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Parshat Noach by Rabbi Moshe D. Lichtman

admin — Wed, 18 Oct 2017 14:04:01 +0000

THE FLOOD AND ERETZ YISRAEL

What connection could there possibly be between this parashah and the Holy Land? Seemingly, the flood affected the entire world, as the verse says, Everything that was on dry land died (7:22). Furthermore, this is essentially a universal parashah. It deals mainly with the father of mankind (hence, the seven universal laws are called “the Noachide Laws”), not the fathers of the Jewish People. So what could it have to do with the Land of the Jews?

The answer is that, as we saw last week, God designated Eretz Yisrael as a special Land even before the Jewish People came onto the scene of history. In Parashat BeReishit this was demonstrated by the fact that all of creation started here, but how do we see this in Parashat Noach? The Talmud (Zevachim 113) records a dispute between R. Yochanan and Reish Lakish as to whether the flood affected Eretz Yisrael.

Both base their opinions on a verse in Yechezkel (22:24) – בן אדם אמר לה, את ארץ לא מטהרה היא, לא גושמה ביום זעם. R. Yochanan, who holds that the flood did not strike Eretz Yisrael, interprets the verse rhetorically, Son of man, say to her: Are you an impure Land [from the bodies of those who died in the flood]?! [Of course not], it did not rain upon you on the day of fury. Reish Lakish, however, translates it as follows: …You are an impure Land. Did it not rain upon you on the day of fury?! The Gemara concludes that even R. Yochanan admits that the living creatures in Eretz Yisrael died, as it says, Everything that was on dry land died. According to him, though, they did not die from the water, rather from its heat. (It is well known that the water of the flood was boiling hot.)

Interestingly, the Midrash quotes only R. Yochanan’s opinion. In two places (BeReishit Rabbah 33:9 and VaYikra Rabbah 31:8) the Midrash asks, “Where did the dove find the olive leaf?” Two Amora’im answer that he found it in Eretz Yisrael (the second one giving a specific location – Mt. Olives): “For the flood did not affect Eretz Yisrael.” (A third opinion states that he found it in the Garden of Eden.)

Nevertheless, R. Yochanan’s opinion seems to contradict an explicit verse in the Torah: All the high mountains which were under the entire heaven were covered (7:19)? All the commentators of the Midrash quote the Ramban’s answer to this question:

When Chazal say that the flood did not affect Eretz Yisrael they mean that the rain did not fall there… and the fountains of the deep did not open up there. However, the water spread throughout the entire world and covered all the high mountains… [After all] there is no gate surrounding Eretz Yisrael to prevent the waters from entering! Pirkei DeRebbe Eliezer similarly states: “The flood waters did not come down upon Eretz Yisrael from the heavens. Instead, the waters rolled from the other lands into it…”

The Ramban goes on to explain that since the powerful rains did not fall in Eretz Yisrael, the trees survived. Hence, the dove was able to find an olive leaf there. Tosafot explain that it is still possible to say that Eretz Yisrael was not affected at all (see Zevachim 113a, s.v. lo yarad.)

In any event, it is clear that according to most opinions the affects of the flood were less severe in Eretz Yisrael. The only question that remains is, why? Why should this Land be spared the wrath of God?

I would like to suggest an answer based on an idea I saw in the name of R. Shneur Zalman of Liadi (the Ba’al HaTanya). He asks: Why did God choose to bring a flood? If His sole intention was to destroy the world, He could have done so in a split second, without all the mess (so to say). The Ba’al HaTanya answers that God’s main purpose was to purify the land from its corruption. Therefore, he specifically brought a flood, to serve as a mikveh of sorts. Taking this one step further, I would say that this is why Eretz Yisrael was spared.

The Chosen Land is so intrinsically pure and holy that it is virtually impossible to defile or corrupt it. Notice that whenever the Torah talks about the cardinal sins that cause exile, it says that the Land will vomit the sinners out. That is, before they can cause any serious damage, the Land gets rid of them, keeping itself pure. Thus, it is true that the inhabitants of the Land had to be destroyed, but the Land itself retained its intrinsic holiness and did not need to be purified by the mikveh of the flood.

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Aryeh Fellowship Orientation

admin — Mon, 16 Oct 2017 18:49:01 +0000

On Sunday, September 10th the 2017-2018 Aryeh Fellowship held it’s orientation led by Sarah Robinson. Speakers included Rabbi Gideon Shloush, as well as Nefesh B’Nefesh’s Marc Rosenberg.

The post Aryeh Fellowship Orientation first appeared on The Religious Zionists of America.

Parshat Vsot Habracha by Rabbi Moshe D. Lichtman

admin — Tue, 03 Oct 2017 20:25:40 +0000

THE DESIRE OF KINGS

This week’s parashah enumerates the blessings that Moshe Rabbeinu gave the Children of Israel before he died. Many of these blessings contain clear references to the special qualities – both spiritual and physical – of Eretz Yisrael.

The last verse in Yosef’s blessing states, בכור שורו הדר לו וקרני ראם קרניו בהם עמים ינגח יחדו אפסי ארץ והם רבבות אפרים והם אלפי מנשה (33:17). Rashi explains that this refers to Yehoshua, a descendant of Yosef, who will conquer many kings. On the words בהם עמים ינגח יחדו אפסי ארץ – With them (his horns) he will gore nations together, to the ends of the earth, Rashi writes:

TO THE ENDS OF THE EARTH: Is it possible that the thirty-one kings [whom Yehoshua conquered] were all from Eretz Yisrael? Rather [the explanation is]: There is not a single king or ruler who did not acquire for himself a palace and a portion in Eretz Yisrael, because it is precious to all of them, as it says, – The inheritance coveted by the hosts of nations (Yirmiyahu 3:19).

The Midrash asserts this concept (that gentile kings covet the Land of Israel) even more forcibly: “Any foreign king who did not acquire a city in Eretz Yisrael was not considered a king” (Midrash Tanchuma, Re’eh 8); or “Any king… who did not acquire a piece of land in Eretz Yisrael would say, ‘I have done nothing’ ” (Sifrei, Eikev). The latter Midrash uses this to explain why several places in Eretz Yisrael (like Mt. Chermon) have more than one name in the Torah: “It is because four (or three or two) kingdoms contended with each other, each one saying, ‘Let the place be named after me.’ ”

R. Yehudah HaLevi sums up this idea in his monumental work, the Kuzari:
Contemplate how much effort people from other nations – like Persia, India, Greece, etc. – expended to have sacrifices and prayers offered on their behalf in that great House [the Holy Temple]. [And contemplate] how much money they spent on that place, even though they espoused other religions…

Furthermore, see how much they honor the Land even today, despite the fact that the Shechinah (Divine Presence) is no longer apparent there. All religions make pilgrimages to the Land and covet it until this very day. Only we [the Jewish people] are unable to do so due to the exile and bondage in which we find ourselves. (Kuzari 2:20)

Perhaps a thousand years ago, when R. Yehudah HaLevi lived, we were unable to fully demonstrate our love for Eretz Yisrael, but what is our excuse today? Not only can we visit during the three pilgrimage festivals (Shalosh Regalim), we can actually live here and benefit from the Land’s special qualities all year round.

Eretz Yisrael in the Torah is intended to increase every Jew’s appreciation of the gift of Eretz Yisrael to the Jewish People. Every parsha in the Torah contains references to Israel and our responsibilities as Jews toward this Holy Land. We hope that these weekly divrei Torah will provide the reader with deep insights into these Torah references and will inspire Jews everywhere to increase their awareness of Hashem’s connection to this Land. We hope it will give chizzuk to those who live in Eretz Yisrael and will inspire those who have not yet come home.
Our profound thanks to R’ Moshe D. Lichtman, R’ AharonLubling, and R’ David Levin for their divrei Torah.

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Kennedy’s Sukkot Drasha by Rabbi Steven Miodownik

admin — Tue, 03 Oct 2017 15:47:57 +0000

November 22, 1963. We know where President Kennedy was traveling. He had landed at Love Field and was enjoying the now infamous slow motorcade through downtown Dallas. His destination was a luncheon business meeting at the Dallas Trade Mart before members of the Dallas Citizens Council and the Dallas Assembly. The President was to speak there about matters of foreign and domestic policy. We know he never made it. But here is the last paragraph of the speech he was scheduled to give. The President would have said:

We in this country, in this generation, are – by destiny rather than choice – the watchmen on the walls of world freedom. We ask, therefore, that we may be worthy of our power and responsibility, that we may exercise our strength with wisdom and restraint, and that we may achieve in our time and for all time the ancient vision of “peace on earth, good will toward men.” That must always be our goal, and the righteousness of our cause must always underlie our strength. For as was written long ago: “except the Lord keep the city, the watchman waketh but in vain.”

Here the President would have been quoting the pasuk from Tehillim Perek 127:

שִׁ֥יר הַֽמַּֽעֲל֗וֹת לִשְׁלֹ֫מֹ֥ה אִם־יְהֹוָ֚ה | לֹֽא־יִבְנֶ֬ה בַ֗יִת שָׁ֚וְא | עָֽמְל֣וּ בוֹנָ֣יו בּ֑וֹ אִם־יְהֹוָ֥ה לֹֽא־יִשְׁמָר־עִ֜֗יר שָׁ֚וְא | שָׁקַ֬ד שׁוֹמֵֽר:

If Hashem will not build the house, in vain do its builders labor on it.

If Hashem will not guard the city, in vain is the watchman vigilant.

David Hamelech dedicated this song in honor of his son Shlomo who was to construct the Beis Hamikdash. And David was vividly reminding him – our efforts are only successful when God crowns them with success. You may think the house you built affords you with protection. But in reality your safety and security comes from Hashem alone.

In these stirring words, David Hamelech destroys the myth we are often tempted to believe: the fallacy of control over things outside our own moral and ethical choices.

We have spent the first 10 days of Tishrei saying lots of words about our lack of control over world events. How we need Hashem to give the guard protection; otherwise all is fruitless. We have focused on our own actions and begged Hashem to turn everything else in our favor. But on Sukkot it’s not about saying the words. It’s about acting like we really mean them.

Contrast Pesach with Sukkot, for example. On Pesach, we basically exit normal existence. Our homes are completely transformed. Our diets change drastically (unless we are gluten-sensitive year-round). The very name Pesach means to skip or jump, out of this world, into the realm of spirituality.

But on Sukkot we do not refrain from anything that we normally do throughout the year, except for the location where we do it. Taishvu K’Ain Taduru, dwell in the Sukkah as you would in your house. Eat, snack, read, sleep, learn, talk on the phone, relax, work, as you would in your house. Sukkot is normal, everyday existence – especially on Chol HaMoed. Life is the same except for the location.

The Jew, having just expressed through Rosh Hashanah and Yom Kippur the vainness of protection that is not divine, put his money, puts his food, puts his furniture, puts his life where his mouth is – to the outdoors, exposed to the elements, with no roof over our heads to fool us.

By moving life out of our houses, we live in the protective embrace of Hashem alone. We dwell in the sukkah as a means of asking our Shomer to spread his canopy of peace over us.

One of the greatest lessons preached by the religious Zionist movement as the State of Israel has blossomed is that there is a Watchman hovering over us as our soldiers stand guard over our city and our land. This Watchman, who oversaw our great military victories, continues to protect and attest to His presence in Israel’s affairs. While some may claim that it is by our own might that we have wrought these wonders, Sukkot takes us outside and reminds us of the protective canopy spread above us, enabling all our watchmen to succeed.

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Eretz Yisrael in the Haftara Shabbat Yom Kippur by Rabbis Tuly Weisz and Ethan Eisen

admin — Wed, 27 Sep 2017 13:55:07 +0000

Sefer Yonah – Yaffo’s Lessons for the Less than Perfect

The city of Jaffa was a pivotal center of commerce from the earliest days of the modern reestablishment of the Jewish homeland. Agricultural schools were funded by Moses Montefiore in 1855 to train European Jews in modern farming methods, which led to the famed Jaffa orange industry. The ancient port of Yaffa, named either for its beauty or Noach’s son, Yefet, is one of the oldest in the world, and is mentioned several times in Tanakh. Yaffa was used as the port of entry for the Cedars of Lebanon in both the First and Second Batei Mikdash. Yaffa was also the port of embarkation for a famous passenger, the Prophet Yonah whom we read about in the haftarah during mincha on Yom Kippur.

One of the more prestigious honors of the Jewish year is “maftir Yonah” for its stirring account of the power of repentance. The storyline is well known: Hashem appears to His prophet Yonah ben Amitai and instructs him to go to Nineveh, Israel’s arch-enemy, and tell the people there to repent from their wicked ways. Instead of following orders, however, the prophet boards the first ship out of Yaffa harbor to Tarshish, in the opposite direction.

While aboard, a mighty storm develops and the sailors discern that it was on account of Yonah. He is thrown overboard by his mates only to be swallowed up by a great fish and finally spit out onto dry land where the word of God returns to Yonah a second time.

When Yonah finally makes it to Nineveh and delivers the prophecy, “Forty days more and Nineveh shall be overturned!” (3:4), the wicked king and population of evil doers take Yonah’s warning with all due seriousness, and, immediately, embark on a national effort of repentance. The sefer reports that, “God saw their deeds, that they repented from their evil way; and God relented concerning the calamity He had said He would bring upon them and did not act” (3:10).

Instead of celebrating his success, Yonah descends into depression. He is extremely bothered by God’s graciousness towards Nineveh. The haftara records, “this displeased Yonah greatly and it grieved him…please LORD take my life for I would rather die than live” (4:1,3) he cries out in despair. Why would the man of God be disappointed with such seemingly righteous behavior?

Upon closer examination, the teshuva of the people from Nineveh seems to be deficient. They did not reverse their behavior for positive reasons, on account of a love for God, truth, and kindness; instead, as the Navi writes, they instructed “he who knows [what sins he has committed], let him repent and God will be relentful; He will turn away from His burning wrath so that we perish not” (3:9). Apparently, their reversal was in order to avoid punishment–what we would call teshuva mi’yirah.

Additionally, as the Malbim notes, the people of Nineveh repented only in their actions, for example, by returning stolen items; however, they did not change their mindset, and they continued to serve idols. Furthermore, the mepharshim note that Yonah foresaw that Nineveh would ultimately harm the Jewish people, and he was upset that Hashem would spare them, particularly in light of their incomplete, less-than-ideal teshuva.

By reading Sefer Yonah on Yom Kippur, we can internalize an important lesson for those who are engaged in teshuva. In Hashem’s mercy, even incomplete teshuva is eagerly embraced. Even if we are motivated for the wrong reasons, Hashem will still accept our less-than-perfect efforts.

In 1890, the Odessa Committee, officially known as the ‘Society for the Support of Jewish Farmers and Artisans in Syria and Palestine’ established in office in Jaffa to welcome immigrants from the First Aliyah, also known as the Agricultural Aliyah. These Eastern European Jews were fleeing from violent pogroms and the harsh discriminatory May Laws which severely limited Jewish rights in Russia. They were not necessarily coming to Israel for lofty spiritual or even national intentions.

From their offices in Jaffa, the Odessa Committee assisted settlement societies in purchasing land and establishing agricultural moshavot. Despite, perhaps, the less than ideal motivations of those who arrived in the First Aliyah, their teshuva – return – to the Land of Israel, which we described previously as an integral part to communal teshuva, was a vitally important step in settling the Land of Israel. Like in Sefer Yonah, Hashem continuously embraces those who return to Him, despite our shortcomings. May we all merit such an embrace this Yom Kippur and sealed in the Book of Life.

The post Eretz Yisrael in the Haftara Shabbat Yom Kippur by Rabbis Tuly Weisz and Ethan Eisen first appeared on The Religious Zionists of America.

Shabbat Yom Kippur by Rabbi Benjamin J. Samuels

admin — Wed, 27 Sep 2017 13:49:00 +0000

At our best, we have been intensely preparing for Yom Kippur for the past forty days, since Rosh Chodesh Elul. Reviewing this past year, we may justifiably take pride in our religious and spiritual achievements, our moral courage of conscience and conviction, and our social and political activism on behalf of the Jewish people and the State of Israel. Considering the past year, we may also have identified our shortcomings and transgressions, begetting deep remorse for our failings, and sparking firm resolve to do better in the year to come. But, if you’re like me, chances are you have awoken to the New Year finding yourself less prepared than you would have liked for the transformations and atonements that Yom Kippur promises. We are therefore hoping that Yom Kippur will provide for us a kefitzat haderekh – a spatial-temporal jump to our own penitential sincerity, to Hashem’s kindness and forgiveness, and to the blessings of a Shana Tova, a good, new year.

The rabbinic notion of kefitzat haderekh – spiritual teleportation, if you will, originates in the journey of Yaakov Avinu on his way toward becoming Yisrael. After the Torah (Bereishit 28:10) tells us,

ויצא יעקב מבאר שבע וילך חרנה

that our forefather Yaakov left his father’s house in Beersheva and went to his mother’s birthplace in Charan, the Torah then details,

ויפגע במקום וילן שם כי בא השמש

“and he encountered the place, and lodged there, for the sun had set.”

The rabbis of the Talmud (TB Chulin 91b) are perplexed. The location of Yaakov Avinu’s epiphanous dream of angels ascending and descending took place at Beit El, in the rocky hills of the Shomron. It was there that Hashem promised Yaakov a future of descendants numerous like the loam of the land, spreading out in all directions, bringing blessing to the family of nations. It was there Yaakov himself experienced his own kefitzat haderekh, awakening to the Divine presence, recognizing the awesomeness of the place just as he was heading into exile. The gates of heaven opened, and were now closing, but not before Yaakov readied himself for his journey of transformation, praying for God’s providential protection, and proclaiming his own faithful allegiance. How then did Yaakov Avinu arrive at Beit El, when the previous verse said that he went to Charan?

The Talmud therefore teaches that once Yaakov arrived in Charan, he asked himself: “How could I have passed the place where my fathers prayed without having prayed there myself?” As soon as he resolved to return, קפצא ליה ארעא – the land jumped him, and immediately, ויפגע במקום – he encountered the place. The Talmud understands that Yaakov is reversing his grandfather Avraham’s footsteps, leaving Canaan for Charan, going into exile. All Jewish journeys, teaches the Talmud, must commence with revisiting the peggiyot – the prayers of our forefathers and foremothers. All Jewish dreams start in the Land of Israel, our place of Divine promise. All Jewish blessings begin with a commitment to practice the precepts and live the values of Torah uMitzvot no matter where our wanderings lead.

The Talmud (TB Berakhot 27a) asserts that tefillah – Jewish prayer not only correlates to the avodah, the daily offerings in the Beit HaMikdash, but also parallels the prayerful model of our Avot, our patriarchs, including the kefitzat haderekh of Yaakov Avinu’s encounter with the place, referring at once to both God and the land. On Yom Kippur, our tefillot indeed parallel and even reenact the avodah – the special Yom Kippur sacrificial service that achieves atonement for the people of Israel. However, this Yom Kippur, before the gates of heaven begin to close, let us also emulate Yaakov Avinu’s kefitzat haderekh. Let our tefillot teleport us to transcend our own personal concerns and envelop those regarding our people. Let our hearts and minds jump to Israel, and pray for the Land of our divine promise, and the State of our people’s future. Let our teshuvah and sincerity of commitment and conviction vault to match that our father Yaakov when he began his journey, a journey that would ultimately change him into Yisrael, a journey that would ultimately bring him and his family back to the land that would come to bear his name, and whose soil grows Jewish dreams and blessings.

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Parshat Haazinu by Rabbi Moshe D. Lichtman

admin — Tue, 19 Sep 2017 19:07:22 +0000

THE FINAL STAGE OF HISTORY

Shirat Ha’azinu is basically a synopsis of Jewish history, starting with HaShem’s choice of Am Yisrael and culminating in the final redemption, for which we so sorely yearn. It therefore behooves us – the generation living so close to the End of Days – to study this Song and learn its lessons.

Chazal tell us that this Song can be divided into six sections (see Rosh HaShanah 31a and the Sforno on verse 7). Because of recent events, I would like to concentrate on the last section – more specifically, the last verse – which speaks of the final redemption: – Sing, O nations, the praises of His people, for He will avenge the blood of His servants; He will bring vengeance upon His adversaries, and He will appease His Land and His people (32:43). Rashi comments:

SING, O NATIONS, THE PRAISES OF HIS PEOPLE: At that time [when God takes vengeance on them], the nations will praise Israel, [saying]: “See how praiseworthy this nation is. They clung to the Holy One Blessed be He amidst all the troubles that befell them, and they did not forsake Him. They knew His goodness and praise.”… AND HE WILL APPEASE HIS LAND HIS PEOPLE: He will appease His Land and His people for the troubles that befell them and [for what] the enemy did to them… AND HE WILL APPEASE HIS LAND: And what is His Land? HIS PEOPLE. When His people are comforted, His Land is comforted, as it says, – You have desired, O Lord, Your Land (Tehillim 85:2). How did you desire your Land? – You returned the captivity of Ya’akov (ibid.).

The Malbim states explicitly that this verse refers to the War of Gog and Magog:
AND HE WILL APPEASE HIS LAND AND HIS PEOPLE: After [the Jews] settle in Eretz Yisrael, [God] will bring their adversaries upon them for a war. This is the war of Gog and Magog. And there, on the mountains of Israel, they will fall. Then, both His Land and His people will be appeased simultaneously.

The following scenario emerges from these and many other sources (e.g., Yechezkel 38-39 concerning the War of Gog and Magog): The Jews will return to their Land after terrible persecutions (see Sforno on v. 26). There they will find partial tranquility (see Yechezkel 38:8), but God will eventually incite their enemies against them. Then, He will destroy these enemies in retribution for all of the evils they did to His people throughout history.

Sound familiar? Sound a little like current events? Perhaps you think that all of this is a little unrealistic? Read the following Ramban, which sums up the Shirah:

This Song, which serves us as a true and faithful witness, tells us clearly everything that happens to us. First, it mentions the kindness that the Holy One Blessed be He did for us ever since He took us as His portion. It mentions the good things He did for us in the desert, and the fact that He bequeathed us the lands of great and mighty nations. [It tells about] the wealth and honor that He bestowed upon us in the Land, and how [the Jews] rebelled against HaShem and served foreign gods amidst all this good. It also mentions how He became so angry with them that He sent pestilence, famine, wild animals, and war upon them in their Land. Afterwards, He scattered them in every direction and to every corner. It is well known that all of this actually happened.

The Shirah says that in the end, [God] will bring vengeance upon His adversaries and take retribution upon those who hate Him. The reason being, because they did all those evil things to us out of their hatred for the Holy One Blessed be He… It is clear that this is a promise regarding the future redemption, for during the Second Temple the nations did not sing the praise of His people; rather, they mocked them… And in those days He did not bring vengeance upon His adversaries, and His Land did not appease His people.

Behold, this Shirah does not contain any condition of repentance or [Divine] service. Rather, it is a document testifying that the evil deeds were done… and that the Blessed One will rebuke us with anger, but He will not wipe us out. Rather, He will once again show compassion and take retribution on [our] enemies with a harsh, great, and strong sword; and He will atone our sins for the sake of His name. Thus, this Song is a clear promise about the future redemption, in spite of the heretics…

[Even] had this Shirah been written by one of the astrologers, who foretold the end, it would be fitting to believe it, because all of its words have come true so far, not one word has fallen short…

May we all be zocheh to see this come true, speedily in our days. Amen.

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Pashat Haazinu by Rabbi P. Reuven Bulka

admin — Tue, 19 Sep 2017 18:55:17 +0000

Sedra Ha’azinu, in the main Moshe Rabbenu’s parting song to the people of Israel, and suffused with advice, admonition, prophecy, and blessing, concludes with an enigmatic phrase,

“וְכִפֶּ֥ר אַדְמָת֖וֹ עַמּֽוֹ” (Devarim, 32:43).

These three words are difficult to translate, difficult to understand. Here are a few translations. 1. and makes expiation for the land of His people. 2. and He will atone for His land and His people. 3. and reconcile His land, His people. 4. the Land will atone for His people. 5. and reconcile His people [to] His land. 6. and He will appease His land and His people. 7. …He will purify His people’s land. 8. …His people will atone for all His world.

The complexity of translation is reflected in the multitude of commentaries on these words. As if eight translations are not enough, allow me to propose another possibility.

Much of the tragedies that have befallen us over the centuries trace back to the ugly doctrine of rejection, that God rejected Israel, that Israel stands condemned, and therefore unwelcome in the community of nations. Instead of Israel being God’s chosen people, we were, and in the eyes of many, remain as God’s rejected people.

However one chooses to understand chosen-ness, we understand chosen-ness as God’s reaction to our choosingness. As the short poem goes – How odd of God to choose the Jews. It is not so odd, the Jews chose God! We are special in the sense of having a special sense of responsibility, a higher calling, individually and collectively.

Once we were thrust into exile, it became open season on the Jews. Religious license was given to the masses to finish God’s work and eliminate the Jews. Crusades, pogroms, unspeakable cruelty, culminating in the sho’ah, all derived from this hate-infused theology.

Prior to the concluding words – v’kheeper admato amo, Moshe Rabbenu warns of dire consequences that await those who attack Israel. Exile is an act of God, but it by no means is to be understood as God’s rejection of Israel. That heinous theology is despicable at its very core, and has no place in human discourse.

Additionally, whatever exile we endure will only be temporary. In the end, we will return to our roots, to our homeland. That return will prove, if proof is necessary, that there was never an utter rejection by God. Instead, the land will testify to the atonement of the people. The land of Israel, Israel’s return to the land, will testify that God’s relationship with Israel is eternal, unbreakable. Exile was long, painful, tragic, but the relationship with God was never severed.

This is Moshe Rabbenu’s climactic thought, a profoundly prophetic thought, as he concludes his song of Israel’s relationship with God, and with its historic responsibility.

Some groups, to their credit, have recognized the error of their ways, and how their distorted theology unleashed an unrelenting torrent of hate.

But there still remains a strong residue of hate, that is expressed in continuing refusal of some to recognize Israel’s legitimacy, in the refusal to allow it, like every other nation, to choose its capital, and to continue spitting out ugly venom against the State of Israel.

On this, the Shabbat of Return, Shabbat Shuva, let us all become even more appreciative of what Israel means to us, to the entire world, and to support, applaud, and encourage its enormous contribution, in all dimensions, to the betterment of the world and its inhabitants.

The post Pashat Haazinu by Rabbi P. Reuven Bulka first appeared on The Religious Zionists of America.

Rosh Hashana Message from Rabbi Gideon Shloush

admin — Tue, 19 Sep 2017 15:22:23 +0000

Our family trip to Israel this summer was nothing short of exhilarating! We spent three weeks in Israel and enjoyed visits to Jerusalem, Gush Etzion, Bet Shemesh, Tel Aviv, Netanya, Caesarea, Haifa, Tiberias and Ramat HaGolan.

The trip was extraordinary but nothing topped our day traveling through the Shomron. Our visit was arranged by Chagit Moshe the Deputy Mayor of Jerusalem who joined us with her husband for the tour. Our guide was Davidi Ben Tzion, Deputy Head of the Shomron Regional Council. We were also joined by Rav Doron Perez the Director General of World Mizrachi.

Our tour began with a drive to the top of Har Bracha (a.k.a. Har Gerizim). There we enjoyed a magnificent lookout of the entire city of Shechem. We saw firsthand how Shechem is nestled between the mountains of Har Grizim and Har Eival. It was regarding this place that Moshe instructed the Jewish People: “when you enter the land of Israel, six tribes should stand on Har Gerizim and six tribes should stand on Har Eival. The Kohanim are to stand in the valley between them and recite the blessings and the curses.” How spectacular it was to be there on the Shabbat after we read these verses in Parshat Re’eh. From our lookout we were even able to spot the Tomb of Joseph.

From there we drove to Elon Moreh which no doubt was the highlight of our trip. How meaningful to be in the place where Avraham and Sarah had their tent and welcomed countless people (including the three angels) into their home. Upon our arrival we were greeted by HaRav Elyakim Levanon, the Rosh Yeshiva of Birkat Yosef, the Yeshivat Hesder in Elon Moreh.

We visited the Har Gerizim Winery which last year won an international award. Itamar Weiss, the farmer who oversees the winery, showed us how the wine is made. He emphasized how important it is that we appreciate the land we are in. He said: “We are living in a time where we are witnessing Jeremiah’s prophecies about the Land of Israel being fulfilled. I see this before my very eyes. Anyone who was here five months ago would see that the vines were depressed and desolate. Any non-farmer would walk away and say ‘what a waste of time.’ But in fact in a matter of a few weeks the vines ripened producing savory luscious grapes.” He continued, “Much the same are the Jewish People. A few generations ago one could write us off as irredeemable and hopeless. But look at Am Yisrael today; brimming with renewed strength, hope and optimism.” We enjoyed a hearty lunch at Elon Moreh’s local restaurant which offers magnificent views of Har Gerizim and Har Eival.

Throughout the afternoon we continued down Route 60 which is essentially the spine of the Land of Israel. We visited Itamar and Shiloh. And we passed by many front-line communities with breathtaking views that populate the heartland of Israel. Among them were Itamar, Yitzhar, Ariel, Kfar Tapuach, Eli, Shiloh, Ofra and Beit El. We even drove past an Arab village where Yehoshua ben Nun is buried.

How much admiration I have for our Jewish brothers and sisters who are fulfilling the Mitzvah of Yishuv Eretz Yisrael (dwelling in the Land of Israel). Whether they live in the populated cities or on the small Yishuvim, they proudly dwell in the land that G-d gifted to our forefathers. How much respect I have for the residents of the State of Israel for what they have accomplished over the course of seven decades.

This year – as we will celebrate the 70 ^th anniversary of the State of Israel – we ought to reflect on how blessed we are to live during this time in history, to witness the restoration of our People to our ancestral homeland; something that so many righteous leaders of past generations did not merit to see. Seventy is a significant number in Judaism and no doubt we are in the advanced stages of the Redemption.

With Rosh Hashana just a few days away, we should be asking ourselves: Are we a part of… or apart from… this vitality and future? Are we engaged with Jewish communities and Jewish institutions in Israel and to what extent? Are we observing from a distance or are we passionately part and parcel of the unfolding Jewish experience? Do we continue to be inspired by the miracle of the State of Israel? Are we still dreaming and longing and hoping and yearning? When was the last time we visited Israel? Maybe it’s time for another trip. Spending time there will certainly recharge our spiritual batteries and strengthen our religious connection.

This message is especially important as Jewish People around the world face escalating anti-Semitism and the State of Israel continues to be unfairly scrutinized both in the media and on college campuses. We need to stand strong with Israel, have hope for our future and remain united with one another.

May we be inspired by the words of the Prophet Isaiah: “ Kumi Ori Ki Vah Orech U’Chvod Hashem Alayich Zarach .” Arise! Shine! For your light has arrived and the Glory of Hashem has shined upon you.

With best wishes to you and your families for a happy, healthy, safe and blessed New Year. Shana Tova!

Rabbi Gideon Shloush

Executive Vice President

RZA-Mizrachi

The post Rosh Hashana Message from Rabbi Gideon Shloush first appeared on The Religious Zionists of America.

Parshat Nitzavim-Vayelech by Rabbi Moshe D. Lichtman

admin — Wed, 13 Sep 2017 19:37:57 +0000

THE INGATHERING OF THE EXILES

The Lord your God will return (ve’shav) your captivity and have mercy on you, and He will return (ve’shav) and gather you from all the nations where the Lord your God has scattered you. If your dispersed will be at the ends of the heavens, from there the Lord your God will gather you and from there He will take you. And the Lord your God will bring you to the Land… (30:3-5)

These verses constitute the Torah’s clearest reference to the long-awaited ingathering of the exiles. It therefore behooves us, the generation that has been privileged to see at least a partial fulfillment of this promise, to study these verses in depth.

Two major questions arise from a careful reading of the opening verse. First of all, the verb ושב (He will return) seems grammatically incorrect, for it implies that God Himself will return from exile. The Torah should have used the hif’il form of the verb – והשיב (He will cause to return, or bring back). Secondly, why is this word (ושב) mentioned twice in the verse?

Rashi gives two answers to the first question. 1) When the Jewish people go into exile, God accompanies them and “suffers” with them (as if to say). Therefore, when they return to their Land, God returns as well. 2) “Another possible answer is: The day of the ingathering of the exiles is so awesome and difficult that God Himself (as it were), with His own hands, must actually [go down to exile and] seize each man from his place, as it says, – And you will be gathered up one by one, O Children of Israel (Yeshayah 27:12).”

The first answer adds a new dimension to our obligation to live in Eretz Yisrael. Aliyah is not only good for us (on both a personal and national level), it is also good for God (so to say). When a Jew returns to his Homeland, he helps bring the Shechinah back home, as well. This is an awesome responsibility and zechut (privilege), which no Jew should pass up. (Regarding the second answer, see Eim HaBanim Semeichah, pp. 101-104.)

R. Meir Simchah HaKohen of Dvinsk discusses the second question in his commentary on the Chumash called Meshech Chochmah. He provides two answers, of which the second is most applicable to our day and age:

God will first return and have mercy on the Jews who are in captivity, those who yearn for Eretz Yisrael and want to flee Chutz LaAretz as [a prisoner wants to flee] from prison. [The second part of the verse], And He will gather you from all the nations… refers to the Jews who have found contentment in foreign lands, those who have lost any desire for the Land of the Deer. HaShem will gather them, too, and He will return them afterwards [i.e., after the first group].

That is to say, there are two types of exile: oppressive and comfortable. Jews who live in the first type will be redeemed first; perhaps because this is an easier task, seeing that they still yearn for God’s Chosen Land. Or perhaps it is because they deserve to be redeemed first due to their desire to return. On the other hand, Jews who live comfortably in exile and have lost their desire for the Desirable Land, will be redeemed last.

It is astounding how consistent this “prophecy” is with recent world events. For all intents and purposes, there are no longer any Jews living in the first type of exile; they have already returned (or, more accurately, they have been brought back). The question is, when will the other Jews return? Will they wait for Mashiach to swoop down and bring them back to Eretz Yisrael on the wings of eagles? Who says they will want to go along with him then? Perhaps they will be like the four-fifths of Israel who did not want to leave Egypt, because they became so comfortable there. (Yes, despite all the hardships, there were Jews who lived honorably and comfortably in Egypt. See Midrash Tanchuma, VaEira 14 [end].) Or worse yet, who says these Jews will be brought on the wings of eagles? Perhaps the lands in which they live will turn oppressive, and they will be forced to flee to Eretz Yisrael, leaving all of their wealth behind. If I am not mistaken, there are examples of this in Jewish history.

Finally, call it coincidence, call it inconsequential, but the second verse quoted above (If your dispersed will be at the ends of the heavens, from there the Lord your God will gather you…) is the 5,708th verse in the Torah. This number corresponds to the year (1948 in the secular calendar) in which God restored sovereignty to the Jewish people in the Land of Israel, allowing for the ingathering of the exiles after 2,000 years of persecution in foreign lands. How much longer will it take for world Jewry to wake up and seize this historic opportunity?

The post Parshat Nitzavim-Vayelech by Rabbi Moshe D. Lichtman first appeared on The Religious Zionists of America.