bs"d
Thank you Mishpacha Magazine for their initiative bringing an eye opening discussion re: the Chareidi Community entitled "One Family One Burden Let's Talk Straight" into public awareness in their special expanded edition, issue 463 with follow up live panel discussions in the Diaspora in the Five Towns, Brooklyn and other communities. I attended the one in Brooklyn featuring Eli Paley, Publisher and CEO, Mishpacha, Yonosan Rosenblum a regular columnist and Eytan Kobre, Editor US desk of Mishpacha.
In a private discussion with Publisher and CEO Paley, following the panel discussion, it was clear to me that he has unbelievable love for both the Chareidi (ultra Orthodox) and Dati Leumi (National Camp) communities.
So let's talk straight w/o Politics. Just Torah Pshuto KeMashmaoh. Let's talk of the simple (pshat) explanation of the verses in the Torah. Let's for a moment forget the leaders and parties who are running the govt and those who decide how the Israeli army is run and what their intentions are regarding the Chareidi soldiers in the Israeli army for good or for bad..
Let's focus on what the Torah has to say.
The Torah is the common denominator of all Jews be it Chareidi or secular. It is also the moral compass of the world and the Nations of the world look up to the Jewish People for moral direction because we are the People of the Book!!!
---------------
It is clear that the Torah advocates for a strong Jewish Army of Soldiers who fight. for the conquest and protection of the Land of Israel
---------------
It is clear that the Torah advocates for a strong Jewish Army of Soldiers who fight. for the conquest and protection of the Land of Israel
- The borders of the Land of Israel is clearly delineated in Parshath Masei the Torah reading of this Shabbath.
- It is a Mitzvah from the Torah to fight and conquer Eretz Yisroel. It is a Milchemet Mitzvah when our enemies wish our destruction.
- The army camp must be Holy.
- Idol worship needs to be removed from the Holy Land
- Idol worshippers of foreign nations (e.g. Canaanites) of the Land must be driven out of the Land
- Only the Nation of Israel is obligated in observing the 613 commandments and whose fulfillment of commandments are actualized to the fullest by fulfilling the commandments in the Land of Israel.
- The Temple Mount is the focal point and the Place where G-d's Shechina, presence always resides.
- Many commandments can only be actualized by coming to Jerusalem and to the Holy Temple in Jerusalem and performing the commandments there
- Many commandments are dependant on settling the Land. This brings holiness to the Land and to the entire world. This also is the secret of a peaceful existence in the Land of Israel.
- All tribes of Bnei Yisroel are expected to be represented and fight and be part of the army.
Let's for now focus on the requirement to have an army and bring proof from Pesukim (verses) in the Torah..
Some Proofs from the Chumash:
- "Vehaya Machanecha Kadosh". This refers to a military camp and not a separate seating concert.
- Jews were counted as per those eligible to be in the army (men 20-60) and not men learning in Yeshiva
- The Chait of the Miraglim (Sin of the Spies) was that they preferred the spiritual life in the desert and their closeness to Hashem and they discouraged the Israelites from conquering the Land of Israel. For this they were severely punished and all the people that accepted their words were punished with 40 years of wandering in the desert and every year, we cry on Tisha Baav for the tears that should not have been shed in the desert after hearing and accepting the report of the Miraglim.
- Moshe rebuked the Tribes of Reeuvein Gad and 1/2 Shevet Menashe in case they were thinking of shirking their duty as members of Am Yisroel from being part of a fighting army to conquer the Land of Israel from her enemies.
- Moshe prayed with Aharon and Chur supporting him in the war against Amalek in the desert but all the rest of the fighting men were with Yehoshua actually fighting. True, they would never have won w/o Prayer but Prayer alone was not what G-d wanted from Am Yisroel.
- The Israelites in the Desert also fought the Midianites who caused them to sin with an army of fighting soldiers who excelled in personal holiness and had not sinned, from representatives of all the Tribes of Israel. They killed all males from Midan and then under Moshe's instructions all females who the Urim Veturim determined were to be killed.
- The Tefilin also called phylacteries (/fɪˈlæktəriːz/ from Ancient Greek phylacterion, form of phylássein, φυλάσσειν meaning "to guard, protect") are a set of small black leather boxes containing scrolls of parchment inscribed with verses from the Torah brings fear in the heart of the enemy when they are worn by G-d fearing Jews. Therefore, it makes sense that the army enlist G-d fearing men rather than soldiers who have difficulty in guarding their personal holiness. Soldiers who wear their Tefilin with pride will best defeat the enemy with the minimum of casualties.
- In Shirat Devorah (Song of Devorah a prophetess), the prophetess rebukes the tribes who shirked their responsibilities from fighting.
Conclusion:
If the Chareidim would unite with Dati Leumi and Traditional Masorati Jews, the majority of the Israeli population who have fought in many wars and have always been willing to sacrifice to protect this great Land, to set the ground rules of a Holy
Army, then surely our enemies would dissipate like chaff in the wind.
If the Chareidim would unite with Dati Leumi and Traditional Masorati Jews, the majority of the Israeli population who have fought in many wars and have always been willing to sacrifice to protect this great Land, to set the ground rules of a Holy
Army, then surely our enemies would dissipate like chaff in the wind.
Amen, Ken Yehi Ratzon, Sincerely, Robin Ticker
PARSHAT MASEI
(by Yehuda HaKohen)
"You shall possess the land and you shall dwell in it, for to you have I given the land to possess it." (BAMIDBAR 33:53)
The Ramban, Rabbi Moshe Ben Nahman, offers a lengthy explanation of this verse, asserting that the mitzvah for the Jewish people to conquer and reside within the Land of Israel is a positive commandment of great consequence to the overall Hebrew mission.
"In my opinion this is a positive commandment, in which He (HaShem) is commanding them (Israel) to dwell in the land and inherit it, because He has given it to them and they should not reject the inheritance of HaShem. Thus if the thought occurs to them to go and conquer the land of Shinar or the land of Assyria or any other country to dwell therein, they would be transgressing the command of G-D. And that which our rabbis have emphasized (Ketubot 110b), the significance of the commandment of dwelling in the Land of Israel and the prohibition against leaving it, and that they even considered a woman who does not want to ascend with her husband to live in the Land of Israel [as a `rebellious wife'] and likewise the man – the source of all these statements here (in this verse) where we have been given this commandment, for this verse constitutes a positive commandment. And this commandment is repeated in many places, such as `Come and possess the land' (DEVARIM 1:8)."
The Ramban demonstrates that the main idea being taught by this verse is the eternal mitzvah for the Jewish people to assert political sovereignty over the Land of Israel and to reside within its borders.
In his supplement to the Rambam's Sefer HaMitzvot, the Ramban teaches that it is a Torah commandment in every generation that the Nation of Israel take control of and inhabit the entire Land of Israel.
"This (a war to liberate Eretz Yisrael) is what our Sages call milchemet mitzvah (obligatory war). In the Talmud (Sotah 44b) Rava said, `Yehoshua's war of liberation was an obligatory duty according to all opinions.' And do not err and say that this precept is the commandment to vanquish the seven nations… this is not so. We were commanded to destroy those nations when they fought against us and had they wished to make peace we could have done so under specific conditions. Yet we cannot leave the land in their control or in the control of any other nation in any generation… Behold, we are commanded with conquest in every generation… this is a positive commandment which applies for all time… And the proof that this is a commandment is this: `They were told to go up in the matter of the Spies: `Go up and conquer as HaShem, G-D of your fathers, has spoken to you. Do not fear and do not be discouraged.' And it further says: `And when HaShem sent you from Kadesh Barnea saying, Go up and possess the land which I have given you.' And when they did not go up, the Torah says: `And you rebelled against the Word of G-D, and you did not listen to this command.'" (Positive Commandment 4 of the Ramban's supplement to the Rambam's Sefer HaMitzvot)
The Ramban asserts that the conquest of Eretz Yisrael is a mitzvah for Israel in every generation and that we are forbidden from allowing any part of our country to fall into – or remain under – gentile control. It is found in the Shulchan Aruch that all of the arbitrators of Torah Law (Rishonim and Achronim) agree with the Ramban concerning this issue.
"All of the Poskim, both Rishonim and Achronim, decide the Law in this fashion on the basis of the Ramban." (Shulchan Aruch, Even HaEzer section 75, Pitchei Tshuva 6)
Although the Ramban (in his commentary to BAMIDBAR 33:53) acknowledges Rashi's warning that Israel's ability to survive and prosper in our homeland depends on the nation's willingness to disinherit the foreign peoples who possess the country prior to our return, he offers a more lenient approach regarding the actions Israel must take against gentile nations inhabiting our country.
While Rashi and others assert that upon our return home from exile, Israel must drive out the gentiles in possession of our country, the Ramban insists that peace could be achieved between Israel and these nations under certain conditions so long as the Jewish Nation possesses exclusive and undisputed sovereignty over the country. Rashi disputes this position, noting the following verse:
"But if you do not drive out the inhabitants of the land before you, those of them whom you leave shall be pins in your eyes and a surrounding barrier of thorns in your sides, and they will harass you upon the land in which you dwell." (BAMIDBAR 33:55)
On this verse, Rashi explains that "pins in your eyes" means "liteidot ham'nakrot eineichem" – that sticks will be driven into your eyes, meaning that the wisdom of Israel's leadership will be neutralized, such that they will be unable to see or understand what a child can clearly see and understand. There will be a situation in which Jews protect themselves behind fences and walls, which "enclose and imprison them such that none can come in or leave."
The holy Ohr HaChaim supports Rashi's explanation of this verse, commenting that: "Not only will they hold on to the part of the land that you have not taken, but the part which you have taken and settled as well. They shall cause you trouble regarding the part that you live in, saying `Get up and leave it.'"
A reconciliation of these positions with that of the Ramban could be achieved through distinguishing between gentile nations wielding dominion over the Jewish homeland from those who merely dwell peacefully in the country under Hebrew sovereignty. This distinction would account for the presence of Israel's Kenite allies in Eretz Yisrael throughout the period of the Judges and would also explain the Torah's multiple references to the compassion we must display towards the Ger toshav (resident alien). By attempting to steal portions of the Land of Israel, however, a gentile can easily move himself from one category to the other.
This debate raises the obvious contentious question of how to relate to the "Palestinian National Movement," which claims to speak on behalf of all Arabs in our country while seeking to appropriate the Land of Israel from the Jewish people.
The Gaon of Vilna sheds light on this question in his commentary to HABAKUK. Here he illuminates the concept of Peleshet and the uniqueness of its historic national role. The Gaon points out that the verse in BEREISHIT 10:14, which introduces the Philistines to the stage of history, does not describe their birth as the Torah describes the birth of other nations.
"And Mitzraim begot Ludim, Anamim, Lehavim, Naphtuhim, Patrusim, and Casluhim, whence the Pelishtim (Philistines) came forth, and Caphtorim." (BEREISHIT 10:13-14)
The Vilna Gaon explains that the birth of the Philistines was completely unnatural and that they are entirely absent from the stage of world history with the exception of specific generations in which they serve their unique function. When the Nation of Israel enters our homeland in order to build the Hebrew Kingdom – the vehicle through which all of humanity will be elevated to unparalleled blessings – the Philistines appear on the scene to try and prevent this kingdom from being established. This was true when our patriarch Avraham first entered the land (there was a "land-for-peace" deal aggressively solicited by Avimelech of Grar), it occurred when his son Yitzhak was faced with Philistine antagonism and it was true throughout the period of the Judges up until the secure establishment of the Davidic dynasty when Israel finally implemented full dominion over the country.
The Philistines then inexplicably disappear from history until modern times where they (or their spiritual descendents) once again attempt to hold up the construction of G-D's kingdom. The Gaon explains that without the necessary force of Peleshet, Israel would be unable to rise up to our essential mission and realize the true significance of Jewish sovereignty in our homeland. HaShem places this nation into our world as a catalyst for Israel to reach our full potential as a nation.
The truth in the Gaon's words is evident today. As a result of our difficult struggle with Palestinian nationalism – a national consciousness that materialized only upon our return home – Israel has failed to simply exist as a normal country but has instead been confronted with grueling questions of identity. The brutal conflict has forced us to examine who and what we truly are, as well as the core reason for returning home and establishing a state. The ostensibly legitimate territorial claims of another people to our land forces us to question not only our innate connection to our soil, but also our national function in Creation. By forcing out the bigger answers to the difficult questions they create, the modern day Philistines cause Israel to understand what it is that we are actually fighting for. And by the time we are psychologically prepared to appropriately deal with those who threaten our sovereignty, we will have already grasped the true purpose of the kingdom that will lead all mankind to a world of total blessing.
With Love of Israel,
-Yehuda HaKohen
(by Yehuda HaKohen)
"You shall possess the land and you shall dwell in it, for to you have I given the land to possess it." (BAMIDBAR 33:53)
The Ramban, Rabbi Moshe Ben Nahman, offers a lengthy explanation of this verse, asserting that the mitzvah for the Jewish people to conquer and reside within the Land of Israel is a positive commandment of great consequence to the overall Hebrew mission.
"In my opinion this is a positive commandment, in which He (HaShem) is commanding them (Israel) to dwell in the land and inherit it, because He has given it to them and they should not reject the inheritance of HaShem. Thus if the thought occurs to them to go and conquer the land of Shinar or the land of Assyria or any other country to dwell therein, they would be transgressing the command of G-D. And that which our rabbis have emphasized (Ketubot 110b), the significance of the commandment of dwelling in the Land of Israel and the prohibition against leaving it, and that they even considered a woman who does not want to ascend with her husband to live in the Land of Israel [as a `rebellious wife'] and likewise the man – the source of all these statements here (in this verse) where we have been given this commandment, for this verse constitutes a positive commandment. And this commandment is repeated in many places, such as `Come and possess the land' (DEVARIM 1:8)."
The Ramban demonstrates that the main idea being taught by this verse is the eternal mitzvah for the Jewish people to assert political sovereignty over the Land of Israel and to reside within its borders.
In his supplement to the Rambam's Sefer HaMitzvot, the Ramban teaches that it is a Torah commandment in every generation that the Nation of Israel take control of and inhabit the entire Land of Israel.
"This (a war to liberate Eretz Yisrael) is what our Sages call milchemet mitzvah (obligatory war). In the Talmud (Sotah 44b) Rava said, `Yehoshua's war of liberation was an obligatory duty according to all opinions.' And do not err and say that this precept is the commandment to vanquish the seven nations… this is not so. We were commanded to destroy those nations when they fought against us and had they wished to make peace we could have done so under specific conditions. Yet we cannot leave the land in their control or in the control of any other nation in any generation… Behold, we are commanded with conquest in every generation… this is a positive commandment which applies for all time… And the proof that this is a commandment is this: `They were told to go up in the matter of the Spies: `Go up and conquer as HaShem, G-D of your fathers, has spoken to you. Do not fear and do not be discouraged.' And it further says: `And when HaShem sent you from Kadesh Barnea saying, Go up and possess the land which I have given you.' And when they did not go up, the Torah says: `And you rebelled against the Word of G-D, and you did not listen to this command.'" (Positive Commandment 4 of the Ramban's supplement to the Rambam's Sefer HaMitzvot)
The Ramban asserts that the conquest of Eretz Yisrael is a mitzvah for Israel in every generation and that we are forbidden from allowing any part of our country to fall into – or remain under – gentile control. It is found in the Shulchan Aruch that all of the arbitrators of Torah Law (Rishonim and Achronim) agree with the Ramban concerning this issue.
"All of the Poskim, both Rishonim and Achronim, decide the Law in this fashion on the basis of the Ramban." (Shulchan Aruch, Even HaEzer section 75, Pitchei Tshuva 6)
Although the Ramban (in his commentary to BAMIDBAR 33:53) acknowledges Rashi's warning that Israel's ability to survive and prosper in our homeland depends on the nation's willingness to disinherit the foreign peoples who possess the country prior to our return, he offers a more lenient approach regarding the actions Israel must take against gentile nations inhabiting our country.
While Rashi and others assert that upon our return home from exile, Israel must drive out the gentiles in possession of our country, the Ramban insists that peace could be achieved between Israel and these nations under certain conditions so long as the Jewish Nation possesses exclusive and undisputed sovereignty over the country. Rashi disputes this position, noting the following verse:
"But if you do not drive out the inhabitants of the land before you, those of them whom you leave shall be pins in your eyes and a surrounding barrier of thorns in your sides, and they will harass you upon the land in which you dwell." (BAMIDBAR 33:55)
On this verse, Rashi explains that "pins in your eyes" means "liteidot ham'nakrot eineichem" – that sticks will be driven into your eyes, meaning that the wisdom of Israel's leadership will be neutralized, such that they will be unable to see or understand what a child can clearly see and understand. There will be a situation in which Jews protect themselves behind fences and walls, which "enclose and imprison them such that none can come in or leave."
The holy Ohr HaChaim supports Rashi's explanation of this verse, commenting that: "Not only will they hold on to the part of the land that you have not taken, but the part which you have taken and settled as well. They shall cause you trouble regarding the part that you live in, saying `Get up and leave it.'"
A reconciliation of these positions with that of the Ramban could be achieved through distinguishing between gentile nations wielding dominion over the Jewish homeland from those who merely dwell peacefully in the country under Hebrew sovereignty. This distinction would account for the presence of Israel's Kenite allies in Eretz Yisrael throughout the period of the Judges and would also explain the Torah's multiple references to the compassion we must display towards the Ger toshav (resident alien). By attempting to steal portions of the Land of Israel, however, a gentile can easily move himself from one category to the other.
This debate raises the obvious contentious question of how to relate to the "Palestinian National Movement," which claims to speak on behalf of all Arabs in our country while seeking to appropriate the Land of Israel from the Jewish people.
The Gaon of Vilna sheds light on this question in his commentary to HABAKUK. Here he illuminates the concept of Peleshet and the uniqueness of its historic national role. The Gaon points out that the verse in BEREISHIT 10:14, which introduces the Philistines to the stage of history, does not describe their birth as the Torah describes the birth of other nations.
"And Mitzraim begot Ludim, Anamim, Lehavim, Naphtuhim, Patrusim, and Casluhim, whence the Pelishtim (Philistines) came forth, and Caphtorim." (BEREISHIT 10:13-14)
The Vilna Gaon explains that the birth of the Philistines was completely unnatural and that they are entirely absent from the stage of world history with the exception of specific generations in which they serve their unique function. When the Nation of Israel enters our homeland in order to build the Hebrew Kingdom – the vehicle through which all of humanity will be elevated to unparalleled blessings – the Philistines appear on the scene to try and prevent this kingdom from being established. This was true when our patriarch Avraham first entered the land (there was a "land-for-peace" deal aggressively solicited by Avimelech of Grar), it occurred when his son Yitzhak was faced with Philistine antagonism and it was true throughout the period of the Judges up until the secure establishment of the Davidic dynasty when Israel finally implemented full dominion over the country.
The Philistines then inexplicably disappear from history until modern times where they (or their spiritual descendents) once again attempt to hold up the construction of G-D's kingdom. The Gaon explains that without the necessary force of Peleshet, Israel would be unable to rise up to our essential mission and realize the true significance of Jewish sovereignty in our homeland. HaShem places this nation into our world as a catalyst for Israel to reach our full potential as a nation.
The truth in the Gaon's words is evident today. As a result of our difficult struggle with Palestinian nationalism – a national consciousness that materialized only upon our return home – Israel has failed to simply exist as a normal country but has instead been confronted with grueling questions of identity. The brutal conflict has forced us to examine who and what we truly are, as well as the core reason for returning home and establishing a state. The ostensibly legitimate territorial claims of another people to our land forces us to question not only our innate connection to our soil, but also our national function in Creation. By forcing out the bigger answers to the difficult questions they create, the modern day Philistines cause Israel to understand what it is that we are actually fighting for. And by the time we are psychologically prepared to appropriately deal with those who threaten our sovereignty, we will have already grasped the true purpose of the kingdom that will lead all mankind to a world of total blessing.
With Love of Israel,
-Yehuda HaKohen
Sincerely,
Robin Ticker
Activist emails sent to my list are L'Ilui Nishmat Yisrael ben David Aryeh ob"m (Izzy - Kaplan) and Howard Chaim Grief great activists and lovers of Eretz Yisroel, Am Yisroel and the Torah. Yehi Zichronum Baruch. May their memories serve as a blessing.
Most of these emails are posted on Shemittahrediscovered.blogspot.com
Robin Ticker
Activist emails sent to my list are L'Ilui Nishmat Yisrael ben David Aryeh ob"m (Izzy - Kaplan) and Howard Chaim Grief great activists and lovers of Eretz Yisroel, Am Yisroel and the Torah. Yehi Zichronum Baruch. May their memories serve as a blessing.
Most of these emails are posted on Shemittahrediscovered.blogspot.com
No comments:
Post a Comment