Working To Bring Redemption Safely

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Is This Cool or is This Cool?

To vote "cool" please say "cool" in the comments.

To vote "cool" please do the same thing but say "cool".

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Growing Up Frum

For some Jews, the under-35-frum-from-birth crowd, the name Uncle Moshy invokes many of the fondest childhood memories. What Orthodox child, growing up in North America, didn’t attend at least one Uncle Moshy Chol HaMoed concert? What Frum child didn’t own all the Uncle Moshy records or tapes?

I recently happened upon some Uncle Moshy clips on YouTube of all places. One was the song Uncle Moshy sings at the very end of his albums. This is how it goes:

Now it’s time to say Shalom*
Uncle Moshy is going home
But you know he’ll be back again
Teaching the mitzvos of Hashem

Let us hope and let us pray
That Moshiach will come our way
And we will hear that Shofar blow
To Yerushalayim we will go

Yeru-sha-la-yim,
Yeru-sha-la-yim,
Yeru-sha-la-yim,
Yeruu-sha-la-yim

*This line is from memory.

And then it hit me… like a truckload of bricks! It always bothered me why, especially among FFBs the most prevalent attitude is that when Moshiach comes everything will magically change and poof we will all be transported to Yerushalayim in a snap. And until that happens everything is just fine and we should continue living here in New York.

Popular belief is that this is the only way Moshiach will come and there is no reason to move to Yerushalayim before Moshiach comes. I was never able to pin down exactly where this notion originated. But now I think I’ve got it. From Uncle Moshy! “Let us hope and let us pray/That Moshiach will come our way/And we will hear that Shofar blow/To Yerushalayim we will go.”

It might sound far-fetched but children of Uncle Moshy listening age are extremely impressionable. And influences introduced at that age easily stay with someone their whole lives. So there is a generation of Uncle Moshy fans davening every day for Moshiach, and waiting for that “great shofar,” so that we can finally return to Yershalayim, when in reality Hashem has already answered our prayers and is sounding the great shofar! And if we will only hear it we could simply board an Aliyah flight as a couple of hundred Jews are doing next week (look for Yishai on that flight!) and return to Yerushalayim in ten hours!

In truth I’m being a little hard on Uncle Moshy. I’m still a fan and think he is great and has contributed more to the Jewish Project, as Kumah calls it, than almost anyone I could think of. But sometimes we have to stop thinking like children and we have to grow up. There are a great many Jews that made and are making Aliyah, both from those that did and from those that didn’t grow up with Uncle Moshy and his Mitzvah Men. I wonder if we could learn from them how to see Judaism though adult eyes and not continue to live Judaism through the eyes of a child.

To be fair this issue existed long before Uncle Moshy was even born. Rabbi Yisachar Shlomo Teichtal zt"l, wrote about it in 1943 in Eim Habanim Semeichah:

"Do not be so quick to conclude that we should sit back and do nothing about redemption, and that we should wait for Mashiach to come and carry us off on the wings of eagles to our Land and our inheritance. Many of our fellow Jews, even rabbis and Gedolei Torah, imagine that the redemption will occur in this way. One great rabbi [even] preached in public that we must not act at all, not even build and settle the Land. Rather we must wait for Mashiach to swoop down and carry us to Eretz Yisrael on clouds. He came to this conclusion because he did not delve into this halachah, which is one of the deepest and most obscure halachot. He who does not delve deeply into it has no grasp on it whatsoever."(p. 268)

Rabbi Teichtal concludes:

"He who says that Mashiach ben David will initiate the redemption, as the lowly masses anticipate, is like someone who says the sun will rise before dawn. Nonsense! The great evil that arises from this harmful outlook is tangible, as experience proves. It is a mitzvah to publicize this matter to the ignorant, and blessed is he who sanctifies G-d's name among the multitudes. In my opinion, he who hides this matters, desecrates G-d's name in private."

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Peace Process Paradigm Shift

Over the weekend, Syrian deputy Foreign Minister Faysal Mekdad stated that Syria has "other options to liberate the Golan," should the peace talks ongoing with Israel fail to achieve the desired Syrian outcome.

Or, as the headline from the Jerusalem Post put it: Syria: Peace isn't the only way to get Golan

That may be so, but Syria would be wise to remember that peace isn't the only way for Israel to attain quiet along her borders. Eventually, there will come a time when the leadership of the Jewish State will understand that, as well.

Contrary to what many believe, all those living in Israel want peace, it's just a question of the best way of achieving it.

If I were ever elected Prime Minister of Israel, I would be prepared to pursue peace with all of Israel's neighbors.

During these peace talks, I would show the map featured above, featuring one opinion of the ultimate borders of the Land of Israel, based on their description in the Bible.

I would make it clear that Israel is prepared to live in peace with all of her Arab neighbors, until the Messiah comes, in the small area between the Jordan River and the Mediterranean Sea.

Peace, meaning that you leave us alone, and we will leave you alone.

However, it would be made clear that should any hostilities arise against the Jewish State or People from any area on the map included in the ultimate borders of Israel, then Israel would enter those areas, liberate them, and incorporate them into the Jewish State - never to leave them.

Sure enough, Syria happens to appear on the map.

Of course, being a moderate that values peace, I do not advocate pressing the claim of the Jewish people to Syria, Lebanon, Jordan, or any of the other countries presently neighboring Israel.

I imagine that it would not take long for Israel's neighbors to learn that concessions are not Israel's only method for attaining peace, and such a realization by the Arab's might even bring lasting peace to the region.

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Isaiah's Wail

For the first time since 1967, the Isaiah Scroll (pictured above), is on display at the Israel Museum, in Jerusalem.

The 2,100 year old scroll is the only complete scroll of the famous Dead Sea Scrolls, discovered in the Qumran caves within the Judean desert, in 1947, and represents the oldest biblical manuscript in existence - dating back 1,000 years prior to the next oldest biblical manuscript, the Aleppo Codex.

The reason for the scroll having been kept from the public for so long is the concern over the effects that light and humidity will have on the very delicate scroll.

With Isaiah's Scroll finally seeing the light of day, here is a golden opportunity to, 1) strengthen the right of the Jewish people to the Land of Israel. After all, this is very same Isaiah who was walking around Jerusalem, when the 1st Holy temple stood upon the Temple Mount, defending the unity of Jerusalem against those (Assyrians) who sought to destroy her.

And, 2) to celebrate the vitality of Judaism and the Jewish people. Here we are, in the very same places the Isaiah walked, among the descendants of those very Jews who lived in Israel (Judea) during that time. We are one nation, with one Homeland, keeping the same traditions and Torah, and in many ways, facing the same challenges that the Jewish people faced thousands of years ago, during Isaiah's lifetime.

Instead, what is being focused upon is Isaiah's message of "universal peace," and the scroll's relevance to all people.

However, is this an accurate representation of Isaiah's prophecy?


Those answering in the affirmative will quickly cite the verse that adorns the Isaiah Wall outside of the United Nations, which speaks of the messianic vision of peace:

"They will beat their swords into plowshares, and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore." (Isaiah 2; 4)

However, before we concede this point to the universalists, let us cite the complete prophecy, of which the above verse represents only a small segment.

"The prophecy that Isaiah the son of Amoz saw, concerning Judah and Jerusalem:

It will happen in the end of days, that the mountain of the Temple of Hashem will be firmly established as the head of the mountains, and it will be exalted above the hills; and all nations will stream to it. And many nations will go and say: 'Come, and let us go up to the Mountain of Hashem, to the Temple of the G-d of Jacob; and He will teach us of His ways, and we will walk in His paths.' For from Zion will the Torah come forth, and the word of Hashem from Jerusalem. And He will judge among the nations, and will settle the arguments of many peoples; and they shall beat their swords into plowshares, and their spears into pruninghooks; nation shall not lift up sword against nation, neither shall they learn war any more." (Isaiah 2; 1-4)

When looking at this particular prophecy of Isaiah in its complete context, it is very clear that the Messianic vision of universal peace is preceded by a few things:

1. The Jewish people will have complete sovereignty over Israel, in general, and over Jerusalem, in particular.
2. At the center of Jerusalem will stand, on the Temple Mount, the Holy Temple.
   
3. The nations of the world will recognize the truth and righteousness of the teachings of the G-d of Israel, and will stream to Jerusalem to learn and live by them.
   
4. The nations of the world will stand before G-d in judgment for their actions, and justice will be meted out.
   

And, only then, after all of the above have taken place, will the vision for universal peace transpire.

With Israel finally bringing the Isaiah Scroll to light, perhaps it's time that we do the same for Isaiah's teachings, and in doing so, merit witnessing their fulfillment.

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Yom Yerushalayim- Come Join Us!!

You and your friends are cordially invited:
Yom Yerushalayim Celebration @ Beit HaRav Kook (next to Ticho House) in Jerusalem! Join the Kumah chevrah, yeshiva students and new olim for a song-filled Tefillah Chagigit & Musical Hallel led by R' Shlomo Katz this Monday at 8:30am. Divrei Torah, great music, & free breakfast too! Marking 41 years since the open miracles of the Six Day War!

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Videos: Pesach, Our Past and Our Future...

First see this following AWESOME video - reenacting Pesach, which was posted on tsofar.com. It's really worth a watch!

Note: In IE you may have to hit play again after the intro plays.
Or launch it in an external player.

Next, watch this video of the Temple Institute who recreated the way a korban pesach was actually done. It's important to view because it's obvious in the not so distance future, G-d willing, every Jew will have to partake in a Korban Pesach in the third Bies Hamikdash! (Warning: It IS very graphic!)

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When Passaic Is Jerusalem, Rav Leff's "Where is the Religious Aliya from the West"

The following essay by Rav Zev Leff, Shilta, entitled "Where is the Religious Aliya from the West?" appears as the introduction to "To Dwell in the Palace" by Tzivia Erlich-Klein (1991, Feldheim - a MUST read - order it today!).

Though I always wanted to post this here, I'm posting it now as a response the post "Passaic is Better than Israel."

Where is the Religious Aliyah from the West?
from “To Dwell in the Palace - Perspectives on Eretz Yisrael”

DRIVING HOME THROUGH the largely-uninhabited hills of Judea, or walking down the streets of an Israeli city still lacking the imprint of Torah, I hear the question echoing: “Where is the religious aliya from the Torah communities of the West?”

The question is not of recent vintage, nor was it posed by a representative of the Aliya Department of the Jewish Agency. It was Rav Yosef Chaim Sonnenfeld who addressed these words, some sixty years ago, to Rav Yitzchok Breuer. The rav of Yerushalayim further told the Agudah leader, “Now I understand the words of musaf for yom tov: `Because of our sins were we exiled from our country’ - by HaShem; `and we were distanced from our Land’ - this we have done voluntarily.” (Moriah, p. 191)


Another quote from Rav Sonnenfeld is perhaps even more pointed: “Many times have I directed that the religious Jews in the diaspora be instructed that anyone who has the ability to come to Eretz Yisroel and doesn’t, will have to account for his failure in the future world.” (Ha’ish Al Hachoma, vol. II, p. 149)

A generation or so later, a yeshiva student from the diaspora who had been learning in an Israeli yeshiva came to bid farewell to the Chazon Ish before returning to his home. “Is one permitted to leave Eretz Yisroel?” the gadol asked him. The student stammered and replied, “I understood that if one came to Eretz Yisroel with the intention of returning eventually, he is permitted to leave.” The Chazon Ish spoke in a tone of disappointment: “We are trying to devise methods to get bnei Torah to settle here and you are involved in finding ways to be able to leave?!” (Peer Hador, vol. II, p. 42)

Baruch HaShem, Torah is flourishing in Eretz Yisroel to an extent scarcely even dreamed of by these great sages. But their questions still loom. Indeed, the extent to which the Torah community, otherwise scrupulously careful with mitzvos, is “involved in finding ways” out of the mitzva of yishuv Eretz Yisroel needs to be examined.

Factors Cited

The economic situation in Israel is often mentioned. Indeed, the Pischei Teshuva (Even Haezer 75, no. 6) rules that since living under conditions of economic privation can endanger, or at least compromise, one’s spiritual life, one is exempt from settling in Israel if he will be forced to live under conditions of dachkus (hardship). Now what constitutes the “dachkus” to which the Pischei Teshuva refers? The inability to afford $25 per pound gourmet chocolates? Not being able to acquire an elegant, very large wardrobe of `from” designer clothing? Is the definition of dachkus being too destitute to afford a $500,000 home that one would not think of inhabiting until it was gutted and elegantly redone? Or is dachkus a dearth of elegant glatt restaurants of various nationalities, pizza shops with all the trimmings, and frozen glatt kosher convenience foods and snacks?

Not to belabor the point, in essence the ruling of the Pischei Teshuva refers specifically to one who will be forced to live from tzedaka in Israel as opposed to being able to earn a living in chutz laAretz. By comparing employment possibilities in Eretz Yisroel today with those available either in the time of Rav Sonnenfeld or that of the Chazon Ish, we are soon forced to eliminate the exemption of the Pischei Teshuva for most cases. B’ezras HaShem one can earn a livelihood in Israel that would have been considered luxurious by most of prewar European Jewry. Even more significant, however, is this point: the more modest lifestyle typical in Israel today not only does no harm to one’s spiritual life, but it is likely to do much good.

The Torah sages of all generations warned against extravagant lifestyles, flaunting our wealth in the eyes of the nations, and becoming too comfortable in golus. The Maharsha (Shabbos 119) makes the following observation: “Most of the sins of this generation… can be attributed to the fact that… everyone wishes to conduct himself in an extravagant fashion in regard to clothing, houses, and all other matters; and this leads to theft.”

More recently, the Chafetz Chaim, in the Biur Halachic (siman 529), rebukes openly: “Many people err in this area and do not take to heart how to conduct themselves properly concerning their household expenses, to distance themselves from luxuries. Many have been damaged by this kind of conduct which ultimately brings one to theft and dishonesty and to shame and disgrace….” In Sfas Tamim (chapter V) the Chafetz Chaim blames the suffering, trials and tribulations of his times on the dishonesty promoted by overspending on luxuries, especially costly clothing; by overextending oneself through buying on credit; and by lavish weddings with unreasonable demands made on parents for dowries.

Another facet of the economic argument, one cited as a reason to delay aliya indefinitely, is financial “security.” (”How can we face the future without a sizable sum put safely away?”) The gemara (Sota 48) says: “One who has bread in his basket and worries what he will eat tomorrow is one of little faith.” The Kotzker Rebbe explains that the “little faith” is not evidenced by the uncertainty of tomorrow, but rather by this man’s certainty of today. By worrying only about to morrow, he shows that he puts his trust in the presence of bread in his basket, and not in HaShem. A believing Jew, by definition, does not hang his security on large bank accounts; he certainly would not compromise his Torah life in their pursuit.

All this considered, there do remain legitimate economic factors to weigh when planning aliya. The laws of tzedaka demand that we provide for one who falls on hard times not merely at subsistence level, but at the standard to which he was accustomed. This is because a drastic change in lifestyle can be very painful. In light of this insight gleaned from the halacha itself, an individual may and should consider very carefully his family’s present standard of living, the prospects for their situation in Eretz Yisroel, and the ability of the family to modify or adapt accordingly. Of course, a Jew who has been properly educated to the importance of aliya, and one who takes the admonition of the Chafetz Chaim cited above seriously, will be cautious from the start lest his family grow accustomed to exaggerated standards.

The second factor that could qualify as a reason for postponing aliya under the guidelines of the Pischei Teshuva concerns the individual’s predilection for a specific occupation. Chazal tell us that it is part of a man’s nature to find satisfaction in doing that for which he is best suited. We all know that there are many people who retrain in the middle of one career for an entirely new one, for any number of reasons. Nevertheless, one who finds satisfaction in his occupation should plan to pursue the same one in Eretz Yisroel. Where this would be impossible, one should weigh the available options for suitability and for the prospects of success and satisfaction inherent in each one. Failure to deliberate this issue could result in a potentially frustrating or unsuccessful aliya. Here too, however, if one teaches oneself to strive always towards aliya, then, at every crossroads in his training, he will have Eretz Yisroel in mind. Such a person will consider possible occupations in light of their transferability to Eretz Yisroel from the beginning.

And then there’s the matter of physical security. After all, the halacha does not permit us to put ourselves in danger.

Visiting New York, I have been asked: “Aren’t you afraid to live in the Shomron?” I find it amusing if not ironic when the question is asked while the host secures both his locks and activates his alarm system.

In the years I’ve lived on Moshav Mattityahu, there have been no incidents, no crime. My children can go out to play at any hour, and we do not bother to lock our doors even at night. How safe are the streets of any city in America that it should be recommended as a place of safety while Israel is rejected as dangerous?

On the streets of Eretz Yisroel, the only men carrying guns are the soldiers protecting us. At least here in Eretz Yisroel the security measures taken have an excellent record of effectiveness. And added to those security measures (which the halacha requires of us) the observable fact is that in Eretz Yisroel we merit an extra, supernatural, measure directly from the Ribbono shel olam. No, the safety factor does not really seem to be an issue.

Some claim to fear the problems that they would encounter trying to live a life of Torah under a secular Israeli government. Isn’t the negative attitude to Torah values and Torah observers exhibited by certain segments of Israeli society a significant detriment, they ask.

One wonders, however, if non-Jewish Western society, or for that matter the secular Jewish community elsewhere, is really a better environment for Torah ideals. Is the attitude there towards Torah values less hostile? Does kindly tolerance of observant Jews demonstrated by secularized brethren create a better atmosphere for growth?

Before the reader rushes to answer these complex questions, the following should be considered: When the Israeli government passed the law of conscription for women, an individual approached the Chazon Ish with a challenge: “Does the Rav still feel that Jews are obligated to come and settle here [i.e.., when there is a government that drafts laws such as this, subjecting our daughters to military service, which the gedolim forbid (they have even ruled that one must surrender her life if that is the only alternative to compliance)]?” After a brief, pained silence, the Chazon Ish answered in the affirmative with forceful resolve and clarity. (Peer Hador, vol. II, p. 43)

Today, although conscription of women has yet to be annulled completely, any woman claiming to be religious is exempt. It would therefore appear, by kal vachomer from the psak of the Chazon Ish, that the objection posed above does not affect our obligation.

Those in positions of communal responsibility cite additional grounds for remaining in chutz laAretz. Clearly, consideration must be given to the effect their aliya will have on those for whom they bear responsibility. There are indeed many community rabbanim, roshei yeshiva, klei kodesh, and community heads who are crucial to the growth and stability of their respective institutions both spiritually and physically. It would, however, be absurd and somewhat haughty for every rabbi or communal leader to assume that the fate of his community rests on his shoulders alone.

In many cases the aliya of the leader would be an incentive and inspiration for those he leads to follow, for the benefit of all concerned. And there are leaders who would be even more effective and successful in Eretz Yisroel.

Rav Sonnenfeld directed his impoverished grandson to decline the offer of a prestigious rabbinical position in chutz laAretz and to remain in Eretz Yisroel. “I maintain that it is better to be a plain working man in Israel than a rabbi in chutz laAretz,” Rav Sonnenfeld told him. (This is not to be taken as a blanket principle for all cases. The comment is important, however, in that it challenges our preconception that the reverse is the rule.)

It must be emphasized that each situation is unique. When doubts exist, the advice of a Torah authority should be sought. I myself know of a number of cases where important rabbis and leaders were advised by a posek to go ahead and make aliya.

Another factor that sometimes discourages prospective olim is reports of problems encountered in chinuch of children, particularly those of high school age. This may seem surprising, since there is an abundance of excellent institutions of learning to be found in Eretz Yisroel on all levels. Nevertheless, the inadequacy of Hebrew language skills acquired in many US. yeshivos, coupled with cultural differences which are due to the infusion of foreign values, can create difficulties for the young oleh. Discrepancies of style between available options here and those one was accustomed to in the United States can cause considerable pain for children and parents alike. With proper planning and guidance, however, many of these problems can be reduced or avoided entirely. Furthermore, additional aliya from the US. will, inevitably, lead to the establishment of more schools tailored to these olim. (Indeed, recent years have witnessed the development of “American-style” yeshivishe education in Israel with a unique flavor all its own.)

There is also a great deal of discussion of halachic factors excusing today’s Jew from this mitzva. There are, after all, opinions that it is only a mitzva kiyumis (voluntary mitzva). This was the opinion of the late gaon Rav Moshe Feinstein, zt”l, and some others. Well, tzitzis is also “only” a mitzva kiyumis. It might be worth contemplating the way we regard one who neglects the mitzva of tzitzis, or even one who does not wear an arba kanfos that conforms to the strictest shiur with tzitzis the most mehudarim. In a time of Divine anger, one is held accountable for a mitzva kiyumis as well.

And there are some who maintain that the mitzva is not binding at all today. This was the opinion of the late Satmar Rebbe zt”l and some others. Even if we ascribe great weight to this minority opinion, however, we must ask ourselves how we conduct ourselves regarding other mitzvos that are binding only according to “some” opinions. Do we not go to great lengths to be yotsai all the shitos? In the case of yishuv Eretz Yisroel, the preponderance of opinion in favor of the binding nature of the commandment includes the Pischei Teshuva, the Avnei Nezer, the Chafetz Chaim, the Gerrer Rebbe, the Chazon Ish….

The purpose of this article is not to enter into a halachic debate, nor to be so presumptuous as to rush in where giants have trodden before me. Yes, there are reliable halachic opinions which would mitigate the obligatory nature of yishuv Eretz Yisroel in our times; but the list of opinions in support of the imperative of fulfilling this mitzva today - only fractionally mentioned in the above paragraph - is a formidable one.

There is one point on which all Torah authorities are in agreement. That is that living in Eretz Yisroel affords one a unique opportunity for spiritual development and growth. While it is true that this opportunity must be considered in conjunction with many other factors that affect the spirit, one cannot simply ignore or disregard the special qualities of Eretz Yisroel and of the mitzva of yishuv haAretz.

Strangely, consideration of settling in Eretz Yisroel is overlooked by many in the Torah community. This most certainly is not the Torah view. The move to Eretz Yisroel must at least be considered, discussed, and investigated. As a musmach of the Telshe Yeshiva in Cleveland, who learned in kollel there for many years, then went on to serve the community I grew up in as rav of the North Miami Beach kehilla for nine years, and then, with the advice and encouragement of gedolim, was oleh to Eretz Yisroel several years ago, assuming the position of rav of Moshav Mattityahu - I feel that my experience may be instructive to the Torah world. I believe I can provide some insights gained on both sides of the ocean which will clarify the case for settling in Eretz Yisroel, and bring the topic to the forefront for personal deliberation. Perhaps others like me, neither exceptionally brave nor wealthy, may benefit from my perspective.

If living in Eretz Yisroel is viewed as “just a mitzva” (as I once heard someone say with a shrug), then all the considerations discussed above could be deterrents. But this is a mitzva which is “equal to all the rest,” it is fulfilled every moment with every part of one’s body, and it carries with it a host of other mitzvos which one can fulfill only by residing in Eretz Yisroel. Clearly, there is something more encompassing at issue than any single mitzva. Let us therefore suspend our analysis of practical questions while we address the larger picture. What is this particular Land, and living in it, all about?

The Role of the Jewish Nation

Some of what follows is basic and surely known to the reader. Nevertheless, as the Mesillas Yesharim warns, that which is basic and self-understood is often overlooked, ignored or forgotten.

Am Yisroel was selected by HaShem to be a sanctified nation whose raison d’etre would be to represent HaShem to the world in all areas - a “mamleches kohanim vegoy kadosh.” The Torah was given to us to guide us - individually and collectively - in conforming with this lofty mission.

To achieve our goal, HaShem exhorted us to separate ourselves from the other nations. We are to be a nation apart, distinct in our holy purpose. As the Torah instructs, “Va’avdil eschem min ha’amim lihiyos li” (I separated you from the nations to be Mine). (Vayikra 20) The Sifrei comments on this verse: “If you are separated then you are Mine, but if not, you belong to Nevuchadnetzar and his cohorts.” The simple meaning seems to be that if we separate ourselves, we will merit Divine protection, and if not, HaShem will deliver us into the hands of our enemies. The literal wording of the Sifrei, however, does not bear this explanation out. I would like to suggest an alternative one:

A non Jew is required to observe only seven mitzvos. His lifestyle can be secular, devoid of holiness. As long as he maintains harmony with the basic ethical code dictated by HaShem for civilization, he will merit a share in the world-to-come. One might conclude that a Jew living the same type of lifestyle, although remiss in the observance of 606 mitzvos, has a positive basis for his life - no worse than a non Jew. The Sifrei informs us otherwise. The Jew exists for an entirely different purpose: to create a mikdash - a place of holiness and sanctity where HaShem’s presence will be found, and felt. This mikdash finds expression in the person of every Jew. Thus, any Jew who fails to sanctify himself, to lead a life of exceptional holiness as defined by the Torah’s commandments, is in fact destroying his personal mikdash. He has joined the ranks of Nevuchadnetzar and his cohorts, destroyers of the Mikdash.

To promote our being a “nation that dwells apart,” HaShem “measured every land and found no land more suitable to the Jewish people than Eretz Yisroel, and no people better suited to Eretz Yisroel than am Yisroel.” (Vayikra Rabba 13) Eretz Yisroel is a holy Land, the Land that HaShem personally supervises at all times, the Land that HaShem calls His own. Am Yisroel is the nation that is a holy nation - the nation that merits direct Divine providence, the nation that HaShem calls His own. Hence Eretz Yisroel and am Yisroel complement each other perfectly.

Eretz Yisroel provides the setting where we can develop our potential to be a sanctified nation unlike any other. (This, it should be noted, is the very antithesis of secular Zionist ideology, which envi sions Eretz Yisroel as the setting for us to develop at long last into a nation like all other nations, with all their vices and weaknesses.)

The idea of Eretz Yisroel as the home of a uniquely holy people is implied at the very beginning of the Torah. “The Torah should have commenced with hachodesh hazeh lachem, the first mitzva the Jewish people were commanded. Why then does it open with Bereishis…?” (Rashi on Bereishis 1, 1) The answer quoted by Rashi is the following: Lest the nations of the world claim that we are thieves who stole the land of seven nations, HaShem informs us that He created the world and it is therefore His to take away from whomever He chooses and to give to whomever He chooses.

This answer is not for the nations; obviously, they do not accept it. Rather it is we who are supposed to see clearly that Eretz Yisroel is legitimately ours, given to us by HaShem. But there is a deeper lesson here. Why was it ordained that we should have to conquer Eretz Yisroel from seven nations who inhabited it for hundreds of years? Why was it arranged that we should have to kill the men, women, and children of those nations? Why did Eretz Yisroel have to become ours in a manner so open to question that the whole Torah would have to start from Bereishis just to provide an answer?

It seems that HaShem sought to teach us a lesson so significant that it is the foundation of the entire Torah. It is the preface necessary before we can approach even the first mitzva. This lesson is that the basis of our ethics and morals, standards and values is one sole source - HaShem Yisbarach. If He says to conquer and kill, that is what is “ethical’ and “moral.” Where HaShem mandates mercy and peace, they are “ethical” in that case. Our value system can have no other basis than the written and oral Torah. By mandating the conquest of Eretz Yisroel in an apparently disputable manner, the Creator forced us to focus our attention on the only basis we have for our actions. He is the Creator of all that exists; only He can dictate proper conduct among the peoples and lands He created. Only on the basis of this reasoning are we not thieves nor murderers. The Torah, at the very outset, is laying the foundation for our frame of reference to mitzvos, and to the world.

It is not incidental that this lesson is taught through Eretz Yisroel. Our sources emphasize that only in the Land of Israel can a Torah society not influenced by foreign values and standards be created - a society based on the ethics and morals of Torah alone, a society apart, rooted in and enhanced by the special qualities of the Land.

This is something we neglect to study in the day-to-day pursuit of our lives as individuals. But since the ideal Torah society is something we yearn and pray for, it would be edifying to delve into the structure that it is meant to have.

The Brisker Rav, zt”l, explains (on parshas Chayei Sara) that klal Yisroel is comprised of two complementary factions. The first is made up of choice individuals whom the Rambam refers to as an extended “shevet Levi” - those devoted exclusively to Torah study and avodas HaShem. This is the elite corps of HaShem’s army, toiling in the yeshivos and kollelim, the spiritual leaders of the Jewish people. They create the spiritual energy source necessary for the survival of klal Yisroel and are therefore supported by the klal as were the Kohanim and Leviim. This group is the minority.

The other sector, comprising the majority of klal Yisroel, are those who follow the dictum of Rebbe Yishmael (Brachos 35) and combine Torah with a worldly occupation. Torah is, of course, the focal point of their lives, their worldly occupation secondary and peripheral. Nevertheless, Torah is not their exclusive pursuit.

I believe this thesis of the Brisker Rav has an analogous application to the Land. It too is to be divided into two sections. Yerushalayim is the primary domain of Kohanim and Leviim with the Beis HaMikdash at its center. The remainder of Eretz Yisroel is predominantly the territory of the other tribes.

The gemara (Pesachim 8) questions why the choice fruits of the Galil were not found growing in Yerushalayim instead, and why the hot springs of Teverya were not situated in Yerushalayim. The answer it gives is that when the Jewish people ascended to the Beis HaMikdash three times a year to fulfill the mitzva of aliya laregel, HaShem wanted them to perform the mitzva entirely “leshem shamayim.” He did not want them to have the possible ulterior incentive of delicious fruit or hot springs.

And yet, delicious fruits do grow in the Galil, and hot springs are found in Teverya, which are also part of Eretz Hakodesh. This fact points to an important insight into the total picture of Eretz Yisroel. Although Yerushalayim is reserved for the spiritual, the entire Land is holy. Yerushalayim it hakodesh is representative of shevet Levi and the unique role of that minority. The rest of this holy Land corresponds to the rest of our people and the majority role, which is the synthesis of spiritual and material.

The Chasam Sofer (in his commentary on Sukkah 36) explains that any occupation, undertaken in Eretz Yisroel, is included in the mitzva of yishuv Eretz Yisroel, and it is in Eretz Yisroel that Rebbe Yishmael’s ruling (that one should take on a worldly occupation) applies! Agriculture or commerce, industry or social work, medicine or engineering… whatever helps settle the people in the Land, as this-wordly as it may seem, is, by definition, a mitzva in Eretz Yisroel. Consequently, the physical and material aspects of the Land are also objects of holiness, vehicles of service to HaShem.

This idea is further borne out by the Gra’s version of the bracha acharona. The Gra omits the phrase “and let us eat from its (Eretz Yisroel’s) fruit and be satiated from its goodness.” His source is the gemara in Sota (14). Of Moshe Rabbeinu’s desire to enter Eretz Yisroel the question is asked: “Was it to eat from its fruit that he wished to enter the Land?! Rather his desire was to fulfill the mitzvos of the Land.” The implication is that eating from the fruit is not a commendable reason for desiring Eretz Yisroel and the Gra therefore omits it from the bracha.

How then can we understand the Gra’s version of the beginning of this bracha, which contains the following phrase: “… and for the desirable, good, and spacious Land that You desired and bequeathed to our forefathers to eat from its fruit and be satiated from its goodness….”

The discrepancy is explained when we apply the above-mentioned concept of a division of the Land of Israel. The opening part of the blessing refers to Eretz Yisroel as a whole. We mention the fruit since it is precisely through the fruit that we reach our goal of Divine service in greater Eretz Hakodesh. The conclusion of the bracha, however, refers specifically to the building of Yerushalayim, where reference to the fruits and material goodness is out of place.

The gemara in Sota pertains to Moshe Rabbeinu, a Levi whose place would have been in Yerushalayim. Hence the negative connotation of desiring to enter for the fruits.

The midrash (Bereishis Rabba 38, 8) relates that Avraham avinu traveled from land to land seeking the best place for his children to live. In Aram he observed people eating and drinking and partying, and he hoped that his descendants would not reside there. In contrast he observed the inhabitants of Eretz Yisroel weeding and plowing and planting and hoped that this would be the dwelling-place of his offspring.

This midrash is surprising in that it points to qualities inherent in the atmosphere of a certain land. (The inhabitants of both these countries were, after all, idol-worshippers.)

The very air of chutz laAretz is conducive to materialism, to the utilization of the physical aspects of the world for immediate gratification and sensual stimulation - an olam hazeh approach. Eretz Yisroel, on the other hand, is conducive to toiling for future gratification, for future fruits - even in the material sense. This is an olam habba orientation. Avraham avinu recognized that in this setting his descendants would be able to realize their full potential, whatever their occupation.

It is true that the environment, whether of Eretz Yisroel or of chutz laAretz, can be overcome to a great extent. A Jew living outside the Land can resolve not to succumb to materialism. Even in Eretz Yisroel one who is determined to do so can lead a life of indulgence; after all, Sodom was in Eretz Yisroel. However, for one sincerely seeking to give HaShem the best service, Eretz Yisroel is the only place in the world providing a fertile, favorable environment. Not only in the past and in the future, but also in the present.

We are reminded daily of this truth. Every time we eat a meal, after satisfying our physical appetite, we are required by the Torah to recite birkas hamazon. It consists of three brachos of Torah origin and a fourth that is rabbinic. The first of the three Torah blessings acknowledges that HaShem is the source of all sustenance. The second thanks HaShem for the food and for Eretz Yisroel. It is in this bracha that we also mention HaShem’s covenant with us and the Torah. The third bracha is a prayer for the rebuilding of Yerushalayim and the restoration of the Beis HaMikdash and the Davidic dynasty.

Reciting all of this after each addition of a few ounces to our physical constitution, no matter where we live, may not seem particularly relevant. But it is. A Jew must focus his attention on the ultimate purpose of the creation of the material. Any thank-you for food must include mention of Eretz Yisroel and Yerushalayim, for only through the Land of Israel are the world’s material components put to use in the most sublime and ideal fashion.

And yet we may imagine that we can daily acknowledge the ideal while continuing to live our own lives among the nations in a lessthan-ideal fashion. Dwelling apart would be nice, we may say, but as for me, blending in with my host country will suffice. The Torah tells us otherwise. If we dwell apart, then “Israel will dwell apart in security.” (Devarim 33) If, however, we choose not to do so willingly, then solitude of a different, nature will be forced upon us. “How does she dwell apart in solitude?” is, we will recall, the opening verse of Lamentations.

How often have we tried to assimilate! Yet we, like the oil which can never blend with other liquids, are doomed to remain separate. Rav Chaim Volozhiner put it succinctly: “If the Jew does not make kiddush then the goy makes havdala.” Either we separate and sanctify ourselves, or the matter will be taken care of for us in much more painful ways.

The ultimate “cure” for all the woes of the Jew among the nations can only be a return to our own Land, there to live a life absolutely unique in its sanctification.

Consider the verse: “No man will covet your Land when you ascend to greet the Presence of HaShem thrice yearly.” (Shemos 34) Would it not have been sufficient if no one took the Land? Why was it necessary to promise that no one would “covet” the Land?

In light of our discussion regarding the purpose of Eretz Yisroel, we can explain this verse in the following manner:

The Ibn Ezra explains that the prohibition of Lo sachmod - do not covet - demands that a person recognize that all possessions are Divinely ordained for their owners. One does not covet that which is totally removed from his sphere (e.g., the peasant does not desire the king’s daughter, whom he merely admires from afar).

With this in mind, the verse quoted above takes on new meaning. The Jewish people are to renew and revitalize their relationship to HaShem three times each year by immersion in the holiness of Yerushalayim. They then go home to live their everyday lives in Eretz Yisroel proper - a sanctified people in a sanctified society, observing numerous agricultural commandments with the produce of a sanctified Land. The nations of the world will recognize that Eretz Yisroel is something outside their orbit. Perceiving how ill-suited it is to their olam hazeh ways and goals, they will lose interest in it. It is only when we dwell in Eretz Yisroel in a secular manner comparable to theirs that the nations imagine it has relevance to them also - and that is when they covet the Land.

This is a general picture of the way things are meant to be for the people of Israel living in the Land of Israel. Although every person must act in accordance with his unique circumstances, the Jew must maintain an awareness of the task of klal Yisroel in Creation. While an individual Jew may reach a relatively high level anywhere, there is no possibility of fulfilling our national destiny except in Eretz Yisroel.

An important point for the ben Torah to consider is this: only those who accept the full implications of the Torah’s starting from Bereishis, as explained above, are in a position to bring HaShem’s plan to fruition.

It thus behooves us to readdress the question: Where is the aliya from the Torah communities of the West? Having dismissed so many excuses, I would now like to focus on what I believe are root causes.

Underlying Factors

One factor which should not be underestimated is Zionism. The secular Zionist movement sought to replace the Torah, which it rejected, with nationalism - the Land of Israel, the Hebrew language, and “culture” - as the sole foundation of Jewish identity.

This had a variety of consequences. One which is rarely discussed, but which is especially relevant and particularly tragic, is the effect on the mitzva of yishuv Eretz Yisroel. Somehow, G-d’s commandment seems to have become tainted by the Zionist idea. Interestingly enough, there is a precedent for de-emphasizing a mitzva when it is thus “cut off from the tree of life” by some. When the minim (early Christians) discarded the 613 mitzvos for the “Ten Commandments” exclusively, the Rabbis removed the recitation of these aseres hadibros from the tefilla. They feared that mentioning only these might mislead the masses into following the minim. They did not, however, stop observing the aseres hadibros! It is interesting to note that the need to cease publicly emphasizing the mitzva of yishuv Eretz Yisroel, based on the above reasoning, was suggested ninety years ago by none other than Harav Avraham Yitzchak Kook, zt”l. (Hapeles, 5661, issues 1 - 4, quoted in Le’or Hanetzach pp. 121 - 122) Indeed, this could be one reason why gedolei Yisroel to this day do not publicly emphasize the mitzva of yishuv Eretz Yisroel.

For the Torah community, however, to fall into the trap of equating Zion with Zionism, and avoid the tremendous mitzva involved because it appears blemished, is a great tragedy.

Ben Gurion once said that if the Knesset voted for Shabbos observance, he would observe it as the law of the land. Would there then be justification for us to cease observing Shabbos because the Zionists were observing it for the wrong reason and in a distorted fashion?!

The Sadducees distorted the Yom Kippur service, the counting of the omer, the celebration of Shavuos, and countless other mitzvos. Did chazal then react by neglecting or ignoring these mitzvos? Rather they emphasized proper observance in defiance of the falsifiers, even in times when the Sadducees were in power and had the upper hand.

Therefore, the subtle negative effects of Zionism must be brought to the surface of our thinking, so that each of us can attack them in a rational fashion, without negating the importance of the Land or the mitzva of yishuv Eretz Yisroel.

The final element which must be confronted is a formidable one. It is the difficulty involved in aliya. The mitzva of tzitzis, after all - including all shitos and hiddurim - is one thing. Leaving one’s birthplace, family and friends, and all that is comfortable and familiar, is quite another. Nevertheless, the ability to do so, says Rav Chaim Volozhiner, exists potentially in the very fiber of every Jew. It is our legacy from our forefather Avraham, programmed into our spiritual genetic makeup ever since he heeded the command of “tech lecha” on that very first aliya laAretz. (Ruach Chaim on Pirkei Avos 5, 4)

The difficulties of yishuv Eretz Yisroel do not end when one arrives, just as one’s aliya does not stop at Lod Airport. Rather, it is an ongoing process of realizing ever higher goals. The hurdles are testified to by chazal as a permanent component of the mitzva and should not be considered a new result of modern bureaucracy. What chazal say about this is deserving of our consideration. “HaKadosh Baruch Hu gave Israel three precious gifts, and all were given only through suffering. They are: Torah, Eretz Yisroel, and the world-to-come.” (Brachos 5) These words of our sages underscore something every Torah Jew knows: In serving HaShem we do not neglect a mitzva because it is difficult. That which comes hardest is often the most valuable, hence, the most precious gift.

Another category of “difficulty” must be mentioned. The learned and G-d fearing individual knows that Eretz Yisroel is the “palace of the King.” A higher, more exacting standard of behavior is demanded here. One might reason that he should not introduce himself into a situation that may demand more of him spiritually than he can deliver. He may therefore opt to remain in chutz laAretz rather than to abuse the sanctity of the Land. (Such logic might have validity for a Jew absolutely uninterested in Torah and mitzvos. In chutz laAretz, his transgressions would be less devastating. On the other hand, for such a person, settling in Eretz Yisroel might be the very thing that would provide a positive influence and move him to teshuva.)

By the above line of reasoning, all Torah study should cease. The more one learns, after all, the more is demanded of him. The higher his level, the more strictly is he judged. Should he not therefore opt to learn as little as possible so as not to magnify his failings and avoid abusing the sanctity of the Torah? The fallacy here is that we are required by the Torah constantly to elevate ourselves, to accept added responsibility. The Torah we possess will aid us in accommodating ourselves to our raised level. Likewise the merit and kedusha of Eretz Yisroel will elevate us, actually aiding us to live properly in the King’s palace. Furthermore, if we are in danger of transgressing despite Torah learning and Eretz Yisroel, how much lower would we fall without their saving powers. (See Michtav MeEliyahu, vol. II, pp. 54 - 55)

In Conclusion

No, Eretz Yisroel is not “just another mitzva.” For ben Torah or baal bayis it represents an elevation to higher levels of sanctity in every aspect of life, availability of mitzvos which cannot be fulfilled anywhere else, and the potential - however remote it may appear for the moment - of a consummate Torah society.

To our great dismay, the geula has not yet come. According to our gedolim we are living in ikvesa dimeshicha, the last stage of golus. Ours is a time of paradoxes and great tests. On the one hand we have witnessed many miraculous and marvelous events. We have been zocheh that a large portion of Eretz Yisroel has been returned to Jewish hands and is thriving and flourishing. Aliya is now within the relatively easy grasp of millions of Jews. HaShem in His kindness has granted us access once again to our mekomos kedoshim (the Kosel Hamaaravi, Me’aras Hamachpela, Kever Rochel…).

At the same time, however, a secular government with a secular system of law reigns in Israel today, a government that can be hostile to Torah values and Torah-observant Jews. The media may, on occasion, spew forth such hatred for Torah that one can only be astounded and deeply ashamed that the language of such blasphemy is Hebrew. Missionaries peddle their wares, apparently unchecked. We must demonstrate against public chillul Shabbos and other types of desecration. The confusion over “Who is a Jew” and the introduction of the deviationist Conservativism and Reform even in this holy Land add to our heartache. All of these shadows loom over Eretz Yisroel.

And yet, there is so much light. Yeshivos and other mekomos Torah are proliferating at an unbelievable pace and are bursting at the seams. Thousands of previously estranged Jews are returning to our Torah heritage. Torah cities thrive and new ones are being built, Torah neighborhoods with all their accoutrements flourish in all the major cities, and even Torah moshavim and kibbutzim dot the map of the Land.

Chazal have instructed us that it is better to dwell in Eretz Yisroel in a city that is predominantly non-Jewish than to dwell in chutz laAretz, even in a city predominantly Jewish. (Kesubos 110) This does not mean that living in the band of Israel per se is more important than living in a Torah environment. But rather, I recently heard the idea that in Eretz Yisroel, the potential for positive change is inherent. The trend is for more and more Jews to come and transform the previously non-Jewish city into a Jewish one. Chutz laAretz, on the other hand, is doomed to negative change for the Jew. Permanence is, by definition, impossible there. Neighborhoods are destined to flourish temporarily, wane, and ultimately fall into non-Jewish hands. (Who has not seen this?)

So, if the dark patches described above trouble you, think in terms of potential for change. Imagine the impact of an influx of hundreds of thousands, or even thousands, of Torah-observant Jews, rabbanim, mechanchim, bnei Torah, and balebatim - men, women and children - on society in Israel and on the very character of the “Jewish State.”

Lest the reader think that mere numbers are not the issue, let me cite an exchange reported to have taken place between the Chazon Ish and Ben Gurion. The prime minister had asked the gaon’s prediction of who would ultimately be victorious in shaping Israeli society - the secularist camp or the Torah camp. The answer of the Chazon Ish was: “I am not a prophet, but I am certain that we will win out in the end. Our birthrate exceeds yours by far and one day we will be the majority!”

And if you are concerned that Israel may be unable to accommodate a vast influx, socially and economically, take this into consideration: I have heard secular Israeli leaders say that they would welcome and be able to handle tremendous numbers of immigrants. If they, presumably relying and depending on their “own” resources and means, feel so sure, how much more should we, who trust in the Ribbono shel olam? Eretz Yisroel is referred to as “Eretz Tzvi” (the Land like a deer). Just as a deer’s skin constantly expands to accommodate its growth, so too Eretz Yisroel can always accommodate additional Jews. As Rav Sonnenfeld put it, “When children return to their mother’s home there is no question of space. They squeeze together to sit but the mother never complains of lack of room.” (Ha’ish Al Hachoma, vol. II, p. 153)

HaShem Yisbarach has blessed us with wonderful gifts in our generation. It stands to reason that He is watching to see if we appreciate all that He has done. Do we consider it sufficient to admire from afar, and maybe visit once in a while? Or are we grateful enough to sacrifice some physical and material comforts in order to benefit from these spiritual luxuries? Perhaps an exhibition of genuine appreciation of His gifts will earn us the final crowning of a hastened geula!

With all of this, however, it would be overstated to advocate unconditionally that every religious Jew pick up and leave the diaspora tomorrow. Each individual situation must be studied carefully, and all of the legitimate factors considered.

This means asking a posek. During my years of experience as a community rav, I was impressed by the number of balebatim who, for example, would not break their fast on Taanis Esther despite a serious headache, without a psak halacha. Is such conscientiousness nothing more than a big show on a small matter? I prefer to believe it is the expression of a genuine desire to fulfill HaShem’s will. If it is, it would not allow the Jew to exempt himself from a mitzva as important, as all-encompassing, as yishuv Eretz Yisroel, before asking a shaila. One should not interpret the absence of public exhortations from gedolim on this or any other issue to be an indication of a negative attitude or even of indifference. There are a great many factors which may mandate public silence on some matter, even one viewed favorably, even one of great importance, even a question of mitzva and aveira.

If in the final analysis your particular circumstances dictate that you yourself remain in chutz laAretz, be ever sensitive to the fact that you are missing something. Recognize that no Jewish community in chutz laAretz - Y rum” and established though it may be - can ever replace Eretz Yisroel. If this is an important awareness for the lay individual, it is crucial for the teacher or community leader. In striving to raise the level of Torah and mitzva observance of those under your influence, you should stress the inevitable incompleteness of Jewish life outside the Land of Israel.

If you do not merit settling in Eretz Yisroel presently, aspire and fervently pray for the day when your circumstances will change, so that you will be able to fulfill this mitzva and reap the spiritual benefits of living in our holy Land. It would also be advantageous to visit Eretz Yisroel from time to time if your finances permit, to keep the fires of your dreams and aspirations glowing. The Chazon Ish (Kovets Igros, vol. 1, no. 176) supports this recommendation.

It is not sufficient to admire and appreciate the advantages and benefits of Eretz Yisroel in theory. In part this was the sin of the spies who, while extolling the beauty and goodness of the Land, lacked the bitachon to take advantage of those merits and concretize their personal connection to the Land. Rav Yaakov Emden, in his Siddur, emphasizes this point. “The mere hint of facing towards Yerushalayim when we pray is only sufficient when more than that is impossible. But, if we are not prevented by circumstance from physically being in Eretz Yisroel, then just facing in its direction will not suffice. Therefore, every Jew must resolve in his heart to settle in Eretz Yisroel as soon as he has the means to finance his move and to be able to eke out a meager livelihood by means of a trade or business…. Don’t think to become entrenched in chutz laAretz for this was the sin of our forefathers who `despised the desirable Land.’ This sin has caused all the calamities in our golus. We have been like one totally forgotten because we have completely forgotten the mitzva to dwell in Eretz Yisroel.”

Other Torah sages too have warned of becoming too settled in chutz laAretz. Some even went so far as to prohibit the erection of permanent stone dwellings outside of Eretz Yisroel. The Keli Yakar at the beginning of parshas Vayechi explains why the date of the arrival of Mashiach was hidden from us: to prevent us from becoming too settled in foreign lands, and losing the sense of anticipation of his arrival and of our imminent return to Eretz Yisroel. He goes on to bemoan the lack of success of even this measure, noting that so many Jews feel so settled in the lands of their dispersion that they build luxurious, permanent homes, and ignore even the possibility (let alone the fervent desire) that Mashiach may come at any moment and bring us all back to the Land of Israel.

We must refrain from feeling settled and fulfilled as long as we are outside the Land. This attitude need not lead to melancholy but should instead actually enhance one’s spiritual life. It affords direction in aspiring towards the proper values and lifestyle. Interestingly, it may also provide physical protection for the community in which one resides now, as illustrated by the following account from the Shearis Yisroel, in the name of Rav Yehoshua Falk, the author of the SMA.

The city of Worms was devastated twice during the Crusades. Why did a city blessed with pious Torah scholars merit such a fate? When Ezra hasofer returned to Eretz Yisroel to begin his work on the second Beis HaMikdash, he sent letters to all the major kehillos of the time inviting them to return with him. The kehilla of Worms, which had been established since the destruction of the first Temple, responded: “Peace unto you, Ezra hasofer! May you be successful in establishing the grand Beis HaMikdash in the grand Yerushalayim. We, however, will remain here in our `small Yerushalayim’ and with our mikdash meat, our small Temple.” This attitude, tragically common even in our own day, spiritually blemished the city to such an extent that it was especially vulnerable to the attacks of the Crusaders many years later.

And if in fact your personal circumstances do not exempt you from fulfilling this magnificent mitzva, then do not delay. If you keep in mind the benefits which will accrue to you personally, as well as the tremendous advantage to the klal, you will surely act with alacrity. Preparations need not be elaborate. The most important preparation that one can make is learning and teaching his family the importance of Eretz Yisroel in the total picture of avodas HaShem - for each Jew, and for the Jewish nation.

The sefarim relate the minhag of leaving the doors to one’s home unlocked all through the night of Pesach. This was in keeping with the tradition that an opportune time for our future geula will be the anniversary of our first one (geulas Mitzrayim). Eager for the advent of Eliyahu hanavi to herald the geula, we do not wish to delay the process even the few seconds it would take to unlock the door.

We are all anxiously awaiting the geula daily. To come and await Mashiach in Eretz Yisroel will avoid much needless delay when he arrives.

May HaShem Yisbarach grant us the ability to hear the echoes of Rav Sonnenfeld’s call: “Where is the religious aliya from the Torah communities of the West?” May we be blessed with the perceptiveness to respond, “We are investigating, we are preparing, we are on our way!”

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Hoshana Rabbah: More Water at the Kotel?

Tonight, Hashana Rabbah, I visited the Kotel for Mishna Torah - where we read the entire sefer Devarim. Standing in one spot for so long I couldn't help notice something a little unusual.I was standing inside the section known as Wilson's Arch and every ten minutes or so a drop of water would fall from the ceiling. There was one poor guy sitting there that kept getting hit by these drops looking up and wondering where they came from. On my way out I saw another drop fall from another spot in the arch area closer to the exit. Don't get me wrong. It was just a few drops over a long time but considering we haven't had rain in six months it is strange.

Where could these drops be coming from?


Two years ago I remember reading in the Jerusalem Post a story complete with photos of water flowing out of the Kotel. Reb Lazar wrote about it and explain that it was no doubt water from the Gihon river (which gets a cameo appearance in the Torah reading this Shabbos) which lies directly beneath the Dome of the Rock. That wouldn't be too far from the Wilson's Arch area at all - and water would flow down toward there as water always flows down.

Reb Lazer explains:
As mentioned in the previous post on this subject, by Islamic tradition, if the Gihon spring begins to rise on the Temple Mount, it signifies the beginning of Jewish redemption; if Yisrael must rise, then Yishmael must fall. By our own tradition, the moisture at the Western Wall of the Holy Temple indicates the impending redemption of the people and land of Israel, the rebuilding of the Temple and the coming of Moshiach ben David, speedily and in our time, amen.

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Pre-Kingdom Blues

Well I'm sittin' here waiting

In the Leftist State

Sittin here waiting

in this Leftist state

My brain's been washed and I can't recall the date.

So who's the enemy?

Why should I even fight?

Why be violent?

What gives me the right?

Watch Zehava and Ahmed go off into the night.


I got the Pre Kingdom

The Pre-Kingdom Blues

I got the Pre-Kingdom

Pre-Kingdom Blues

Hope I'm still here when the Big King rule the Jews.

Well they're raping and a pillaging

but we are in a dream

Yeah they're raping our daughters

and we're all in a dream

Do we ever wake up or will we all get creamed?


I'm sittin on a tree stump

in the Judean Hills

Feeling like a stupid chump

As the enemy kills

Boy I'm ready but Messiah still ain't here.


I got the Pre Kingdom

The Pre-Kingdom Blues

I got the Pre-Kingdom

Pre-Kingdom Blues

Hope I'm still here when the Big King rule the Jews.


I got the Pre Kingdom

The Pre-Kingdom Blues

I got the Pre-Kingdom

Pre-Kingdom Blues

Hope I'm still here when everybody gets their dues.

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Anti-Zionism Just Got a Whole Lot More Zionist

On any given day in the bustling communities in the Mea Shearim area, one might take a little stroll, peek into the shops, and people watch - there is a lot of life in this crowded region of Jerusalem, a lot to see. Mostly, you'll see people go about their business, hanging laundry, buying vegetables, scuttling to work or to the synagogue. But in one or two places, you may notice a somewhat more aggressive sight - ominous black flags flapping next to signs that say things like "Jews are Not Zionists" and "Zionism = Racism". Welcome to Satmar country.

This hassidic group, formerly from the town of Satmar in Hungary (shout out to the peeps), maintains the belief that the Jewish people are not permitted to form a government in Israel (and certainly not a secular one), as some have come to interpret is prohibited in accordance with the "Three Oaths".

Well, so much for that philosophy - on behalf of religious Zionists around the country, I would like to joyfully welcome more of our brothers and sisters from the Satmar community to the Holy Land, and to the Holy City - maybe we'll be in-laws one day!

Satmar rebbe to lay Jerusalem cornerstone
By Anshel Pfeffer - Haaretz

The grand rabbi of the Satmar Hassidim, Rabbi Aaron Teitelbaum, is slated to arrive in Israel tomorrow to lay the cornerstone of a new community housing project that will rise on the plot where Jerusalem's Edison Cinema once stood.

The Satmar Hassidim are known for their anti-Zionist stance, and the event is considered by them to be a major victory in their campaign to safeguard the sanctity of Jerusalem - free of lay symbols.

The movie theater site, which is situated close to the ultra-Orthodox neighborhoods of Mea Shearim and Geula, was the site for decades of violent clashes between Haredim and police. It was closed 15 years ago, and the plot was sold three years ago to the Satmar Hassidim.

The Satmar community is the largest ultra-Orthodox community, which distinguishes itself from other Haredi groups in that they refuse state funding for their educational institutions.

According to estimates, the community in Israel comprises some 1,200 families, but its main center is in Kiryas Joel in New York State, where more than 20,000 people reside.

Rabbi Teitelbaum inherited the leadership of the community following the death of his father, Rabbi Moshe Teitelbaum, in April 2006. He lives in Williamsburg, a neighborhood in Brooklyn, long the center of Satmar life. This is his first official visit to Israel since he became grand rabbi.

The housing project will include 100 apartments and structures that will be used by the community for educational purposes.

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I want to further mention that Satmar IS NOT Neturei Karta, and has come out against them publicly, even recently. The main difference in my opinion - Satmar is radically anti-secular, Neturei Karta is anti-Jewish. In any event, I expect we'll see just a few less Jews in Williamsburg after this project is completed. Score.

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'The Good Olim of Our Times'

In my lifetime, I have seen the passing of several notable Gedolim, or greatest scholars-leaders of our time: The Baba Sali, Rav Soloveitchik, The Lubavitcher Rebbe, Rav Kadouri, just to name a few.

It remains to be seen whether our generation can replace these beacons of Torah and leadership with Rabbis and leaders of equal status. This is a great loss for our nation, in our generation. It is hard to pinpoint now exactly who are the Gedolim of our times.

But when leaders are no longer present, that doesn't mean that leadership ceases. Someone or someones need to take the bull by the horns, and lead the Jewish people forward. Today, Israel and the Jewish people were blessed with the arrival of 200 plus Jewish immigrants, or Olim, adding onto the 3,000 or so that have been arriving from North America each year.

I think we should praise these good olim. They (heck, myself included) have made bold steps to lead the Jewish people against all modern conventional wisdom, to return to our biblical heritage. This cannot be overlooked. These courageous leaders can definitely be considered the Good Olim of our times.

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1967: A Year of Jewish Military Campaigns

The friendly folks over at Chabad are happy to point out that more than one important military campaign was launched in 1967.

According to Lubavitch, 2007 marks the 40 year anniversary of the great Rabbi General Menachem Mendel's Tefillin campaign, which also has helped the nation and people of Israel expand their spiritual borders.

Check out this 1 minute video in honor of the anniversary, entitled "The Tefillin Booth"

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This Pesach Become An Active Part of the Jewish Nation!

First of all, I must apologize for not posting for a while (and for the lack of photos in this post). Unfortunately I am in America for Pesach (my parents like to have me around for the Seders), and I had to spend my last few days in Israel finishing a final project so I can graduate Machon Lev this year (maybe I'll write more about that another time).
Anyway, after my first Shacharit minyan back in the old country, my rabbi asked me if I could speak at the shul's Shabbat HaGadol luncheon. I jump at the chance to teach the Torah of Eretz Yisrael to the Jews of the diaspora, and I'll take every opportunity I can get to tell them to make Aliyah. So I agreed and put together a Dvar Torah about Jewish nationhood, final redemption prophecies coming true including the day's haftarah, and the Aliyah Revolution. This can also be good for your seder table, especially if you're with Jews who don't live in Israel yet.
Chag Kasher V'Sameach! Enjoy:


Some of this Dvar Torah is from Rabbi Ari Waxman (much of the background of the nation idea), some is from a couple of friends (the V'Haisheiv idea), some from an old Kumah post (the miracles of the Final vs. Egyptian redemption), and some is my own.

When we sit down at the Seder on Leil Shlishi, this Monday night, we will be telling the story of our exodus from Egypt. The Torah tells us that when Hashem took us out of Egypt, He took a nation out from amidst a nation (Devarim 4:34). We came down to Egypt as a big family, but we left as a nation, Hashem's nation. The prophet Yechezkel also refers to the exodus from Egypt as the birthday of the Jewish nation, "the day that you were born" (Yechezkel 16:4). Along with our release from the shackles of bondage placed upon us in Egypt, our collective existence was broadened as we gained the new status of "Am Yisrael."

However, there is more to our nation than this. We received the Torah "like one man, with one heart" as we stood united at Mount Sinai. The Torah is our national guidebook and without it, our nation would not be complete.

There is yet another part to our nationhood. The Maharal of Prague explains (Netiv Hatzedaka, Chapter 6) that true "arevut" - mutual responsibility of every Jew for every other Jew - was only achieved when we crossed the Jordan River and entered into Eretz Israel. It is only here in Eretz Israel that we are able to reach our full potential as an interconnected and unified nation. We can also see that there are parts of our nation that depend on being in Eretz Israel – setting up a kingship / government, the Sanhedrin and court system, the Beit HaMikdash and sacrifices, Mitzvot that are connected specifically to the Land of Israel (like Shemitah and others), etc…

Unfortunately we are still in exile, Mashiach is still not here, and there is no Beit HaMikdash. However, we are starting to see the sprouting of our final redemption and the rebirth and revival of the Jewish nation in Israel. Hashem has revealed so many miracles to us in Israel throughout the last 59 years, and we are starting to see prophecies coming true. The desert is blossoming, Israel has won wars in which it was heavily outnumbered, and even amidst the attempted terror attacks (suicide attempts, rockets, etc…) there are so many miracles happening every day to save us. One of the clearest signs of the redemption is the ingathering of the exiles. Jews are coming home from far and wide, from the four corners of the Earth. Even Jews from Western countries, who are not leaving their countries because of pogroms, but are leaving good lives willingly, are coming home. Nefesh B'Nefesh has brought over 10,000 English speaking Olim in the last 5+ years. According to most censuses taken, Israel has more Jews than any other country (recently surpassing America), and with the unfortunate trends of world Jewry, Israel will have the majority of the Jews in the world by the next generation! The course of Jewish history is changing in ways that have never been seen!

Another prophecy that is coming true is that of the end of today's Haftarah: "He will return the heart of the fathers upon the children, and the heart of the children upon their fathers." (Mal'achi 3:24) We can understand the first part easily – fathers teach their sons Torah, thus returning a Jewish heart unto them. However, the second part sounds a little strange. We see today that so many young people are making Aliyah by themselves. A number of youth from this shul have made Aliyah by themselves and I can tell you from all the Nefesh B'Nefesh welcome ceremonies I have attended, that there are many young olim coming by themselves these days. We in turn are returning our hearts of Aliyah and redemption upon our families. We see that through Aliyah, this prophecy is to fruition as well.

This Pesach, as we celebrate our national birthday, I urge you to pay attention to the events beholding our people. It is said that our final redemption will be so great that people will stop talking about the exodus from Egypt: "Behold days are coming... when they shall no longer say, 'The living G-d who brought the children of Israel out of Egypt,' but 'The living G-d who brought... the house of Israel out of the north country, and from all the countries where I had driven them, so that they dwell in their own land.'" (Yermiyahu 23:7-8) In other words mass Aliyah itself is such an awesome miracle that it will actually replace the great miracle of the Exodus from Egypt as what will be used to describe Hashem's glory! What would be greater than to see this happening live; to get a front row seat as prophecies come true; to be there when Mashiach comes and the Beit HaMikdash is rebuilt?!? Well you can! All you have to do is join the Aliyah Revolution! Get the exile mentality out of your system, and come home to Israel! This Pesach - take an active role in Jewish history and become an active part of the Jewish nation!

Am Yisrael Chai!
May we see our Final Redemption speedily in our days, even this Pesach!
Chag Kasher V'Sameach!

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A Ride to the Cemetery

You read about traffic accidents almost daily in Israel. They kill more Israelis each year than Arabs do. Today alone there were 97 traffic accidents. This past weekend 15 Israelis were killed on the road, 21 in the past week.



Two especially unique Jews, killed in the car above were, have left me grieving heavily, along with the rest of the nation of Israel.

Yocheved Chein, of blessed memory, died well before her time. She was 44, a devoted wife and mother of six. Well, maybe mother of eight, if I would count my wife and I. Yocheved was like a second mother to us.



This was one of the truly genuine women of our time. She was selfless, and righteous. She gave every last resource she could scrape to help others. It didn't matter if Yocheved knew you or not. If you needed something, and she heard, she was going to help. Convenience was not one of her considerations.

As the wife of a Chabad Shaliach, Yocheved's home was open 24-7. Their door was open all the time. Literally, even if they weren't home. And in Queens, that's not always advisable. I entered through their door on hundreds of occasions.

The Rabbi and Rebbitzin worked non-stop with the community of Georgian immigrants they devoted their life to. They taught them Judaism from scratch. The Georgians always knew that they were Jewish. The Chein's taught them how to be Jewish.

The Cheins were literally readying the world for Moshiach, one mitzvah at a time, and believe me, that is not an easy task.

I cannot tell you how many times the Chein family came to our assistance. Handing us a car, and giving me a second income from their community for two years--which I later found out sometimes came from their own pockets--are just a few of the memorable kindnesses they offered. We were regulars at their Shabbos table.



The Rabbi survived the crash with several broken ribs. Rabbi Chein is a Rav, mentor, and friend, in addition to a father-figure to me. How he escaped the car alive is a miracle that is overlooked amidst tragedy. The Rebbitzen and her mother passed away.



The Rebbitzen's mother, Rachel Tzedek Schneerson, of blessed memory, was a true matriarch figure. Her husband had passed away many years ago, and she raised the family. I'm not sure how many grandchildren she had, but it is in the dozens. Rachel was known to me, and the rest of the family as Bebby, or grandma in Georgian.

Bebby had a comforting smile. A glance in her eye told you that she knew something you didn't. I didn't get the chance to find out what it was.

Yocheved was a fireball. I have never seen a woman with so much energy. She was a perpetual optimist. Even when the cards didn't seem to line up aces, the Rebbitzin had no fear. She put all her trust in G-d, and didn't worry about the rest.

She had a loud voice, and was not afraid to let anyone hear her opinion. Yet, since she really was righteous, she never really offended anyone.

She cooked up a storm, Georgian-style. I am going to miss her spicy sauces, despite the fact that I am an Ashkenazi Jew who prefers that sweet European-style cooking.

Yocheved was a great wife and mother, and was without a doubt the glue that kept her fast-moving family together.

Though they were living in New York, sent there on Shlichut by the Lubavitcher Rebbe, they were Israeli at their core, and loved the Holy Land. The Rabbi and Rebbitzen came to Israel at least a few times a year to visit their family, including the Rebbitzen's mother Rachel, who lived in Kiryat Malachi.

On this trip, as they did every year, the Rebbitzen came to honor the passing of her father. On the yahretzeit (memorial day), this past Friday, the Rabbi, Rebbitzen, and her mother were on route to the cemetery to pay their respects.

They eventually made it to the gravesite, but not in the condition they had envisioned.

You can read about the accident, and see pictures from the site.

My wife and I, and two friends were supposed to meet the Cheins for breakfast in Jerusalem Friday morning. An hour before the rendez-vous we got a call from their daughters saying that for some reason breakfast was off. An hour later, we got the news.

I was at Yocheved's funeral Sunday night at Har HaZeitim (Mt. of Olives) cemetery. That is a spooky place at night. It is perhaps the oldest Jewish cemetery in the World, and it shows. Her grave stares straight across to the Temple Mount. It has been a while since I was at the funeral of a loved one. It is an uncomfortable feeling.

The Rabbi made it to the funeral despite the severe pain in his ribs. I know his physical pain is nothing compared to his emotional suffering. Their children flew in from NY to attend their mother's funeral. I can't imagine what that plane ride was like.

Funerals in Israel are not the same as in the states, particularly in Jerusalem.

I had never been to a funeral at night, and here in Israel, bodies are brought to the grave in just a sheet. No coffin. A member of the Chevra Kadisha (burial society) literally jumps into the grave, and lays the body down to rest.

And then it is over. Yocheved and her mother were returned to the earth and returned to their maker.

We are left to grieve in their wake. May they merit all the rewards of the righteous in the world to come, and may their memories be a blessing for the Jewish people.

May the Chein and Schneerson families be comforted among mourners of Zion and Jerusalem.

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On Being an Extremist: Revisited

About a year-and-a-half ago, in response to feedback I had received to a number of articles I had written, I decided to layout many of my core beliefs as they related to Israel and the Jewish People, under the heading: On Being an Extremist, leaving it up to my readers to decide, if my beliefs, were, in fact, extreme.

Well, Bradley Burston of Ha'aretz, whose lone claim to fame is his now defunct "Talkback Policy" of forbidding the use of the phrase: "There are no Palestinians," has decided to pen a list of his own, which he entitles: Far-right and wrong, or how to ruin Judaism.

Burston lists 13 principles, to my 10, of which, 5 +/- made Burston's list. I am ashamed to note that #'s 12 & 13 on Burston's list, which relate to the Jewish People's yearning for the Temple Mount and the rebuilding of the Holy Temple, do not appear on my list, as I have only begun to fully appreciate the notion of "Temple Consciousness" over the last year+, and which I would include on my list today, in one variation or another.

Lastly, before re-revealing my list of beliefs, I found it rather ironic that when it comes to opposing Jews ascending to the Temple Mount (#12), Burston becomes an ardent follower of Rav Kook - who, in regards to many of the other points listed, would likely be viewed as an extremist by Burston and his ilk.

Without further ado...

The Top 10 Reasons... as to why people believe I am an extremist: (Nov. 30, 2005)

1) I believe that the borders of the Jewish State of Israel should encompass the entire area west of the Jordan River (I am not relinquishing the right of the Jewish People to other parts of its Homeland, namely: Jordan, Syria, Lebanon & the Sinai - I just do not believe that we should press our claim to them right now - so long as our neighbors behave).

2) I am against the creation of a "Palestinian State" anywhere west of the Jordan River, as I do not believe that anyone aside from the Jewish People has any right to sovereignty in the Land of Israel.

3) I am opposed to the "Peace Process" (as it is understood today - although I am very much in favor of peace), as I recognize that peace will not come through releasing terrorists from prison, arming these very terrorists, and making other "goodwill gestures" that all lead to the murder of innocent Jews.

4) I believe that Israel must come to the (painful) recognition that she is at war with the Arab world, and she must be committed to taking the required steps necessary to win that war (and not to suffice with defensive half-measures like the security fence and shelling open fields).

5) I believe that all Jews should live in the Land of Israel , as this is the only place that the Jew, both on an individual and national level, can live a complete Jewish life and it is the only place where the destiny and mission of the Jewish People can be actualized.

6) I believe that the State of Israel should be a Jewish State and not a State of the Jews (simply having a Jewish majority). I believe that the State of Israel should not strive to "fit-in" with the nations of the world and be a nation like all others, but should act to create a society that will be strongly rooted in Jewish tradition, history, identity and culture.

7) I believe that every Jewish child in Israel (and in the world) should receive a intensive Jewish education that will instill within them a sense of pride in their knowing what it means to be a Jew, where they have come from and where they are going, the reason for having a Jewish State in the Land of Israel, and a commitment to taking an active role in helping to fulfill the collective destiny of the Jewish People.

8) I believe that the ultimate values in the Jewish State of Israel should not be liberalism, pluralism and democracy (although each may have it's place within the Jewish State, under certain situations / conditions), rather values that are consistent with authentic Jewish tradition and beliefs should be given primacy above all others.

9) I believe that the Jewish State of Israel can create an exemplary society, one that is moral and just in all areas of private and public life, all while staying true to Jewish teachings and tradition, and not selling our birthright for a bowl of western, secular values.

10) I believe that if the Jewish State of Israel does all of the above, then Israel and her neighbors will be blessed with true and lasting peace, and the Jewish People and the Jewish State of Israel will earn the respect and admiration of the nations of the world, by serving as a true "Light unto the Nations" and on that day the world will recognize the Oneness of the G-d of Israel and His dominion over all.

So, you tell me... Does all that make me an extremist?

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What's with the Acacia plantation?

During these past couple of weeks, we have been reading about building the Tabernacle in the Torah portion. Most of this structure was made by a special kind of wood from an Acacia tree. Many commentaries say that all this wood was planted when the Jews first came to Egypt, and was taken with them when they left. But why? Why would we plant a huge plantation of acacia trees and watch it grow for over 200 years? Isn't that a bit MUCH???


Well I found a really nice answer to this; "The reason why G-d "inconvenienced" the Jewish people so severely, requiring them to plant acacia trees hundreds of years in advance and carry them into the desert, was to give them comfort throughout the period of their exile. For at every moment during the 200 years of bondage, if their faith began to falter or hopelessness began to set in, the Jewish people had a physical reminder of their future redemption. For, together with them in Egypt, there was a small group of acacia trees planted by Yakov their ancestor, from which the tabernacle in the desert was one day going to be built ( Toras Menachem, 25:8-12)."

When I read this, it made me think of the physical connections we have in Israel, that we can connect to when our faith falters, and situations seem too hard to deal with (like that horrid MURDER of Erez Levanon) We can go to the Kotel, and remember the promise that one day, the redemption will come, and we will all be HOME for ever!!!

Have faith... we shall prevail...boo ya!!!

~ Shulamit

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Are you ready for some... Shmittah? (AUDIO)

One of the most special things that comes along with living in the Land of Israel is the privilege of being able to keep many Mitzvot that are simply not relevant to the Jew of the Exile.

Many of these Mitzvot are known as Mitzvot HaTluyot Ba'Aretz - Torah commandments that are incumbent upon a Jew living in the Land of Israel.

This coming year, 5768, will be a Shmittah year - the one year, out of every seven, when the Jew in Israel must allow the Land of Israel to lay fallow, (it's actually much more complex that that, but we'll get to that a little later on) and more importantly, being that I made Aliyah only four years ago, this will represent my very first opportunity to fulfill the Mitzva of Shmittah.

Shmittah has additional significance, as being one of the Mitzvot that only becomes Biblically mandated once the majority of the Jewish People are living in the Land of Israel - something that has not happened since the destruction of the first Temple 2,500+ years ago, and which is scheduled to happen at some point in the next 25 years.

In preparation for the upcoming Shmittah year, I helped to organize a weekly, English language, Shmittah shiur in my community. The shiur is scheduled to run from now until the start of the Shmittah year, and I will be posting each installment of the shiur, along with the accompanying source sheets.

The shiur is being given by Rabbi Gedalia Meyer of Ma'aleh Adumim, and he welcomes any questions that listeners might have (gsmeyer@netvision.net.il) .

The first, weekly English Shmittah Shiur can be listened to by clicking here. (MP3 format)

Tizku l'mitzvot!

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Shabbat Shalom.

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The Rising

"Planted in the House of Hashem, in the courtyard of our God they will blossom" (Ps. 92)

Rebbe Yisrael, the Maggid of Koznitz explained that while the physical body of The Holy Temple has been destroyed, the essence of the Beit Hamikdash, the heart of the Jewish Nation, remains vibrant and intact.
Although no longer manifest physically as a tangible structure, the spiritual reality and influence of The Temple continues pump and direct Divine Life Force to the collective body of the revealed world.

"Man is as the tree of the field": Regardless of how brittle and weak we may appear externally, to the extent that we are connected to our Roots, the tree will continue to live, be rejuvenated and thrive. On Tu B'Shvat, when the sap begins to Rise within the fruit bearing trees, the process of rebirth begins (continues?) for Am Yisrael and all of creation. After a long and difficult winter- a long and difficult Exile- we are blossoming, and signs of renewed strength, life and growth begin to appear...

Tu B'Shvat is a time for a renewed commitment and strengthening of our National Mission, and a Return to our "Roots". At the core of our identity is the Heart of Am Yisrael: The Beit Hamikdash.

While we sing, enjoy and celebrate the fruits of The Land this Tu B'Shvat / Shabbat Shira, let's renew our "Temple consciousness" and remember the focal point of our spiritual and daily lives.

This Shabbat, when the Sea is splitting once again, let us pray that we merit the fulfillment of the Divine Promise described in the Shirat HaYam, and the Ultimate Goal and Purpose of our Nation:

"You will bring them and plant them on the Mount of Your Heritage, the Foundation of Your dwelling place that You Hashem have made..."

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Yeah, I'll Move to Israel - When Moshiach Comes!!

As an Aliyah activist, I have been frustrated to the point of lava-hot rage by those who promise to make aliyah when the Messiah, the redeemer of Israel, comes and brings every single last Jew home to the Land of Israel.

If I were the Messiah, I'd be mighty insulted by the idea that my non-presence is used as an excuse to continue life-as-usual in the Exile.

I think I've had some success in talking to Jews about this issue. But I've NEVER heard a better remonstration than that of Aaron Fox on today's Yishai and Malkah Show at Israel National Radio.

Press "Play" below to listen to IsraelNationalRadio's "A View From Haifa"

Send it to all those "Zionists" back in the States.

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