web analytics
October 21, 2016 / 19 Tishri, 5777

Posts Tagged ‘exile’

We Ain’t Got a Soul in America

Wednesday, December 19th, 2012

In our previous blog, where we saw how the prophets of Israel and our greatest Rabbis described the exile as a zombie-like existence for the Jewish People, because when we are scattered in foreign lands, our national format is destroyed, and we are left like dry lifeless bones. To understand this more deeply, we will continue with our translation of the book, “Binyan Emunah,” by Rabbi Moshe Bleicher, a longtime student of Rabbi Tzvi Yehuda Kook, and Rosh Yeshiva of the Shavei Hevron Yeshiva in the city of Hevron.

Please note that these are very deep matters, and our condensed excerpts from the book don’t present the total overall picture that readers will glean from the entire book itself.

From the Chapter, “Exile and Redemption”:

In order to understand why the exile is a situation of death for the Jewish People, we have to first meditate on the meaning of life. As much as life is familiar to us, there is a secret of life which we cannot fathom, and this is the force of life itself, a Divine Creation.

An example will make this clear. A human being’s body contains many organs, some of which are extremely complicated and sophisticated. For instance, the eye is an advanced optical mechanism which functions in a wondrous manner. However, if we were to remove the eye and mount it on a wall to serve as a security camera, the eye wouldn’t work at all. Only through its connection with the body, and with the general life force that exists in it – the soul – can an eye fulfill its function.

Why is this? Isn’t the eye sophisticated enough to operate by itself? Is the fact that it can’t function apart from the body a sign that it is a more primitive mechanism than some electronic optical devise which can? No. The reason that the eye cannot function without it being attached to the body is because the eye isn’t a private organ which exists by itself. This is also true for the other organs of the body – the ear, the brain, the heart, etc. If you were to take out all of the organs of the body and connect them together, a man wouldn’t result – only a big, lifeless doll. The thing which gives man his essence as a man is the general life force inside of him. This is what enlivens and operates all the organs of the body, determines their function, and also gives man his consciousness as a man. Isn’t the eye which sees, and the ear which hears, but rather, the general force of life in a man, his soul, which hears via the ear, and sees via the eye.

Just as a life force animates an individual, the same is true for the Clal, for Am Yisrael, as a Nation. Hashem created us as a Nation at Sinai, to sanctify His Name in the world – precisely in our National format in Israel, and not in the wilderness of Sinai, or in other foreign places in the world. Am Yisrael is capable of illuminating existence by revealing the Divine Ideal in life, and through this, to raise existence out of its darkness, and to attach it to its Divine Source. The nations of the world also call upon the Name of God and praise His greatness, but in the very same breath, they are capable of murdering millions and carrying out the most savage and bestial acts. In contrast, when Am Yisrael calls upon the Name of G-d, it is to reveal and establish the Divine Ideal and Morality in the world, with the altruistic aspiration of bettering the life of all mankind.

This lofty moral recognition is the innovation which Am Yisrael brings to the world. “This Nation have I created for myself, they will declare My praise.” The ability of Am Yisrael to declare the praises of Hashem, to illuminate the world and liberate it from its truncated framework of private interests and egotistical concerns, from its bondage to individual lusts, by attaching all of the forces of life to their ideal Divine Source, this stems from the unique vision of Am Yisrael that recognizes the existence of a single unifying Divine Goal which stands at the foundation of the world – the recognition that there is a single unifying force of life that lends ideal meaning to all of the details of life. This is a great Kiddush Hashem, the ability to reveal in life the Universal Unity which gives life to everything.

The Soul of Existence, the Ideal Goal which stands at the foundation of life, is not a mere spiritual thing, but rather a powerful and dynamic life force which activates all of the wheels and gears of existence, pushes them toward greater and greater perfection and expression in life. For example, with an apple tree, the “goal of the tree” isn’t an abstract matter, but a concrete life force which dictates the stages of the tree’s development up till the appearance of its fruit. Similarly, the soul of a person isn’t a spiritual entity disconnected from the body and its powers, but is the very life force which activates and gives meaning to every organ and faculty of life. This same understanding holds true for the Soul of Existence as well.

Applying this metaphor to the world, Am Yisrael is the “body” which is able to absorb this Inner Truth that there is a Divine Soul to existence, and which is able to attach all branches of life to their inner, general, all-encompassing, Clalli, Source. This Clalli Soul appears in Am Yisrael as a dynamic and empowering life force. This is what gives the Nation its life, and from its driving force, the Israelite Nation has the motivation and willpower to establish and build a State in its Land, an army, and a thriving economy. All of its National life surges forth from this inner, exalted Truth, to the point where the Nation of Israel has no private, egocentric interest in attaining glory and accolades on the stage of history, but only to sanctify the Name of God in the world, and to reveal how all of the systems and frameworks of life, with all of their details, stem from the ideal, universal, Divine Life-Force which activates all of existence.

As we mentioned, the principle Kiddush Hashemoccurs when we reveal how the Source of Divine Unity stands behind all of life, uniting everything. Am Yisrael was created to illuminate this Truth, to declare the praises of God. When Am Yisrael gathers in its Land, every Tribe in its inheritance, and with the Beit HaMikdash rebuilt on the Temple Mountthis Clallilife-force appears in the life of the Israelite Nation, in all aspects of its National existence, in their most ideal and healthy format.

Like with an individual man, whose soul gives life to all of his organs and limbs, so too, when Am Yisrael returns to Eretz Yisrael, its unique, Clalli life-force,which only comes to life within the Nation when it dwells in its Land, radiates its powers to all of the national faculties of the Nation, and to every vista of its life. The more the Nation is true to its inner essence, and knows how to direct its varied endeavors to draw vitality and strength from the Source of its life, the healthier it will be, and it will succeed in achieving its mission in the most complete and ideal fashion.

This is a life of national Kiddush Hashem, where the Divine Presence is revealed in our midst, through the realization of the ideal, universal, Divine Goals and Aspirations in the life of the Nation as we live our National Torah life in our unique Holy Land.

However, when the Nation of Israel is exiled from its Land, and its general, Clalli, life force is lost, all of its life undergoes a drastic descent. Its general, Clalli soul ascends to the celestial heights, and no longer functions as the battery source of the now scattered and splintered Jewish People. Now, exiled from its Land, and unable to exist in its National format, the individual, private side of life becomes dominate, and the forces of life appear separately, seemingly independent, one from the other, without stemming from a unifying, general life-force. In this way, the level of life changes, and the entire observance of Torah and its commandments falls into the category of“Set way-marks up for yourselves,” (Yirmeyahu, 32:20), as described in the vivid words of our Sages, concerning a verse found in the second paragraph of the Shema“And you will quickly perish from the Land….” (Devarim, 11:17).

Our Sages teach: “Even though I am exiling you from the Land to outside of the Land, be distinguished by the mitzvot, so that when you return they won’t seem new in your eyes. This can be compared to a king who became angry with his queen, and sent her back to her father house, telling her to continue to wear her royal jewels so that they would not seem new to her when she returned to the palace. Thus said the Holy One Blessed Be He to Israel: My son, keep adorned with the mitzvot so that when you return they will not seem new. This is what Yirmeyahu told them, ‘Set up way-marks for yourselves’ – these are the commandments by which Israel is distinguished”

These words of our Sages are eye-opening and even staggering. Concerning the performance of the commandments in the Diaspora, the inner truth of the matter is that outside of the Land of Israel, where theClalli, life force of the Nation doesn’t appear, there is no essential meaning in observing the commandments. The only reason for our still keeping the precepts inChutz L’Aretz is because of our past connection to theClalli soul of the Nation which vitalized us when we lived in our Land, and because of our connection to the future when the Clalli soul will return and reveal itself in our resurrected national life with the ingathering of our exiles to Zion.

A living holiness, filled with vitality, is the “electricity” which activates the soul of the Nation and the general,Clalli, life force within it. This force is what gives life to the details of the Torah and to its commandments. Thus, when the Nation isn’t living, when it is exiled from the Land and its organs are scattered throughout a netherworld of impure and unholy places, there is no essential value in keeping the mitzvot, and we are commanded to continue to perform them only so we don’t forget how to do them, so they won’t seem new to us when we return to our own Holy Land, where theClalli soul comes to life with the union of the Nation and the Land.

It is important to understand that the startling new insight revealed by our Sages is not that the precepts practiced in the exile are merely road signs to help us remember the way home, as indicated by the Prophet’s command, “Set up way-marks for yourselves,” but that it is possible at all to learn Torah and perform commandments in our altered and “decomposed” situation in exile, where we merely exist, without life, like in the prophesy of the valley of lifeless bones. The ability to do so only stems from our deep inner, historic, and genetic connection, even in our disintegrated situation in exile, to our complete, former, national, Clalli life as a Nation in its Land.

All of our life changes when we are in Galut. Not only does our Clalli soul disappear, but every detail of our life is affected. Regarding the teaching of the Gemara, “Everyone who dwells outside of the Land of Israel is like someone who has no God” (Ketubot 110B), Rabbi Pincus HaLevi Horewitz, author of the commentary,“HaHafla’a,” writes that this is speaking about a person who observes the Torah and mitzvot in Chutz L’Aretz – but because he doesn’t live in Eretz Yisrael, he is like someone who doesn’t have a G-d. The reason behind this is that outside the Land of Israel something profoundly essential is missing – our general, Clalli soul.

Therefore, in the exile, Jewish Belief (Emunah) and the worship of God appears in an incomplete form. If Emunah was merely a philosophical and intellectual discipline, there wouldn’t be any meaningful difference between its revelation during the Galut or at the time of Redemption (Geula). However, as we shall continue to explore, Emunah is the encounter with Divine Existence as it is revealed in our midst when we are a sovereign Nation in our Land. Thus, during the time of exile, when the general, Clalli life-force is withheld from us, and where God only appears in “the four cubits of Halacha,” in the life of individuals, the entire encounter with the lofty goals of the Torah, which appear in a dynamic living fashion in the national life of the Nation in our Land, is lost. It follows that the deeper levels of Emunah also are missing, and the individual Jew encounters his Maker on a shattered level, which is only a shadow of true and complete Emunah.

Tzvi Fishman

Graveyard, New York

Tuesday, December 18th, 2012

Before Chanukah, we mentioned that the hottest selling book at the Central Bus station in Yerushalayim is “Binyan Emunah,” by Rabbi Moshe Bleicher, the book which I am presently translating into English. The book is based on the approach to Torah fostered by Rabbi Yehuda HaLevi, the Gaon of Vilna, and Rabbi Kook, who all warned that the understanding of Judaism and Torah that was being learned in the exile wasn’t the true understanding of Torah, and consequently, the Jewish People were losing their true understanding of God.

These great Rabbis, giants of their generations, taught that the Torah was much more than a list of the ritual commandments we could still practice in galut; and that Judaism, and that Emunah, the faith in G-d, were much more than keeping kashrut and Shabbat, and learning Gemara and Halacha.

True Judaism, they taught, was building a Torah NATION in the Land of Israel, the Holy Land unique to Torah, and not just the practice of ritual commandments by individuals or scattered Jewish communities in foreign impure lands. The complete service of God by the Jewish People was the NATIONAL service of God of the Israelite NATION in its own Jewish Land. This is what leads the way to the establishment of the Kingdom of God in the world, when all nations will come to serve the God of Israel, as the Prophet declares: “For from ZION shall go forth the Torah, and the word of the Lord from YERUSHALYIM.”

The book, “Binyan Emunah,” which means, “The Building of Faith,” is a detailed explanation of this central foundation of Torah – something which is totally lacking in exile where the Jewish People don’t have their own Jewish NATIONHOOD and sovereign Jewish LAND. Jewish NATIONHOOD in the Land of Israel is the heart and soul of the Torah. Without them, we are like a body without a soul, or, in the words of the Prophet, Yehezkel, like dry lifeless bones.

Here is a condensed segment of the book explaining this crucial point, based on the words of our Prophets and some of our greatest Torah giants.

The Valley of the Bones

The Prophet Yehezkel declares:

“The hand of the Lord was upon me, and the Lord carried me out in a spirit, and set me down in the midst of a valley, and it was full of bones; and He caused me to pass by them round about, and, behold, there were many in the open valley, and, lo, there were very dry.

“Then He said unto me: ‘Son of man, the bones are the whole house of Israel; behold, they say: Our bones are dried up and our hope is lost; we are completely cut off. Therefore prophesy and say unto them: Thus says the Lord God: Behold, I will open your graves, and cause you to come up out of your graves, O, My People; and I will bring you into the Land of Israel; and you shall know that I am the Lord, when I have opened your graves, and caused you to come up out of your graves, O, My People. And I will put My spirit in you, and you shall live, and I will place you in your own Land; and you shall know that I the Lord have spoken and performed it, sys the Lord” (Yehezkel, Ch.37).

The Prophet Yehezkel describes the situation of Am Yisrael in exile as being similar to the dead in a graveyard. In contrast, the Geula, Redemption, comes when the revitalized bones leave the cemetery of exile and come to Eretz Yisrael.

There are those who will say that this only a metaphor, and that the Prophet doesn’t really mean to say that we are like dead people when we are in exile, for, as anyone can see, we are living, breathing, and learning Torah. The Prophet, they claim, exaggerates in order to highlight a particular aspect of Galut, but he doesn’t mean to teach that there is an essential, absolute, difference between the time of Galut and Geula, like the difference between the dead and the living. However, as we shall learn, the words of the Prophet are meant to be taken literally, at face value.

Tzvi Fishman

The Stories Of Rabba Bar Bar Chana

Thursday, November 22nd, 2012

(Editor’s Note: The famous allegoric stories of Rabba Bar Bar Chana and other of our Gedolim are enveloped in clouds of figurative speech. Undoubtedly, the great and eminent Rabba was trying to picture Israel’s trials during the long and bitter exile. The ship of Israel had sailed many a time over terribly stormy oceans and in many instances suffered shipwreck. On the other hand, Bnei Yisrael enjoyed the light of freedom in many countries. But that proved still more disastrous to them because the nation was either almost swallowed up by the fish (nations) wherein it made its abode, or at the end it drank the bitter cup of inquisition, significant in the overturn of the fish mentioned in Rabba’s proverbs.

In the following parables, Rabba pictures Bnei Yisrael’s exiled life. He could not have dared to speak openly on account of the strict censorship of the Roman government. He therefore chose the figurative manner in order to give vent to his pent-up feelings, escaping, at the same time, the shrewd eyes of the government.

The allegoric contents of these stories are ingenious. Many of our gaonim, such as the Maharsha, offer various interpretations. Take the story of when he was on a boat and saw an island. He settled on the island and lit a fire. The island turned out to be a fish, which reacted very fiercely to the fire. Had the ship not been so near, he would have drowned.

The Maharsha explains that Bnei Yisrael’s ship, traveling in the ocean of exile, reached a new land and the people thought they had finally reached salvation. They intermixed with the natives and then, lo and behold, the country (the fish) throws them over and they are driven out. Were it not for their heritage, their Torah, they would have become extinct. The reader is invited to test his intelligence and to fathom the deeper and hidden meaning of these stories, which appear in the Talmud in Baba Basra 73.)

The Tremendous Waves

Rabba Bar Bar Chana related the following, “Sailors told me that once they were threatened with gigantic waves that could have sunk their ships. These waves appeared with a ray of whitish light at their crest and when they struck it with clubs engraved with the words ‘I will be what I will be, L-rd G-d, King of Hosts, Amen, Amen, Selah,’ the waves subsided.”

Rabba Bar Bar Chana continued, “The sailors related to me that the distance between one wave and the other was 300 parasangs (a Persian mile, about 4,000 yards) and the height of each wave lifted them so high that they saw the resting place of the smallest star. There was a flash as it shot 40 arrows of iron. If it had lifted them any higher they would have been burned by its heat.

“They also heard the following conversation between two waves, ‘My friend,’ one wave called to the other, ‘have you left anything in the world that you didn’t wash away and flood? I will go and destroy it.’ The other replied, ‘Go and see the power of the Master by whose command I must not pass the sand of the shore even as much as the breadth of a thread. It is this sand line that separates the sea from the land and yet I could not step over it.’

Rabba Bar Bar Chana went on, “I saw an antelope, one-day-old, that was as big as Mount Rabor, which measures four parasangs. The length of its neck was three parasangs and the resting place of its head was one parasang and a half.

“I saw a frog the size of the Fort of Hagronia (a fortified town in Babylon) that contained 60 houses. A snake came along and swallowed the frog and then a large raven came and swallowed the snake. The raven then ascended the tree and perched on one of its limbs. Imagine the strength of that tree.”

Rabbi Papa ben Samuel said, “Had I not been there I would not have believed it,” and added, “Once, while we were traveling on board a ship I saw a gigantic fish in whose gills I saw a parasite, the mudeater worm. It entered and killed the fish. Thereupon the sea cast up the fish and threw it upon the shore. Sixty towns were destroyed thereby and 60 coast towns consumed its flesh and 60 other coast towns salted the flesh that was left for future use. From one of its eyeballs 300 kegs of oil were filled. On returning there after 12 months, I saw its bones being sawed into boards as to restore the streets that were destroyed by it.”

Rabbi Sholom Klass

Smell the Grass

Tuesday, November 6th, 2012

When was the last time you walked across a field of grass?

Wait, a whole bunch of you just looked up at the ceiling and thought…what the heck is she talking about? You probably walk through a field of grass every day, don’t you? Well, if not a field, a lawn, right?

Israel is a land that was, according to the Bible and logic, very fertile. I believe I read somewhere that when the Romans conquered Judea and sent the Jews into exile, they salted the earth to prevent our return. I googled it…yeah, google is now a verb… and there are more than 50,000,000 references to it. I didn’t click on them to see if it was true or not. The bottom line is still the same.

Much of Israel is short on water – we have desert as our southern half and even towards the north, we don’t really have lush, green mountains. Where we have fields of grass, they are usually cultivated and watered. Otherwise, they aren’t really grass, but rather weeds that grow in the winter months and die in the summer.

I went to a Microsoft conference today – they put on a light and dance show that was incredible. I have to write about the amazing technologies I saw there, the wonderful things Microsoft’s Steve Ballmer said about Israel. I want a Surface computer SO badly… I would love a Windows 8 phone. I ache for a convertible laptop and have given up the idea of buying a laptop until I can afford one. Just wow…

And with my head filled with the wonders of what Microsoft is bringing to the world… I began the walk back to my car. And, as I crossed the road, I opted for the shortcut so many others were taking…across the grass.

I grew up in America – where there is so much grass – we all had front lawns and back lawns and had to cut the grass regularly. I can still remember the smell of cut grass, of grass after a rain. I stopped thinking of Microsoft and looked down at the grass – there were people in front of me, people behind me. I couldn’t stop to touch it, though deep down I longed to.

I don’t know if you’ve ever stopped to think about the wonders of grass (the legitimate kind, naturally) – but it’s important to take that time in life – to feel the grass under your feet as you walk. I’ll remember Microsoft’s products from today… but I think part of me will also remember the grass.

Visit A Soldier’s Mother.

Paula R. Stern

Rachel is Weeping Over You!

Friday, October 26th, 2012

The yartzeit of our Matriarch, Rachel, falls this year on Shabbat. Every year, more and more people gather at Rachel’s Tomb to pay respects to the Matriarch who is known as Rachel Emanu – Rachel Our Mother.

Thousands of pilgrims will travel there today and tomorrow from all over the country, and perhaps 200,000 more will make the annual pilgrimage the day after Shabbat, every type of Jew there is, religious and non-religious, Haredim, Hasidim, and Dati Leumi, men, women, and children, busload after busload after busload, from far and near, waiting long hours for their turn to enter the small but beautifully renovated tomb near Betlechem on the way to Efrata .

Rachel’s Tomb is also a very frequented site during the year. The new enclosure houses a Kollel, and while men fill their side of the Tomb around the clock, learning and praying throughout the night, they are outnumbered by the enormous number of women who visit the Tomb, to identify with the mother of the Jewish People and to cry out their prayers for themselves, their families, their children, and for all of the Nation, beseeching the Almighty to grant health and happiness, blessing and salvation, shiduchim-tovim and children, to everyone in distress and need, all in the merit of Rachel Emanu.

While Sarah, Rivka, and Leah are also Matriarchs of the Jewish People, why did Rachel merit the special calling of Rachel Emanu, our mother? On one hand, as the last Matriarch in the chain, we are most directly descended from her. But the reason goes deeper than that. In the Kabbalah, Rachel is identified with the Shechinah, and with the sefirah of Malchut. In her spiritual capacity as the Shechinah, Rachel is truly the mother and provider of the Jewish People, caring, like a mother, for all of her children.

The famous verse of the Prophet Yirmeyahu regarding Rachel declares:

“Thus says the Lord: A voice was heard in Rama, lamentation and bitter weeping – Rachel weeping for her children; she refused to be comforted for her children because they are not” (Yirmeyahu, 31:14). What does it mean – “they are not”? It means that Rachel’s children are not in the Land of Israel. It means they have been exiled from the Land. Our Sages tell us that Rachel is not buried with the other Matriarchs in Hevron, but rather “on the way” so that when the Jewish People were exiled from Yerushalayim, as they passed by her Tomb on the way to foreign gentile lands, Rachel would cry over them and beg Hashem to have mercy on them and return them to the Land.

Make no mistake. Rachel’s bitter weeping, still heard today at her Tomb, is over her children in exile. She weeps over you – that’s right – you, the Jews in Brooklyn, and the Jews inLakewood, and her children in LA. You may think things are wonderful, but Rachel’s lamentation and bitter tears are shed over you, filling almost two-thousand years of exile and weeping.

Rachel Emanu weeps over the presidents of Jewish Federations who marry gentiles, and she weeps over the directors of the major Diaspora Jewish organizations who marry Jews. She weeps over the Diaspora rabbis and yeshivas and pop singers and Hollywood directors and stars. Rachel weeps over Sarah Silverman and the tzaddikim who condemn her. She weeps over The Jewish Press and The Jewish News. She weeps over you, you, and you, and yes, she weeps over me, and all of the Jews of Eretz Yisrael who can’t be complete until all of our brothers and sisters return home from their adulterous sojourning in alien gentile lands.

But all is not lost. The Prophet has words of comfort for us and for Rachel:

“Thus says the Lord: Keep thy voice from weeping, and thy eyes from tears; for thy work shall be rewarded, says the Lord, and they shall come back from the land of the enemy; and there is hope for thy future, says the Lord, and thy children shall come back again to their own border” (Yirmeyahu, 31:15-16).

There is hope for the future. You can end Rachel’s tears. You can put an end to your mother’s pain and sorrow. You may believe things are as “colossal” and “gevaltik” as can be in Boro Park, Monsey, the Five Towns, Boca, and Palm Beach, but the Shechinah is weeping over you, and the Holy One Blessed Be He roars out like a lion in the middle of the night over the exile of his children who prefer America to Eretz Yisrael!

Tzvi Fishman

Jews Who Live in Diaspora Houses

Tuesday, October 23rd, 2012

It seems that the fad at The Jewish Press these days is for contributing writers to declare that Sarah Silverman’s trashy routine is a Chillul Hashem. That may be true, but there’s a bigger Chillul Hashem than Sarah’s. The biggest Chillul Hashem is when Jews choose to live in Chicago, and Dallas, and Los Angeles, and Lakewood, and Brooklyn, when they could live in the Land of the Jews instead.

We learn this from the Hashem Himself, through the words of the Prophet, Ezekiel. The concept of Chillul Hashem appears in Ezekiel’s clear and uncompromising rebuke of Jewish life in the exile: “And when they came amidst the nations into which they came, they desecrated My holy Name, in that heathens said of them, ‘These are the people of the L-rd and they have gone out of His Land’ (Ezekiel, 36:20).

The simple fact that Jews live in foreign, gentile lands brings terrible disgrace to the Name of G-d, far more than a Sarah Silverman video on Youtube. When a gentile sees Jews living in Chicago, or Dallas, or Los Angeles, or Brooklyn, he says, “G-d gave the Jews their own land to live in, yet the Jews prefer to live here with us! What a disgrace!” Others say, “G-d must be weak if He can’t keep His own People in Israel! They have their own Jewish homeland, but here they are, living with us!”

But why listen to me? Let an old writer for the Jewish Press explain it to you – Rabbi Meir Kahane. I turn this blog over to him. Let’s hear what he had to say about Jewish life in the Diaspora:

Rabbi Kahane bases his essay on the words of the Prophet, Ezekiel, who declares that Jewish life in the Diaspora is a terrible desecration of G-d:

“And when they came amidst the nations into which they came, they desecrated My holy Name, in that men said of them, ‘These are the people of the L-rd and they have gone out of His Land.’ But I had pity for My holy Name which the House of Israel had profaned among the nations into which they came. Therefore say to the House of Israel, Thus says the L-rd G-d; I do not do this for your sakes, O House of Israel, but for the sake of My holy Name which you have desecrated among the nations to which you came. And I will sanctify My great Name which was desecrated among the nations, which you have profaned in the midst of them; and the nations shall know that I am the L-rd G-d, when I shall be sanctified in you before their eyes. For I will take you from among the nations, and gather you out of all countries, and I will bring you into your own Land” (Ezekiel, 36, 20-24).

“What is this Chillul Hashem which Ezekiel describes? That the nations say of them, ‘They are God’s people and dear to Him, and if He could have helped them not to leave their Land, He would have done it, but He became weak…’ This Chillul Hashem comes through the Jewish People in the Diaspora.

“Therefore, Ezekiel continues: ‘I had pity for My holy Name which the House of Israel profaned among the nations into which they came’ (Ezek. 36:21). When the time for Redemption arrives, God has pity on His holy people, profaned among the nations by Israel’s very presence in exile among them, living under them, subject to and dependent upon them. Even when the nations allow Israel to live in peace among them,Israel still depend on their goodness and tolerance, and that, too, is a Chillul Hashem. The fact that the Jews exists as a minority, constantly dependent on the kindness of the gentiles, this itself diminishes the glory of Israel, and of God, so to speak.

“This is the intent of Targum’s rendering of the verse, ‘There [in the exile] you will serve other gods’ (Deut. 28:36,64): ‘There you will serve nations that worship idols.’ Israel, by being subject to these nations, even if this just means living under their sovereignty as a minority in the territory of the gentile majority, magnify and exalt the gods and culture of the nations, and belittle God’s omnipotence, not to mention the situations where the gentiles humiliate, murder and exterminate the  Jews.

“God, thus, intends to blot out the Chilul Hashem among the nations, occurring through the Jewish People, in the only way that the nations will understand, namely,Israel’s Redemption and their victory over the nations who blasphemed God. Since, in the nations’ eyes, Israel’s weakness and lowliness, and their suffering at the nations’ hands, are interpreted as God’s weakness and inability to save His people, and that is a Chillul Hashem, it follows that Israel’s power, exaltation and victory over their own enemies and the blasphemous enemies of God is a Kiddush Hashem (Sanctification of G-d).

“Therefore, although Israel are unworthy of Redemption in terms of their deeds, which are insufficient, still, a certain time arrives in God’s calculations when He has compassion for His holy Name, profaned among the nations. The Prophecy continues: ‘Therefore, say unto the House of Israel: Thus says the Lord God, I do not do this for your sake, O House of Israel, but for My holy Name, which you have profaned among the nations into which you came’ (Ezek. 36:22). Not for their sake, not because they deserve it, for they have not repented properly, but for the sake of God’s holy Name.

“Thus, God decides to erase this terrible disgrace: ‘And I will sanctify My great Name which was desecrated among the nations, which you have profaned in the midst of them; and the nations shall know that I am the Lord God, when I shall be sanctified in you before their eyes.’ (Ezekiel, 36:23-24).

“Rashi comments, ‘What does this Sanctification involve?  How does it come about? The answer is in the following verse: ‘I will take you from among the nations, and gather you out of all the countries, and bring you into your own Land.’

“The non-Jew understands Israel’s existence in exile, and dependence on them, as God’s inability to help His People, or, Heaven forbid, as proof of God’s nonexistence. This is the greatest Chillul Hashem there is. It follows that only through Israel’s return to Eretz Yisrael and their being exalted, and gaining victory over the nations, will those nations understand that, indeed, the Lord is God, Supreme, Omnipotent King of Kings, and accept His sovereignty.

“The exile, itself, in the eyes of the nations, is the pinnacle of Chillul Hashem, whereas Israel’s return to Eretz Yisrael, the Land from which they were exiled, and the establishment of a sovereign state triumphantly, is the pinnacle of Kiddush Hashem; the proof to the nations that, indeed, a God exists in Israel, and He is the Supreme Master and King of Kings. Thus, His might, valor and victory are revealed through the might, valor and victory of Israel in their return to the Land of Israel.

“Therefore,” Rabbi Kahane concludes: “Depart the corrupt exile, the source of Chillul Hashem! Return to Eretz Yisrael so that you can live and sanctify God’s Name, for it is only through Israel’s return to Eretz Yisrael, and through the exile’s liquidation, and Israel’s revenge and victory over its enemies, that the nations will understand that the Lord of Israel is the One and Only God.”

[Excerpted from “The Jewish Idea,” Vol. 2, Pgs. 800-803.]

Tzvi Fishman

Reb Elimelech’s Ascent To Leadership (Part XI)

Thursday, August 9th, 2012

On the sad day that Eliezer Lipman, Reb Elimelch and Reb Zusha’s father, passed from this world, his children gathered for the week of mourning. At the conclusion of the shivah the sons divided their father’s inheritance in the following way: Avraham received the cash and the house was given to Nosson. The jewelry and housewares went to Elimelech and the outstanding debts were to be collected by Zusha.

The division had thus been contrived for Zusha, who was very clever at disguising his ways and who appeared to have plenty of time on his hands. With all that time to spare, it only seemed fitting that he should be the one to go out and collect the debts.

Zusha, however, was in no way suited for this mission, and without a penny from the inheritance was left destitute. Bereft of any means of support, he decided to travel to his uncle, an assistant to the Maggid of Mezeritch.

Lodging with his uncle meant constant exposure to the maggid and, in no time, Zusha became an ardent chassid of the master.

After his stay with his uncle in Mezeritch, Zusha departed for his brother, Elimelech, who had moved to his wife’s hometown of Shineva. The very long and arduous journey to Elimelech took its toll on Zusha’s already very modest attire. His worn-out tatters were far shabbier than those that clad the poorest of beggars.

Ever vigilant of the honor of his in-laws, Elimelech was ashamed to allow his dreadfully-appearing brother into his home. He therefore arranged accommodations for him at the home of a local baker, without providing a heads up that this would be a tenant different from any they had hosted before.

Zusha’s night was not earmarked for mundane sleep. Those precious hours were devoted to learning, prayer and the loud recitation of tikun chatzos. Zusha’s nocturnal agenda effectively brought about an end to his tenancy at the baker’s house and Elimelech had no other recourse but to invite his brother into his own home.

It was there that he was able to observe Zusha’s ways firsthand, which convinced him that they were not as weird as they had initially appeared. This also sparked within him a desire to draw close to the Maggid of Mezeritch. At the very same time, Reb Zusha convinced his older brother to join him in a self-imposed exile that they would devote to elevating the people that they would encounter.

Attired in the clothes of exile, they would travel from village to village to persuade, direct and inspire the people to desist from sin and return to their holy roots. The exile would also, as the Talmud teaches, purify their souls. And… just maybe, Reb Zusha had an added agenda in proposing the exile.

He understood very well his brother’s remarkable and singular talents and spiritual capabilities – but they were still dormant potential. A future leader for those times would not blossom if he were locked inside his books and the four amos of halacha. The situation required an individual who intimately knew his people, their afflictions, and their suffering.

This was the example the Baal Shem Tov had set, for he did not go from the study hall to shepherd his flock. He spent years traversing the land in order to learn and understand the people and their needs. Thus, when he assumed the mantle of leadership, he was no stranger to his brethren – nor were they to him. Likewise, before Reb Dov Ber, who succeeded the Baal Shem Tov, was restricted to crutches, he would travel the countryside as an itinerant maggid.

Dispatching Reb Elimelech to uplift the people, Reb Zusha likely reasoned, would be his apprenticeship for the leadership of chassidus.

Thus, across the length and breadth of the Polish landscape the brothers wandered, bringing the word of the Lord to those that were either unfamiliar or needed to be reminded. The holy brothers, as they came to be known – in a manner all their own – made focusing upon God a central part of people’s lives.

Wherever the holy brothers went on their self-imposed exile, they generated a spirit of repentance. Their standard routine was to admonish themselves out loud for their supposed crimes, when in fact their “sins” were precisely the ones that the villager within earshot needed to rectify.

Rabbi Hanoch Teller

Printed from: http://www.jewishpress.com/judaism/jewish-columns/chodesh-tov/reb-elimelechs-ascent-to-leadership-part-xi/2012/08/09/

Scan this QR code to visit this page online: