web analytics
July 30, 2015 / 14 Av, 5775
At a Glance
Judaism
Sponsored Post


Q & A: They Live In The Land (Part V)

QuestionsandAnswers-logo

Question: I was recently discussing the sorry state of religion in Eretz Yisrael with some friends, noting that unfortunately a majority of the population consists of non-observant Jews. I expressed my view that this fact explains why Moshiach has not yet come. I avidly read your column and am anxious to learn your view of this matter.

No Name Please
(Via E-Mail)

Summary of our response up to this point: We inquired into the statement we say before Kol Nidrei: “We sanction prayer with the transgressors.” To which transgressors are we referring?

Some suggest that “transgressors” refers to the Marranos in Spain who openly committed the sin of idolatry. Others say we are referring to individuals who violated communal edicts that got them banished from the synagogue.

Some compares praying with transgressors to the fragrant frankincense spices in the beit hamikdash which contained among its ingredients chelbona, a foul-smelling spice.

We asked: What if there are no transgressors in synagogue? Does their absence invalidate our Yom Kippur prayer service?

The Mishnah (Rosh Hashanah 33b) states that the obligation to pray falls on every individual congregant, while Rabban Gamliel disagrees and says that the chazzan discharges the congregation of its obligation. The Mechaber notes that someone who is not conversant in praying must pay attention to each word of the chazzan’s repetition to discharge his obligation. One who is conversant cannot be discharged and must say the prayer himself.

However, on Rosh Hashanah and Yom Kipper, the chazzan discharges the obligation of everyone, even those who are well versed. Each person must either recite the prayer by himself or follow the chazzan’s prayer word for word.

The Mishnah states that those engaged in agricultural work in the fields are discharged of their obligation by the chazzan. However, those in town who are not engaged in work in the fields are able to pray on their own and thus are not discharged.

Last week, we discussed the opinion of Rabbi Ovadya Yosef, zt”l, on dwelling outside the land of Israel and, in particular, in Egypt. He cites the Rambam’s view that it is permissible to dwell anywhere in the world with the exception of Egypt. Rabbi Yosef notes that many gedolei Yisrael, including the Rambam, dwelled in Egypt, and argues that this edict only applies to ancient Egypt, which has seen been destroyed. Egypt today is not considered the same place halachically. Thus, one may dwell today in Egypt and surely anywhere else in the world. How do we reconcile this position, however, with the mitzvah to live in Eretz Yisrael?

* * * * *

The responsum of Rabbi Ovadiah Yosef, zt”l, addresses whether a Jew may live outside the land of Israel – more specifically, in Egypt. The question itself assumes that a Jew by default should live in the land of Israel. Therefore, let us delve into the mitzvah of yishuv ha’aretz, settling the land of Israel.

The source for this commandment is Deuteronomy 12:29 (Parshat Re’eh): “Ki yachrit Hashem Elokecha et hagoyim asher ata va shammah lareshet otam mipanecha, veyarashta otam veyashavta be’artzam – When Hashem your G‑d will cut off before you the nations you come to inherit, you shall inherit them and settle in their land.”

Commenting on this verse, the Sifrei recounts the following incident: R. Eleazar b. Shamua and R. Yochanan HaSandlar were traveling to Netzivim to learn Torah from R. Judah b. Beteira. When they reached a place called Tzeidan, they were reminded of Israel. They raised their eyes and their tears began to flow. They then tore their clothing in mourning and recited the verse above. They turned, reached their destination, and said, “Dwelling in Israel is equivalent to all the other commandments of the Torah.”

The Pe’at HaShulchan in his commentary (ad loc.) notes that these Amora’im lived after the destruction of the Holy Temple. Thus, their statement implies that dwelling in the Land of Israel is a biblical imperative even after we were exiled form the land, for if it were merely a rabbinical command they would not have said that this one commandment is equivalent to all the others in the Torah.

Likewise, we find a Tosefta in Avodah Zarah (5:2) that states as follows: “One should dwell in Israel even in a city where the majority of the population are idolaters rather than in the Diaspora in a city inhabited completely by Jews. This teaches us that living in Israel is equivalent to all the commandments of the Torah.”

About the Author: Rabbi Yaakov Klass, rav of Congregation K’hal Bnei Matisyahu in Flatbush, Brooklyn, is Torah Editor of The Jewish Press. He can be contacted at yklass@jewishpress.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Q & A: They Live In The Land (Part V)”

Comments are closed.

Current Top Story
The White House will free Pollard but bar him from traveling to Israel for five years.
US Won’t Let Pollard Out of Country for Five Years
Latest Judaism Stories
Moses and the Ten Commandments,

The 10 Statements main point was not content but the encounter between G-d & His nation, Israel

Torat-Hakehillah-logo-NEW

Before going in, I had told R’ Nachum all of the things we were doing in Philly, and how it was very important to receive a good bracha on behalf of our newest venture, a Russian Kollel.

Q-A-Klass-logo

Question: When a stranger approaches a congregant in shul asking for tzedakah, should the congregant verify that the person’s need is genuine? Furthermore, what constitutes tzedakah? Is a donation to a synagogue, yeshiva, or hospital considered tzedakah?

Zvi Kirschner
(Via E-Mail)

(JNi.media) Tisha B’Av (Heb: 9th of the month of Av) is a fast day according to rabbinic law and tradition, commemorating the destruction of the First Temple in 586 BCE by the army of Nebuchadnezzar, king of Babylon, and the destruction of the Second Temple in the year 70 CE by the Roman army led […]

Devarim often parallels the stories in Bereishit but in reverse & can be considered as a corrective

‘Older’ By A Month
‘…Until The Beginning Of Adar’
(Nedarim 63a)

We realize how much we miss something only after it’s gone.

Because the words of Torah gladden the heart, studying Torah is forbidden when Tisha B’Av is on a weekday, except for passages in Scripture that deal with the destruction of the Temple and other calamities.

On Super Bowl Sunday itself, life seems to stop. Over one hundred million people watch the game. About half of the households in the country show it in their living rooms and dens.

Moses begins Sefer Devarim reviewing much of the 40 years in the desert & why he can’t enter Israel

While they are definitely special occurrences, why are they cause for a new holiday?

Torah wasn’t given to be kept in Sinai; Brooklyn or Beverly Hills-It was meant to be kept in Israel!

“When a king dies his power ends; when a prophet dies his influence begins” & their words echo today

In addition to the restrictions of Tisha B’Av, there are several restrictions that one may not perform during the week that Tisha B’Av falls in.

More Articles from Rabbi Yaakov Klass
Q-A-Klass-logo

Question: When a stranger approaches a congregant in shul asking for tzedakah, should the congregant verify that the person’s need is genuine? Furthermore, what constitutes tzedakah? Is a donation to a synagogue, yeshiva, or hospital considered tzedakah?

Zvi Kirschner
(Via E-Mail)

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?

Harry Koenigsberg
(Via E-Mail)

Vol. LXVI No. 29 5775 New York City CANDLE LIGHTING TIME July 17, 2015 – 1 Av 5775 8:06 p.m. NYC E.D.T.   Sabbath Ends: 9:12 p.m. NYC E.D.T. Sabbath Ends: Rabbenu Tam 9:36 p.m. NYC E.D.T. Weekly Reading: Mattos-Mass’ei Weekly Haftara: Shim’u Devar Hashem (Jeremiah 2:4-28, 3:4, 4:1-2) Daf Yomi: Nedarim 54 Mishna Yomit: […]

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?

Harry Koenigsberg
(Via E-Mail)

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?

Harry Koenigsberg
(Via E-Mail)

Printed from: http://www.jewishpress.com/judaism/ask-the-rabbi/q-a-they-live-in-the-land-part-v/2013/11/07/

Scan this QR code to visit this page online: