Category: Weekly Letters

Every year, as the Tisha B’Av mode begins, Jews in America “remember” to yearn for the Geula, which unfortunately usually doesn’t preoccupy them unless searching for a “siyum” in order to eat meat and alleviate their mourning. Contrarily in Israel every time we listen to the daily news and go to milu’im or our shelters, we are dealing with the challenges of the “the birthpains of mashiach”.

We read in p. Dvarim that despite many super-natural miracles in the exodus and subsequently in the desert, still many Jews were skeptical and scared to come on Aliyah (1, 22-27). The “FEAR OF THE UNKOWN” is usually well-grounded in reality, for any change, even one for the better, is challenging. Even in the times of Moshe, it wasn’t easy and smoothe, for the giants Sichon and Og were real, and the impending end of the pillar of fire and cloud, manna and miraculous water, awakened us to the realities of having to work for a living and serve in the Israeli army. Yes, then and today, even though G-d is on our side, that doesn’t mean the challenges aren’t real and must be overcome.

Even as we live redemption, this time of year we must take stock of what Hashem has already redeemed, and what we still lack and need to implore of Him, e.g. peace, the Sanhedrin and Beit HaMidash. Contrarily the “all or nothing” Jews supposedly relate to a dreamy Geula where everything is going to suddenly be “peaches and cream”. They focus on MR. Mashiach rather than on the Geula PROCESS. Interestingly, even after the Balfour Declaration, the skeptics said: “We still don’t have a Jewish State”. Even after achieving the State of Israel, they complained: how can this be the process of redemption if “we still lack Y’rushalayim?”. Even after liberating the Holy City, they kvetch: “but most of the Jews are still in galut”. As that excuse is also ending, they alibi, “but Israel isn’t as religious as we’d like”. As statistically that excuse is also running out, they focus even more on Mr. Mashiach, and refuse to participate until he himself comes (which unfortunately is going to be only the final stage of redemption, Megilla 17b).

We notice an interesting phenomenon: One would have thought that those Geula-denyers would be even more preoccupied on a daily basis on how they think we are in galut as much as we were during the Crusades and Holocaust, and they would cry day and night for redemption, as we did then.

But we see to the contrary, we who recognize the Geula process and have already seen most of the prophecies of redemption fulfilled, we are more preoccupied with what we still lack, for we take the redemption seriously. It turns out that those who attempt to hasten redemption really feel the few things that we still lack and pray and work to achieve them, while the naïve dreamers who lack even more, don’t really relate to Geula as something real, but pay “lip-service” when the Shulchan Aruch or calendar offers no choice (except for that meaty siyum!).

The Netziv stresses that G-d told the kvetching Moshe, “DON’T TELL ME HOW TO RUN MY REDEMPTION!”, and adds that this message is for modern anti-Zionists, as well (Shmot 4, 13 and Shivat Tzion, p. 17!. If one really believes in Geula, he would grab every glimmer of hope available, rather than ignoring what G-d has already granted us, kvetching that it’s “all or nothing”. That yearning for instant gratification was always seen in Judaism as a problem, and surely not an ideal.

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 Aliyah with Ezra (Yoma 9b), where the common denominator between the two, is clearly: a lack of unity. Yes, we must improve our Ahavat Chinam, but the half million orthodox Jews still stuck in the sin of their Babylonian predecessors, should FOCUS at least as much on fixing that more EASILY DEFINED shortcoming and make Aliyah.

Like the inevitable “cold feet” before one’s wedding, we must encourage the bride or groom not to “fear the unknown”. This Tisha b’Av, let’s beg Hashem to help us achieve that which we still lack, while encouraging our brothers who are still “stuck” on the previous stages of redemption, to overcome the architecture of alibis, and join Am Yisrael. The Rambam stresses the Torah’s definition of redemption is Kibbutz Galuyot (Hil. Milachim 11, 1 based on Dvarim 30, 3-4), and anyone who really wants and believes in it will see it and participate, thus fixing the Cheit HaMeraglim and that 2nd reason for Churban, while the rest of us can already focus on the upcoming stages. Shabbat Shalom! Rav Ari

Trumpeldor’s border, the Rivash’s answer to a 16-year-old looking for a cause, and moving your family tree to its final destination.

The source of the mitzvah to live in Eretz Yisrael is found in this week’s parsha, “You shall clear out the Land and settle in it, for I have given you the Land to occupy it” (33, 53). The halachic definition is elaborated by the Ramban (ibid, and Tos. Aseh 4) and subsequently all halachic authorities (Pitchei Tshuva Ev.H. 75, 6, “all poskim, rishonim and achronim”), “Don’t leave her in the hands of other nations (והורשתם), nor barren ( “וישבתם”) Our sages even EQUATE this mitzvah with all the other mitzvot COMBINED! (Sifre Dvarim 12; Tosefta Avoda Zara 5, 2). But we must ask, what makes Aliyah and settling the Land of Israel so unique that warrants it such a high halachic and hashkafic status (e.g. see: https://www.yeshiva.co/ask/7189)? The Ramban (Shabbat 130a · gemara) offers a very logical explanation: This is unique as the only mitzvah which is not just for me but for all of the nation of Israel, and his students’ student, the Rivash (Resp. 101) elaborates, this is even not just for my generation but for all future generations. When Yosef Trumpeldor and a handful of 18 year-olds went to settle in Tel Hai (1920/תר”פ), their clear intention was to establish the border of the forthcoming State of Israel as far north as possible, so the eventual partition plan should give the Jewish State from that point south. They were told by Jabotinsky that it’s suicide to live so far away, where there’s no way to send reinforcements if they’re attacked by Arabs. In fact 8 of the 18 year-olds, including Trumpeldor, were killed on one day by Arab terror, but those idealistic young people not only didn’t break, but they called up friends, and eventually set up an even greater city in memory of their comrades, Kiryat Shmoneh. Their youthful fortitude decided the northern border of Israel to this day a century later, that it includes the entire Galil panhandle, from Tel Hai and south. They didn’t settle there in order to become wealthy or because there’s a nice view, but in order to DECIDE the FUTURE borders of Israel FOR US ALL, AND FOR ALL FUTURE GENERATIONS. Most mitzvot are basically for myself and my spirituality. Of course there is supposedly a kabbalistic aspect, but simply speaking, if I lay tefillin, it doesn’t visibly influence a Jew in Australia. On the other hand, when settling the Land of Israel, it is realistically and clearly removing the Land from the gentiles and transferring it to Jewish hands (Rashi, Gittin 8b). It’s not only an individual mitvah but is a national and (hopefully) eternal one as well. Being that it is prohibited to sell land in Israel to gentiles (Rambam Av.Z. 10, 3-4; Sefer HaChinuch 339; Ramban above), that Jewish ownership should inevitably have eternal ramifications. On a personal note, at the age of 16 I was looking for a “cause”, how to be remembered and leave my mark on the world, even 500 years from now. This Rivash provided me with the answer. Many of the readers here already made or are considering that historic decision, of making Aliya, thus moving their FAMILY TREE to its permanent and FINAL DESTINATION. This is a mitzvah, just like Trumpeldor, not just for you as an individual but for all of Am Yisrael, and not just for your generation, but for all of your future descendants, as well. When many Jewish families moved from Russia to Poland, and from there to Germany and then from Germany to America, they all knew that just as the previous galut was temporary, so will their next exile be transient as well. Yes, many Jews celebrated America’s 250th birthday last week, as America had been the best exile for Jews ever. Nevertheless, as all galuyot, all historically sensitive and especially believing Jews, knew that America is also no permanent haven, for we eventually will return home (Devarim 28, 65, for “if they would find a resting place in exile, they would never return to Israel”, Breishit Rabba 33, 6). Just as all of the major Jewish communities from eastern and western Europe, from Asia and Africa, over 1 decade (1940-1950) collapsed, mostly moving to Israel, there is no doubt that eventually the same destiny will happen in America as well. We hope that American Jews will make Aliyah out of ideal and religious motivation, but the present sudden and surprising anti-Semitism throughout the world, including America, may also bring our brothers back to Israel a lot sooner than they expected or planned. Let me put it this way: Every Jew who will be around in the Ge’ula will have had 1 great-great grandfather or grandmother who had the guts to make that historic decision, thus saving their FAMILY TREE FOREVER, moving it to her FINAL and ETERNAL destination. America is the final major exile, and now is the time. That’s a pretty heavy and historic decision, which, like Tel Hai, was or will probably be made by an idealistic 18-26 year old with foresight, as well as national and familial responsibility and guts! It could be YOU! Shabbat Shalom! Rav Ari Shvat (Chwat)

Question: I am a tzioni charedi working in Satmar. I need help to bolster my point of view with my Satmar friends :-). I’d like a link in english or hebrew with poskim which pasken that living in israel does not violate shlosho shvuot and that vilna gaon held that moving to Israel isn’t assur. todah rabba

Answer:

Shalom. I first must admire your objectivity and search for truth even when it’s uncomfortable and opposed to peer pressure. The legend (aggadita) there (Ktuvot 111b) is not halachic, but a story with a moral, and the anti-Zionist explanation is one possible extrapolation of the Satmar Rebbe and not necessarily the pshat. It says that upon going to exile we promised not to rebel against the gentile nations, and not to “rise up on the wall”, and the gentiles swore that they won’t oppress us too much. Rashi explains that not to “rise up on the wall” means that we promised not to rise up as one and take the Land of Israel by force “before it’s time”. The Satmar rebbe considers this an anti-Zionist source, but there are many reasons why almost all rabbis disagree with him on this. R. Shlomo Aviner compiled a very comprehensive booklet on the topic (I believe it’s reprinted in his Sha’elat Shlomo), including some 13 answers why all (!) mainstream poskim, from the rishonim through the Shulchan Aruch and until today, disagree with the Satmar. For example:

1. Not only is it not cited by the halachic authorities (Rif, Rambam, Rosh, Tur, Shulchan Aruch, Mishna Brura, etc. etc.), but to the contrary, they bring that it’s a mitzvah to make aliya and to conquer the Land of Israel in all generations, and so says the famed Avnei Nezer (Y.D. 453, 456). The Rambam (Hil. Mlachim 11, 2) who brings the Bar Kochba rebellion supported by R. Akiva and his many students as the prototype for the way of the rise of mashiach, clearly feels that the oaths are not halachic, for they rebelled against the Romans and tried taking the Land by force. Another proof is that the gmara in Yoma 9b, contradicts that agadita and says that we davka must (!) “rise up as a wall”, and that we were even punished for not doing so in the time of Ezra, to build the 2nd Temple. If that’s not enough, see Shir HaShirim Rabba 8, 9 (3), where R. Zeira, the author of the aforementioned “three oaths” there in Ketuvot, changes his mind explicitly, and adopts the contradicting opinion mentioned in Yoma!

2. Many cite Rav Meir Simcha of Dvinsk (the famed Meshech Chochma and author of the Or Same’ach), in his letter to the Keren Hayesod where he simply dismisses the oaths as aggada, and stresses, especially after the Balfour Decleration in 1917, ratified internationally in San Remo, where the nations of the world officially recognized the right of the Jews to establish a national homeland in Palestine, “it removes all ‘fear’ (!) of those oaths”. Rashi explained not to take the land by force, but once the nations gave us permission, it’s no problem.

3. Rashi, the source of the Satmar’s understanding, stresses that it’s only a problem if the Jews come all at once, but in actuality, we have been coming gradually over the last century, and the process is still underway.

4. The famed R. Shlomo Kluger explains that if the gentiles don’t observe their oath, we are exempt from ours. Nobody who learned about the Holocaust can take the gentile’s oath seriously, as if they didn’t “oppress us too much”, so we clearly are no longer obligated by our oath, and it is no longer “before its time”.

5. The Vilna Gaon explains that not to “rise up on the wall” means we swore not to rebuild the walls of Yrushalayim and the Beit haMikdash, and it has nothing to do with declaring a state (Vilna Gaon, Commentary on Shir HaShirim 2, 7, in his Siddur). Regarding aliya, the Vilna Gaon’s torah on it’aruta dilitata (man’s initiating the ge’ula through natural ways and not waiting passively for mashiach) is detailed extensively in Kol HaTor, written by his talmid Rav Hillel MiShklov and the mass aliya of hundreds of the students of the Gaon (1808-1816/תקס”ח-תקע”ו) speaks for itself! The Gaon’s opinion about aliya is also explicit in his commentary on Shulchan Aruch Even HaEzer 75, 17, “the mitzvah is upon him to ‘toil/work’ (לטרוח) to fulfill”. I truly don’t even understand the question regarding the Gra’s attitude.

6. Rav Soloveichik in his article Kol Dodi Dofek explains that G-d is clearly calling us back to the Land of Israel, and that’s how we know that it’s no longer “before its time”. The Holocaust and assimilation forced us back to Israel, including even many anti-zionists, whether they liked it or not, had no choice but to make aliya, and then fight in self-defense from the invading Arab armies in the subsequent wars. We clearly are not allowed to let them kill us, as pikuach nefesh overrides everything. Statistically, all agree that maximum, within 6 years (the year 2032), with the rate of aliya and assimilation, most Jews in the world will once again be living in Israel, for the first time in almost 3,000 years, since the exile of the 10 tribes. Already, about 70% of orthodox Jews live here, it’s clearly the Torah center and the Gedolei hador all live here. It’s already clear, the Jewish future is in Israel. In addition, Midrash Tanchuma (Shoftim 10) tells us that once we return for the third time, with 600,000 Jews (Yalkut Shimoni, Hoshea 518), there will not be another exile. They count the return of Ezra (42,360 Jews) to build the 2nd Beit Hamikdash, as a return, so being that there are much more than 100 times (!) that amount today in Israel, we are clearly back to stay, and this is the third and final return. The Talmud doesn’t say anything about waiting for mashiach, but to wait until “its time”. G-d’s running of history has clearly taught us, that it’s time to come home. Anyone who doesn’t want to participate is voluntarily missing out!

7. Rav Ya’akov Moshe Charlap (Memaynai HaYshua, p. 245), former rav of Sha’arei Chessed and a major student of Rav Kook, explains that the idea of the aggada about the oaths was to stress that the national revival of Israel is actually an international event and of universal, not just national, importance. We therefore prefer for the return to Israel to be in cooperation and supported by the other nations, as it was in the time of Koresh (Cyrus) of Persia, who supported the building of the 2nd Beit haMikdash. That’s what the Balfour Declaration and the United Nations decision were all about.

8. In short, if your friends are looking for an excuse not to make aliya they should “search” elsewhere for a different excuse. If they are looking for truth, they must ask themselves why all (!) of the rishonim and achronim understand differently from the Satmar? As the mishna in Bava Metzia 76a says, whoever changes from the accepted norm, his opinion is difficult and the burden of proof is upon him.

With Love of Israel,

Rav Ari Shvat

Q. My brother claims that one shouldn’t make aliya because of the Gay Parades which defile the Holy Land. What is your opinion? A. There’s an important saying that “Judaism is perfect, but Jews are not”, not in Israel and not anywhere (including your brother, even though I’m sure he’s great!). In fact, nothing is perfect but Hashem and what He decided to make Holy (like Torah, Eretz Yisrael, and Am Yisrael- as an entire nation…).

By comparison, although Israel is not yet ideal, it’s by far the most Jewish State in the world. Here, the traditional family as expressed in Leil Shabbat family dinners (not found in any other culture) and the highest western birthrate (almost double the OECD average!) are the norm and positive cultural influence. Contrarily, the US (including the Moslem Mamdani) even recognizes (!) same-sex marriages, but in Israel it’s illegal, as is intermarriage (a problem obviously rampant throughout the States…), so what does your brother gain on this account by living in the States?

Thank G-d, the LBGT’s are a relatively small minority in Israel, and center mainly in one city, Tel Aviv, so you don’t really “see them” and they don’t influence our children. They are clearly not represented in the government (just by part of the opposition parties which don’t have power). This is simply part of democracy, which on the whole is good, but inevitably that also enables problematic phenomena, like having to allow Gay parades. I don’t think your brother would want to live in a dictatorship. Rav Kook (Igrot I, p. 20) explains that in the modern world, Hashem wants us to observe Torah out of identifying with the mitzvot and loving them, which is a higher level, and not by force of the law. That’s also probably why He hasn’t given us a Sanhedrin yet, which might have to “force” the mitzvot, which will inevitably turn a lot of Jews off. This is exactly what free-will is about, which distinguishes us from the rest of creation.

Statistically and politically, any way you look at it the State of Israel is getting more religious, every day and surely every year, but as we learned in Rav Kook (based on Orot HaTchiya, ch. 4), “The eternal nation is not scared of a long journey”. That’s the evolution and constant improvement upon which the world is based.

Also, we have a mitzvah d’oraita to love all Jews like brothers, even if a brother is not only “off the derech” but even “off the wall”! Thank G-d that at least these brothers are in Israel, eat matzah on Pesach, fast on Yom Kippur, celebrate all of the holidays, don’t work on Shabbat, have mezuzot on their homes and eat kosher (for that’s Israeli society, whether one believes or not!), davka because they are here. Imagine how much worse off they would be if they weren’t living in Israel (like my totally assimilated relatives in the States). They’re always within an “arms-length” (or a couple of hugs of Ahavat Yisrael) to be brought closer to Torah and mitzvot, especially as 35% of young adults (between ages 16-35) have become since our present war.

Similarly, the Belzer Rebbe, R. Aharon Rokach admitted to R. Shalom Nossan Ra’anan, the son-in-law of Rav Kook, “We disagreed regarding how to bring Jews on Aliyah. We said that first we should strengthen their Judaism abroad, and only then should they make Aliyah to build the Land in holiness. While you said that we should bring them on Aliyah as soon as possible, no matter how they are. After the Holocaust, it became clear that we were mistaken, and we are very sorry about it” (Responsa Shoel v’Nishal, 1, p. 270).

Finally, if your brother wants Israel to improve and hurry the process, he should davka make aliya and vote, have lots of children, and be mekarev as many Israelis as possible! Rav Ari Shvat (Chwat)

I remember as a teenager exactly 50 years ago ,for a long time America prepared with elaborate contests, pageants and “the works” for their seemingly historic 200th birthday, on Jul. 4th, 1976. But after all those extensive arrangements, when the week of that Bicentennial finally arrived, even the most patriotic of Jews in America, were instead totally preoccupied davening for our 103 Jewish hostage brothers, hijacked and separated like Mengele, by Arab terrorists (who freed the 143 gentile passengers) and kidnapped to Entebbe. Even us kids were nervous when the countdown to the deadline advanced.

We will never forget how in the midst of that thought-to-be historic July 4th (6th of Tammuz), Israel surprisingly “stole the show”, and really made it an historic and even eternally memorable event, by swooping undetected into a different continent, and miraculously surgically removing those 103 hostages with only 3 casualties (one being commander Yoni Netanyahu).

While figuring what to do in the Middle East, President Trump would be wise to participate and aid Am Yisrael, as he has often done in the past, and remember that King Cyrus, Lord Balfour, Harry Truman and those who give priority to help G-d’s Chosen People of Israel, all enter the annals of eternity. This is precisely the “Kiddush Hashem” which even Moshe Rabbenu failed to do in this week’s parsha while striking the rock, and despite being the most ideal human ever (Rosh HaShana 21b), is eternally remembered for that one single misstep. Contrarily, many a gentile leader who may even have lived an entire life of many morally questionable actions, can gain eternity by “coming to bat” for Israel (and at least not restrain us) against our nuclear enemies.

Before he may decide to give priority to other national and international factors, do Trump a favor and remind him of Mordechai’s warning to the hesitant Esther (4, 14), “if you remain silent at this time, relief and rescue will arise for the Jews from elsewhere, [but] you and your family’s legacy will perish; and who knows whether you attained the kingdom for [precisely] this moment?”

The following is a moving account of that historic Shabbat in Entebbe (from R. Yoni Lavie): In the darkness of the terminal at Entebbe, thousands of kilometers from home, one woman approached a window. She gazed at the stars, closed her eyes, and tears streamed down her cheeks as she quietly recited the blessing: “Blessed are You, Lord our G-d… who has commanded us to kindle the Sabbath light.”

Her six-year-old son, Shay Gross, the youngest hostage, watched her curiously. To him, the entire ordeal seemed like an adventure. “Ima, why are you crying?”

In a broken whisper, she replied: “Because we are here, while your brothers, Adi and Roni, are so far away… and who knows what will happen to us.”

At that very moment, back in Israel, Shay’s brother stood in shul reciting a special prayer that Chief Rabbi Shlomo Goren had handwritten for the hostages.

Then something happened that shook the entire congregation. The grandmother—a Holocaust survivor—suddenly rushed into the men’s section of the synagogue. She ran to the Holy Ark, buried her head against it, and cried out with a plea that seemed to tear through the heavens:

“Master of the Universe, I lost my entire family in the Holocaust. Please, do not take from me what remains. Leave me my grandson…”. The entire congregation wept with her.

What they didn’t know was that at those very hours, high above Africa, four Israeli Air Force Hercules aircraft were making their way toward the impossible.

Later, one of the pilots, Amnon Halivni, recalled: “The journey was a nightmare. The aircraft could barely get off the ground because of the weight, and the stormy weather [A.S.: it doesn’t rain in the Mid-East in the summer, but that “terrible weather” enabled us to evade African radars!]. We were tossed around by turbulence the entire way. Even the toughest commandos from Sayeret Matkal were vomiting.

But then, as we approached Entebbe, something happened that made no sense. Suddenly the skies cleared. The airport lay beneath us, calm and visible, as if someone had prepared it for our landing.

I am a complete atheist, but I can tell you this: on that Shabbat, G-d was working overtime.”

All of this happened exactly fifty years ago this week, and the coming Shabbat is known by many as “Entebbe Shabbat.” A Shabbat which the anxious prayer of a mother in Uganda, the anguished cry of a Holocaust-survivor grandmother in Israel, and the courage of Israeli soldiers in the skies came together in a remarkable miracle—one that gave living expression to the words of the song:

“A people that will not remain silent, a people that will never abandon its children to strangers.” Fifty years have passed, yet Entebbe is not merely a glorious chapter in the history books. It is a legacy. The legacy of a people who learned, through bitter experience, what happens when Jews are left defenseless—and who resolved: Never Again.

A people that does not leave its sons and daughters behind.

A people that does not come to terms with evil and refuses to accept compromise, surrender, or resignation in its face.

A people that knows how to pray as though everything depends on Heaven, and to act with Him courageously, as though everything depends on ourselves.

Entebbe reminds us that even in the face of a ruthless enemy, even when the distance is vast, and even when the mission appears impossible, we must never lose faith, never abandon courage, and never grow accustomed to the idea that nothing can be done. Something can be done. There is something worth fighting for. And there are people worth fighting for.

And when the people of Israel believe in the justice and ETERNITY of our cause, dare greatly, and act with determination, Divine assistance participates—and even the impossible becomes possible.

Shabbat Shalom! Rav Ari Shvat (Chwat)

Although only about 10% of Europe, Moslems are easily taking over that continent (as seen in their elections and anti-Israel rhetoric) because they know exactly who they are and what they want (Jihad), while the other Europeans are contrarily busy UPROOTING their own subjective national identities. Many EXTREME leftist and global ideologies follow the “Korachism” in this week’s parsha, claiming we are all identical, and there’s no essential difference between people (although they somehow forgive Arab nationalism…). Christianity claims “you don’t have to be Jewish” and anyone who accepts their religion is now the Chosen People; socialism opines that all mankind is alike; and feminism in its early form also sang “anything you can do I can do better!”. But we all know that Jews cannot be gentiles, and even Yisraelim and regular Levi’im cannot be Kohanim and vice-versa, just as men cannot give birth and normal women cannot box like men (as seen in the last Olympics…).

Rav Kook writes that whenever the world goes to any extreme, Israel, as always, is meant to return equilibrium to mankind (Orot Yisrael 8, 7-8). There is a delicate BALANCING-act between individualism and nationalism, particularism and universalism, and today’s west is, like Korach, strongly over-leaning towards the identicalness of mankind. Just when they think to weaken the family unit, comes Israel with our Leil Shabbat family dinners and highest western birthrate (even among the secular) to limit that extremism. Just as western youth forego values in exchange for social media, the Israeli Shabbat and our young soldiers’ recent altruistic war show that idealism and nationalism are still “alive and kicking” and one need not come at the expense of the other.

Rav Kook explains the names of his “Orot” books (Orot HaKodesh ii, p. 440), that the difference between light (Or) and darkness, is that when you take all of the colors and “mush” them together, one on top of the other, you get “darkness”. But if you take those exact colors and arrange them in the proper order, where each color is individually expressed and harmonizes with the others, that is the prism which comprises light.

This G-dly UNITY is THE SECRET of the world (music harmonizes the varying sounds as opposed to anarchy which sounds terrible; a salad is tasty as opposed to mushing those same vegetable together in a blender; art matches the various colors as opposed to clashing them). Rav Kook stresses diversity, and every stream and movement has part of the unified G-dly truth, and the only way the One G-d is revealed to the world is through the revelation of all of the truths together (Hassidim and Mitnagdim, right-wing (nationalist) and left-wing (universalists), religious and Zionist, masculine and feminine etc.).

Just as our Saturday Shabbat symbolically mediates between Islam’s Friday and Christianity’s Sunday, Rav Kook writes brilliantly in kabbalistic terms that Israel teaches the balance: that Avraham’s Chessed (morality) which Christianity took to an unlivable extreme (“if one strikes you, turn the other cheek and let him strike you again”), and Yitzchak’s Gevura (strength), which many Moslems take to a terrorist extreme (Jihad) are supposed to unite in Ya’akov/Yisrael’s Tiferet (harmony) (ibid 5, 4). That’s why Israel is presently showing the Christian world that naïve wimps are doomed, and that Moslem Jihadists should be, as well.

In addition to good music and salads, this is the key to a happy marriage, a healthy society (not only tolerating but appreciating each individual for who they are), a peaceful world (don’t force your religion upon anyone!) and a generally happy and “wealthy” life for the individual and mankind alike.

I was once asked by a transgender from Germany if Judaism would accept him as a convert? I answered that without getting into the question of on which side of the mechitza s/he should sit, why doesn’t s/he just love her/himself like G-d does?! If you’re jealous that the “grass is always greener on the other side”, you can never achieve happiness, for today’s opportunities are almost endless. If one is in the “mode” of jealousy, there will always seem to be a better option. “Who is wealthy? One who’s happy with his lot” (Avot 4, 1).

Globalization should and will eventually be good, but that doesn’t justify “Koraching”, artificially blurring or being jealous of the beautiful uniqueness of every individual, group or nation.

Especially for western Jews, the obscuring of identity is another word for assimilation and intermarriage. It was always a problem in America, but how much more so when some Jews turn it into an ideology. Not just blurring one’s gender but actively erasing their Jewish identity, being embarrassed of their Jewish State and brothers in the IDF, is no less than personal suicide and unhappiness.

I won’t be surprised if in the end, like in Germany and Columbia University, the anti-Semites will save these Jews from themselves by telling them they are unwanted because they are Jews. Just as an individual Jew can try baptizing himself 100 times, but it will never wash away his essence, so too history has proven the same to those “Wanna-Be gentiles”.

But we pray “Shelo asani goy”, asking Hashem that He should make me proud of the way He made me, without needing the gentiles to be the ones to “make me Jewish”. Shabbat Shalom! Rav Ari Shvat (Chwat)

Jewish tradition teaches that the sin of the spies was not merely a historical event but a recurring national failing that has accompanied the Jewish people throughout history (Ta’anit 29a). While many explanations have been offered, King David’s interpretation seems particularly significant: “They despised the beloved Land” (Tehilim 106:24). The punishment—that the generation would not enter the Land of Israel—was therefore a natural consequence of the sin itself: they did not want the Land, and thus they did not enter it.

According to the Rosh (Rabbeinu Asher, Yevamot 64a), even Avraham Avinu may have faltered here. Avraham was in the Land at age seventy but later left, requiring Hashem to command him again five years later: “Go forth from your land.” The Midrash similarly teaches that many Israelites preferred remaining in Egypt, even in slavery, rather than journeying to the Promised Land. Most perished during the plague of darkness. Yet remarkably, even those who left Egypt repeated the same mistake in the episode of the spies.

Even after failing twice, G-d had to surprisingly urge Yehoshua to bring the people into the Land despite their reluctance (Rashi Devarim 31, 7). The pattern resurfaced in the days of Ezra and Nehemiah, when the majority of Jews, including many leading figures, chose to remain in exile rather than return to rebuild the Second Temple (Yoma 9b).

Throughout Jewish history, prominent rabbis such as the Ya’avetz, the Vilna Gaon, and the Ohr HaChaim lamented that even Jews who were meticulous about other commandments often neglected the mitzvah of settling the Land of Israel, a mitzvah described by the Sages as “equal in importance to all the others combined” (Tosefta, Av.Z. 5, 2).

R. Yehudah Halevi’s Kuzari (ii, 24), when challenged about his personally living outside the Land, the learned rabbi admits: “Indeed, you have found the source of my shame.” Likewise, Rabbi Joseph B. Soloveitchik, despite criticizing American Jews for not making Aliyah (“Kol Dodi Dofek”), openly confessed his own failure to do so, acknowledging his sin towards Eretz Yisrael and personal blame without excuse (Ish Al HaEdah, p. 251). Rabbi Yissachar Teichtal, in Eim HaBanim Semeichah (p. 167), similarly describes a puzzling indifference—and even opposition—to the Land among respected rabbinic leaders in Europe.

One might have hoped that the final and eternal return to Zion would be different, that Jews would finally make Aliyah joyfully. Yet the Sages already warned (Rashi, Dvarim 30, 3) that the ingathering of the exiles would be extraordinarily difficult, as though G-d Himself would need to “drag” each Jew individually home to Israel.

The answer to this constant weakness, I believe, lies in a deeper understanding of the spies, ourselves and the Land.

The rabbinic midrashim apparently present contradictory portraits of the spies. One source describes them as righteous men when they departed; another claims they were already corrupt. Kabbalists explain that they preferred the spiritual atmosphere of the wilderness, where they could devote themselves to Torah study without worldly concerns. They feared that life in the Land would require engagement with work, army, politics, and material reality. But other sources suggest the exact opposite: that they preferred the comforts of ordinary life and were intimidated by the intense spiritual demands of the Land of Israel.

Even the famous giant fruits of the Land are interpreted differently. Some traditions say the 10 spies brought them to emphasize the Land’s excessive materialism, while others maintain that Yehoshua and Calev brought them to demonstrate that the Land excelled not only spiritually but also materially.

These conflicting traditions point to two OPPOSITE fears. Some viewed the Land as too physical; others saw it as too spiritual.

I recall from my non-Zionist relatives who avoided Aliyah claiming Israel was too secular, while conversely, many secular Jews avoided it because it was the “Holy Land” and therefore, in their minds, belonged to the religious! In short, the Land of Israel often “falls between the cracks,” so whatever one’s outlook, one can find a reason to reject her!

The deeper truth, however, is that the Land of Israel embodies a unique harmony between the spiritual and physical. Here, the sacred and the mundane are not enemies but partners. A physical land but also holy.

This, I believe, is both the CHALLENGE and the SECRET of the Land of Israel. Its uniqueness lies precisely in its ability to unite heaven and earth. It testifies that there is one Creator who fashioned both this world and the next, the sacred and the ordinary. In such a place, even figs and stones possess holiness.

The punishment of the spies is now obvious. Those who fail to appreciate the Land’s complexity and harmony, by simplistically seeing either black or white, and pessimistically focusing just on what they DON’T want, are simply unprepared for it, and will inevitably not make Aliyah, doomed to stay in the exile.

Only the partnership represented by Yehoshua and Calev (the positive spies) provides the proper perspective: Yehoshua, from Ephraim, associated with practical nation-building; and Calev, from Yehudah, associated with spiritual leadership. Together they embody the religious-Zionist synthesis necessary to understand the harmony and secret of Eretz Yisrael and monotheism. Shabbat Shalom!

Rabbi Ari Shvat (Chwat)

Our parsha describes Moshe Rabbenu, the most complete individual ever (Rosh HaShana 21b), as “very humble, more than anyone in the world” (Bamidbar 12, 3). This trait of modesty undoubtedly is part of Moshe’s uniqueness that we should all strive to emulate (Rambam, hil. Teshuva 5, 2).

The Smag (R. Moshe of Coucy, one of the ba’alei Tosafot) in his introduction to his counting of the mitzvot, tells of two dreams which he stresses he is not fabricating! G-d told him in a vision that he should write a new book counting the mitzvot, for the Rambam’s Sefer HaMitzvot omits some of the most important commandments. The Smag awoke and got to work, but as he was completing the job, he received a second vision telling him that he also forgot that MOST IMPORTANT mitzva of don’t be arrogant which leads to forgetting G-d (Dvarim 8, 11). Just as by Moshe, we must understand why modesty is so central to Torah?

Our first thought would probably be that one who is arrogant doesn’t like to be told, even by Hashem, what to do! How much more so regarding the mitzvot bein adam l’chavero (morality between our fellow man), that an egoist has more difficulty not to put down others, not steal, etc. We also know that socially it’s much more pleasant to be around thoughtful and considerate people, so society and the Jewish State gain.

But Rav Kook (Orot HaKodesh iii, p. 147) and his prized pupil Rav Charlap (MiMaynei HaYeshua, p. 12) stress that Jewish nationalism inevitably educates to humility and ALTRUISM, selfless giving, which is the key to G-dliness. It’s the only possible reason why G-d created the world. As the Ramchal writes (Derech Hashem 1, 2), He doesn’t lack or need anything, yet created the world out of the ideal of SELFLESS giving, which is the only motive which doesn’t infer that He needed anything.

Living in the context of a Jewish State inevitably brings out in us that G-dly altruism. The clearest example is the IDF where one gives 3 entire years, in addition to an annual month in milu’im (not to mention when we are at war, where my boys and sons-in-law have each done more than 400 days away from their wives, children, jobs and yeshivot), and if necessary even give their life for Am Yisrael. Giving time and money is great, but to even sacrifice your very life is as selfless as man can get. One can always volunteer anywhere in the world, but the obligation turns the IDF and Sherut Le’umi into a super-high NORM for all Israelis.

Even showering and flushing toilets in Israel, where there is a constant water shortage, demands us to be considerate. Only in Israel do we listen and follow the news obsessively, for all problems and issues are Jewish ones. If there is chalila a lost child or fire in any community, the Jews will obviously pitch in to help their fellow Jew, but in Israel, all lost children, fires, attacks, kidnapping etc. are all Jewish issues where we must constantly think altruistically, “how can I help out”? If you see a Yid with a kippa with his car broken down along the Chicago highway, we would all help out, but realize that in Israel, even if he is without a kippa it obligates me for he is just as Jewish as anyone.

The stereotype Israeli is often drawn as a kibbutznik, for that “all for one and one for all” is what having a Jewish State is about. I recall reading an article by a gentile sociologist whose thesis is that a culture’s dance reflects it’s view of society. When the waltz was in, the hugging of the man and woman expressed the strength of marriage and family. As the twist and disco evolved, it paralleled and expressed the turning inward of the “Me Generation”. But he then showed the opposite phenomena in the Israeli Dance, the Hora, where the circle expands from the family unit and even includes everyone as partners and equal.

In short, living in a Jewish State, as the Tanach norm, and as obligated by the Rambam (Igrot HaRambam, p. 66), is not just good to prevent assimilation and fight anti-Semitism, for we have the home-court advantage (how much more important in a global world with global culture and anti-Semitism!), but actually helps us achieve humility emulating Moshe Rabbenu and even G-d Himself in the small actions of day to day life! Shabbat Shalom! Rav Ari Shvat (Chwat)

An interesting halacha helps clarify the Torah’s necessity for Jewish nationalism (Zionism). If one isn’t sure if he said Birkot HaTorah in the morning, he can have in mind to fulfill that bracha while saying the paragraph of Ahava Rabba right before Kriyat Shema (Shulchan Aruch O.Ch. 47, 7).

Although we recite 3 different Birkot HaTorah every day, the Talmud (Brachot 11b) teaches that the “best” of these 3 is the final one, “אשר בחר בנו מכל העמים ונתן לנו את תורתו…”, “that He chose us from all of the nations, and gave us His Torah”. Rashi explains why this is the best of those 3 brachot: “For it contains thanks to G-d, and praise for Torah and ISRAEL”.

Rav Tzvi Yehuda Kook zt”l often stressed (e.g. Mitoch HaTorah haGoelet, ch. 4) that first Hashem chose Israel, and subsequently gave us His Torah. Not that our uniqueness stems from what we received the Torah, but contrarily, He first chose us and accordingly gave us the Torah. One who forgets the specialness of Israel is missing the key to accepting the Torah. It’s a “package deal” (the midrash inferring that G-d considered giving the Torah to other nations comes to teach another message, but is exactly that, just a midrash).

Similarly, upon examining this parallel between Ahava Rabba (the “great love” that G-d loves Israel) and Birkat HaTorah, we see that the essence of this most important bracha (which together with Birkat HaMazon are the only 2 brachot which are m’d’oraita), is as always found in the end, subsequent to the summarizing bracha:

“והביאנו לשלום מארבע כנפות הארץ ותוליכנו קוממיות לארצנו, כי א-ל פועל ישועות אתה ובנו בחרת מכל עם ולשון… ברוך אתה ה’ הבוחר בעמו ישראל באהבה” , “And bring us to peace from the FOUR CORNERS of the earth and lead us UPRIGHT to our LAND. Because, You are the Almighty, Who performs acts of REDEMPTION, and You have chosen us from among all NATIONS and LANGUAGES, and You have brought us close to Your great Name, forever in truth; that we may give thanks to You, and proclaim Your Oneness, with love. Blessed are You, Adonay, Who chooses His nation Israel with LOVE”.

Similarly, the other bracha before Kriyat Shema, which praises G-d as the Creator of lights, explicitly mentions that it’s not just referring to 5786 years ago, but also “אור חדש על ציון תאיר”, “the new light which He will shine on Zion” with the advent of Israel’s redemption, which again is subsequent to the summarizing bracha, is included in that plural blessing, “ברוך אתה ה’ יוצר המאורות” (haMe’orot). G-d’s running of Jewish history and redemption to this day, is a natural continuation of Creation.

Accordingly, as we approach Shavu’ot, and celebrate our receiving the Torah, we must recognize that the current Zionist gathering of the exiles in mass aliya to Israel, and living “upright” with self-respect in our Jewish State, are the direct doing of Hashem “Who performs acts of redemption”. This entire Zionist rebirth is a direct outcome that we are His chosen nation. And just as we are about to proclaim His Oneness (in Shema), He first proclaims OUR oneness, and His unique love for Am Yisrael.

The Mishna (Ta’anit 4, 8) teaches us on the pasuk “on the day of his marriage” (Shir HaShirim 3, 11), is referring to Shavu’ot, when Hashem wed with Israel. This act of mutual designation of the other’s oneness and single love, is what we celebrate.

How can we not love Israel, when Hashem loves us so much! The Zohar (vol. 3, 73a) teaches that “Israel, the Torah, and G-d Himself are actually one and the same”. Accordingly, Shavuot, the holiday of Matan Torah, resonates with His and our love of Israel, the Land, the State (“קוממיות”) and the Torah. עם ישראל בארץ ישראל על פי תורת ישראל!

Chag Same’ach and Besorot Tovot! Rav Ari Shvat (Chwat)

The essence of Yerushalayim is that she “unites it all” (Tehilim 122, 3). When she is complete, our capitol unites the national (King’s palace), the religious (Sanhedrin) and the universal (Beit Hamikdash, “”כי ביתי בית תפילה ייקרא לכל העמים”, ישע’ נו, ז, “ונקוו אליה כל הגוים” (ירמ’ ג, יז)), or the right-wing, the left-wing and religious. Rav Kook writes that these are the 3 ideologies which comprise mankind, and like 3 sides of a triangle, they must each kiss, as well as limit the other 2 from going to an extreme (Orot, pp. 70-72). It’s not a coincidence that davka David HaMelech, who was a nationalist, religious and sensitive/poetic leader, acquired Yerushalayim.

Even today, Yerushalayim is already our national capitol (whether one wants to demonstrate against or for the government), the Torah center (teaming with yeshivot, batei din and halachic authorities), and universal focus (which interests most to all religions and nations).

Rav Kook writes (Orot Yisral 8, 5) that if one claims that he loves all human beings the same, without having a particular love for his immediate family or nation, that’s a sign that he doesn’t know what real love is, and his HUMANIST claims are just a bluff. Love of family/nation helps define and understand what love is, enabling us to eventually widen that love to other broader fields, and also limits universalism from becoming just theoretical or extreme.

Similarly, Rav Kook (ibid 4, 5) writes that one who thinks that love of our nation brings one to dislike other nations, obviously doesn’t know what Ahavat YISRAEL is. For as opposed to most other patriotism, love of Israel doesn’t put down others, but rather brings us to want to better the lot of the gentiles of the world, “and through you will come blessing to all the families of the world” (Breishit 12, 3).

Similarly, Rav Kook writes (ibid 7, 6) that anyone who thinks they can live a full life of Torah outside of the Land and State of Israel (i.e. religion without nationalism), he doesn’t know what Torah is about. Just as one who thinks Judaism is just between man and G-d (religion), ignoring man and his fellow man (humanism), is missing the boat.

In short, the national-religious-universal are all necessary, to help complete each other. In a nation of millions, inevitably there are going to be some more national oriented, as well as others more universal oriented or religiously oriented (although all of the 3 are obviously religious, Rav Kook in this case is referring to religion as it was expressed in the galut: Shabbat, Kashrut etc.). Only when all are working together can we achieve the proper balance and reveal the unity of mankind’s 3 ideologies. Yom Yerushalyim Same’ach and Shabbat Shalom! Rav Ari Shvat (Chwat)