guitar on Shabbat. He somehow heard that I use music as an educational means, and figured I could “find him a leniency” for his religious predicament. He explained that as a follower of R. Shlomo Carlebach, his singing with his guitar is the spiritual climax of his Shabbat, and he was not willing to “take no for an answer”. As Shabbat came closer, I had no choice but to starkly present his problem, and asked him, “What would you say if I told you that wearing a cross makes me feel more spiritual? I might “feel more religious”, but it is the wrong religion!”

Similarly, often a sick person feels wrong when the doctor and rabbi insist that he not fast on Yom Kippur. Yes, it doesn’t “feel religious” to eat on that day, but Judaism is based upon many G-dly actions (including saving life), many of which only activate our religious feeling upon learning the deeper or kabbalistic aspects of those mitzvot. Nevertheless, we “give G-d credit”, that they are worthwhile and beneficial nationally, morally and spiritually even if at present we don’t understand how brushing my teeth the right way on Shabbat makes me more G-dly. True, the Samaritans told me they will not eat on Yom Kippur or drive in an ambulance on Shabbat, and self-righteously tell us “we are more religious than you, and don’t just observe mitzvot when they’re easy!”. On the level of a 5th grader, I could understand them. But a more knowledgeable Jew knows that when seriously ill, it’s precisely MORE religious to eat on Yom Kippur or drive to the hospital or in an IDF patrol on Shabbat.

One of the major problems among many Haredim is their claim “we feel more religious learning in yeshiva than serving in the IDF”. Again, even if I can sympathize with the rationale of that claim on some level, nevertheless after the halacha clearly states that every healthy Jewish man must actively participate when Am Yisrael is in danger, before worrying about “feeling religious”, one should first “be religious”. We are not Christians nor Samaritans, and are better off letting Hashem, the prophets (who all went to war, e.g. Shoftim 5), the Talmud (Sotah 44a), Rambam (hil. Shabbat ch. 2; M’lachim u’Milchamoteihem 7, 4 and 5, 1) and Shulchan Aruch (Or. Ch. 329), as well as any rabbi who knows and appreciates the needs of the IDF, decide what is “more religious” when Am Yisrael needs combat soldiers.

Shabbat Shalom and Chag Same’ach!! Rav Ari Shvat (Chwat)

The famed Nazir of Yerushalayim, R. David Cohen, among the closest students of Rav Kook, once asked him: if both religious-Zionism and Chabad love and care about each and every Jew and their observance, and both take the ge’ula seriously as realistic and genuine, so what’s the difference? Rav Kook answered: “We are out to build the nation” (Introduction to Orot HaKodesh, p. 21). We appreciate and support all streams of Judaism for their positive contributions, but today’s current strengthening of Breslav chassidut sharpens this point even more, where the focus is upon MY individual connection with G-d (as opposed to Chabad, where it’s EVERY individual’s), while relatively ignoring the status of Jewish national spirituality, security and physical welfare.

This year’s unique “Erev Pesach which falls on Shabbat” situation drives this point home (as does selling chametz, Shemitta observance, and many other issues), regarding questions like: what hotels will serve for the double-challah obligation at the 3 Shabbat meals? Without going into all of the details, even in the private home, there’s no perfect solution (we don’t want chametz Challa around the house especially while hosting our grand-children; matzah is prohibited; after the morning- chametz is prohibited; there’s a difference of opinion between Ashkenazim and Sefaradim regarding egg matzah; frying/boiling and then drying matzah is technically infeasible for so many people when there is so much going on at home: finishing Pesach cleaning, preparing for Shabbat, and for the Seder)! How much more so multiply this complexity many times over in hotels. But have you thought of what the entire Israeli army should do, where it’s not just individual affluent families who volunteer to enter this hotel predicament, but rather MANDATORY IDF service for all 18-21 year-olds on a national level?! Especially now during war, when there are more than 100,000 soldiers and thousands of army bases involved!

An individual family can be machmir (stringent) upon themselves to choose the best among problematic solutions, but hotels, and how much more so a national army, simply cannot. Anyone who cares about Am Yisrael realizes that we must “shift gears” regarding the “klali” halacha of a Jewish State, where it’s not just a difficulty of quantity (both technically and costly), but in a DEMOCRATIC nation of over 7 million Jews, there are obviously going to be many various customs and levels of observance, where there’s both a highest and lowest common denominator, and either way, many will feel slighted.

My Haredi relatives in Brooklyn don’t even think about such questions, but anyone who cares about Am Yisrael definitely does! A Haredi living in Israel hopefully at least thinks about the question, but then probably sticks his head in the sand, for not wanting to get involved and possibly sacrificing a tiny part of his personal share in the “world-to-come”, for the sake of the national Jewish need.

The issue comes to the fore now where Haredim know very well that their not serving in the IDF is forcing more and more girls into battle units, with all of the technical and modesty issues involved, for all other (including orthodox) Jews aside themselves. They are against drafting both Haredim and girls, and in the meantime haven’t even taken the trouble to publicize which they prefer: saving their own boys’ “spirituality” while sacrificing the religiousity of the army and the nation, or vice-versa. And what about compromising Jewish security, for the level of those combat units will be lowered to suit the girls’ physical capabilities, or do they only consider their individual selves? I truly hope that war will not strike Haredi neighborhoods, but if so, they might begin to understand that Israel “is really” in danger.

The IDF has grappled with similar questions every Pesach like negating the holiday-joy of Sefaradic soldiers to effectively eat just potatoes (especially immediately before Pesach where matzah is prohibited) instead of their rich cuisine of satiating kityniyot including: corn, rice, peas, beans… What about R. Yisrael Salanter’s saying, “my fellow Jew’s (or in our case: Jews’!) physical needs are my spiritual needs”!

The IDF Rabbinate ruled that the army’s order (based on the inability to kasher thousands of army bases on the last 4 days!) to not bring chametz into any army base already the week before Pesach, deems the custom of placing 10 morsels of bread for bedikat chametz impossible and illegal. This halachically non-essential custom would be seen by most Haredi Jews as an afront to their religious freedom, but what do they expect the IDF to do?!!

A childish response would be to say “it’s their problem”, but that’s clearly not Judaism. In case you haven’t noticed, the G-d Who runs history and brings our national redemption, has decided to force us to take our head out of the sand. Statistically, according to the #1 Jewish demographer Prof. Sergio Della-Pergola, by the end of the 21st century, 20 million Jews (about 80% of world Jewry) will be living in Israel and (as life-expectancy advances), yes, many of you will still be around! Yes, our loving Father is good enough to redeem Israel and extend our life-expectancy, but keeping one’s head in the sand for too long will begin to be dangerous! Especially as Haredim will begin to approach the 50% mark of the national 18 year-olds. The national orientation must eventually change (or more accurately, return to the original).

Such a “klali” altruistic national mindset will inevitably return all religious to the authentic Torah outlook and realization, that we are not individuals in a tiny shtetl, but once again, we are the authentic Am Yisrael with the Living Torah, who really care not just for ourselves, but about EACH OTHER’S religiosity AND security. With all true respect which we obviously have to always do double-Chalot, and customs regarding kitniyot on Pesach, every (even non-Zionist) rabbi will agree that the present Milchemet Mitzva (saving Israel, Rambam, hil. Milachim u’Milchamoteihem 5, 1 and 7, 4) which should be pre-occupying all of us, is an even greater mitzvah than all these aforementioned examples which are preoccupying us. Shabbat Shalom, Rav Ari Shvat (Chwat)

A rabbi friend of mine wanted to speak about the idea of Achdut- unity, and asked me if I “could find” a connection with the Mishkan and parsha? I answered that according to Rav Kook, all of Torah and monotheism, is based upon this central issue of Achdut (see my most recent weekly she’ur on YUTorah, “Achdut- Uniting (Even!) the Opposites as THE Central Theme in Rav Kook” (Ayn Aya Shabbat v, 70), and the Mishkan, His “resting place”, is no exception.

In fact, one of the classic explanations why the Mishkan is reviewed so many times in the Torah, is because the idea of doing away with Bamot (where everyone sacrifices privately and as individuals in their own back yard), and rather having one central national Mikdash and capitol (both religious and political), is a novel innovation of Am Yisrael and monotheism. Similarly, the Mishkan was designed by Betzalel from Shevet Yehuda (the first tribe when traveling in the desert) and Ohaliav from Shevet Dan (the last tribe there), to symbolize that all Israel is involved. “Make a Mikdash and I will dwell in them” (Shmot 25, 8), not “in it” but “in them”= in Israel (Lekach Tov, Truma 25)! Similarly, the Mishkan’s construction is constantly stressing uniting the boards, the curtains, the walls, etc. etc. “והיה המשכן אחד”, “and the Mishkan will be one” (Shmot 26, 6).

Accordingly, the Talmud teaches that the 2nd Mikdash was destroyed either because of Sinat Chinam (needless hate) or because most of the Jews from Bavel didn’t come on aliya with Ezra (Yoma 9b), where the common denominator between the two, is clearly: a lack of unity. Accordingly, Rav Kook writes (in maybe his most popular quote!) it’s Ahavat Chinam, needless love, which will rebuild our 3rd Commonwealth (Orot HaKodesh iii, pp. 323-324).

Achdut is another name for G-d, “ואהבת לרעך כמוך, אני ה’”, that when we love each other, Hashem admits that’s how He is revealed in the world. “What does [Hashem] ask from us? That we should love each other” (Midrash Eliahu Rabba 28), for we all know it drives parents crazy when their children fight.

If unity is not just an ideal, but also logically very beneficial, why do we see it is so hard for Jews? Because “Israel is the most brazen of all nations” (Gittin 25b). The Maharal explains: there’s a fine line between idealism (which is great) and being argumentative (which isn’t!), and that’s what Free-Will is about. As Ben-Gurion said: “Two Jews have three opinions!”. Israeli political infighting, which intelligence revealed is why Hamas moved up their attack, has resurfaced again this week. I can’t believe that our politicians (both “just not Bibi” and “just Bibi” camps) and even more so, security leadership, haven’t learned their lesson! Like all of society’s problems, Rav Kook stresses the solution is not in the leadership (for they are the problem), but in educating the next generation differently (Ma’amarei HaReiya, p. 230). The younger generation of soldiers and officers, religious and non-religious (and hopefully we should involve the Haredim, as well) in the IDF, clearly know how to work together shoulder to shoulder, and we should try transferring the political steering-wheel to them ASAP.

“אתה אחד ושמך אחד ומי כעמך ישראל גוי אחד בארץ” (עמידה של מנחה בשבת)

Shabbat Shalom!!! Rav Ari Shvat (Chwat)

We often are missing nice divrei Torah for those fun songs at the end of the Seder, so here it goes: The famed R. Yonatan Eibshitz asked: If the cat ate the goat in Chad Gadya, so the dog who ate the cat did the right thing, and the stick who beat the dog is wrong, and the fire who burned the stick is among the “good guys”, etc. The problem is that accordingly, Hashem comes out among the “bad guys” and that cannot be! He answered: Apparently the goat started up with the cat, and our lack of knowledge “who started” led us to the opposite and tragic misunderstanding of the whole story!

An especially nice and intelligent Jew, after seeing the Academy Award winning anti-Israel movie portraying the IDF as continuously tearing down the homes of innocent Palestinians, wrote “I’m embarrassed to be a Jew!”. On the other hand, upon verifying the facts, it turns out that under the Oslo Accords (which the Palestinian leadership agreed to), Israel has full control over that Masafer Yatta area- known as Area C, and it was those Arabs and their illegal building who were the ones breaking the law, as opposed to the IDF who was simply upholding it.

This unfortunate situation for which those Arabs are clearly the ones responsible, leaves us no choice but to implement the law as every other country would do, and protect ourselves, even if it doesn’t film well. What is the alternative? To let them do whatever they want and let ourselves be run over by that immoral and law-breaking ideology?

I was then asked: “But why would people build in an area and spend so much money, where they know their homes will be legally torn down?” It’s a great question for a rational situation, but when it turns out that the anti-Israel European Union supplies most of that building money, it makes more sense.

A second point is that a similar question can be asked on a larger scale: why do the Gazans and Palestinians in general constantly start wars and use terror against Israel which is much stronger, where they “lose” time after time? The answer is clearly connected to their religious concept of Shahid (holy martyrs) and Jihad war, where even if they are killed and lose, they see it as a ticket to Heaven, so they believe they always gain! I’ve found that this mindset is so different from a western way of thinking, and that’s why many American politicians simply can’t understand that the Arabs are the aggressors, for it really doesn’t make sense why they keep starting up?

On the other hand, the IDF is comprised of normative, democratic and nice educated Jewish people like our children, who are altruistic enough to volunteer leaving their families for months on end, but instead of thanks, some (even Jews, like Yuval Avraham that movie’s producer) are not even willing to present our side of the story (he knew very well that the easiest way to win awards in Berlin and Hollywood is “Israel-bashing”, especially by an Israeli!). To start showing any scenario from just one lens, and without seeing the law, or the beginning of the story and the decades of irrational war and daily Arab attacks on innocent Jews, is inevitably going to misinform and be very very biased.

A more objective movie which I myself cannot stomach to watch but is apparently important for the internationally confused to personally see, is the real-time Hamas self-videos which can be found online, where they proudly present and even brag about their sadistic attacks and mutilation of 1200 innocent Israeli citizens on one (!) day! Some of the seemingly unfortunate “No Other Land” scenes were fabricated (see proof on YouTube, but they couldn’t even fabricate similar accusations against the IDF doing such “atrocities” that Arabs have been doing to us for over 50 years), but the Oct. 7th ones are unfortunately real and not fabricated. If you wish to see the whole picture, the latter is surely more real and objective, and it is our boys in the IDF who have been giving their lives day and night for 17 months, who are precisely the “good guys”, and definitely not the “bad guys”.

Ironically “No Other Land”, would be a much more fitting title for a movie about Israel, as opposed to the other 22 Arab lands, but the first thing one must verify is which side are the victims and which side, the “bad guys”, for it makes a 180-degree difference. See Chad Gadya. Shabbat Shalom, Rav Ari Shvat (Chwat)

The ingenious and rational Rambam (hil. M’lachim 5, 5) adds several surprising words in defining the Torah mitzva to remember what Amalek did to us: “to constantly (!) remember their evil deeds and their ambush of Israel TO AROUSE OUR HATRED of them”. We usually relate to hatred as something we are meant to overcome, and surely not “arouse”! And why does the Rambam add that this obligation is “constant”.

Another obvious question is: if there is no longer Amalek in the world, why must we stubbornly “remember what Amalek did to us”. We Jews have a long memory, but when an historic issue seems no longer relevant, the Talmud asks: “מאי דהוה הוה!”, “What was, was”- so who cares? (e.g. Yoma 5b), so what’s the “nafka mina” (practical application)?! Anyway you look at it, it’s been 2500 years since there was a practical mitzvah to fight the Amalek children!

I think this mitzvah can be likened to the classic advice of many a father to their teenage daughter: “BH you have grown up to be a very sweet and beautiful young lady, and we love you that way, but don’t be naïve. Just know that there are some evil people out in the world. Don’t let them take advantage of you!”

This is exactly the problem which enabled the Hamas to surprise us on that fateful Simchat Torah. Many Israelis lived in a naïve dream-world, thinking that if we just pull out of Gush Katif, if we just treat them nicely, there will be peace. We mistakenly PROJECTED our own mindset onto our enemy. Didn’t our parents teach us: “it take two to tangle”? So if we are adamant to be friendly with them, eventually that’s what we should get in return (see Mishlei 20, 17).

Unfortunately, the past year year and a half, the Hamas has proven to anyone objective that the lack of peace in the middle-east is a direct outcome of their understanding of Islam. What does murdering the helpless, rape and mutilation have to do with their “freedom”? I admit that I don’t know much about their religion, and that there may be other peaceful interpretations to Islam, but as long as Hamas and ISIS interpret it the way they do, we cannot put our heads in the sand and deny reality. Yes, Am Yisrael yearns for peace, but in our eternal role as a Light to the Nations, our loving Father teaches us this Shabbat, that it’s irresponsible to be naïve and let evil people take advantage of us. This is a constant mitzvah, just in case we sometimes may want to forget the irrationality of anti-Semitism… Shabbat Shalom! Rav Ari Shvat (Chwat)

We read in parshat Truma, about the mitzva “ועשו לי מקדש ושכנתי בתוכם”, “and you shall make me a Mikdash and I will reside among you” (Shmot 25, 8). Rav Kook explains that Y’rushalayim, the permanent site of the Mikdash, is like Eretz Yisrael “squared”.

It’s worth noting that at the time of the giving of the Torah, it was predominantly accepted in the ancient world that each land has its own god. Interestingly, just as Christianity “spiritualized” tefillin, tzitzit and all of the other practical mitzvot, saying that they are just symbolic and not physical, they similarly did away with the concept of one inherently Holy Nation and Land. They rejected the mitzva of living in the Holy Land, and all of the holiness and mitzvot associated with her fruit, trumot, ma’asrot etc.

Just as is usually the case, between the two extremes, that either every land has their own god, or that G-d has no land, Judaism believes in the middle-road, that there is one Land, the Land of Israel, which truly has her own G-d, the One and Only. True, “Hashem is truly everywhere” (which is what “threw off” the Christians, and in fact they have no mitzva to live here), but He informs us that He is manifested and rests His Shchina only here (Dvarim 11, 12). When Yonah didn’t want prophecy, he simply left Israel (Yona 1, 2).

One can see the advancement of mankind in growing out of the pagan limiting of god into one locale, but unfortunately that also can lead to their mistake that Eretz Yisrael is just “real-estate”, or only necessary for security needs. Sadly, even some Jews have difficulty with the concept of a Holy Land. Over 2,000 years, we yearned for Eretz Yisrael from afar, but for obvious reasons we too, sort of forgot the practical centrality of Eretz Yisrael for Judaism. We grew up seeing Judaism as a religion which does fine in America… We must consciously revive the forgotten, and make sure that at least our Jewish brothers should remember this theological concept. That Jerusalem, Chevron, in fact all of Biblical Israel has inherent kedusha in her very earth, stones and fruit (Rambam hil. M’lachim 5, 10). This will help them also understand that despite being physical, tefillin, Sifrei Torah and the many practical mitzvot are not just “symbolic”, but actually reveal kedusha, “אשר קדשנו במצוותיו”. “Whoever lives in Eretz Yisrael is as if he has a G-d” (Ketuvot 110a).

The outstanding spiritual revival we see this year in Israel, is a G-d-sent opportunity to strengthen both our national and religious fervor for all Jews world-wide, for as Rav Kook teaches, in the original Judaism, the national and the religious are always meant to go together, and bolster each-other.

We read in this week’s parsha, “An eye for an eye, a tooth for a tooth” (Shmot 21, 24). We know that the oral tradition here (Bava Kama 83b) is that the Torah is referring to monetary compensation for the harm inflicted, but the question remains, so why is it written otherwise? The Rambam (Chovel u’Mazik 1, 3) famously explains that it must be written eternally that literally an “eye for an eye” is what deserves (!) to be done to the cruel offender. But less known is the SHADAL’s commentary: One may rarely come across a particularly cruel person, who is not deterred even by a heavy monetary fine. The Torah states that for such a monster, the judges should know that the literal meaning must sometimes be carried out. In Hamas we have found such cruelty, that we have no choice but to deter them in their “own language”. As former Foreign Minister David Levy once said, “we must speak to our enemies in the Arabic which they understand”.

Our national poet Bialik wrote after the 1903/תרס”ג pogroms in Kishinev: “Satan has yet to create appropriate revenge for the murder of an infant”, but that doesn’t exempt us from the military necessity and moral obligation to deter our enemies to protect our children in the future. Similar to the Shadal, Rav Kook (Ma’amarei HaReiya, p. 508) explains the seemingly extreme revenge which David HaMelech occasionally did to his enemies, in that governments MUST deter every generation’s foes in their own dialect, in the way they wish to do to us. If they are primitive, we deter them accordingly, if they think of nuking us, we must develop nuclear weapons before they do.

I’m not saying that we should mutilate and cold-bloodedly murder their children and rape their women like they do to us (I don’t even think we are capable of such sadism), nor should we play joyful music when handing over their dead bodies, but if they think of obliterating us, we have no choice but to seriously consider how to remove them from Gaza. What undoubtedly will hurt them most would be to reestablish Gush Katif there and teach that not only “crime doesn’t pay”, in fact it will bring them tremendous loss, precisely in the field which they wish to gain. Menachem Begin used to build a Jewish Yishuv where terrorists killed Jews.

Just last night, terrorists placed 4 bombs on Israeli buses, which miraculously, they mistakenly set for the wrong time, and were either found or blew-up empty. Our enemies have simply yet to be deterred.

As we mentioned above, like the Bibas boys, David Melech Yisrael was also a Jinjy (Red-head) and his fiery traits must be Chai v’Kayam (alive and exist forever, Birkat HaL’vana). Just as Rivka taught Ya’akov that sometimes we must don Esav’s arms both literally and figuratively (Rav Kook, Midbar Shur, pp. 266-272), and even Shakespeare depicted the Jewish Shylock and Fagin as red-heads, now is that time for us to act “Jinjy”. Josephus quotes the Roman soldiers who feared the Jewish warrior more than any other. In fact, Rav Kook writes that the fiery chutzpa of youth is why the Mashiach is even called “the SON of David”, for feisty youth are the most flaming (Orot HaKodesh, iii, p. 361). We must dare get-even in the way which will daunt any future contemplation of our annihilation. We are no longer in Kishinev. That is positive retaliation, by doing Hashem’s commandment and self-fulfilling His prophecy: “You shall inherit the Land, and settle it” (Bamidbar 33, 53). Thus declaring: We are here to stay and if you’re forcing someone to leave, it will be you. Shabbat Shalom! Rav Ari Shvat (Chwat)