TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld May 2017 • Yom Haatzmaut 5777

Rabbi Isaac Elchanan Theological Seminary Yeshiva University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld May 2017 • Yom Haatzmaut 5777

Dedicated in memory of Cantor Jerome L. Simons Featuring Divrei Torah from Rabbi Assaf Bednarsh Rabbi Yehoshua Fass Rabbi Aharon Lichtenstein zt”l In partnership with Rabbi Daniel Mann Ilana Turetsky, Ed.D.

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project

Beth David Synagogue Green Road Synagogue Young Israel of West Hartford, CT Beachwood, OH Century City Los Angeles, CA Beth Jacob Congregation The Jewish Center Beverly Hills, CA New York, NY Young Israel of Bnai Israel – Ohev Zedek Young Israel Beth El of New Hyde Park New Hyde Park, NY Philadelphia, PA Borough Park Koenig Family Foundation Young Israel of Congregation Brooklyn, NY Ahavas Achim Toco Hills Atlanta, GA Highland Park, NJ Young Israel of Lawrence-Cedarhurst Young Israel of Congregation Cedarhurst, NY Shaarei Tefillah West Hartford West Hartford, CT Newton Centre, MA

Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University Rabbi Dr. Kenneth Brander, Vice President for University and Community Life, Yeshiva University Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor

This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Paul Glasser at 212.960.5852 or [email protected].

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 Table of Contents Yom Haatzmaut 2017/5777 Dedicated in memory of Cantor Jerome L. Simons

The Unification of Yerushalayim Rabbi Assaf Bednarsh ...... Page 6 A Blessed Life Rabbi Yehoshua Fass ...... Page 10 The Multifaceted Relationship between Jerusalem and the Land of Israel Based on a sicha by Rabbi Aharon Lichtenstein zt”l ...... Page 13 Yom Ha’atzmaut and the Disappearance of The Three Oaths: An Analysis of Rav Shaul Yisraeli’s Approach Rabbi Daniel Mann ...... Page 16 Why Israel Matters: Ramban and the Uniqueness of the Land of Israel Ilana Turetsky, Ed.D...... Page 20

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4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 WHAT YESHIVA UNIVERSITY CAN DO FOR YOU! Programs of YU’s Center for the Jewish Future

Lay Leader Services Community Beit Midrash Rabbinic Services Join friends and alumni of Yeshiva University CHAMPIONSGATE LEADERSHIP CONFERENCE at the Israel Henry Beren Campus on 33rd MORRIS AND GERTRUDE BIENENFELD In concert with community leaders from Street and Lexington Avenue for a unique DEPARTMENT OF JEWISH CAREER around the world; prioritize, present, and six-week lecture series and hear from YU’s DEVELOPMENT AND PLACEMENT discuss an agenda of the issues facing the expert faculty on topics such as Tanach, Access to professionals who aid institutions Modern Orthodox community at a yearly Jewish history, medical ethics, Jewish law, with the search process, management and conference that convenes lay, educational Israel’s foreign policy, and many more. mentorship of rabbis and Jewish communal and rabbinic leaders. The conference Contact [email protected] professionals throughout North America and continues through ongoing conversations beyond. YU SPEAKERS BUREAU and continued updates to implement Contact at [email protected]. change in issues affecting our communities. Tailor programs of speakers from within the Contact [email protected]. YU community for the needs and desires of your community or institution. JEWISH CAREERS Contact [email protected] A vocational website designed to help COMMUNITY LEADERSHIP INITIATIVE Jewish organizations find professionals Utilizing top professors, talent and resources they seek, and aid professionals in finding AARON AND BLANCHE SCHREIBER TORAH of Yeshiva University, CLI teaches the skills positions. TOURS and knowledge necessary for successful lay Visit www.yu.edu/jewishcareers. leadership. Teams of young men and women Contact [email protected]. dispatched to communities for Simchat Torah and Shavuot to teach classes, instill RABBIS YARCHEI KALLAH ruach [spirit] and create a fun and spirited Conduct retreats for rabbis designed Torah Projects & Publications Yom Tov experience. to stimulate, strengthen and sharpen Contact [email protected]. the participants’ preaching, pastoral, ® programming and teaching skills. YUTORAH.ORG Conversations on management skills COMMUNITY KOLLEL Website providing access to hundreds of and balance between the home-work Establish a transformational Torah u-Madda thousands of shiurim delivered by faculty relationship is also part of the presentations. religious Zionist initiative in your community of Yeshiva University and Rabbi Isaac Contact [email protected]. Elchanan Theological Seminary and partner that seeds young dynamic families and Torah institutions. serves as an incubator for future klei and lay Contact [email protected] kodesh. REBBETZIN ESTHER ROSENBLATT YARCHEI Contact [email protected]. KALLAH FOR REBBETZINS THE BENJAMIN AND ROSE BERGER TORAH Convene groups of rebbetzins to support TO-GO® and strengthen the skills they need to CJF Consult Contact us to ensure that your community is succeed in their unique role. The program CJF Consult offers a suite of standard and receiving these packets. includes in-depth textual learning on topics concierge level consulting services aimed Contact [email protected] on which the rebbetzins desire additional at supporting synagogues. Services include knowledge, mentoring between veteran board development, governance training, STUDENT MEDICAL ETHICS SOCIETY and new rebbetzins, and more. conducting focus groups and surveys, A student driven society that addresses Contact [email protected]. issues of medical ethics and Torah values. consensus-building, strategic planning, Join MES for the annual conference on interventions, and rabbinic transition Medical Ethics and Halacha, or bring an services. RABBANAN.ORG RABBINIC RESOURCE MES event to your community. Contact [email protected]. WEBSITE Visit us at www.yumedicalethics.com. A password protected website with exclusive resources for rabbis, including YUCONNECTS webinar recordings, shiur outlines, drasha YUConnects offers social networking events ideas, a responsa research service, and a Community Services & and opportunities, a matchmaking website host of links to access our resources and with volunteer connectors worldwide, and Programs services for rabbis. educational sessions relating to dating and Available at www.rabbanan.org. ARBESFELD KOLLEL AND MIDRESHET YOM healthy relationship building. ® RISHON Contact [email protected]. Join Yeshiva University’s vibrant campus Continuing Rabbinic Education on Sunday morning to learn from YU Courses Counterpoint Israel Roshei Yeshiva and prominent scholars. In Web based courses for Rabbis that address Yeshiva University students leave a lasting addition, you have the opportunity to bring contemporary issues in the rabbinate by impact on hundreds of Israeli teens from KYR/MYR to your community. convening experts and Torah scholars. development towns in Israel by teaching Contact [email protected] Types of courses offered are: “Addressing Jewish values and English skills, and Abuse in Community;” “End of Life Issues; facilitating a variety of extracurricular “Fundraising” and many more. workshops in a day camp setting. Contact [email protected] Contact [email protected].

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 The Unification of Jerusalem

erushalayim was first established as the capital of the Jewish state by David Rabbi Assaf Bednarsh HaMelechY approximately 3,000 years Rosh Yeshiva and Ruth Buchbinder Mitzner Chair ago, when he chose to build his royal in Talmud and Jewish Law, RIETS palace there1 and later made it the home of the Ark of the Covenant.2 that he possessed a tradition that כָל ליִשְרָאֵ וִיהּודָ ה. וַיֵלְֶךהַמֶ לְֶך וַאֲ נָשָ יו יְרּושָ לִַם Originally though, David was granted Yerushalayim would be the capital of אֶל הַ יְבֻסִי יֹושֵב הָאָרֶ ץ וַיֹאמֶ ר לְדָ וִד לֵ אמֹר לֹא :the kingship in Chevron :sovereign Israel תָבֹוא הֵ נָה כִי אִם הֱסִירְ ָך הַעִוְרִ ים וְהַפִסְחִ ים וַיָבֹאּוכָל ישִבְטֵ יִשְרָאֵל אֶל דָ וִדחֶבְ רֹונָה וַיֹאמְ רּו וכיון שמלך על כל ישראל הלך אל ירושלם לֵ אמֹר לֹא יָבֹוא דָ וִד הֵ נָה. וַיִלְ כֹד דָ וִד אֵת מְ צֻדַ ת לֵאמֹר הִ נְנּו עַצְמְ ָך ּובְשָרְ ָך אֲ נָחְ נּו. גַם אֶתְ מֹול ללכוד מצודת ציון לפי שהיתה קבלה אצלם כי צִ יֹון הִיא עִיר דָ וִד. וַיֹאמֶר דָ וִ ד בַ יֹום הַהּוא כָ ל גַם שִ לְ שֹום בִהְיֹותשָאּול מֶ לְֶך עָלֵינּו אַתָה הָ יִיתָ ציון ראש ממלכת ישראל. מַכֵ ה יְבֻסִ י וְיִגַע בַ צִ נֹור וְאֶת הַפִסְחִ ים וְאֶ ת הַ מֹוצִיא וְהַמֵבִיא תאֶ ליִשְרָאֵ רוַיֹאמֶ ה’ לְ ָך הַעִוְרִים שְ נֻאֵ י נֶפֶ ש דָ וִד עַל כֵן יֹאמְ רּו עִ ֵרּו ּופִסֵחַ Since he was now king over all of Israel אַתָה תִרְ עֶה אֶת עַמִי אֶ ת יִשְרָאֵ ל וְאַתָה תִהְ יֶה לֹא יָבֹוא אֶל הַבָ יִת. וַיֵשֶב דָ וִד בַמְ צֻדָ ה וַיִקְרָ א he went to Jerusalem to conquer the לְנָגִיד לעַ יִשְרָאֵ ל. וַיָבֹאּו כָ ל זִקְ נֵי יִשְרָאֵל אֶ ל לָּה עִיר דָ וִד וַיִבֶן דָ וִדסָבִ יב מִןהַמִ ּלֹוא וָבָ יְתָ ה. citadel of Zion because they had a הַמֶ לְֶךחֶבְ רֹונָה וַיִכְ רֹת לָהֶם הַמֶ לְֶך דָ וִד בְרִ ית וַיֵלְֶךדָ וִדהָ לֹוְך וְגָדֹול וַה’ אֱ-ֹלקֵ י צְבָ אֹות עִ מֹו. tradition that Zion was the head of בְחֶבְרֹון לִפְ נֵיה’ וַיִמְשְחּו אֶת דָ וִד לְמֶ לְֶך עַ ל .David was thirty years old when he kingship in Israel ִ י שְ רָ אֵ ל . All the tribes of Israel came to David became king, and he reigned forty Radak, Shmuel II 5:6 at Hebron and said, “We are your own years. In Hebron he reigned over Judah Perhaps he was also aware of the flesh and blood. Long before now, when seven years and six months, and in tradition that Akeidat Yitzchak took Saul was king over us, it was you who led Jerusalem he reigned over all Israel and place in Yerushalayim,3 and knew Israel in war; and the LORD said to Judah thirty-three years. The king and that Yerushalayim was the “place that you: You shall shepherd My people his men set out for Jerusalem against Hashem will choose” mentioned in Israel; you shall be ruler of Israel.” All the Jebusites who inhabited the region Sefer Devarim4 as the location of the the elders of Israel came to the king at … David captured the stronghold of future Beit HaMikdash,5 as well as the Hebron, and King David made a pact Zion; it is now the City of David … spiritual center of the world6 and the with them in Hebron before the LORD. David occupied the stronghold and gateway to heaven.7 And they anointed David king over renamed it the City of David; David Israel. also fortified the surrounding area, from But the text does not imply that David Shmuel II 5:1-3 the Millo inward. David kept growing had any secret traditions unmentioned stronger, for the LORD, the God of in the text.8 If he was indeed looking But once he assumed the kingship, Hosts, was with him. for the site of the future Beit he conquered Yerushalayim and Shmuel II 5:4-10 HaMikdash, it is unlikely that he established his capital there: The text, however, does not describe would have chosen Yerushalayim. David’s motivation for this shift. Why After all, Yerushalayim is not בֶן שְ ֹלשִים שָ נָה דָ וִד בְמָ לְכֹו אַרְ בָעִים שָ נָה did he choose to move his throne mentioned by name in the Torah even מָ לְָך. בְחֶבְרֹון מָ לְַך לעַ יְהּודָה שֶבַע שָ נִים וְשִשָ ה to Yerushalayim? Radak suggests once. The Torah states merely that the חֳדָשִ ים ּובִירּושָ לִַם מָ לְַך שְ ֹלשִ ים וְשָ ֹלש שָ נָה עַ ל

50 Years of a united Jerusalem Special Tribute • Yom Haatzmaut 5777

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 quintessential Jewish king and the השבטים ובנימין שבט שאול בראשם תחת Mikdash will be built in the “place that .progenitor of Mashiach איש בושת, ושבו כולם למלכות אחת תחת Hashem will choose,” implying that דוד, היה מן העצה, וכן הופיע רצון ה’, שעיר the location will be revealed through King David may have paid a terrible המלוכה תהיה בגבול השייך לשני השבטים prophecy when its time comes.9 If price for this bold decision. We can שהיו שבטי מלכות, וזה היה בירושלים שהיתה David sought an appropriately holy only imagine that the political and חציה ליהודה וחציה לבנימין כמ”ש בגבולי site in the Torah, he could have picked military leadership in Chevron, who הארץ, וכמ”ש חז”ל )יומא יב א( רצועה Bet El, which is explicitly described as had stood by David in difficult times היתה יוצאה מחלקו של יהודה לחלקו של the house of God” and “the gateway“ and now expected to reap the fruits בנימין ובו מזבח בנוי. to heaven,”10 or even his original of their investment by ruling over the capital of Chevron, the residence and And the king and his men went to other eleven tribes, were disappointed eternal burial place of our forefathers Jerusalem — Once the two kingships by what they saw as the naive idealism and foremothers. within Israel had been united, because of David; in their small-mindedness, Perhaps for this reason, Malbim until now the tribe of Yehudah was under they may even have felt betrayed assumes that David’s motivation David and the remaining tribes (led by him. It is no wonder, then, that was political rather than theological. by Shaul’s tribe Binyamin) were under when David’s son Avshalom decided Chevron was the capital of the tribe Ishboshet, and they became one kingdom to rebel against his father and usurp of Yehudah, and was located in the under David it seemed right, and thus the throne, he found willing allies in heart of Judean territory, far from was the will of God, that the royal city Chevron, and declared his rebellion the other tribes. All twelve tribes should lie on a boundary that was there: had agreed to accept David as their connected to both kingly tribes. This was וַיְהִי מִּקֵץ אַ רְ בָעִ ים ָ שנָה וַ יֹאמֶר אַ בְ שָלֹום אֶ ל Jerusalem, which lay half in Yehudah הַ ֶ מלְֶך אֵ לֲכָ ה נָא וַ אֲ ַ שּלֵם אֶ ת נִדְרִ י אֲ ֶ שר נָדַ רְ ִ תי king even if he ruled from afar, but David knew that his choice of capital and half in Binyamin as is written in לַ ה’ בְחֶבְ רֹון: ִ כי נֵדֶ ר נָדַ ר עַ בְ ְ דָך ְב ִשבְ תִי בִ גְ שּור the description of the borders of the בַאֲרָ ם לֵ אמֹר אִ ם ישיב יָשֹוב יְ ִ שיבֵ נִי ה’ יְרּו ָ שלִַ ם would send a clear message to the entire Jewish people. Throughout land, and as the Sages taught “a strip וְעָבַ דְ תִי אֶ ת ה’: וַ יֹאמֶ ר לֹו הַ ֶ מלְֶך לֵ ְך ְב ָשלֹום protruded from the portion of Yehudah וַ יָקָ ם וַ יֵלְֶך חֶבְ רֹונָה: וַ ִי ְ שלַח אַ בְ שָלֹום מְ רַ גְלִ ים the book of Shoftim, the tribes were 11 into the portion of Binyamin and on it בְכָ ל שִבְטֵ י יִשְרָאֵ ל לֵ אמֹר ְכשָמְעֲכֶם אֶ ת קֹול not unified, and at times were even 12 the altar was built.” (Yoma 12a) הַ שֹפָר וַאֲמַ רְ ֶםת מָ לְַך אַ בְ ָ שלֹום בְחֶבְ רֹון: at war with one another. The Jews were finally unified under King Shaul, Malbim, Shmuel II 5:6 After a period of forty years had gone by, from the tribe of Binyamin, and then Absalom said to the king, “Let me go to the kingship was taken from him and Yerushalayim Hebron and fulfill a vow that I made to bestowed upon David. How would the LORD. For your servant made a vow David conceptualize his kingship? Did represents the unity of when I lived in Geshur of Aram: If the he represent his own tribe of Yehudah, LORD ever brings me back to Jerusalem, and see his anointment as the victory the Jewish people, and I will worship the LORD.” The king said of Yehudah over Binyamin? Did he the ability to transcend to him, “Go in peace”; and so he set out rule the entire Jewish nation because for Hebron. But Absalom sent agents to Yehudah deserved to rule over the our political divisions all the tribes of Israel to say, “When you other tribes? This would have been hear the blast of the horn, announce that exactly the message he sent had he in the name of the Absalom has become king in Hebron.” established his capital in Chevron. But eternity of the nation. Shmuel II 15:7-10 David rose above partisan politics and made a bold decision. Yerushalayim David demonstrated forcefully and Thus began the darkest and most was on the border of Yehudah and dramatically that now that he was difficult episode of David’s life, and we Binyamin,13 straddling the two tribes anointed as king of Israel, he no longer might imagine that it would not have who vied for leadership of the Jewish belonged to his kin and political happened if David had kept his capital people: allies, but to Klal Yisrael, to the Jewish in Chevron. But a great leader is one who makes the right decision even if nation. Perhaps for this reason, David אחר שעתה התאחדו שני ממלכות ישראל, he may pay a great personal price. is known to this very day as the שהיו עד עתה שבט יהודה תחת דוד, ויתר

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 unity among different schools of להן, משבטל בית דין הגדול רבתה מחלוקת Yerushalayim, then, represents first halachic thought, but the power of בישראל זה מטמא ונותן טעם לדבריו וזה and foremost the unity of the Jewish Yerushalayim even bridged the gap מטהר ונותן טעם לדבריו זה אוסר וזה מתיר. people, and the ability to transcend our political divisions in the name of When the Supreme Sanhedrin was in between those who were dedicated the eternity of the nation. Perhaps for session, there was never any prolonged to halachic observance and those that very reason, Hashem decided to difference of opinion among the Jewish who were not fully observant. In establish the Beit HaMikdash there, people. Instead, if a doubt arose in Talmudic times, the Jews were as the Beit HaMikdash represents a Jew’s mind over any law, he would divided into two religious classes, Hashem’s presence dwelling among inquire of the court in his city. If not, the chaverim, who were punctilious not a faction or sect of the Jewish the questioner and that court — or about ritual purity, and the amei people, but Klal Yisrael. The halacha its agents — ascend to Jerusalem and ha’aretz, who neglected these (and is established in accordance with the ask the court which holds sessions on other) halachot. Generally, a chaver opinion that Yerushalayim lo nitchalka the Temple Mount. If they know, they would refrain somewhat from contact leshevatim, Yerushalayim is not the will reply to him, if they do not know, with the person and property of an inheritance of specific tribes, or of everyone comes to the court that holds am ha’aretz, for fear of contracting its individual residents, but rather sessions at the entrance to the Temple ritual impurity. But when Klal Yisrael the national heritage of the Jewish Courtyard. If they know, they will reply came together in Yerushalayim on people.14 to him, if they do not know, everyone the three pilgrimage holidays, these As long as the Beit HaMikdash stood comes to the Chamber of Hewn Stone, halachic restrictions were relaxed, in Yerushalayim, it served as a source to the Supreme Sanhedrin, and presents and all Jews were considered equally of religious unity among the Jewish the question. If the matter that was trustworthy in halachic matters. The people. Since there was only one unresolved by all the others was known Talmud Yerushalmi explains that this to the Supreme Sanhedrin — either as unity was brought about through the eternal capital of the Jewish people, 16 and one Beit HaMikdash in its center, part of the Oral Tradition or because unifying power of Yerushalayim: ובירושלם נאמנין על הקודש ובשעת הרגל אף the great Sanhedrin sitting there of its derivation through the principles על התרומה ... אמר רבי יהושע בן לוי ירושלם was the ultimate religious authority. of exegesis — they relate the decision הבנויה כעיר שחוברה לה יחדיו עיר שהיא There was no possibility, as there is immediately. If, however, the decision עושה כל ישראל חברים ,nowadays, for competing halachic was unclear to the Supreme Sanhedrin authorities in competing religious they deliberate about the matter at that And in Jerusalem they are reliable even centers, because there was only time and debate it back and forth until with regard to sacred items, and during one central location that bestowed they reach a uniform decision, or until the pilgrimage festivals even with regard ultimate authority on those who a vote is taken. In such a situation, they to terumah … Rabbi Yehoshua ben Levi convened there:15 follow the majority and then tell all said: “Jerusalem built up, a city knit the questioners: “This is the halacha.” together” (Psalms 122:3) — A city that The questioners then all depart. After כשהיה בית דין הגדול קיים לא היתה מחלוקת .(makes all Israel friends (chaverim בישראל, אלא כל דין שנולד בו ספק לאחד the Supreme Sanhedrin was nullified, Talmud Yerushalmi, Chagigah 3:6 differences of opinion multiplied among מישראל שואל לבית דין שבעירו אם ידעו the Jewish people. One would rule an To this very day, we experience the אמרו לו אם לאו הרי השואל עם אותו בית article is impure and support his ruling unifying power of Yerushalayim three דין או עם שלוחיו עולין לירושלים ושואלין with a rationale and another would rule times a day, when Jews worldwide לבית דין שבהר הבית אם ידעו אמרו לו אם :that it is pure and support his ruling turn to Yerushalayim in prayer לאו הכל באין לבית דין שעל פתח העזרה, אם ידעו אמרו להן ואם לאו הכל באין ללשכת היה עומד בחוץ לארץ - יכוין את לבו כנגד with a rationale. This one would rule an הגזית לבית דין הגדול ושואלין, אם היה הדבר ארץ ישראל שנאמר: )מלכים א’ ח’( והתפללו article is forbidden and this would rule שנולד בו הספק לכל, ידוע אצל בית דין הגדול אליך דרך ארצם; היה עומד בארץ ישראל - .that it is permitted בין מפי הקבלה בין מפי המדה שדנו בה יכוין את לבו כנגד ירושלים, שנאמר: )מלכים Rambam, Hilchot Mamrim 1:4 אומרים מיד, אם לא היה הדבר ברור אצל בית א’ ח’( והתפללו אל ה’ דרך העיר אשר בחרת. —translated by R. Eliyahu Touger) דין הגדול דנין בו בשעתן ונושאין ונותנין בדבר Chabad.org) One who was standing in the Diaspora עד שיסכימו כולן, או יעמדו למנין וילכו אחר should focus his heart toward Eretz Not only did Yerushalayim ensure הרוב ויאמרו לכל השואלים כך הלכה והולכין

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 Yisrael, as it is stated: “And they shall must also remember that the essence others knew this tradition, but he does not pray to You by way of their land” (I of Yerushalayim is found not in discuss whether King David was among them. Kings 8:48). One who was standing geographical or political boundaries, 6 Midrash Tanchuma, Kedoshim 10. in Eretz Yisrael should focus his heart but in the unity that Yerushalayim 7 Bereishit Rabbah 69:7. toward Jerusalem, as it is stated: “And creates within the Jewish people. 8 Chazon Ish, Yoma 126:8, asserts that it is they shall pray to the Lord by way of To merit the complete rebuilding the universal opinion of the Sages that it was the city that You have chosen” (I Kings of Jerusalem, we must rededicate not known beforehand that Yerushalayim 8:44). ourselves to enhancing unity within would be the future site of the Beit Talmud Bavli, Berachot 30a the Jewish people by transcending our HaMikdash. We do so not only because partisan divisions and embracing the 9 Sifrei, Devarim 62. Yerushalayim is the conduit to the eternity of Jewish peoplehood. Those 10 Bereishit 28:17. It is likely that Yeravam heavenly realms, but in order to who have the privilege of residing in was inspired by this verse to establish one emphasize the unity of the Jewish the environs of Yerushalayim must of his two temples in Bet El. It was not difficult for him to convince the Ten Tribes people. Although we stand in different radiate inclusiveness and brotherly love, and those dwelling afar must that it was more logical to worship in Bet El, synagogues, with different customs, where Hashem revealed himself to Yaakov, cultures, and standards, spread among respond by turning our hearts in and Yaakov built a monument and offered six continents, we pray not merely as the direction of togetherness and a sacrifices, than in Yerushalayim, which was individuals or congregations, but as feeling of fellowship with all those declared holy a mere two generations ago by prophets from the court of David. one Jewish people:17 who pray toward Yerushalayim. In this “unification of Yerushalayim” lies the 11 See e.g., 5:14-18. נמצא: עומד במזרח — מחזיר פניו למערב, secret to our eternity, and in its merit 12 See e.g., 12:1-6, 20:12-48. may we see the speedy fulfillment of במערב - מחזיר פניו למזרח, בדרום — Yehoshua 15:63 and 18:28. See Talmud our heartfelt prayer: 13 מחזיר פניו לצפון, בצפון — מחזיר פניו .Bavli, Yoma 12a לדרום; נמצאו כל ישראל מכוונין את לבם Rambam, Mishneh Torah, Hilchot Beit 14 ולירושלים עירך ברחמים תשוב ותשכון למקום אחד. בתוכה כאשר דברת ובנה אותה בקרוב בימינו Consequently, one standing in the HaBechirah 7:14, based on the Gemara Yoma 12a and Bava Kama 82b. For an elucidation בנין עולם. East turns to face west, and one of this topic, see http://www.yutorah.org/ standing in the West, turns to face To Jerusalem Your city may You return with mercy and dwell in the midst of it as lectures/lecture.cfm/870312/rabbi-assaf- east. One standing in the South, turns bednarsh/who-owns-yerushalyim/. to face north, and one standing in the You have spoken, and build it soon and in our day as an eternal structure. 15 See Talmud Bavli Sanhedrin 14b and North, turns to face south; all of Israel Avodah Zarah 8b — melamed shehamakom gorem. find themselves focusing their hearts Endnotes toward one place. 16 See the full passage in the Talmud Talmud Bavli, Berachot 30a 1 Shmuel II ch. 5. Yerushalmi there, and compare to Talmud Bavli, Chagigah 26a; Rambam, Mishneh Torah, This year, we have the unique privilege 2 Shmuel II ch. 6. Hilchot Metamei Mishkav Umoshav 11:9-11. of celebrating the fiftieth anniversary 3 Rashi, Bereishit 22:2. 17 See also Talmud Bavli Berachot 29b-30a, of the re-unification of Yerushalayim 4 Ch. 12 v. 5, 11, 14, 18, 21, 26; ch. 14 v. 23, and Rashi there s.v. lishatef nafshei, for an as the capital of the State of Israel. 24, 25; ch. 15 v. 20; ch. 16 v. 2, 6, 7, 11, 15, 16; application of this principle with regard to We will praise and thank Hashem ch. 17 v. 8, 10; ch. 18 v. 6; ch. 26 v. 2; ch. 31 v. the language of prayer. See also Talmud Bavli for the miracle of the Six-Day War 11. Shabbat 12a-12b, and Rashi there s.v. betoch cholei yisrael. and the gift of Jewish sovereignty 5 Rambam, in Moreh Nevuchim III:45, over an undivided Jerusalem. But we assumes that Moshe Rabbenu and many

Find more shiurim and articles from Rabbi Assaf Bednarsh at http://www.yutorah.org/Rabbi-Assaf-Bednarsh

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 A Blessed Life

ne of the main distinctions between the tefillah in Eretz Yisrael and the tefillah in Rabbi Yehoshua Fass Othe Diaspora, at least in Ashkenazi Co-Founder and Executive Director, synagogues, is Birkat Kohanim, the priestly blessings. It is well known Nefesh B’Nefesh that in Ashkenazi synagogues in the Diaspora, Birkat Kohanim is only Rambam’s view that the requirement the Rambam implies that there is an performed on the holidays during the to perform Birkat Kohanim on a daily active obligation to perform Birkat Mussaf services. In Eretz Yisrael it is basis is shared by the Sefer Yereim no. Kohanim on a daily basis. performed on a daily basis, as well as 269, and the Sefer Hachinuch, no. 378. at Shacharit and Mussaf on yom tov. At the same time, we also find that Explaining the Practice of the In this article, we are going to explore there are grounds for exemption. The Diaspora why there is such a distinction, and Talmud Yerushalmi, Berachot 5:4, the lesson that we can learn from it. records that R. Yuda ben Pazi wasn’t We find three different approaches feeling well enough to perform the to explain why the Ashkenazi Jews Birkat Kohanim: A Daily mitzvah, so he wrapped his head in a of the Diaspora don’t perform Birkat Obligation? bandage and hid behind a column. R. Kohanim on a daily basis. First, Beit Elazar used to exit the synagogue to Yosef, Orach Chaim no. 128, quotes If we explore the sources, it would avoid performing the mitzvah. from the Sefer Ha’Agur that the seem that the mitzvah of Birkat practice of kohanim was to immerse Kohanim should be performed on a Based on this passage in the in a mikveh prior to performing Birkat frequent basis. The Gemara states: Yerushalmi, the Semag no. 20, the Ran, Kohanim. The mikvaot were often Sotah 15b, and the Tur and Beit Yosef, very cold and it was too difficult to מניין שהקב"ה מתאוה לברכת כהנים? תלמוד Orach Chaim no. 128, write that while immerse on a daily basis. Therefore, there is a positive commandment לומר “ושמו את שמי על בני ישראל, ואני the custom developed to only perform אברכם." on kohanim to bless the Jewish Birkat Kohanim on the holidays — How do we know that the Holy Blessed people, a kohen does not violate the Be He desires the blessing of the priests? when the kohanim would make the commandment unless he is actively extra effort to immerse in the cold The verse states [in reference to the priestly called up to the duchan (platform) and blessings], “And I will place My name on waters as special preparation for the does not do so. If he is not called up yom tov. the Jewish people and I will bless them.” or is not present when the kohanim Sotah 38b are called, he does not violate the TheBeit Yosef is critical of this If Hashem desires Birkat Kohanim, positive commandment. This would approach. He writes that the notion it should be performed as often as lead one to the conclusion that the that one can only perform Birkat possible. In fact, the Rambam writes: obligation is not an active obligation Kohanim after immersion is achumra (mitzvah chiyuvit), but rather an d’ati lidei kula, a stringency that leads המצוה הכ”ו היא שנצטוו הכהנים לברך את optional mitzvah (mitzvah kiyumit). to a leniency. There is absolutely ישראל בכל יום. These sources serve as the basis for no requirement to immerse before The 26th commandment is the an exemption to the commandment Birkat Kohanim, and therefore, it commandment on the priests to bless the of the daily priestly blessing. is inappropriate to undermine the Jewish people each day. Nevertheless, it is important to note mitzvah of Birkat Kohanim in order Rambam, Sefer Hamitzvot, Aseh that the aforementioned language of to fulfill this custom. He then states no. 26 something uncharacteristically

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 remarkable in commenting on a to only perform Birkat Kohanim on Yitzchak sought to be in a state of minhag: the festivals because it is then that simcha in order to be a proper conduit .the [kohanim] are absorbed with the of blessing to his son ויישר כחם של בני ארץ ישראל וכל מלכות happiness of the festival, and someone מצרים שנושאים כפיהם בכל יום ואינם who is satisfied and happy is worthy The Simcha of Living in Eretz טובלים לנשיאת כפים. We must give credit to the communities of reciting a blessing. However, this is Yisrael in the Land of Israel and Egypt who not true on other days of the year, even perform Birkat Kohanim on a daily on Shabbat, when everyone is worried If a concern about livelihood, security, basis and do not immerse beforehand. about their stability and livelihood. Even and welfare is the litmus test for the on the festival itself we only perform performance of Birkat Kohanim on TheBeit Ephraim, Orach Chaim no. Birkat Kohanim during Mussaf because a daily basis, it would seem ironic 6, offers a second approach as to that is when everyone is about to leave that those who live in the Diaspora why kohanim don’t perform Birkat synagogue and enjoy the festival. have more such concerns to warrant Kohanim on a daily basis. He suggests Glosses to Shulchan Aruch, Orach this exemption than those living in that kohanim nowadays don’t have Chaim 128:44 Israel. It is worthwhile to explore why an established lineage (yichus) and According to the Rama, it is that the Diaspora is considered we can’t be completely sure who is a a place where these concerns are an real kohen. Since there are problems preoccupation with one’s daily needs and survival in the Diaspora preclude impediment to simcha and Eretz with a non-kohen performing Birkat the kohanim from being in a proper Yisrael is not. Kohanim and we don’t know for sure who the real kohanim are, it is best state of mind to perform Birkat Of course, there is a historical . if nobody performs Birkat Kohanim. Kohanim component that can’t be ignored, and However, if we were to abandon the The idea that simcha is a requirement that is that the religious Ashkenazi mitzvah completely, the kohen legacy for Birkat Kohanim is echoed in community in Eretz Yisrael was would not be passed on as effectively another comment of the Rama in primarily founded by the students from generation to generation. This the same se’if, where he writes that of the Vilna Gaon. The Vilna Gaon would lead to real kohanim not someone who is not married should did not accept the Rama’s reasoning realizing that they are kohanim and not perform Birkat Kohanim because for omittingBirkat Kohanim and violating the restrictions that they he is not in a state of simcha. tried to institute daily performance must follow (not marrying a divorcee of Birkat Kohanim in Vilna but was Why is simcha such an important and not coming into contact with a unsuccessful. His students, upon factor in Birkat Kohanim? The dead body). Therefore, the practice settling Eretz Yisrael, instituted daily Gemara, Shabbat 30b, states: developed to perform Birkat Kohanim performance of Birkat Kohanim. Nevertheless, the reason for failure in שאין שכינה שורה ... אלא מתוך שמחה. on the holidays. This explanation does not, however, explain how the custom The Divine presence doesn’t descend … Vilna and success in Eretz Yisrael is to duchan daily in Israel developed. unless one is in a state of happiness. ultimately rooted in the longstanding practice of the Jews of the Diaspora to If the goal of is to The third approach — which is the Birkat Kohanim omit Birkat Kohanim and the practice approach most often cited — is cause the Divine presence to rest of the Jews of Eretz Yisrael to recite it. presented by R. Moshe Isserles. In his among us, it makes sense that we glosses to Shulchan Aruch, he writes: would require kohanim to be in a R. Aryeh Tzvi Fromer, Eretz Tzvi 1:30, state of simcha. In fact, Maharam in explaining the Rama’s position, נהגו בכל מדינות אלו שאין נושאים כפים MiRutenburg in his Teshuvot (Prague suggests that in Eretz Yisrael, even אלא בי”ט, משום שאז שרויים בשמחת יו”ט, edition no. 345) writes that we in insecure times, there is a sense of וטוב לב הוא יברך מה שאין כן בשאר ימים, find support to the idea thatBirkat permanence that provides its residents אפי’ בשבתות השנה, שטרודים בהרהורים על Kohanim requires one to be in a state with a peace of mind and resolve to מחייתם ועל ביטול מלאכתם. ואפי’ בי”ט, אין of simcha from the fact that Yitzchak face the ever-present challenges. נושאין כפים אלא בתפלת מוסף, שיוצאים אז asked Esav to bring him matamim This phenomenon can be seen in the מבהכ”נ וישמחו בשמחת יו”ט. (delights) before giving him a beracha. It is common practice in these areas laws of mezuzah. TheShulchan Aruch,

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 Yoreh De’ah 286:22, rules that if one between an ordinary recitation It has always amazed me to observe rents a home in the Diaspora, he is of a beracha and Birkat Kohanim. the tension and anxiety that not required to put up a mezuzah Regarding Birkat Kohanim, Hashem encompasses the olim as they board until thirty days have elapsed. is using the kohanim as a vessel to an Aliyah flight and how it transforms Whereas if one rents a home in Eretz convey a blessing from Hashem. In to excitement, happiness and Yisrael, he must put up a mezuzah order for Birkat Kohanim to be most contentment. I believe that as each right away. We see that no matter effective, that vessel must be healthy oleh steps foot onto the airplane they how difficult the situation is in Eretz and pure. immediately transcend to a new reality and are engulfed by the permanence אבל במצב רוח לא טוב או חולני, אי אפשר Yisrael, living there is automatically of Eretz Yisrael. They are caught up לברך. זה דומה לאדם שאין לו תפילין considered more substantial and within the embrace between the ברשותו, ואינו יכול להניח, כי הוא אנוס. כך permanent. Some commentaries add Land and its people after a 2,000-year המצב בחוץ לארץ: צער הגלות, פירוד הגלות, that Eretz Yisrael has a higher level of .separation טירדת הפרנסה בגלות. במצב הגלותי אין ahavah, d’veikut, shleimut, and a more expansive level of simcha. It seems This immediate connection to the אפשרות לברך. זה גדר של אונס. אמנם, מידי that living in Eretz Yisrael affords land and our people’s history and פעם, ביום טוב, יש איזו התרוממות מיוחדת, a significant sense of permanence, destiny provides a powerful comfort ומתגברים מכח שמחת יום טוב. stability and yishuv hada’at. However, when there is a bad disposition and a true sense of belonging and Further, Rav Kook, Orot Hakodesh or spiritual illness, one cannot provide simcha that is experienced solely Vol. III (pg. 187), writes that in Eretz a blessing. It is similar to a person who by a Jew living in his home. This Yisrael, there is a certain sense of doesn’t have tefillin in his possession. understanding of the difference in expansive simcha that doesn’t exist in He can’t don [the tefillin] because of the practice of Birkat Kohanim in the Diaspora. circumstances beyond his control. The the Diaspora and in Israel should In Eretz Yisrael, there is a certain sense same is true regarding [Birkat Kohanim] hopefully inspire Diaspora Jewry to enhance their simcha in the most of shleimut, wholeness, that makes in the Diaspora: The suffering of the living there feel more permanent exile, the separations caused by the significant way by returning to their and more anchored than living in exile and the burden of livelihood in Homeland. the Diaspora. Even if people living the exile. The exile experience doesn’t We are living in miraculous times, in the Diaspora may externally feel allow one to provide a blessing. It is a and we have the historic opportunity that they are not overburdened by circumstance beyond the control [of the to nourish our souls and provide kohanim] (thus exempting them from their livelihood or welfare, they don’t ourselves with a serenity and shalva have the sense of belonging and inner the mitzvah). However, every now and that can only be experienced in Eretz security as those in Eretz Yisrael. then, on yom tov, one can transcend these Yisrael. We pray that, after 2,000 years obstacles and reach the proper state of of praying, dreaming and yearning, R. Tzvi Yehuda Kook has a beautiful mind because of the joy of the festival. explanation of the Rama’s position. that all Diaspora Jews see the blessing Sermons of R. Tzvi Yehuda Kook, that awaits them. He posits that there is a difference Naso, Sidra 2 (appendix to 5773)

This immediate connection to the land and our people’s history and destiny provides a powerful comfort and a true sense of belonging and simcha that is experienced solely by a Jew living in his home.

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 The Multifaceted Relationship between Jerusalem and the Land of Israel This sicha was delivered on the Yom Yerushalayim 5760 [2000] and Based on a sicha by reprinted with permission from the Israel Koschitzky Virtual Beit Midrash. Rabbi Aharon Lichtenstein zt”l Rosh Yeshiva, Yeshivat Har Etzion, Rosh Yeshiva, שִיר מִ זְמֹור לִבְ נֵיקֹרַ ח. גָדֹול ה’ ּומְ הֻ ּלָל מְ אֹד RIETS and Inaugural Rosh Kollel, Gruss Institute בְעִיר אֱֹלקֵינּו הַר קָ דְ שֹו. יְפֵ ה נֹוף מְ שֹוש כָ ל Translated by Kaeren Fish הָאָרֶ ץ הַ ר צִ ֹוןי יַרְ כְתֵ יצָפֹון קִרְ יַת מֶ לְֶך רָ ב. אֱֹלקִים בְאַרְ מְנֹותֶיהָנֹודַ ע לְמִשְ גָ ב. A song, a psalm of the sons of Korach: Great is the Lord, and highly praised, in integral part of Eretz Yisrael, drawing of Ezra: כל שהחזיקו עולי מצרים ונתקדש קדושה the city of our God, the mountain of His from the holiness of the land and ראשונה כיון שגלו בטלו קדושתן שקדושה .holiness. Beautiful for situation, the joy radiating its own holiness outward ראשונה לפי שהיתה מפני הכיבוש בלבד of the whole world – Mount Zion, the I would like to focus on this aspect קדשה לשעתה ולא קדשה לעתיד לבוא כיון ,sides of the north, the estate of the great of Jerusalem, as part of Eretz Yisrael שעלו בני הגולה והחזיקו במקצת הארץ King. God is known in her palaces as a rather than as a separate, secluded קדשוה קדושה שנייה העומדת לעולם לשעתה .fortress. jewel ולעתיד לבוא. Tehillim 48:1-4 The relationship between Eretz n these opening verses of the Yisrael and Jerusalem are mutual: All of the lands that [the Jews] who chapter of Tehillim recited on on the one hand, the holiness ascended from Egypt took possession of Mondays, the psalmist speaks of Jerusalem is the pinnacle of the were sanctified in the first consecration Iof Jerusalem as an independent holiness of the land; on the other [of the land]. When they were exiled, location — both in terms of esthetics, hand, the holiness of Eretz Yisrael is that sanctity was nullified. [The “Beautiful for situation, the joy of not just the framework for the rationale is that] the initial consecration the whole world,” and in terms of the holiness of Jerusalem, but its very came about because of the conquest. Divine Presence dwelling there — foundation. [Hence,] its consecration was effective for the time [it was under their rule], “Great is the Lord, and highly praised, In Hilkhot Terumot (1:5), the but not for all time. When, by contrast, in the city of our God, the mountain Rambam writes that Eretz the descendants of the exiles ascended of His holiness.” However, there is Yisrael attained its holiness for all [from Babylon] and took possession of also another perspective on the holy future generations only through the a portion of the land, they consecrated city — one that views Jerusalem as an conquest and settlement at the time

50 Years of a united Jerusalem Special Tribute • Yom Haatzmaut 5777

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 it a second time. [This consecration] is the laws of the Sabbatical year and tithes of the Land of Israel. perpetuated forever, for that time and for on the Land stemmed from the fact that The Ra’avad seems to suggest that the all time. it was conquered by the [Jewish people, two levels of holiness — the holiness Translation from R. Eliyahu as a] community. Therefore, when of Eretz Yisrael and the holiness Touger, Chabad.org the land was taken from their hands of Jerusalem — exist in parallel; there In contrast, in Hilkhot Beit Ha- [by the Babylonians,] their [original] is no separating them. However, bechira (6:14), the Rambam writes conquest was nullified. Thus, according Ra’avad seems to be disagreeing that Jerusalem was consecrated for all to Torah law, the land was freed from the with the Rambam for a different generations already in the building obligations of the Sabbatical year and reason. According to the Rambam’s of the First Temple. He goes on to of tithes because it was no longer Eretz explanation, there was a certain period explain (6:16) the difference between Yisrael. When Ezra returned [to Eretz in history, between the destruction the two categories of holiness: Yisrael] and consecrated it, it was of the First Temple and the not sanctified by means of through construction of the Second Temple, conquest, but rather through chazakah ולמה אני אומר במקדש וירושלים קדושה when Jerusalem held its consecrated ראשונה קדשה לעתיד לבוא ובקדושת שאר (possession). Therefore, every place status, and consecrated foods could which was repossessed by the [exiles א”י לענין שביעית ומעשרות וכיוצא בהן לא be eaten there, while the rest of Eretz קדשה לעתיד לבוא לפי שקדושת המקדש returning from] Babylon and consecrated Yisrael did not have its ritual status of when Ezra consecrated [the land] the וירושלים מפני השכינה ושכינה אינה בטלה holiness. Ra’avad’s argument against ... אבל חיוב הארץ בשביעית ובמעשרות אינו second time, is sacred today. Thus, the Rambam is that Jerusalem cannot as explained in Hilkhot Teruma, it אלא מפני שהוא כבוש רבים וכיון שנלקחה be regarded as an extra-territorial הארץ מידיהם בטל הכבוש ונפטרה מן התורה is necessary to keep the laws of the unit: the sanctity of Jerusalem is Sabbatical years and the tithes [on this ממעשרות ומשביעית שהרי אינה מן ארץ ;drawn from the holiness of the land ישראל וכיון שעלה עזרא וקדשה לא קדשה land] even though it was taken from [the it cannot be severed from the rest .[Jewish people in later years בכיבוש אלא בחזקה שהחזיקו בה ולפיכך .of Eretz Yisrael כל מקום שהחזיקו בה עולי בבל ונתקדש The Ra’avad (6:14) disagrees: Ra’avad does, however, agree that the בקדושת עזרא השנייה הוא מקודש היום ואף holiness of Jerusalem not only is based סברת עצמו היא זו ולא ידעתי מאין לו על פי שנלקח הארץ ממנו וחייב בשביעית on the holiness of Eretz Yisrael, but ובכמה מקומות במשנה אם אין מקדש ירקב ובמעשרות על הדרך שביארנו בהלכות ,also influences it. Thus, for example ... אלמא למ”ד קדושה ראשונה לא קדשה תרומה. many of the Rishonim maintain לעתיד לבא לא חלק בין מקדש לירושלים Why do I say that the original that according to Ra’avad’s view, the לשאר א”י. consecration sanctified the Temple and Jerusalem for eternity, while in regard This is the Rambam’s own conclusion; sanctified status of Eretz Yisrael was to the consecration of the remainder I do not know how he arrives at it. lost in the wake of the destruction of Eretz Yisrael, in the context of the For in several places in the Mishna of the Temple — the symbol of Sabbatical year, tithes, and other we find, “If there is no Temple, it [the the destruction of Jerusalem. The similar [agricultural] laws, [the original produce set aside as ma’aser sheni] relationship between the sanctity consecration] did not sanctify it for rots [because it cannot be brought of the land and the sanctity eternity? Because the sanctity of the to the Temple]”… According to of Jerusalem is thus two-directional, Temple and Jerusalem stems from the view that the first sanctification with the two levels or aspects of the Shekhina (divine presence), and was not meant to be forever, holiness resting upon and being the Shekhina can never be nullified… In there is no distinction between nourished by one another. contrast, the [original] obligation to keep the Temple and Jerusalem, and the rest The mutual relationship

Find more shiurim and articles from Rabbi Aharon Lichtenstein zt”l at http://www.yutorah.org/Rabbi-Dr-Aharon-Lichtenstein

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 between Jerusalem and Eretz sovereignty over Jerusalem is the key being eroded. The awareness of Yisrael exists not only on the ritual, to and symbol of sovereignty over the the importance of the connection religious level, but also in the political land. There is no monarch without between Jerusalem and Eretz realm. In chapter 122 of Tehillim, a capital, and there can be no capital Yisrael, which swept through the King David describes Jerusalem as a without a country. Throughout nearly entire nation in 1967, has suffered a dual capital: on one hand: two thousand years of exile we lifted setback. We, in the beit midrash, must our eyes to Jerusalem as “the joy of the be sure to maintain our excitement שִיר הַמַעֲלֹות לְדָ וִד שָמַחְתִי בְ אֹמְרִ ים לִי בֵ ית whole world,” but also as the symbol and maintain our feeling of the ה' נֵלֵ ְך. of Jewish sovereignty over Eretz two-directional current running I was glad when they said to me, “Let us Yisrael as a whole. between Jerusalem and Eretz Yisrael. go into the House of God” Specifically in our times it is important We must also radiate this feeling Here we see Jerusalem as a religious outwards, and do our part to intensify capital. On the other hand: to emphasize the mutual relationship between Jerusalem and Eretz Yisrael, and strengthen this awareness, which since the connection between the burned with such clarity when we כִי השָמָ יָשְ בּו כִסְ אֹות לְמִשְ פָט כִסְ אֹות לְבֵ ית two values seems to be in danger of returned to Jerusalem, rather than דָ ִ ו י ד . There are set thrones of justice, the being severed — from both ends. On allowing it to subside. thrones of the House of David. the one hand there are groups who Even if we lack influence on the Here we see Jerusalem as a political glorify Jerusalem as an independent, political level, it is important that we, capital. stand-alone jewel with God’s house at as students in the beit midrash, uphold its center. They emphasize the values this view on the ideological level. Here, again, the national status associated with Jerusalem alone, On this day, as we commemorate of Jerusalem is both inspired by forgetting or neglecting the and celebrate Jerusalem, let us and an inspiration to the rest significance of Eretz Yisrael as a whole also strengthen our awareness of Eretz Yisrael. On the one hand, and the values associated with it. of the important bond between Jewish sovereignty in the land Jerusalem, the holy city, is the foundation and necessary On the other hand, there is a sense that among other groups the and Jerusalem the capital, and precondition for sovereignty between Jerusalem and Eretz Yisrael over Jerusalem; on the other hand, recognition of Jerusalem’s significance and its unique contribution is as a whole.

Specifically in our times it is important to emphasize the mutual relationship between Jerusalem and Eretz Yisrael, since the connection between the two values seems to be in danger of being severed — from both ends.

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 Yom Ha’atzmaut and the Disappearance of The Three Oaths: An Analysis of Rav Shaul Yisraeli’s Approach

hen we look back gratefully on the many obstacles that Am Yisrael Rabbi Daniel Mann hasW overcome on the way to Jewish Ram, RIETS Israel Kollel statehood in Eretz Yisrael, one of Dayan, Eretz Hemdah the most intriguing to the student of Torah is the Three Oaths: does] Rav Yehuda [respond]? There is Yisrael. We also see that Rav Zeira ר’ זירא הוה קמשתמיט מיניה דרב יהודה, another verse: “I administered an oath disagreed, and reasoned that it was דבעא למיסק לארץ ישראל, דאמר רב יהודה: to you, Daughters of Jerusalem, by deer permitted for him as an individual, but כל העולה מבבל לארץ ישראל עובר בעשה, and gazelles of the field lest you arouse he conceded that it did preclude going שנאמר )ירמיהו כז,כב(: “בבלה יובאו ושמה and lest you awaken the love until it is there “as a wall,” for which we accept יהיו עד יום פקדי אותם נאם ה’”. ורבי זירא? desirable” (Shir Hashirim 2:7). [How Rashi’s explanation as by force, or ההוא בכלי שרת כתיב. ורב יהודה? כתיב קרא .does] Rav Zeira [respond]? That verse perhaps, en masse אחרינא )שיר השירים ב,ז(: “השבעתי אתכם teaches that they should not go up in a While there were groups of Jews who בנות ירושלים בצבאות או באילות השדה אם wall (or as a wall) [in force (Rashi)]. came to Eretz Yisrael throughout the תעירו ואם תעוררו את האהבה עד שתחפץ”. How does] Rav Yehuda [respond]? ages, there was no attempt to come en] ורבי זירא? ההוא שלא יעלו ישראל בחומה. There is another such verse (actually masse from the time of Rav Yehuda ורב יהודה? השבעתי אחרינא כתיב )שם two—ibid 3:5, 8:4). [How does] Rav and Rav Zeira until the era of Modern ג,ה; שם ח,ד(. ורבי זירא? ההוא מיבעי ליה Zeira [respond]? That is needed for Zionism. At the time that the religious לכדרבי יוסי ברבי חנינא, דאמר: ג’ שבועות the statement of Rabbi Yossi b’Rabbi community and its rabbinic leadership הללו למה? אחת, שלא יעלו ישראל בחומה; Chanina, who said: “Why are there these were debating the merits and dangers ואחת, שהשביע הקדוש ברוך הוא את ישראל three oaths? One, that they should not of Zionism, the Three Oaths were שלא ימרדו באומות העולם; ואחת, שהשביע go up in force, and one, that Hashem among the issues at the fore. Perhaps הקדוש ברוך הוא את העובדי כוכבים שלא administered an oath that they not the most extreme position and most ישתעבדו בהן בישראל יותר מדאי. Rav Zeira was avoiding Rav Yehuda, for rebel against the nations, and one that systematic treatment of the topic [Rav Zeira] wanted to move to Eretz Hashem administered an oath on the was that of the Satmar Rebbe, who Yisrael, and Rav Yehuda said: Whoever nations that they not overly enslave championed the opinions of those who moves from Bavel to Eretz Yisrael Israel.” opposed the establishment of a Jewish violates a positive commandment, as Ketubot 110b state before the time of Mashiach as it says: “They will be brought to Bavel We see that Rav Yehuda posited that an affront to the divine will. His book, and they will be there until the day I the verses that rejected prematurely Vayoel Moshe, came out well after the recall them, says Hashem” (Yirmiyahu renewing the loving relationship establishment of the State, and in his 27:22). [How does] Rav Zeira [learn between Hashem and Bnei Yisrael view, the success in the establishment this verse]? This is written about the precluded even individuals from and initial survival of the State did vessels of the Beit Hamikdash. [How leaving the exile of Bavel for Eretz nothing to change his mind.

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 Several explanations have been presentation (in Eretz Hemdah given to justify the actions of the I:1:6) is that he deals with the giving Zionist movement, which strove and and receiving of this permission of succeeded to bring large masses of the nations in halachic terms and Jews to Eretz Yisrael to establish a guidelines. In this chapter, Rav Yisraeli fully viable state, including a powerful discusses the above thesis within an standing army.1 One is to deny that analysis of the Avnei Nezer4 based on the Gemara of the Three Oaths was the aforementioned opinion of Rashi. meant to be an operative halachic The fact that the relevant powers statement but a theoretical aggadic allowed Jews to move to Eretz Yisrael 2 Some point out that the main one. made this move a halachic possibility. decisors of halacha, such as the Rif, However, reasoned Rav Yisraeli, Rav Shaul Yisraeli z.t.l. (1909- Rambam, and Rosh, do not mention there was not necessarily anything 1995) was born in Russia, where them in their halachic works. Another that prevented the non-Jews from he learned Torah clandestinely, is to say that it only is binding when changing their mind, which would escaping to become a talmid of the nations keep their related oath of return the status of the Three Oaths Rav A.Y. Kook z.t.l. He went on not enslaving the Jewish people too to its place. We will now discuss when to be the rav of Kfar Haroeh, a harshly, but when peaceful survival this precarious situation ended. dayan in the Supreme Rabbinical became untenable in the exile, the 5 Court in Jerusalem, Rosh Yeshiva Jews may take refuge in Eretz Yisrael. In Eretz Hemdah, Rav Yisraeli posits that the events of 5708 (1947-8) at Merkaz Harav, and founder of The most widespread and arguably prevent the non-Jewish nations from the Eretz Hemdah Kollel (where most satisfying answer is that, as Rashi rescinding their permission to Bnei this writer learned under him). He says, the oath only precludes acting by Yisrael to possess Eretz Yisrael as was a prolific writer and important force, in other words, against the will a nation. On November 29, 1947 leader, including on matters of the of the relevant nation(s). In the case the United Nations, upon British Torah in a renewed Jewish State. of Modern Zionism, the settlement request to decide the matter, agreed of years, occurred specifically on the of Jews was (at least for the most to the establishment of a Jewish state first Yom Ha’atzmaut. The acting part) done with the agreement of the in parts of “Palestine.” Rav Yisraeli on the permission given by nations possessors of the Land. In the early views this permission as applying stages, that was the Ottoman Empire. to take control of Eretz Yisrael to us vis-à-vis national control of the concretized our rights to it and caused Later on, it was with the British, who Land (not merely permission for the Three Oaths to no longer be a conquered the country during World people to settle in Eretz Yisrael). concern. This, Rav Yisraeli argued, War I, along with other World War As such, finalizing our rights to the made the 5th of Iyar a day that is I allies and with the world bodies Land needed to be done in the same worthy of celebration, irrespective of (League of Nations, United Nations), way that one finalizes any agreement if and when miraculous events took under whose auspices the British held regarding property—by means of an their Mandate of Palestine. Those place on the battlefield. act of kinyan (acquisition). One of the who subscribe to this view, including forms of kinyan for land is chazaka This basic construct, of combining Rav Shaul Yisraeli, posit that the (acting toward the land as an owner the permission of the nations with opinions of the majority of residents would).6 Regarding the right to create the chazaka the Jewish people made of Eretz Yisrael and of the neighboring a sovereign state, the way to perform on Eretz Yisrael in its aftermath, countries—Arabs who were hostile to chazaka was by declaring sovereignty. arises again in the writings of Rav Zionism—were not relevant because This was done by the leaders of the Shaul Yisraeli in another context.7 they did not enjoy any type of political yishuv on that memorable and joyous Rav Ovadia Yosef posited that one of .3 or military control over Eretz Yisrael (if tense) 5th of Iyar 5708. Thus, posits the reasons why an agreement that One of the interesting and arguably Rav Yisraeli, our full rights to Eretz includes Israeli ceding to the Arabs unique elements of Rav Yisraeli’s Yisrael, for the first time in thousands significant land in Judea, Samaria, and Gaza is theoretically proper is that

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 holding on to these sections of the was in 1948 and 1967), then the of the daughters of Jerusalem … Now, Land at such a time is in contradiction State and its citizens are expected to however, [we have experienced] Divine to the Three Oaths. These areas, after protect themselves. If in the context providence in the gathering of the all, were conquered by Israel and held of a defensive war, the borders of the League of Nations in San Remo and against the stated policy of virtually State are expanded, neither the Three a pronouncement was made that the every country and international Oaths nor any other halachic mandate Land of Israel will belong to the Jewish organization. Rav Yisraeli questioned prevent us from defending our control people. Since the fear of the oaths has the cogency of Rav Ovadia’s mode of of those lands. passed with permission of the nations, invoking the Three Oaths by widening A third answer that Rav Yisraeli the mitzvah to settle the Land of Israel the practical scope of Rav Yosef’s offered is strikingly reminiscent of — which is equal in weight to all other position. Rav Yisraeli asked: if the his 5 Iyar construct. As part of the mitzvot in the Torah combined — is Three Oaths are a problem regarding decision of world powers meeting at now restored. Everyone should do what land seized in the Six Day War, then the San Remo Conference in 1920,10 they can to help fulfill this mitzvah. why should ceding be conditional on all of Palestine (including large a viable peace settlement? We should areas of the east bank of the Jordan) The Jewish people acted upon this give them up to desist from violating was given to the Jewish people as agreement by welcoming it and by the Oaths. Second, if international a homeland. Rav Yisraeli cites the the Jewish community in Palestine approval is necessary, then shouldn’t famous words of the Ohr Sameiach, expanding their settlement activity the problem apply to many sections Rav Meir Simcha of Dvinsk, who saw in the agreement’s aftermath. This of Jerusalem which have not been in the San Remo agreement a removal too was a kinyan chazaka on all recognized as Israel’s by world of the impediment of the Three Oaths: of “mandatory Palestine.” This is powers?8 What, then, is Rav Yisraeli’s because one of the laws of kinyanim אולם זה במאה הזאת זרחו קוי אור ע”י גדולי rationale to apparently ignore the is that performance of chazaka on המעש, כמו מונטיפיורי וכיו”ב בהתעוררות Three Oaths in regard to land not part of the land upon which there is רבה, ומהרבנים ר’ צבי הירש מטאהרן ור’ given to us by the nations of the world agreement serves to acquire all the אליהו מגריידיץ, לבנות ולשכלל ירושלים ?in 1947-8 land. Thus, all of mandatory Palestine ולהסיר שוממותיה... ורבנים הרבה עמדו was reacquired by the Jewish people מנגד, ואף אותם שהיה בלבם לקרב את הדבר Before we revisit the idea of as their homeland. Any subsequent שמו יד לפה, מפני כי חרדו … מהג’ שבועות permission and chazaka, we shall actions, whether by Arab neighbors or שהשביע לבנות ירושלים… אמנם כעת הסבה present two other ideas that Rav Yisraeli promotes which answers even by the same international powers ההשגחה אשר באספת הממלכות הנאורות 9 that bequeathed the Land, are acts בסאן רעמא, ניתן צו אשר ארץ ישראל the questions. First, the oath of not of thievery, which the Jewish People תהיה לעם ישראל, וכיון שסר פחד השבועות going up by force applies to the force does not have to accept. Thus, from וברשיון המלכים קמה מצוות ישוב ארץ used to move to Israel and establish a the San Remo agreement on, posited ישראל ששקולה כנגד כל מצוות שבתורה national entity here. However, once Rav Yisraeli, the Three Oaths did not )ספרי פ’ ראה( - למקומה. ומצוה על כל איש ,this is accomplished with permission ,apply to any of the Land of Palestine לסייע בכל יכולתו לקיים מצוה זו. ,the national entity is like any other and the Oaths do not create any which includes Judea, Samaria, and In this century, rays of light shone forth limitations on what sections of the Gaza. with a great awakening by people of Land can be subsumed under the action such as Montefiore and rabbis One can ask whether the two similar authority of these auspices. such as R. Tzvi Hirsch [Kalischer] of constructs that Rav Yisraeli presents A second answer assumes that even Torun and R. Eliyahu [Gutmacher] of of permission followed by chazaka if it were improper to expand the Grodzesk to build and restore Jerusalem do not contradict each other in the borders of the country by means and remove its destruction … Many following way: If all of Mandatory of military conquest, that would rabbis opposed their efforts and even Palestine, which exceed the territory only apply to initiating a war for those who wanted to join, placed their included in the 1947 Partition Plan that purpose. However, if a war was hand over their mouth because they and 1949 Armistice Agreements, forced upon the Jewish State (as it feared … [violating] the Three Oaths belonged to the Jewish people as of

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 1920 and removed the Three Oaths Ha’atzmaut, there are many religious themselves. Rather, they are a warning that issues, then what is the significance in Jews who celebrate it11 and many who Hashem made to them lest they go beyond this regard of the events of 1947-8? It do not. Those who celebrate do not their proper bounds before the proper time. However, one way or another, Rav is not possible to say that Rav Yisraeli always know (nor do they need) to Yisraeli agrees that the oaths are a force to be changed his mind during the close define precisely the elements of the reckoned with, and it would be a dangerous to four decades between the writing historical events to celebrate most mistake to “violate” them. of the two articles, because the later intensely. 3 This situation is parallel to the granting article also mentions the significance However, regarding the assumption of permission to resettle Eretz Yisrael after the Babylonian exile, by King Cyrus, of the of the establishment of the State of that it is permitted to settle in Judea Israel in 1948 in regard to the Three relatively distant Persia, who controlled the and Samaria despite protests of Land politically and militarily. Oaths. the world, we have a fascinating 4 Yoreh Deah 454. I would like to suggest that Rav phenomenon within the religious

Yisraeli’s intention was as follows: community on an ostensibly difficult 5 Ibid. While the San Remo Agreement halachic question. It is well known and 6 Kiddushin 26a. gave more land than the Partition discussed that the Religious Zionist 7 See Techumin, Vol. X, in his rebuttal of the Plan regarding borders, the events of community believes it is permitted article of his colleague, Harav Ovadia Yosef 1947-8 added significant elements and even a special mitzva and z’chut (ibid.), in which the latter encouraged a that were missing in San Remo. San to settle in Judea and Samaria. But a political settlement that would include ceding land to the Arab World should peace be Remo spoke of the establishment of very broad spectrum of the Charedi possible (which Rav Ovadia did not see as a a Jewish homeland, which included community12 have no halachic viable option at the time he wrote the article). the rights of Jews to emigrate to compunctions about living over the Rav Yisraeli’s article was reprinted in Chavot Eretz Yisrael and settle it. However, “Green Line.” Whether discussing Binyamin vol. I, 13. this did not totally remove the Three Ramot and Ramat Eshkol, in 8 Rav Ovadia did not suggest ceding those Oaths, in that we would still not be Jerusalem, or Beitar and Kiryat Sefer, sections of Jerusalem as part of a peace treaty. authorized to take this settlement to tens of thousands of Charedim form 9 Ibid. the point of an independent entity a consensus that this is permitted. 10 At this conference, the World War I victors that had all the rights of a state. Only It is further interesting that the confirmed the idea of a Jewish homeland in 1947-8 did we receive and seize matter is not even a point of halachic in Palestine, as promoted in the Balfour the rights to control the settlement of discussion, and I have been unable to Declaration, while earmarking Syria and the Land and the administration of it, find a Charediposek who is the “father Mesopotamia to the Arabs. This agreement was then accepted by the League of Nations. create an army, and enjoy all rights of of the leniency.” Is the silent majority a national entity. The idea of apekida assuming along the lines of Rav Shaul 11 Many of the practices were actually (liberation as found in the verse Yisraeli? It is presumptuous for me to instituted by Rav Yisraeli, both through his recommendations for the Chief Rabbinate Rav Yehuda referred to), which Rav make such a claim. However, for one (see appendix to Zeh Hayom Asa Hashem) Yisraeli, following the Avnei Nezer, reason or another, the disappearance and in his community of Kfar Haroeh. believed in, came to fruition much of the Three Oaths as a halachic 12 This includes “non-Zionists” like the more qualitatively on the original Yom concern is a fact on the ground among Litvish and the Chasidish, and the followers Ha’atzmaut. a broad consensus of the religious of Rav Ovadia Yosef. Only the Satmar- community.13 oriented are missing from these “over-the- In areas such as those discussed in green-line” communities. this article, where we do not find Endnotes 13 I am proud to have studied under a posek clear halachot in such classic sefarim who wrote extensively on such topics from as the Shulchan Aruch, and practical 1 One short work that surveys many of these both a halachic and hashkafic perspective. ramifications did not exist until is Rav Menachem Kasher’s article, “Da’at modern times, it is hard to apply the Torah al Hashevuah Shelo Ya’alu B’choma same rules for determining: “How L’Eretz Yisrael,” from Shana B’Shana 5737. do we pasken?” On the question of 2 Rav Yisraeli (in Eretz Hemdah I:1:4) posits whether and how to celebrate Yom that the Three Oaths do not represent a prohibition that Bnei Yisrael accepted upon

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 Why Israel Matters: Ramban and the Uniqueness of the Land of Israel

ur generation merits the great gift of the state of Israel. We are afforded the Ilana Turetsky, Ed.D. Oopportunity to visit the land, dwell Faculty, Azrieli Graduate School there temporarily, and even make it into our permanent home if we so choose. As an olah, I feel privileged to live and raise my family in this holy The passionate words of the Ramban inherit it because He gave it to them … land. Yom Ha’Atzmaut provides a paint a striking picture of the power this verse is a positive commandment. It special opportunity for reflection on and potential of Eretz Yisrael. is a commandment that recurs in many this unique gift. places [in the Torah]. Many great Jewish thinkers and Inhabiting the Land of Israel What makes the Ramban’s position commentators have explored the particularly noteworthy is that not significance of the Land of Israel. Many Rishonim discuss the nature of only does he maintain that such an Its relative status is assessed from the mitzvah of living in Eretz Yisrael. obligation exists; the Ramban is numerous perspectives; Biblical Is there, in fact, such a mitzvah? If yes, of the opinion that this obligation commentators, Jewish philosophers, does that mitzvah apply today or is it continues to apply throughout our and great halachists all question and limited to a particular time period? time in exile. Further, as is well- analyze the role of Eretz Yisrael. From The Rambam, who is usually fairly known, the Ramban personally made different vantage points, they offer equivocal in his halachic positions, is the incredibly challenging journey to insights into the unique religious, somewhat ambiguous on this issue. move to Israel. While some scholars national, and spiritual opportunities By contrast, the stance of the Ramban have discussed the impact of his move that are an organic part of the Land of is exceptionally clear. Included in the on his commentary on Chumash, Israel. Ramban’s tally of the 613 mitzvot is the Ramban’s journey can also serve the requirement to dwell in Israel. In The purpose of this article is to explore as a powerful model of religious addition to writing this in his halachic commitment. the view of the Ramban on the holiness work,1 the Ramban also states this and status of Eretz Yisrael. The Ramban position in his commentary on Thus far, the Ramban’s position on is among a small group of Rishonim Chumash (Bamidbar 33:53): the halachic status of moving to whose writings impact and relate to a Israel has been established: moving to Israel is a fulfillment of a positive והורשתם את הארץ וישבתם בה כי לכם נתתי broad array of Torah realms. Ramban commandment. A further question את הארץ לרשת אתה — על דעתי זו מצות often weaves together insights relating relates to the status of this mitzvah עשה היא, יצוה אותם שישבו בארץ ויירשו ,to Biblical exegesis, Jewish thought as compared to other positive אותה כי הוא נתנה להם ... כי הכתוב הזה היא and halacha, and his writings on Eretz commandments. The Ramban מצות עשה. ויחזיר המצוה הזו במקומות רבים. Yisrael are no exception. Indeed, few thinkers offer such a wide-ranging And you shall take possession of the land seems to challenge the notion that perspective on Eretz Yisrael. Further, and settle in it, for I have assigned the all mitzvot are created equal, and many contemporary discussions land for you to possess — In my opinion, seems to suggest that the mitzvah of relating to Eretz Yisrael, focus, at least this is a positive commandment. He inhabiting the Land of Israel has an partially, on the Ramban’s positions. commands them to settle in the land and elevated status. While in general, one

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 is forbidden to ask a non-Jew to do a shape the way the Ramban interprets And He placed over each and every melacha on Shabbat, even for the sake Avraham’s behavior and the subsequent people in their lands according to of enabling one to fulfill amitzvah outcomes of Avraham’s decision. their nations a star and a specific mid’oraita (Torah level obligation), constellation, as is known in astrology. the Ramban points out an exception A Unique Characteristic of While God is undoubtedly in control to this rule.2 Based on the Gemara Eretz Yisrael of what happens everywhere in the in (8b), the Ramban explains Gittin world, He does not deal with the that it is permissible to ask a non-Jew Until this point, the Ramban’s other nations and their lands directly, to perform melacha on one’s behalf position that inhabiting the Land of rather through intermediaries. if it is in order to buy land from a Israel is a bona fide mitzvah, as well Hashem appoints angelic emissaries non-Jew in Eretz Yisrael. As Rabbi as his view that this mitzvah holds a to manage and deal with the other Howard Jachter explains,3 the position uniquely prominent status, have been nations. By contrast, the Ramban of the Ramban is based on the axiom established. The pressing question poetically describes Hashem’s unique that securing Jewish presence in and that emerges is, Why? What is it relationship with the Land of Israel proprietorship of our holy land is a about Eretz Yisrael that impels the and the people of Israel: fulfillment of an important national Ramban to regard the land with such והנה השם הנכבד הוא א-לקי הא-לקים ?and religious tenet. veneration and appreciation ואדוני האדונים לכל העולם, אבל ארץ ישראל אמצעות הישוב היא נחלת ה’ מיוחדת לשמו, , This orientation may explain a The Torah’s prohibition ofarayot לא נתן עליה מן המלאכים קצין שוטר ומושל unique position of the Ramban in his illicit relations, is operative regardless בהנחילו אותה לעמו המיחד שמו זרע אוהביו. commentary on Chumash. When a of one’s geographical location. Yet at famine plagued the Land of Israel and the end of the Torah’s description of And behold the honored God is the God Avraham opted to descend to Egypt, this prohibition, the verse in Vayikra (Power) of powers and the Master of the majority of commentators endorse (18:25) states: masters of the whole universe, but upon Avraham’s decision as an appropriate the land of Israel—the center of the וַתִטְמָא הָאָרֶ ץ וָאֶפְ קֹד עֲ וֹנָּה עָלֶיהָ וַתָקִא הָאָרֶ ץ and pragmatic step. Remaining in world’s] habitation, the inheritance of] אֶ ת יֹשְבֶיהָ . Israel was dangerous, and we are Thus the land became defiled; and I God [that is] unique to His name—He advised to act with prudence rather called it to account for its iniquity, and did not place a captain, officer or ruler than relying on miracles. Migrating to the land spewed out its inhabitants. from the angels, in His giving it as an Egypt to procure food for his family inheritance to his nation that unifies His was the responsible thing to do. The Ramban points out that this verse name—the seed of His beloved one. highlights a connection between the Yet the Ramban (Breishit 12:10) prohibition of arayot and the Land Ramban writes that in contrast to all critiques Avraham for moving to of Israel. The Ramban finds this other nations and lands, G-d Himself Egypt. In fact, as part of his broader connection somewhat perplexing, deals directly with Eretz Yisrael. understanding of “ma’aseh avot siman given that the arayot are a “chovat This special Land is the crucible for l’banim,” the acts of the forefathers are haguf,” a law that is binding on the the development of the relationship a sign for their children, the Ramban individual, applying equally within between G-d and his beloved nation. argues that the Jewish people were and outside of Eretz Yisrael. Rather than employ an intermediary, forced to go into exile in Egypt as a G-d opts to involve Himself in the of Avraham’s decision to leave In order to clarify the connection result direct management and oversight of Israel and go to Egypt! While there between the arayot and the Land Eretz Yisrael, pointing to the special are various factors influencing the of Israel, the Ramban shares an and close relationship that G-d desires, Ramban’s approach, one may suggest important distinction regarding how so to speak, with the nation of Israel. that underlying the Ramban’s fairly God controls Eretz Yisrael, as opposed severe critique of Avraham is the to all other lands. The Ramban notes Through this lens, it is possible to enormous value he places on inhabiting that when God created the world: explain the connection between the arayot and the Land of Israel. Because ונתן על כל עם ועם בארצותם לגוייהם כוכב the Land of Israel. His love for Israel of God’s more direct involvement ומזל ידוע כאשר נודע באצטגנינות. and the great import with which he believes the land is endowed may with Eretz Yisrael, and because of

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 the elevated status that adorns Eretz hat’luyot ba’aretz), such as shemitta Yisrael, the Land has a heightened and teruma /ma’aser, and mitzvot Rav Aharon Lichtenstein zt”l level of purity and sanctity, which whose fulfillment have no inherent on the Value of Ramban’s brings with it a degree of sensitivity. dependence on the Land (mitzvot Commentary on the Torah לו אבד הספר “מורה נבוכים”, היה The Land is unable to withstand she’aynan teluyot ba’aretz), such as זה הפסד אבל לא כביר; עם ישראל spiritual contamination. A sin Shabbat observance, tefillin, and היה מחזיק מעמד. אבל אם פירושו של performed in the Land of Israel is prayer. While some ambiguity exists הרמב”ן לתורה היה הולך לאיבוד אני more severe, as it is an affront to the regarding how to categorize certain מרגיש שהייתה קטסרופה … דמותו holiness and dignity of the Land. mitzvot, the Talmud makes it clear של הרמב”ן ופירושו לתורה מעמידים Ramban elaborates on this idea in an that there is a subset of mitzvot that את עולמו הרוחני של עם ישראל … additional context. The Torah records one is only obligated to fulfill inside מבחינה היסטורית, הרמב”ן הוא חיבור G-d’s especially harsh punishment of of Israel. On a basic level, Israel is של תורת אשכנז ותורת ספרד, חיבור the people of Sedom. The Ramban significant because it is a Land in של רש”י ואבן עזרא, חיבור של כל Breishit 19:5) describes the moral which one has the opportunity to) מיני מקומות. אבל לא זו בלבד. יש בו .depravity of the people of Sedom, but fulfill a greater amount of mitzvot גם סינתזה מורכבת הרבה יותר, סינתזה also shares an additional dimension TheSifrei 5 extends this concept in a מבחינת התחומים. in clarifying why G-d’s reaction fairly drastic manner. TheSifrei states מתוך ספר “מבקשי פניך” - שיחות עם was so swift and severe. The ethical the purpose of mitzvah fulfillment in הרב אהרן ליכטנשטיין, עמ’ corruption, the Ramban explains, was chutz la’aretz is to prepare us for our 40 intolerable to the Land of Israel. The eventual return to Israel. The startling If the Guide for the Perplexed holy Land of Israel, the Land that is perspective that emerges from this would have been destroyed referred to as “nachalat Hashem,” the Sifrei is that mitzvah performance (and never published), it would portion of Hashem, simply cannot outside the Land of Israel has no have been a loss, but not a huge bear sin and corruption. intrinsic value. If that is the case, why, loss. The [Torah theology of according to the Sifrei, must Jews the] nation of Israel would have The Status of Mitzvah continue to observe mitzvot when in been sustained. However, if the Performance Inside and chutz la’aretz? TheSifrei explains that commentary of Ramban on the Outside of Israel it is important for Diaspora Jewry to Torah would have been destroyed, flex their religious muscles so that I feel that it would have been A further dimension of the when the time comes that mitzvah catastrophic … The image of the distinctiveness of Eretz Yisrael relates observance actually matters, i.e. when Ramban and his commentary to to the performance of mitzvot in and we return to Eretz Yisrael, we will be the Torah support the spiritual out of the Land. In the same way that religiously “in shape” and capable of world of the Jewish nation … sinful behavior may be more egregious meticulously performing mitzvot. From a historical perspective, when performed in the Land of Israel, Needless to say, the extent to which the [commentary of] Ramban so too, fulfillment of mitzvot in the the Sifrei downplays the significance is an amalgamation of the Torah Land of Israel may possess a special of mitzvah observance in chutz la’aretz of Germany and the Torah of quality. In order to better understand is quite surprising. Indeed, many Spain, of Rashi and Ibn Ezra, of this issue, we will first explore the statements of Chazal seem to suggest all different places. But this is views of other Jewish thinkers and that mitzvah performance in chutz not all. It also contains a multi- we will then return to the unique la’aretz is absolutely valuable. Many layered synthesis, a synthesis of approach of the Ramban. commentators attempt to mitigate disciplines.... The Torah commands us to perform the implication of the Sifrei, as they From Mevakshei Panecha: Sichot Im 613 mitzvot. The mishna inKiddushin 4 perceive it inconceivable that the Sifrei HaRav Aharon Lichtenstein p. 40 distinguishes between two kinds of actually intends to so significantly mitzvot, those that are dependent downgrade the value of mitzvot Rabbeinu Hillel6 suggests that the on the Land of Israel (mitzvot outside of Israel. Sifrei’s comment is limited to mitzvot

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 hat’luyot ba’aretz. Even though Since the essence of all of the we await a return to a more ideal life in technically these mitzvot are only commandments are for those who are our national homeland. This perspective binding in Eretz Yisrael, the Jewish dwelling in the Land of the Lord. And seems puzzling, as the mitzvot cited people should continue to observe therefore they said in Sifrei “’And you as examples—tefilin, mezuzah—do them even in chutz la’aretz in shall possess it and you shall dwell in it. not have any obvious link to Eretz preparation for our eventual return And you will guard to keep.’—Dwelling Yisrael. Indeed, the Gera (Kol Eliyahu, to Israel. Other mitzvot, though, do in the Land of Israel is equal to all of the Eikev) and others (Beit ha-Levi 3:1) have inherent value outside of Israel, [other] commandments in the Torah.” proposed alternate explanations of the as their performance is not tied to a The Ramban himself admits that Sifrei. However, it is possible that the particular geographical location. yes, on a technical level, all mitzvot Sifrei needs to be understood precisely Radbaz7 offers an alternate that are not dependent on the Land within the context of the second section explanation.8 According to the Radbaz, of Israel are binding wherever in the of Keriyat Shema where it appears. It the obligation to fulfill the Torah’s world one may find oneself.9 But is evident as Rashi (11:13) also notes mitzvot applies universally. However, on a metaphysical level, one cannot that this section (contrasted with the first part of Shema in Vaetchanan), which the Sifrei is highlighting a technical compare mitzvot observed in Israel reality that may have implications with mitzvot observed in chutz la’aretz. focuses on kabbalat ol mitzvot (Berachot for our ability to perform mitzvot in The same technical behavior assumes 13a—the commitment to implement the chutz la’aretz. Due to the hardship a completely different spiritual status, Torah’s norms), is addressed collectively of the exile, it may be challenging depending on whether it is performed to the entire nation. Even mitzvot that for Jews to keep all the mitzvot. We in the Land of Israel. The holiness devolve upon individuals are enhanced may therefore acquire the status of of the Land alters and elevates each in a national-collective setting. The Sifrei declares that this communal dimension ones—one who is unable to perform mitzvah that is observed on its soil.10 mitzvot due to factors beyond his/ of personal mitzvot is primarily attained only in Eretz Yisrael, although as her control. Therefore, this distinction The Communal Impact between mitzvah performance in and individual performances there is no particular link to the Land. out of Eretz Yisrael has no bearing Rav Michael Rosensweig11 offers on the intrinsic value of the mitzvah an additional perspective on the Some explain the limitation that the fulfillment; rather, it points to a aforementioned Sifrei, one that while Sifrei places upon mitzvot performed difference in pragmatic realities, which, not explicitly stated by the Ramban, in chutz la’aretz as referring to in turn, affects one’s level of obligation. certainly dovetails nicely with the mitzvot hateluyot ba’aretz; others refer to the pragmatic limitations In contrast to Rabbeinu Hillel and the Ramban’s overall perspective. As when living under foreign rule. Rav Radbaz, who unequivocally mitigate noted above, the Ramban maintains Rosensweig highlights an additional the ideas expressed by the Sifrei, the that one is permitted to ask a non-Jew limitation on mitzvah performance Ramban on Vayikra 18:25 embraces the to perform a melacha on Shabbos in in chutz la’aretz, or, concomitantly, simple reading of the Sifrei as expressing order to secure land purchase in Eretz an additional benefit to performing an important element of truth. The Yisrael. This, as Rabbi Jachter notes, is mitzvot in Israel. While the individual Ramban quotes the idea that mitzvot in reflective of the significance of Jewish can perform mitzvot on a personal chutz la’aretz serve as practice for when presence in Israel, not only at the level level anywhere in the world, there is we return to Eretz Yisrael, and connects of the individual fulfilling a mitzvah, a communal dimension to mitzvah this to the notion that the Land of but as benefiting the collective Jewish performance that only exists in Eretz Israel has a higher degree of Divine nation. Rav Rosensweig explains the Yisrael. Fulfillment of mitzvot in providence and closeness: Sifrei based on a similar observation: chutz la’aretz contributes to one’s The Sifrei in parshat Eikev (also cited ,own personal religious development כי עיקר כל המצות ליושבים בארץ ה’. by Rashi and Ramban Devarim 11:18) while mitzvah performance in Israel ולפיכך אמרו בספרי )ראה פ(, וירשתם אותה strongly implies that our performance imbues a national significance into the וישבתם בה ושמרתם לעשות )דברים יא לא of halakhic norms outside of Eretz .personal fulfillment of mitzvot לב(, ישיבת ארץ ישראל שקולה כנגד כל Yisrael serves a preparatory function as המצות שבתורה.

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 Conclusion favorably, as compared to the American Endnotes scene: widespread popular talmud Torah, The Torah is unequivocal in the interaction of the Torah and general 1 Hasagot to Sefer HaMitzvot, Pos. Mitzvah no. 4. attributing Eretz Yisrael with communities in the implementation of an elevated spiritual status. The Hoshen Mishpat etc. Every reply was 2 See the Ramban’s commentary to Shabbat Ramban uncovers and elaborates rebutted with the comment that its subject 130b. on the unique holiness associated could have been found in Eastern Europe 3 Jachter, H. (2003). Living in Yesha During with Eretz Yisrael. From a halachic as well, and so was neither endemic nor Dangerous Times, Kol torah: A student perspective, the Ramban decisively publication of the Isaac and Mara Benmergui unique to Eretz Israel. When he sensed Torah Academy of Bergen County, 12(14). rules that inhabiting the Land of that I had exhausted my material, he Israel is a fulfillment of a positive pressed on, inquiring as to what indeed 4 36b. commandment, one that may have a was special about my visit, and, when it 5 Parshat Ekev no. 43, cited by Rashi on higher degree of import than other became clear that I could, at best, only Devarim 11:18. mitzvot. On a metaphysical plane, the respond feebly, the Rosh Yeshiva opened 6 Sifrei ad loc. Ramban describes the elevated degree with a volley of sources and dicta—the 7 Shut Radbaz 6:2154. ארץ אשר ה’ of Divine providence and spirituality, description of Eretz Israel as one that enhances the quality of 8 Maharal (Gur Aryeh Devarim ad loc) offers .a land that Hashem a similar suggestion to Radbaz) א-לקיך דרש אתה mitzvot performed within the Land your God cares for), or as that to which 9 See the Ramban on Devarim 4:5. of Israel. Finally, the words of the Moshe and Aharon had been barred These ideas relate to the Ramban’s position 10 דוכתא) Ramban suggest that inhabiting the access, which was now open to us all on the famous question regarding whether (דמשה ואהרן לא זכו לה — כתובות קיב land and observing mitzvot within its borders achieve a national-collective the Avot and Imahot observed the Torah as trumpeting forth the sacral, metaphysical, we know it. The Ramban (Bereishit 26:5) objective that is not attainable and historical uniqueness of the land and maintains that they only fully kept the Torah anywhere else in the world. all causing me to realize, in a flash, that I in the Land of Israel. The Ramban points to certain instances in the lives of the Avot In the view of the Ramban, no place had missed the boat entirely. As he railed on, as perhaps only he could, against and Imahot that support this notion. For allows us to better experience the example, when Yaakov is entering Eretz Divine presence and more effectively tourists he had met on the plane, acting Yisrael, he instructs his family members actualize our individual and national and talking as if they were en route to to divest themselves of any possessions spiritual potential than the Land of vacation in California, the sense of failure that are associated with idolatry (Bereishit 25:2). Wouldn’t propriety of such items Israel. Reflecting upon an interaction cut deeper and deeper. I walked out into the Beit Hakerem evening air like a beaten be inappropriate at any point in time? The with Rav Yitzchak Hutner zt”l in Ramban explains that because they were 1962, Rav Aharon Lichtenstein12 dog. But I knew I had been beaten justly; on the cusp of entering Eretz Yisrael, they beautifully recounts an encounter that and today, almost forty-five years later, I augmented their meticulousness in mitzvah highlights this perspective: remain deeply grateful to the Rosh Yeshiva observance. Similarly, the Ramban sheds light for opening my eyes and for opening my on the time and place of the death of Rachel In the course of my initial visit to Israel, heart. Imeinu. The Torah prohibits a man from during the summer of 1962, I went to marrying two sisters. If so, how could Yaakov visit mori verabbi, Rav Y. Hutner zt”l, Rav Hutner zt”l was emphasizing the Avinu have been married to two sisters? The qualitative and categorical difference Ramban explains that this was only the case in who, prior to his aliya, often spent the chutz la’aretz, as Rachel Imeinu passed away summer at Pension Reich in Jerusalem. between the Land of Israel and all immediately upon entering the Land. After reproaching me gently for having other lands. Additionally, he was alluding to the covert nature of this 11 Rosensweig, M. (2004). The central role :of Eretz Yisrael in Torah life. Retrieved from אזא) left my wife in the United States /he began to unique status. Seen through the lens https://www.torahweb.org/torah/2004 ,(?כתובה האסטו געשריבען question me regarding my impressions— of casual eyes, one may see rocks parsha/rros_beraishis.html. particularly, about what had struck my and shrubs and deserts like in many 12 Lichtenstein, A. (2008). Diaspora notice especially. geographical regions of the world. Religious Zionism: Some current reflections. As, at that stage, I had focused upon the But when viewing Eretz Yisrael In C. A. Waxman (Ed.), Religious Zionism Torah world in Israel, I noted a number through spiritually astute eyes, one post engagement: Future directions (pp. 31-56). Jersey City, NJ: Ktav Publishing House, Inc. of phenomena which had struck me sees G-d’s presence and closeness and endowment of spiritual opportunity.

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777 We thank the following synagogues and schools for partnering with Yeshiva University to help distribute printed copies of the Benjamin and Rose Berger Torah To-Go® series. If you would like to begin receiving printed copies please contact [email protected]

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27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5777