Living in the Land of Israel part 5

No figure in Jewish history has placed more emphasis on the spiritual significance of the Land of Israel than Rabbi Nachman of Breslov. He saw it as the quintessence of Holiness, which each Jew must visit at least once. He embarked on a pilgrimage  in the early Summer of 1798, without money or provisions, in the middle of the Napoleonic wars. He was captured by pirates, nearly sold into slavery, ransomed by the Jewish community of Rhodes, endured the shelling of Akko (Acre) by the French; just to walk four cubits in the Holy Land. He arrived in Haifa on the Eve of Rosh Hashana, walked a few paces, and made the amazing statement "I now understand what none have understood before, and I have been given a gift of Rosh Hashana" (I have explained these statements elsewhere). He then said to his travelling companion (his identity has not come down to us, but there are two theories), "Hire passage back for immediately after the Holiday" The man balked, and said that he wanted to feast his eyes on the sights of the Holy Land. Rabbi Nachman, who was never stubborn about anything, agreed to stay for a few months, visiting the fledgling Hasidic communities in Tiberius and Safed. He never mentions about going there to live. His student, Rabbi Natan, made an almost identical trip in 1822. In his writings, Rabbi Natan does praise those who live there. Since then, most Breslover Hasidim have either lived there, or are making efforts to get there. Rabbi Nachman's and Rabbi Natan's deep mystical insights form the main backdrop to Rav Kook's teachings, albeit without the political twist, and cognitive dissonance, that few Breslovers would endorse. I have written in the past about my teacher, Rabbi Nissen David Kiwak. I met him in 1985, when he was just thirty years old, and was "bowled over" by his incredible insights, as well as his way of seeing through events, in a way that is, in my opinion, close to prophecy. After seventeen years of suffering under the Israeli "system" (not that there is anything systematic about it), Sima and I were totally beaten down, our idealism betrayed, robbed of both goods and dignity. I asked Rav Kiwak if it would be permissible to leave (not a simple question). He said "Of course. At this point, it is forbidden to live here". (The "Second Intifada" was underway; bombs exploding every few hours, with the government doing nothing.) I said "But YOU live here!" He answered "No I don't. I live in the Holy One,, blessed be He". It took me a few years to understand that remark. He meant that he was surrendering himself to the Will of G-d, and relished every moment in the Holy Land. If death was around the corner, that was up to G-d, and essentially none of our business. He went on "The description of the Holiness of the Land could fill up so many books, that this whole apartment building would be filled with books. I love Eretz Yisrael. I also love to wear Tefillin. But when I have a stomach ache I take my Tefillin off." I began to understand. The halachah says that if one has stomach or intestinal discomfort, one must remove the Tefillin (some say because the body is then "unclean", others say because of distraction). Tefillin are amazing. But if one is so distracted, there is no point. The rabbi is not distracted by violence and terrorism. For a long time, two thugs stood menacingly at his door, hired by a major Hasidic Rebbe, who claimed that Rav Kiwak had used black magic (!) to attract the Rebbe's grandson as a disciple, and later as a son in law. Rav Kiwak ignored everything. But for me, and many others, the tensions of life in Israel, the government oppression of religion, the indignities of day-to-day life in Israeli society, prevented any appreciation of the Holiness of the Land. All this was, in effect, a "stomach ache". It was time for me to "take off the Tefillin" I consider these words to be among the most vital teachings that I received from him. A few years ago, my son, Shmuel and his wife asked the rabbi if they should move back to the Land. It was the eve of Rosh Hashana, just a few feet from the holy resting place of Rabbi Nachman. Rav Kiwak said "of course." When they came home, and informed me of this, I was bewildered. I told my son "ask him again, when it is not Rosh Hashana, and you are not in Uman". He did so. Rav Kiwak said "Of course. When you own an apartment in Jerusalem free and clear, when you have saved $200,000 in cash, when you can assure me that you will ignore the news media, keep your head in the Holy Books, and speak with no one." My son was only to come when he could make sure he would not have a stomach ache. That is possible for very few.

Living in the Land of Israel part 2

Despite the huge praise of living in the Land of Israel in Talmud, like "one who lives in the Land of Israel is as one who has a G-d, one who lives outside the Land of Israel is as one who has no G-d" and "Jews who observe the Torah outside the land are like those who worship idols in ritual purity", we find precious little about moving there. In fact, there is a view in the Talmud that it is FORBIDDEN to move there. The proof text is from Jeremiah "They shall be brought to Babylon, and remain there..." Our exile is a Divine Decree. Attempting to undo it is rebellion against G-d! (I have written elsewhere that although the Jerusalem Talmud believes in a natural redemption, the Babylonian speaks of a supernatural one.) However, the verse in Jeremiah is not speaking of the Jews, but of the Temple vessels captured by Nebuchadnezzar, and the above "interpretation" must be seen as aggadah.. The concept of Aliyah is perhaps the one with the widest gap between drash (homiletics) and pshat (literal meaning). Already the Tosafists (12th to 14th centuries) write that this mitzvah is no longer applicable, due to the hardships involved in the journey, as well as those involved in living in a primitive backwater. Besides, the special mitzvot that apply only in the Land are many and complex, which most will be unable to properly observe. (Tosafot, Ketubot 110b). This is also quoted in MORDECAI. This was little discussed in later centuries. One may argue that today there is no great hardship in the journey, and Israel is a modern country. But anyone who has been reading my posts knows that there are other kinds of hardships in Modern Israel, especially for American immigrants. Moshe Feinstein, writing in 1952, states that although one fulfills a mitzvah by living in the land of Israel, there is no obligation either Rabbinic or Biblical. He writes that since there is no actual obligation to live there, one should heed the warnings of Tosafot. This view caused considerable consternation in religious Zionist circles. When he died in 1985, and was buried in Jerusalem (I was at his funeral), one religious Zionist publication put on its cover "Rav Moshe makes aliyah!", superimposed on a picture of Jerusalem's Har Hamenuchot cemetery. People were arguing about that headline for many months.  Most non-Zionist, and anti-Zionist rabbis endorsed the view of  Moshe Feinstein. Rav Moshe Shternbuch, a Hareidi Israeli rabbi, added to it that the pressures against religion in Israel are very great, and one must think carefully about the effects of these pressures on one's self and one's family. On the other hand, Rav Eliezer Waldenberg, a major figure in religious Zionist circles, wrote emotionally about the "obligation" of aliyah after the founding of the State. According to him, a  twofold obligation of aliyah has been created. First, the barriers mentioned in Tosafot no longer exist (I would disagree strongly), and since Israel is the "beginning of the Redemption", but is still in its swaddling clothes, every Jew has an obligation to go there. He writes that this is a “central and fundamental Mitzvah”. It must be noted that these words are emotional, rather than source-based, and based primarily on the ideas of Rav Kook. Other rabbis in the religious Zionist camp write in a similar vein, quoting aggadic sources, and basing themselves primarily on political ideology rather than Torah. Some say that every case must be judged on its merits, as to the appropriateness of this move. One who goes on aliyah leaves friends and family behind, often breaking many hearts. One cannot ignore that the vast majority of Western immigrants, return to their native countries within five years. The statistics used to be 70% but were solved by the Israeli government by stopping to keep this statistic. I personally feel that my "aliyah" in 1984 hastened the deaths of my parents. This is a very heavy burden on me. I know countless others with the same thoughts. My take away from all of this is that all things being equal, it is a wonderful thing to live in the Land of Israel. But rarely are all things "equal". In my next post, I will deal with those who argue against living there in current circumstances.

Living in the Land of Israel part 1

When I lived in Israel, there was an outspoken journalist, TV commentator and politician, named Tommy Lapid (father of Yair Lapid, who is now a powerful person in the government). His political stance was right of center, although he would take each issue as it came. He had a deep hatred for religion. I once saw him say on TV "Religious Jews are vermin". When the moderator asked "And how should we deal with vermin?" he refused to answer; but we knew what he was thinking. From time to time, a fellow panelist would call him a Nazi. He would get enraged, saying "How dare you? I lived through the Holocaust". Once, two rabbis were in a heated debate, on the topic of "Land for Peace" (sic). The Kookian rabbi said "Never! Absolutely forbidden!" The Hareidi Aggudist rabbi said "Of course we should. The halachah requires us to!". Tommy Lapid looked at them and said "Tell me; do you read the same books?" When trying to derive a final halachah from sources, one must watch out for claims based on politics, or that say "This is not mentioned in sources, because it is too obvious." The latter assertion rarely holds up to reason. Very often, there are conflicting views, and it takes a great deal of skill to arrive at truth. This is perhaps nowhere more evident than in the issue of if there is or isn't a Torah requirement to live in the Land of Israel. There are many aggadic statements in the Talmud that lavishly praise living in the Land of Israel. Perhaps the most striking of these is "He who lives in the Land of Israel is considered as having a G-d, he who lives outside the Land is as one who has no G-d".These are the statements that we often see in rabbinic essays that declare "aliyah" to be obligatory. However, we seek in vain for a halachic statement. True, RAMBAN (1194-1270)(among others) understands the verses that say "You shall go over Jordan, inherit the land of your enemies, and dwell therein" as a command. But nearly all other authorities see those words as a promise, rather than a command. RAMBAM clearly states that a Jew may live anywhere in the world he chooses, other than Egypt (problematic, as that is precisely where he lived). However, once he has lived in the Land, he may never leave. (Most others give parameters that would allow leaving.under certain circumstances) The Shulchan Aruch makes no mention of such an obligation, although it rules that if a couple are divided on the issue of moving to the Land of Israel,  this constitutes grounds for divorce. In fact, we find no major authorities debating the issue before the twentieth century. Living in the Land was overwhelmingly seen as something meritorious, but by no means obligatory.Those for and against the idea that one must live there, take their stands along partisan and ideological lines; is the State Israel the promised Redemption? What are the implications of that? When I go over this material, I ask, along with Tommy Lapid, "Tell me, do you read the same books?" In my next installment, I will deal with the writings and arguments of these twentieth century rabbinic figures. After that, I will deal with the question "if I'm not obligated, is it nevertheless something I really should do?"

The Law of the Land part 8

The Rav Kook communities, especially in the settlements, see violating Israeli Civil law as tantamount to rebellion against G-d Himself. Rabbi Melamed's daughter in law was running an unofficial (unlicensed, off the books) daycare center from her home. It didn't take long for neighbors to report her to the police. But isn't this the great sin of Mesirah (reporting a fellow Jew to the Civil Authorities)? No. She was acting against the government "the first flowering of our redemption", and, by extension, against G-d Himself, as well as against the collective body of the Jewish people. When we got firebombed on the way to Jerusalem (half an hour away), the response of the government was to give us stronger windshields. When attacks stopped being sporadic, but virtually constant, the government built a bypass road, so we didn't need to drive through El Birah and Ramallah. The Arabs now needed to go out of their way to shoot us and throw firebombs. A segment of the population called for protests. I attended one such protest, across the street from the Knesset. There was ice cream. Various political hacks made dull speeches, with no one listening. It was essentially a picnic. I listened a little. They were all saying words of praise for the government and its leaders. I asked for an explanation. "We want to show the government that we are behind them, so they will feel freer to act in a more determined manner." Having been active in my day in Vietnam era anti-war protests, I knew that this was a meaningless performance. Several others agreed with me. But the community heads told me that what I was speaking was blasphemy. The government heads are guided by G-d. This is all a test of our faith. One community leader, who was soon to lose his wife and a son in an ambush on their car, actually laughed at me. "G-d is playing, twisting everyone on His little finger. We only need to be silent until this passes. You have failed". Another rabbi in Beit El, Shlomo Aviner, was asked if the new situation is war. He replied "No. Although individuals are in danger, the society is not". A week later his brother-in-law was murdered by a terrorist in his Jerusalem plant nursery. Soon, it was obvious that neighbors were reporting the words of other neighbors to the police. People were getting arrested, The police were asking us about statements that we had made in private. We knew to whom we had said these things. Soon, no one trusted anyone. Those like me, who were more outspoken, were soon rumored to be Shabak (secret police) provocateurs, attempting to ensnare others into speaking ill of the government. (That sort of thing was frequent) During the 1992 elections, between Rabin and Shamir, the Likkud's ad campaign focused on Rabin's alcohol issues, rather than on the fact that he had fired upon and killed 17 Jews during his attack on the Altalena (I have written about that elsewhere). Rabin's ads were focused on Shamir's ineptness, rather than on the fact that he had murdered his comrade in arms of the Lehi freedom fighters, Eliyahu Giladi, in 1943. Both actions are well known and well documented. I said to my neighbors "I can't imagine another country where the two candidates for leadership killed people, and never stood trial." Again, community leaders reminded me that this is G-d's government. The killings were like the rabbinic martyrs under Roman oppression. They were of G-d, and we may not question. Yes, the teachings of Rav Kook are in some ways beautiful, but in other ways, they brought about repression and an unheard-of cult of government. Yes, I believe that a Jewish government should follow the Torah. But party politics, including religious parties, can easily be corrupted. I agree with Jefferson: "A people afraid of its government is tyranny, a government afraid of its people is liberty". We respect just and rightful authority. Worshiping that authority is another matter. Let all nations take heed."The Law of the Land"? Yes. "Royal robbery" and tyranny? No.

The Law of the Land part 7

Like many, I was convinced that the only place for a Jew was Israel. It was 1983, and Sima and I realized that it was now or never. I was now thirty four, and many programs had a limit of age thirty five. We had read Rabbi Kahane's books about the potential holocaust in the United States. Many were predicting that it would happen the following year; 1984. .Synagogues and Rabbis' homes were being set on fire in nearby West Hartford, Connecticut. Rabbi Kahane had staged a rally there, urging all Jews to leave immediately for Israel; the writing was on the wall. (It was later discovered that the perpetrator was actually a deranged Yeshivah student.) The last time such a dire year was evident was 1938, when the Hebrew year spelled out "Murder". 1984 spelled out "Destroy!" We attended an "Aliyah Fair" in New York (we lived in New Haven, Connecticut at the time). Booths representing different communities in Israel were set up. People were selling apartments, selling the ideas of this rabbi or that,, promising anything. "Of course you can come on aliyah! You don't need money! The government will give you whatever you need"! "The Arabs? they know they are defeated and cause no further trouble"! "The "territories"? Nobody ever talks about abandoning them anymore!" Remember the old commercial "promise her anything but give her Arpege"? These people are paid on "body count" (how many people they get to go on aliyah). They promise the world, but are not under any obligation to fulfill their promises. We did learn that our best bet would be the Settlements, where housing was cheapest, government grants were readily available, and we would have a fine religious environment. We were put in touch with settlement leaders, who were then visiting the U.S. I was unprepared for what I was to see. The settlers looked just like the Modern Orthodox with whom I was familiar. I expected the shallow, wish-washy one-size-fits-all Orthodoxy I had come to know and not love from a myriad of Yeshiva University graduates. But these people were for real. They were learned.They were idealists. They used Kabbalistic terminology; it was part of their world view. I felt at home. They got me in touch with the owner of the Beit El Tefillin factory, who immediately offered me employment. They gave me information on various settlements, as well as people to contact. They assured me that there was nothing to fear from either the Arabs, or government policies. Little did I know that prison awaited some of them when they got back to Israel, because of violence against Arab municipal heads. To make a long story short, we arrived at Beit El at the beginning of September, 1984, after a two month stay at an absorption center. Sima was to give birth to our third child a week later. Beit El was a breath of fresh air compared to Israeli society in general. People were kind and friendly. They were open to my Hasidic ways. Rabbi Nachman was well known to them, and I was frequently asked to speak at community events. One thing I did notice, and thought was strange. My new neighbors considered the State to be synonymous with "Klal Yisrael" (Universal Israel). They told me that despite the fact that they were strictly observant, they still felt closer to a secular, even anti religious Israeli, than a non Zionist Hareidi. The State was everything. This idea of "Klal"(collective community),which had always been part of Judaism, had been strangely put at the very center of everything. They "explained" to me that we, as individuals, are of no value, except to the degree that we serve the Klal. I thought it a bit strange, but could live with my neighbors having that ideology That is, until the Intifada came three years later. We were thrown under the bus by the government. An emergency meeting was called by the community. The Rabbi, Zalman Melamed. would address us. I expected that we would be divided into defensive and offensive squads, assigned to protect the community. I walked proudly, if apprehensively, to the meeting. I was stunned. The rabbi said that this was another stage in the Ge'ulah (Redemption). Rocks were being thrown at us because we did not love the rocks of Eretz Yisrael enough. This was the Arabs' last gasp. We must wait in silence, for we have already won. Just stop looking at the news media. The ideology of Rav Kook had, essentially, castrated the community. It got worse. In my opinion, all this puts into perspective the insanity of  unbridled nationalism, and the near deification of government.Dina d'Malchuta had become Fascism.