Torat Yisrael Issue 1

The Holiness of The Land and Its Commandments

Rabbi Yoel Shwartz Shlit”a Ram, Yeshivat Dvar Yerushalayim & Founder Nahal Hareidi “She is Tziyyon; no one seeks her” (Yirmeyahu 30:17) “no one seeks her:” this implies that she requires seeking. (Sukka 40a)

The holiness of Eretz Yisra’el is integral, waiting for us to seek it; through the conquest and division of the land, we expand this latent holiness, as the Abarbanel (Nachalat Avot 5:9) writes:

This is the truth of the matter: Eretz Yisra’el has in its nature a wonderful treasure and a great capacity to gather the divine spark. Divine providence is unique in this land, in a wonderful way; this is not the case in any other land. Because of its nature and its relationship to the upper spheres, it is the chosen one from among all countries. Aside from the people who reside in it, it is sanctified on its own terms. Therefore, many mitzvot are dependent on the land, as they are part of its labor. The mitzva of shemitta comes in order to testify about this uniqueness of this land. As the Alshikh puts it (ad loc.): “’And the land will rest’ (Vayikra 25:2)— just as man acquires a nefesh yeteira (extra life) and holiness on the Shabbat day, the land acquires holiness in the seventh year.” Similarly, the Abarbanel (ibid.) writes:

Eretz Yisra’el is selected and desired by Him, Blessed be He, from among all of the other lands, just as Am Yisra’el is chosen from all the nations. Because of this, the Holy One, Blessed be He decrees, that just as the Chosen Nation creates a remembrance by resting on the seventh day—a facet sanctified by the creation of the universe and its renewal—so too the See

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You are now holding in your hands the first issue of Torat Yisrael, Israel’s first weekly journal of religious and national thought in English.

In the past few years the English speaking population of Israel has grown tremendously. Commensurate with this rise must be a corresponding increase in American influence. Every group of Jews coming home from the exile brings with them certain skills and tools corresponding to the majority culture of their host nation. As Western, English speaking Jews, we belong to a political culture that is more mature and developed than that of Israel. Anglos have come to Eretz Yisrael with a low tolerance for bureaucracy, a healthy respect for democratic institutions and a great deal of idealism. It is the responsibility of the English speaking population to become involved in Israeli life on every level and to change it for the better.

Recently I had a conversation with HaRav Yoel Shwartz Shlit”a, RaM at Yeshivat Dvar Yerushalayim. Rav Shwartz founded the IDF’s Nahal Hareidi battalion and is a staunch advocate of Haredi involvement in Israeli political and national life. One of the things that the Rav said to me is that the primary respon sibility of a publication like Torat Yisrael must be to impart pride in the English speaking public. We bring skills, education and wealth to Israel which translate into an ability to radically transform our state

for the better.

The Rav put forth the proposition that by working hard to build up the nation, we show how the religious can be the best in all fields of Israeli endeavor, from medicine to high tech, from accounting to the military. By doing this, we create a Kiddush Hashem and an example for the secular Israeli to follow. We must inject the physical infrastructure of Medinat Yisrael with holiness and be an ohr layehudim. Taking this idea to its logical conclusion means getting involved in national life on all levels, including the political. It is the duty of the Western Jew to work to implement policies based on holiness and Torah.

From the Modern Orthodox to the Hareidi, we plan on presenting various visions of Israel and its role in the world based on Torah hashkofa and the halachik system. Torat Yisrael is here to provide you with the raw ideas. It is up to you to make them a reality.

May the z’chus of our limud Torah cause the speedy arrival of Melech HaMoshioch in our days. B’Ahavat Yisrael,

Shmuel Sokol, Editor in Chief [email protected]

"Hashem spoke to Moses on Mount Sinai saying: Speak to the children of Israel and say to them: When you come into the Land that I give you, the Land shall observe a Sabbath rest for Hashem."

This Torah-portion has everything to do with the Land of Israel and yet its commandments and directions are clearly marked as being given at Mount Sinai. Why does the Torah make this unusual stress on the place where these commandments are given? Moreover, aren't all the commandments from Mount Sinai? What makes these commandments different?

Jews who make excuses and claim that they can live a more Torah lifestyle in Passaic, Monsey, Teaneck, or LA. Comes our Torah portion and tells us: You want Torah from Sinai, this is Torah from Sinai! Shmittah, Yovel, Walled Cities, Selling of Land – this is at the heart of Torat Moshe MiSinai. Live it, or lose it! -------------------------

Parshat Behar also issues a challenge to Jews in Israel today. While we Jews have achieved a Hashem wrote the Torah, created the world, modern state with a governing body, an army, an educreated man, and created man's psychology. He cation system, and health care, we are not satisfied knows that we, Am Yisrael, have a tendency to forget or complacent. Indeed, we pray and act everyday to Eretz Yisrael, to settle in the Exile and make it our make the arms of the state more in line with the home. Even today, after the mira“Yet when is the last time Torah's will. We have alternative cle rebirth of Israel, we often hear political parties, we have special you heard a push for observant, Torah-true Jews saying army units, and we have Torah edTorah economics?” that they cannot find the right ucation – all these try to reshape community in Israel, they cannot the state with in G-d's image. make a living, or cannot get married here. It is not un- Moreover, we yearn for the Temple to stand in usual to hear observant Jews say they can live a Jerusalem, with a righteous Sanhedrin adjudicating fuller Jewish life in the Diaspora. the nation.

Behar's introduction, and its specific naming of Mount Sinai, is written to address this classic Jewish psychological weakness. Know this, the Torah tells us, that the commandments of Eretz Yisrael, Shmittah, Yovel, Walled Cities, Selling of Land, these are at the heart of the revelation at Mount Sinai. This is Torah MiSinai! You are not allowed to push these commandments aside, to the edges of your consciousness. If you claim to be a Torah-true Jew, then know that this is Torah, the Torah that was given at Sinai to Moshe Rabbeinu.

Yet when is the last time you heard a push for Torah economics?

Parshat Behar is a Torah portion dedicated to Torah economics: the Shmittah cycle bids us to leave the Land fallow every seventh year, the Yovel heralds freedom for the Hebrew bondsman and a return of sold land to its original owners, See while the prohibition to loan with interest Page 6

Moreover, if you do find yourself in the bitter Exile, keep these commandments close to your heart, learn them, love them, and yearn for the Day that Hashem will return you. When He does return you, you will be prepared to implement these laws, and live your Torah-true life in the Land which He swore to give to our forefathers.

Alas, today, when living in Israel has never been easier, when Torah institutions abound, when Yerushalayim is being built, there are still "Torah-true"

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going to assume that you are weren’t born in Tel Aviv or Beersheva. You are an English speaker who made aliyah from the USA, Canada, England, Australia, South Africa or Ireland. Life in those countries for Jews, in the last 30 years, has not been so miserable. While anti-semitism is definitely on the rise, especially in Europe, you probably didn’t run away from a pogrom, crusade or a horrific life. Actually, many of you reading this, probably had wonderful lives in “Chutz La’Aretz”. Big houses, nice The question that I would “So why did you give it all up salaries, 2-3 cars, fancy vacations, to move to Israel?” fantastic sleep-away camp for the like to focus on is simply; “Why”? kids and many comforts that most Why did you do it? Why did you people living here only dream about. So why did you make such a major move in your life? I’m sure it give it all up to move to Israel? wasn’t easy. I’m sure you left behind a lot of family and friends and I’m doubly sure that many of them let Don’t get me wrong. I am not trying to disyou know about it many times throughout the year! courage you. I am elated that you are here… and more than that; I am one of you! I made Aliyah in So, why… why the Aliyah? Let’s be honest See 1990 with my wife with ourselves. If you picked up this publication I am

Maybe you came this past summer, four years ago or back in 1970. Maybe you made Aliyah from Teaneck, Woodmere, Toronto, Melbourne or Hendon. Maybe you came as a single, a newly married couple or with your eight children. Whatever the case, whenever it was and wherever you’re originally from, the most important part is that – Baruch Hashem – you are now home!

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Erev Pesach is always a hectic time, but this year it terumat ma’aser to its owners, ma’aser rishon to its was a particular challenge, falling out on Shabbat, owners, and ma’aser ani to its owners; ma’aser sheni pushing our biur chametz a day earlier. What most and bikkurim are consumed anywhere. “ people may not know is that there was another biur scheduled for Erev Pesach this year: biur ma’aser. In this case, biur takes two forms. During the The mishna in Ma’aser Sheni (5:6) tells us “The first first six years of the shemitta (sabbatical) cycle, JewErev Yom Tov of Pesach, in the ish farmers in Eretz Yisra’el must “What most people may not separate a number of gifts: fourth and seventh year [of the shemitta cycle], is the time for know is that there was an- bikkurim, the first fruits, which are biur.” What exactly is this mitzva? other biur scheduled for Erev brought to the Beit Ha-mikdash and presented to the kohanim; teruma, Pesach this year: biur The source for this which is given to the kohanim; and ma’aser.” mitzva is in Parashat Ki Tavo (Dema’aser rishon, the first tithe, which varim 26:12-15): is given to the Levites, who must in turn take a tenth and give it to the kohanim (terumat “When you complete taking the tithe of your ma’aser). The other tithe depends on the year: in the crop, in the third year, the year of the tithe, you will third and sixth years, ma’aser ani (pauper’s tithe) is give it to the Levite, to the stranger, to the orphan and given to poor people throughout Eretz Yisra’el; otherto the widow; they will eat in your gates and be satiswise, ma’aser sheni is separated, to be eaten in See fied. Then you will say before Hashem your God: “I Yerushalayim by the farmer and his guests. Page 11 have consumed (biarti) that which is holy from the The mishna tells us that, in the year house; I have also given it to the Levite and to the stranger, to the orphan and to the widow, according to the commands which You gave me; I have neither violated nor forgotten Your commandments. I have neither eaten of it in my mourning, nor have I consumed it while unclean, nor have I given of it to the dead; I have listened to voice of Hashem my God; I have acted according to everything You commanded me. Gaze from Your holy abode, from the heavens, and bless Your nation, Yisra’el, and the land which You gave to us, as You swore to our ancestors, a land flowing with milk and honey.”

Before we analyze this mitzva, we should note that the term “biur” is a difficult one to define. We need only consider two pesukim in Parashat Mishpatim (Shemot 22:4-5), in which the root is used first to refer to damage caused by an animal eating (shen) and then to refer to damage caused by fire (esh).The closest word in English is probably “consumption.” In the case of chametz, biur can accomplished by burning it, crumbling and throwing it into the wind, or tossing it into the sea (Orach Chayyim 445:1). What form does it take with ma’aser? Let us return to the mishna in Ma’aser Sheni: “How was biur done? One gives teruma and

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Chosen Land testifies to this through its shemitta, in the seventh year. Because of its great holiness, it is as if this land—even though it does not speak—testifies in this facet, just as Am Yisra’el testifies through their sabbaths.

comes to mitzvot ha-teluyot ba-aretz, the mitzvot come from the power of its holiness. This is the deeper meaning of Rabba’s dictum (Gittin 47a), “’For Mine is the land’ (Vayikra 25:23)—Mine is the holiness of the land.”

The holiness of the land is what obligates us in mitzvot ha-teluyot ba-aretz. It turns out that, in essence, the power of shemitta is already fixed “The land-dependent com- and extant in the land. As a Thus, the land-dependent commandments (mitzvot mandments (mitzvot ha- mitzva which is dependent on ha-teluyot ba-aretz) are not the teluyot ba-aretz) are not the the land, shemitta is rooted in cause of the holiness of the cause of the holiness of the the essence and character of the land and its holiness. Therefore, land, but rather the result of land, but rather the result of the Torah introduces the laws of this sanctity. Rav Shelomo this sanctity.” shemitta with: “It will be when Zevin put it this way: you come to the land” (ibid., v. 2)—immediately this land has, in potential, its Shabbat, its There is a difference between Eretz Yisshemitta year, though two decades of conquest, ra’el and chutz la-aretz when it comes to the relationship between mitzvot and holiness: in chutz division and labor precede the first shemitta. When it finally arrives, what had been hidden in it la-aretz, the holiness comes from the power of from the beginning of its holiness, in potential, is the mitzvot. The fact of the matter is that the elerevealed, in the actual. ments of this world have no inherent holiness, but through the fulfillment of the mitzvot that are dependent upon them, we sanctify these objects; This column is a serialization of Rav Shwartz’s Dvar B’ito on Chumash. Article translated by Rav Yossie Bloch. the opposite is true in Eretz Yisra’el, for when it protects the destitute.

The Torah has an economic system in mind for Jewish life in Israel yet our economic system today is not much different from those of other countries. The Torah's economic laws are a secret insight as to how to make it here in the Land and yet we barely use them! We must establish Torah institutes that will

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study and unravel what Torah economics means in the modern age. The closer we follow Hashem's economic vision the more we will merit to live here with His blessing. Yishai Fleisher is the Program Director for Israel National Radio (Arutz-7) and a co-founder of Kumah and coiner of the term “Neo-Zionism”

Read Torat Yisrael Online at www.TorahfromZion.com

This week I wish to deviate from the weekly Parsha and share with the readers something astounding that I saw in the book “Bnei Yisaschar” concerning the days of the Omer and Lag B’aomer. I will add to it some insight of my own.

relationship with him.

Rabbi Yossi says a good neighbor. The verse states that Hashem separated the light from the darkness. Now they were neighbors. Indeed, despite the importance of a good friend, man is influenced and afIt says in the Mishna in Pirkei Avoth (2; 9) that fected by his immediate surroundings. If good people Rabbi Yochanan ben Zachai had five disciples. He and things surround him he will have a “good” life. asked them to “go and see” what is the right way that Rabbi Simon said it is important to see the future. Our man should go. Each student gave his own answer. sages learn that Hashem saw that in the future there Rabbi Eliezer said: “a good eye”. Rabbi Joshua said: would be evil people. Therefore, he took the light that “a good friend”, Rabbi Yossi said “a good neighbor”. was “good” and put it in “storage” for the righteous to Rabbi Simon said: “someone who foresees the fuenjoy in the future. Therefore, it is most important to ture”. Rabbi Elazar son of Arach said: “a good heart”. look into the future and make sure to plan now for the Rabbi Yochanan praised the opinfuture. Of course this also includes ion of Rabbi Elazar as it contains planning for the world to come even Rabbi Elazar son of Arach in this world. Rabbi Elazar son of the opinions of the other sages. had a completely different ap- Arach had a completely different Asks the Bnei Yisaschar proach. He counted that there approach. He counted that there a) How did the disciples come up are 32 words from the first word are 32 words from the first Breishis until the word “Tov” – good. with their answers. Certainly the word Breishis until the word This is the value of the word “Lev” – answers should come from the Torah that is the ultimate good?? “Tov” – good. This is the heart and from here he concluded b) Why does the answer of Rabbi value of the word “Lev” – that good depends on the heart. Elazar include all the others? How This is why Rabbi Yochanan heart and from here he con- praised his approach because the does it include seeing the future? cluded that good depends on way he reached it included using all He answers as follows. the words from Breishis until the the heart. Obviously, the place to look for word “Tov” and thus include the such an answer is the Torah. The place in the Torah words used by the other disciples to reach their statewhere we find the definition of things is the first time ments! that they are mentioned in the Torah. The first time we find the term “good” in the Torah is in the beginning of Now let us see. “Lev Tov” in numbers equals the Parshath Bereishis. It says there that Hashem saw 49. The first 32 are the heart. They represent the that the light was good and he separated between thirty-two roads to wisdom as you can find mentioned light and darkness (1; 4). Each one of the disciples ex- in the song “bar Yochai” about rabbi Simon son of amined this verse and searched for an answer. Rabbi Yochai author of the Zohar. These 32 roads are not Eliezer says that the verse starts by saying that explicit in the Torah and only hinted in the 32 words Hashem “saw” that the light was good. This means until the word Tov that represents the revealed Torah. that a good eye is the most important. In practice he The way I understand it is that we toil and work at eswas probably referring to the virtue of being a genertablishing a relationship with Torah in the thirty-two ous person who views the world with a positive eye ways of wisdom. This is a hard period for us as we are wishing good to all. Rabbi Joshua said a good friend. working and not yet seeing the light and good of the In the beginning there was only darkness. Then Torah. If we get through this primary hard period we Hashem created light. Light and darkness were emerge to the last seventeen steps toward the receivfriends. This means that good friends are the best. ing of the Torah. These are in the word Tov. Here we Here we must add that another Mishna that says that already feel that the Torah is good and we have a that we must “acquire” a friend. This means that a much easier time studying it and preparing ourgood friend does not just happen we must work on it selves for it. See by choosing the right person and properly cultivating a Page 11

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Question: If someone lives in Eretz Yisrael, is he allowed to rely on Rav Feinstein's teshuva

on American chalav nochri when he finds or is given an American product labeled avkat chalav nochri? Would the Din be different for someone who is an American tourist and not a resident of Eretz Hakodesh?

Answer: First for some background. The Shulchan

Aruch says that one is not allowed to drink milk that was produced without Jewish supervision because there is a chance that milk from a non-kosher animal may have been mixed with the cow's milk. Rav Moshe writes that in the United States where there is governmental supervision (FDA) over all milk produced to the extent that anyone who would sell anything other than cow's milk would be in big trouble (heavy fines and possible imprisonment), one can rely on this and drink milk even though no Jew was present during the production. This is now called Chalav Stam. The OU relies on this p'sak when they give their hechsher to dairy products. Now, there is no question that anyone who

wants to rely on Rav Moshe's heter concerning chalav nochri can most certainly do so - there are no questions at all as to his status as a posek. However, there are two points to keep in mind. First of all, even Rav Moshe himself indicates that his p'sak was given because it wasn't easy to get Cholov Yisroel. He would certainly say that if Cholov Yisroel was readily available, then the proper thing to do would be to drink the Cholov Yisroel. Also, many Poskim don't agree with his heter.

Here in Israel, all the local products are Cholov Yisroel. The only way to get Cholov Stam is to import it. That is why it would certainly make sense for people who are in Israel, even if they are only visiting, to try and drink Cholov Yisroel and not to have to rely on any heterim.

If you have Halachik questions that you wish answered, please email them in to [email protected].

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There is no shortage of references to Eretz Yisrael in the holiday of Pesach and the Haggadah we read at the Seder. In fact, the entire goal of the Exodus was to enter the Land of Israel, as we say at the end of Maggid: “The Holy One Blessed be He did not redeem only our forefathers. Rather, He redeemed us with them, as it says, He brought us out of there, in order to bring us, to give us the Land that He swore to our forefathers (Devarim 6:23).”

The Rav replied: “The laws restricting immigration to the Land of Israel do not apply to the Jews, for they are not new immigrants, but returning citizens.” “How so?” queried the High Commissioner, “Are they not natives of Europe?”

Rav Kook answered: “Honorable Sir, since One passage in the Haggadah is particularly you relied on a Talmudic statement, that obligates you relevant for our Jewish brethren living abroad: to take into consideration another statement in the Tal“He [Ya’akov] descended to Egypt (Devarim 26:5) – mud. forced by [God’s] command. And he sojourned there (ibid.) – this teaches that Ya’akov Avinu did not go “Your people respect the book of Psalms, just down to Egypt to settle there; rather, to sojourn there, as we do, and one of its verses states: Of Zion it can as it says, They said to Pharaoh, ‘We have come to be said, [this] man and [that] man was born in it sojourn in the land, for there is no grazing for your ser- (Tehillim 87:5). What is being added here? Who is vants’ sheep, for the famine in the [other] man that is also born the Land of Canaan is severe…’ there, being considered like a son A Jew should never leave (or of Zion? The Sages of the Talmud (BeReishit 47:4).” stay away from) Eretz Yisrael answer (Ketuvot 75a), ‘Both the There is a well-known willingly, only if he has no one who is born there and the one rule, made famous by the Ramwho anticipates seeing it.’ A Jew choice. ban, that ma’asei avot siman who is born elsewhere but yearns lebanim – the deeds of the Patrifor Zion, for Jerusalem, is also archs are a sign for their descendants. We are supconsidered her son.” posed to learn from our ancestors’ behavior and apply their lessons to our lives. From the above-cited pas“These Jews who struggled to get here in cirsage, we learn that a Jew should never leave (or stay cuitous ways, with one aspiration in their heart – to away from) Eretz Yisrael willingly, only if he has no reach Zion and ascend to Jerusalem – they are her choice. And even then, he should make sure not to children. They have returned to her, not as new immisettle down and get too comfortable in the Diaspora, grants, but as returning citizens. And the Land must lest he forget where he really belongs. accept them, just as any mother would accept her children when they return to her, even after many But how does a Jew who was born and bred years of separation.” (Haggadat Ayelet HaShachar, p. outside the Holy Land develop a love for and connec111) tion to Eretz Yisrael, a “foreign” country from his perspective? The following story might give us some The way to develop a love for Eretz Yisrael is, insight: first and foremost, to realize that you belong here, to realize that this Land is your only true Motherland, Rav A. Y. HaKohen Kook zt”l once came to your natural habitat. Just as a child who finds out that the British High Commissioner to ask him not to expel he is adopted yearns ever so strongly to meet and get illegal Jewish immigrants from the Land. to know his real parents; so too, a Jew who has lived The High Commissioner claimed: “I know his whole life on foreign soil should pine to “meet” his that Your Honor greatly appreciates the importance of true Homeland – to become acquainted with it, to law and order, for it says in the Talmud, ‘The Law of seek out its special qualities, and to develop a close the kingdom is law.’ These people broke the law by relationship with it. entering the Land illegally. How, then, can you ask See me to pardon them?” So, let us learn from Ya’akov

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One of the topics found in this week’s Parshah is Shmirat Shabbat – both the Shabbat year of the Land of Israel and the weekly Shabbat day.

As a sign of the Torah’s eternity, we read its final words on Simchat Torah, “... ‫ לעיני כל ישראל‬- … before the eyes of all of Israel”, and begin it again immediately thereafter with the words, “‫ בראשית ברא אלוקים‬- In the beginning Hashem created…” The positioning of these two verses is meant to provide us with a message, “‫ לעיני כל ישראל בראשית ברא אלוקים‬- Before the eyes of Israel, in the beginning (or in Hashem’s wisdom), Hashem created [the world].” Hashem is saying, by the juxtaposition of the last and first verses of the Torah, that He took all of the Nation of Israel as witnesses of the creation of the world. All the souls of the Nation of Israel were thus present at the time of creation, and therefore inside every soul of Israel, there exists the clear knowledge that the Holy One Blessed Be He, in His great honor, created the world. Israel ‫ ישראל‬in Gematriya (the numerical value of Hebrew letters) equals ‫ – נשמה עולם‬soul of the world. This means that based on the principle that the creation of the soul is performed before the creation of the physical human body, the creation of the souls of Israel came before the creation of the world; and thus this world was created for the sake of Israel – for the purpose of Israel fulfilling its mission in this world. In order to bear witness today to our knowledge that Hashem created the world, we guard the Shabbat day, the day of meeting and oneness between Hashem and His nation, the day sanctified for holiness and Torah learning that brings the powerful joy of the closeness between the nation and Hashem.

“And on the seventh Day He rested and was refreshed - ‫”וביום השביעי שבת וינפש‬ The meaning of the word “‫ – וינפש‬and He was refreshed” is that on the day of Shabbat, Hashem invites Himself inside the soul of each and every person among Israel who is keeping Shabbat and this is by the addition of “‫ – נשמה יתרה‬an extra soul”. Thus on Shabbat, the Jew is strengthened by an additional closeness and devotion with the Holy One Blessed Be He.

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Based upon this idea, Hashem gave us the mitzvah of Shemittah – the Sabbatical (Seventh) year – to work the land six years and rest from all work the seventh year – like Hashem rested from His work. Just as the Shabbat day is sanctified for Torah and Holiness, so too the Shemittah year is a unique and special time for the learning of Torah. All Jews who don’t observe the mitzvah of Shemittah are considered to have denied a basic principle of Judaism – that of denying that the world was created by Holy One Blessed Be He – and thus they are responsible for the exile of the Nation of Israel and are liable to lose their share in the world to come as a result of their lack of belief.

Those who find it difficult to keep Shemittah are afraid that they will be left without food and without a livelihood, but they shouldn’t worry because Hashem promised (Vayikra 25:21), “I ordained my blessing for you in the sixth year and it will yield a crop sufficient for three years”.

The world and the land were created and planned in order to bring blessing and great abundance to all who keep the mitzvot of the Torah, and especially the mitzvot of Shabbat and Shemittah. In essence, the fulfillment of the mitzvah of Shemitta is the most appropriate answer to our enemies who want to scare us! The torah teaches us that fear belongs only to the Holy One Blessed Be He, as it says in Devarim 28:7-11: “Hashem shall cause your enemies who rise up against you to be struck down before you… Hashem will command the blessing for you in your storehouses and your every undertaking; and He will bless you in the Land that Hashem your G-d gives you… Then all the peoples of the earth will see that the Name of Hashem is proclaimed over you, and they will revere you.” So we see that if we’re afraid exclusively of Hashem and we keep, with love and fear, the mitzvoth He gave us, then from the strength of our holiness, we will overcome the fear of our enemies, and they will be incapable of touching us.

Our sages teach us that the Cana’anim, despite being giants, were dying of fear against the Nation of Israel. At the sound of Israel’s footsteps, Cana’an trembled, because after the walls of Yericho fell, they understood the volume of the Next power that is found in the mouth and Page

and four children from the “Five Towns” (Long Island, NY) and Baruch Hashem, added two more Bnei Brakborn Sabras to that list. My only reason for asking that question is to focus your attention and open your eyes to what has been forgotten by most English speaking olim: We came here to make a difference!!! I will be the first to admit that there’s no comparison to raising kids in Israel vs. Chutz La’Aretz. I will further admit that our quality of life is far superior to what it was back in “the old country” – young and old. And finally, I agree that living in Israel helps you rearrange your list of priorities in a manner that most of our friends back there simply cannot comprehend.

But that’s not why I made Aliyah. I came here to make a difference. I came here because I loved Israel so much and didn’t want to just complain about it all day long. I came here because I smelled the “geulah” yet couldn’t touch it in New York. After 6,000,000 brothers and sisters of mine were thrown into ovens and gas chambers, I couldn’t allow myself to sit comfortably and watch Jewish history play itself out on a TV screen. I needed to be a part of that history.

Let us enjoy these days of Tov and eagerly prepare ourselves to receive the Torah on the festival of Shavuoth!

As you read these words, I want you to focus and meditate on why you came here as well. I am certain that most of you will arrive at the same conclusion; you came here to make a difference!

The problem, however, is that most of us don’t know what to do or how to turn that energy and dream into positive action. Yes, we want to make a difference but we simply don’t know what to do.

I have good news for you. That excuse has officially come to an end. I will be writing a weekly article in this publication with one goal in mind: To tell you what needs to be done so you can make that difference you always dreamed of! Get ready to fulfill that dream!

Shmuel Sackett is the co-founder of both Zo Artzeinu and Manhigut Yehudit. Together with Moshe Feiglin, he is spearheading a campaign to rise to the leadership of Israel with an ideology based on Jewish identity and values. He has spoken in 500 USA cities and universities in the last 5 years. His website is: www.JewishIsrael.org His email is: [email protected]

Rabbi Haim Perlmutter is the author of “Grow With Gemara” (Targum Feldheim). He can be reached at [email protected].

Avinu and our revered Sages how relate to the exile and how to appreciate our only true Homeland. And in this merit, may we soon be zocheh to witness the return of the children to their borders, speedily in our days. Amen. following a ma’aser ani year, those gifts from the previous three years which can be eaten anywhere are distributed to their rightful owners: kohanim get teruma and terumat ma’aser; Levites get ma’aser rishon; poor people get ma’aser ani. However, the gifts which should have been brought to Yerushalayim, bikkurim and ma’aser sheni, must be destroyed.

Curiously enough, although this requirement is explicit in the Written and Oral Torah, biur ma’aser is not counted one of the 613 mitzvot! Why is it missing? We will, be”H, address this mystery in next week’s shiur. prayer of the Nation of Israel.

If we understand that the answer to terror is keeping the mitzvoth, then we will soon merit to see the fulfillment of the pasuk (Devarim 28:10): Then all the

peoples of the earth will see that the Name of Hashem is proclaimed over you, and they will revere you.

May Hashem bless his people with peace!

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Recently, on a shopping trip in Jerusalem, I stopped by a Superpharm, Israel's largest drugstore chain. Being the kind of girl who used to meander through Duane Reade back in the day to see what our friends at Maybelline were thinking up, or if there had been any advances on the toothpaste front, I popped in, with an eye toward some Ahava products to give out in the Exile on my upcoming trip. Nothing says "Israel is WAY more awesome than America" more than a jar of scented sea salts or a packet of squooshy, nutritive mud.

As my 5 and a half month old daughter needs some early training in the shopping arts (get them while they're young, ladies), I took her along, pushing her eager, pudgy little body through the store in her stroller.

her out of the carriage, and carried her with me as I looked through the products. That's when she saw us - I don't know her name, but you know her. She sports a big grin, powerfully highlighted hair heretofore unseen in her native Morocco, long acrylic nails and a snug cotton/lycra shirt not stamped with the Badatz seal of approval. "[Gasp!]" I turned around quickly to see what could have gone wrong, who fell, who died, whose pants ripped up the back.

"Wai wai wai!!!! Aizeh metukah! Chamudah! Kapparah aleichem!! tfoo tfoo tfooo!" Translation: "Wow, wow, wow! What a sweetie! Cutie! ...[not translatable - if you want to understand, come live in Israel]"

She approached us with en"[Gasp!]" I turned around For those of you who thusiasm generally reserved for quickly to see what could have long lost relatives or the Pubaren't familiar with Israeli druggone wrong, who fell, who died, lisher's Clearinghouse Sweepstores, they aren't the casual browsing exp riences you recogwhose pants ripped up the stakes. She asked if she could nize from the Diaspora. Israeli hold my baby, who, like a true back. drugstores also contain WILDLY Fleisher, was glowing from all the overpriced American and European cosmetics and attention, and smiling a big toothless smile. So I their corresponding makeup counter ladies. These ag- agreed, inherently trusting most Moroccan women of gressive but friendly women are squeezed together in any hair color. She started to play, to coo, to dance the middle of the store, guarding the really expensive with my baby. She asked her name, which I makeup and perfume told her, and she started talking and singing to the and concurrently trying to get you to wear it, making baby. I thought to myself "that's so sweet. Gosh, peothat the very, very last place in the store one wants to ple are nice." go. However, like an onion with so many layers, there is a second layer - the lamer European cosmetics and And then it happened. "Rachel!! Come over the Israeli stuff, like Ahava and Dr. Fischer. These here! Did you see this baby?!" Rachel (not necessarily articles are found in the aisles on either side of the the actual name, but bear with me for purposes of the main center aisle, and are serviced by only a few story) turned around, saw my daughter, and the same women, who are generally more relaxed, though ecstatic greeting was repeated. Rachel skittered off to equally as made up as their Estee Lauder-touting another aisle to alert the cell phone saleswomen, who counterparts. turned the corner, saw my baby, and emitted a high pitched noise I have only heard from dog whistles So I maneuvered my carriage through the and Russian women. The cell phone salestightly-stocked store, arriving finally at the Ahava secwoman, with high, scary heels, asked if SHE Next tion. At that point, my daughter started to cry, so I took could hold the baby, which I acquiPage

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esced to. Then the first lady scurried over to the main cosmetics area to get the other cosmetics saleswomen, who arrived in a group of about 5, while the second lady went off to help a customer in the now service-free store.

At some point, I just kind of walked away, and found the Dead Sea creams and salts I was looking for, while my baby was celebrated and shared, passed from a Russian lady to a Yemenite, to another Moroccan, to a German. They squeezed her legs, pinched her cheeks, bounced her up and down and blessed her with a long life and good health. When I came back, the newcomers asked me her name, where we were from (good PR for Samaria!), and wished me lots of nachat (nachas for you in the Exile) from her, with glowing faces and real warmth. Some of them saw her and proposed shidduchim (marriage proposals) with their sons and grandsons. One by one, after wishing me a good day and a mazal tov, they returned to their work, pushing eye shadow and body creams to the Israeli masses. Twenty minutes after arriving in the Ahava aisle, we left the store with our purchases. I put the baby back in her carriage, where she lay quietly gurgling to herself, fully satiated by all the love and admiration.

I thought about America, where "other people's children" are rarely handled, except by a licensed professional, and then frequently with some sort of supervision or bio hazard barrier for fear of someone being accused of or contracting something. I was gratified by the honest, effervescent love of these Jewish women for my baby, and for me by warrant of being her mother. Superpharm ladies, we love you, too.

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On the eleventh of Av, 5689 (August 17, 1929), bloody riots erupted in Eretz Yisrael. Hundreds of Jews were murdered or injured by Arab mobs during these uprisings. Worst hit was the Jewish community of Hebron.

When the riots subsided, rumors spread throughout the Yishuv that the British authorities actually cooperated with the rioters. Accusations pointed specifically to Harry Charles Luke - the son of assimilated, Hungarian Jews (his father immigrated to England, where he converted to Christianity). At the time, Mr. Luke served as Secretary General of the British Mandatory Government, and rumor had it that he encouraged the Arabs to murder and pillage the Jews. During the rioting, Rabbi Avraham Yitzchak Kook called Mr. Luke on the telephone and demanded that he take stiff action against the Arab marauders.

"What can be done?" asked Luke. "Shoot the murders!" replied Rabbi Kook. "I have not received any such orders," retorted the British official. "I order you!" said the rabbi. "I demand this in the name of human dignity."

Sometime later, the heads of the British government in Palestine held a formal reception for the most prominent Jewish figures in the Land. Mr. Luke cordially held out his hand to Rabbi Kook, but the rabbi refused to shake it, saying sternly, "I will not shake a hand stained with Jewish blood." Afterwards, Luke said to the rabbi: "You Jews! Go and defend yourselves, but do not attack others."

The rabbi replied: "Do not preach to us, you who violate the commandment of 'You shall not murder'. [Our rule is,] if someone rises to kill you, kill him first."

The rabbi's bold stance made a profound impression upon the entire Jewish world, as Avigdor HaMe'iri (a writer of the time) testified: "If not for one unique, extraordinary man, who stood guard over our national and human pride, we would now be rending our garments over the loss of our honor as well." News of the rabbi's bold response spread swiftly throughout the Yishuv, creating an uproar wherever it reached. Most people praised his valor, but some criticized it, mainly out of fear that Mr. Luke would take revenge on the Jewish settlements, which were largely

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at his mercy. Whenever the rabbi appeared in public, two opposing groups immediately formed, arguing boisterously for and against the him.

Around that time, Rabbi Kook was invited to a Brit Milah (circumcision). Before the ceremony began, a heated debate broke out over the rabbi's defiant response to the high-ranking officer, who represented the gentile lords of the Land. When the rabbi realized what was happening, he signaled to his attendant, Rabbi Meir David Schotland, a clever and learned man, to restore order to the crowd. Rabbi Meir David rose at once and said emphatically:

Gentlemen! Very soon, we will usher the newborn baby into the room and bring him into the covenant (brit) of Avraham Avinu. At that time, we will all stand up and welcome him with the traditional greeting of "Baruch HaBa." ("Blessed is he who arrives.")

I have two questions concerning this practice. First, why don't we greet a Bar-Mitzvah boy or a bridegroom in the same fashion? They, at least, would understand the meaning of our blessing, while the uncircumcised child surely does not. Second, why don't we bid farewell to the child after the circumcision by saying, "Baruch HaYotzei"? ("Blessed is he who leaves.") Silence hovered over the crowd, as R. Meir David continued his words:

The answer to these questions is quite simple. Sadly and shamefully, we Jews admire every uncircumcised Gentile we meet, taking every opportunity to show him respect, whether it is necessary or not. Therefore, when the yet uncircumcised child enters the room, we honor him by standing up and proclaiming "Baruch HaBa". However, after he is circumcised and becomes part of the Jewish people, we no longer show him any special respect - no "Baruch HaBa" and no "Baruch HaYotzei".

It was clear towards whom Rabbi Meir's words were directed. Rabbi Kook had dauntlessly stood up to a distinguished Gentile, publicly condemning representatives of the Mandatory Government for cooperating with the Arab rioters, and there were actually people who criticized him for this. [From 'An Angel Among Men' by R. Simcha Raz, translated by R. Moshe Lichtman, pp. 191-194] 20 Av 5766 / 14 August 06

Article used with Permission of Arutz Sheva- IsraelNationalNews.com

Israel Divided

The rift dividing the Jewish People in the Land of Israel can only be understood by penetrating to the spiritual roots that underlie the foundation of the modern State of Israel and the phenomenon of “political Zionism”.

which serve to separate us from the Nations of the world. Isaiah, the revered prophet, famously describes the Jewish People as “A Light unto the Nations” while Jeremiah, his equally venerated contemporary, prophesizes “Thus said the Lord: learn not the way of the nations”. These two prophecies go hand in hand and Throughout two millennia of exile the Jewish clearly describe the true and final purpose for our Jewpeople have been the most persecuted of nations. ish State. Israel was not designed to be a cultural reHistorically, Jews have reflexively attributed this perflection of America in the Middle East but rather a secution to our differences from the nations and peospiritual conduit to bring truth and understanding from ples amongst which we have dwelled. Hence there G-d to the Nations of the world. Judaism is not a relihas always been a desire to assimilate ourselves by gion of conversion but example. Through the kindblending into the non Jewish world and thereby eliminess, humility, and modesty the Torah imparts on us, nating the fundamental cause of our woes. Theodor we are to show the world the only paradigm of meanHerzl, the “father of Political Zionism”, was covering ing and true happiness. In Leviticus, G-d tells us “And the trial of Alfred Dreyfus, a you shall be holy unto Me, for I Israel was not designed to be a the L-rd am Holy, and have set captain in the French Army who was falsely convicted of cultural reflection of America in you apart from all the peoples treason. Although the truth of that you should be mine.” the Middle East... his innocence was exposed, Moses, our greatest leader and the French did not relent. As Dreyfus was paraded prophet, explains the inextricable relationship between through the streets of Paris on his way to a life senthe Land of Israel and Jewish observance in tence of exile and seclusion on Devil’s Island, mobs Deuteronomy “Behold, I have taught you statutes and chanted “death to the Jews” while spitting in his face. judgments… that you should do in the midst of the Herzl, himself an assimilated and intermarried Jew, Land which you go to possess.” The Jewish People was shocked that his beloved and enlightened France will not be able to provide the world with the light could sink to such depths and realized that the only which we owe it as long as the Jews of Israel seek to place the Jewish people could be safe was in a land of be k’chol HaGoyim “as all the nations” and the Jews of their own. Only then, Herzl surmised, could the Jews the exile seek to remain b’chol HaGoyim “in the midst be a nation like all others and successfully assimilate of the nations”. The secular Zionists mean no evil – into the “international community”, finally creating a they merely want rest and respite from the persecution new nation - the Israeli nation - to replace the outwhich has haunted us. However, the hatred that our dated and hated Jewish nation of the exile. This new secular democracy has engendered is proof enough Israeli nation would look to America and the western of the failure of this approach. Only when we return to world to dictate both the culture and the values of the The Land and reconnect with our Jewish spiritual future State of Israel. Many Christians we have come roots will the hatred stop for we can finally make good into contact with have been shocked to learn that the on our promise to G-d and His promise to the world. State of Israel was founded not as a means of ensuring religious freedom for The Jewish People but rather The question that is dividing the Jewish peoas a vehicle for assimilation and integration. ple in Israel and around the world today is whether Israel is meant to be a vehicle of assimilation or a This philosophy is the antithesis of Torah Juvehicle of separation and sanctification. The answer daism and the spiritual vacuum that separates them will not only determine the future of Israel but the fucomprises the rift we see in Israel today. The Torah ture of the world as we know it. bestows 613 commandments upon the Jewish people

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Torat Yisrael & TorahFromZion.com (c) 5768 (2008) Shmuel Sokol & Yechiel Stein