Torat Eretz Yisrael: Celebrating Religious Zionist Personalities and Their Torah Thoughts

Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld MAY 2019 • YOM HAATZMAUT 5779

Torat Eretz Yisrael: Celebrating Religious Zionist Personalities and their Torah Thoughts

on the ,דוד חיים ע”ה בן צבי עקיבא ע“ה,Dedicated in memory of David Rottenstreich occasion of his 10th yahrtzeit by his friends and fellow talmidim at Yeshiva University We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project

Beth David Synagogue Cong. Ohab Zedek Young Israel of West Hartford, CT New York, NY Lawrence-Cedarhurst Cedarhurst, NY Beth Jacob Congregation Cong. Shaarei Tefillah Beverly Hills, CA Newton Centre, MA Young Israel of New Hyde Park Beth Jacob Congregation Green Road Synagogue New Hyde Park, NY Oakland, CA Beachwood, OH Young Israel of Bnai Israel – Ohev Zedek The Jewish Center Philadelphia, PA New York, NY Scarsdale Scarsdale, NY Boca Raton Synagogue Jewish Center of Young Israel of Boca Raton, FL Brighton Beach Brooklyn, NY Toco Hills Cong. Ahavas Achim Atlanta, GA Highland Park, NJ Koenig Family Young Israel of Foundation Cong. Ahavath Torah Brooklyn, NY West Hartford Englewood, NJ West Hartford, CT Young Israel of Cong. Beth Sholom Young Israel of Providence, RI Century City Los Angeles, CA West Hempstead Cong. Bnai Yeshurun West Hempstead, NY Teaneck, NJ Young Israel of Hollywood Ft Lauderdale Hollywood, FL

Rabbi Dr. Ari Berman, President, 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 Rabbi David Eckstein at 212.960.0162 or [email protected]

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 Table of Contents Yom Haatzmaut 5779

on the ,דוד חיים ע”ה בן צבי עקיבא ע“ה ,Dedicated in memory of David Rottenstreich occasion of his 10th yahrtzeit by his friends and fellow talmidim at Yeshiva University

5 Rabbi Reuven Brand: Rav Avraham Shapira zt”l: Torah and Eretz Yisrael

7 Rabbi Mordechai Torczyner: Rav Eitam Henkin: Am Yisrael in Eretz Yisrael

8 Rabbi Baruch Weintraub: Rav Aharon Lichtenstein: Zionism and Knesset Yisrael

9 Rabbi Elihu Abbe: Rav Yaakov Ariel: Torah as the Backbone of the Identity of the State of Israel

9 Rabbi Aaron Kraft: Nechama Leibowitz: Nothing Holy in the World

10 Ezer Diena: Rav Moshe Tzvi Neriyah: The Legacy of Rabbi Akiva

11 Rabbi Ari Zucker: Rav Shlomo Goren: Establishing the Jewish Army

12 Rabbi Michael Friedman: Rav Avraham Yitzchak Kook: The Nation and the Individual

13 Rabbi Daniel Kanter: Rav Tzvi Yehuda Kook: Waiting for Redemption

14 Rabbi Alex Hecht: Rav Shaul Yisraeli: The Imperative to Live in Eretz Yisrael

15 Rabbi Adam Friedmann: Rav Moshe Avigdor Amiel: Restoring the Crown

16 Rabbi Jonathan Ziring: Rav Yitzchak Herzog: The Eternal Relevance of Torah

15 Rabbi Yehuda Meyers: Rav Yehuda Leib Fishman Maimon: Leaving His Mark

Dedicate this space in memory or in honor of a loved one. For more information, please contact Rabbi David Eckstein at 212.960.0162 or [email protected]

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 Dedication Rabbi J.Z. Spier Rebbe and Grade Dean, Yeshivat Frisch

IN MEMORY OF DAVID ROTTENSTREICH A”H

his year’s Benjamin and share an insight and dvar Torah on the Rose Berger Torah To Go is parsha. sponsored in loving memory We see a true testament to David’s Tof David Rottenstreich, Dovid Chaim passion and commitment to talmud a”h ben Tzvi Akiva a”h, whose 10th Torah from the numerous projects yahrtzeit will be commemorated on that have been produced in his the 13th of Nissan. memory. Annual yahrtzeit shiurim David grew up in Hillcrest, NY, inspire all who attend. A sefer Torah and attended YCQ, MTA, Yeshivat was dedicated by his family and Shaalvim, Camp Morasha and friends to perpetuate his memory. Yeshiva University. He was a loving Tzemach Dovid, a sefer written and son, brother, and friend to all who composed by David’s friends and knew him. While a student at Yeshiva rebbeim, conceptualize David’s knack University, he tragically passed for transmitting a “vort” for every away at the age of 20. Incredibly, his parsha and chag. struggles during his illness, to which The second half ofTzemach Dovid is a he eventually succumbed, galvanized compilation of David’s own notes and so many to learn Torah and perform ideas, which were first unveiled after acts of chesed on his behalf, and then his passing. In commemorating the While this idea may be unique to the in his memory. Seder night, David wrote about the Seder night, David lived every day of Ten years later, David (also known as differences between the daily mitzvah his life by this lesson. He took pride “Rotty”) is still sorely missed, and his of zechirat yetziyat Mitzrayim and the in his ability to serve Hashem daily, sterling personality and tremendous special mitzvah at the Seder of sippur taking full advantage of so many middot continue to impact all those yetziyat Mitzrayim: spiritual opportunities with a sense of who knew him and knew of him. simcha and fulfillment. Our obligation on every other night of David’s smile lit up a room. His the year is to remember the physical It is only appropriate that David’s lively and exuberant personality was redemption from slavery to freedom, yahrtzeit be commemorated through infectious. Most inspiring was David’s but on Pesach night we are obligated a Torah publication whose inspiring strong commitment to talmud Torah, to remember the spiritual redemption. words will be shared by so many, and tefillah and shemirat hamitzvot. I, The whole night is about realizing and which reflects David’s passion. May personally, will be forever inspired thanking Hashem for making us Ovdei the words of Torah published here by the weekly Friday morning phone Hashem and giving us the ability to do serve as a merit for David’s neshama, calls I received from David during Mitzvot. and continue to serve as a comfort for his year in Israel, made specifically to his wonderful family.

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 Torat Eretz Yisrael: Celebrating Religious Essays from the members of the Zionists Personalities YU Torah Mitzion Kollel of Chicago and their Torah and YU Torah Mitzion Beit Midrash Thoughts Zichron Dov of Toronto

RAV AVRAHAM SHAPIRA ZT”L: TORAH AND ERETZ YISRAEL BY RABBI REUVEN BRAND Rosh Kollel, YU Torah Mitzion Kollel of Chicago Rav Avraham Elkana Kahana Shapira shiurim in Yeshivat Mercaz Harav for being in the radiant glow of Rav zt”l, or simply Reb Avrum as he was over fifty years, serving as a posek and Shapira zt”l on many occasions, from known to his countless rabbinic and dayan for over thirty years, publishing davening and “duchening” with him lay disciples, was a central figure in innumerable articles and sefarim and in the Yeshiva in Jerusalem’s Kiryat the 20th-century Torah community. leading Israel as Ashkenazi Chief Moshe neighborhood to experiencing Although diminutive in size he was Rabbi from 1983–1993. his shiurim on Achronim on Motzei a towering Torah giant, delivering I had the remarkable privilege of Shabbat in his modest nearby

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 apartment. These moments gave an Rav Shapira’s emphasis on Torah American teenager the chance to learning was not limited to the appreciate a tiny glimpse of legendary confines of the Beit Midrash. In an greatness. interview while serving as Chief Born in 1913, Rav Shapira was a Rabbi, he noted that the main goal brilliant “Yerushalmi” talmid chacham of the religious community in Israel should be to expand Torah education who studied under and corresponded 2 with the gedolim of his generation, to all Jews in Israel. including Rav Yechezkel Sarna, Rav Rav Shapira emphasized that there Isser Zalman Meltzer, the Brisker Rav, is “no Torah like Torat Eretz Yisrael,” Rav Avraham Shapira zt”l the Chazon Ish, Rav Yaakov Moshe and he combined his passion for 1914–2007 Charlap and Rav Tzvi Pesach Frank. Torah with a passion for Eretz Yisrael. On a personal level, he was a warm, He was a colleague and successor of Shapira stood firm, maintaining this approachable person with an ebullient Rav Zvi Yehuda Kook zt”l at Mercaz position, which emanated from a sense of humor. He was a beloved Harav and shared Rav Zvi Yehuda’s longstanding view that rabbanim rebbe to generations of talmidim and religious insistence on settling all should be involved in public policy mentor to the entire Religious Zionist of Eretz Yisrael. On one occasion, a decisions regarding the Land of Israel. community. group of Mercaz Harav students were In an interview shortly after the Six- detained by police at a rally in support Although Rav Shapira served Day War, he invoked the Mishna in of new settlements in Yehuda and alongside Rav Mordechai Eliyahu zt”l Sanhedrin that a Jewish king may not Shomron. Rav Shapira arrived at the as Israel’s Ashkenazi Chief Rabbi for wage a milchemet reshut — voluntary prison soon after with a large Gemara ten years and was extremely active war — as an example of the role and quipped, “ to waste time. Is in communal affairs, his primary life chaval Torah sages should have in military it not possible in the State of Israel to 5 mission was his role as a rosh yeshiva. decisions. give a shiur in a prison?”3 His chief concern was learning and Even after his passing in 2007, Rav teaching Torah. On Shavuot morning One of Rav Shapira’s most notable Shapira’s Torah leadership continued at the Kotel he would recite the rulings on Eretz Yisrael was regarding to inspire the growth of the Religious bracha of Ahava Rabba slowly and the removal of Jews from Gush Katif. Zionist Torah community and the with intense focus and tears, asking In a public letter he declared that it 1 expanding Jewish settlement of Eretz Hashem to open his heart in learning. is forbidden to transfer land in Eretz Yisrael. Yisrael to non-Jews based on the Ameilut BaTorah — the rigorous effort prohibition of Lo techanem and the invested in Torah learning — is the Endnotes focus of one essay in his three-volume mitzvah of yishuv Eretz Yisrael. He therefore ruled it is forbidden for work, Minchat Avraham. He cited 1. Related by Rabbi Yehoshua Magnes anyone — civilians and soldiers — to the Gemara (Berachot 6a) that even in a video tribute: https://youtu.be/ ReleHMlBweE. a solitary individual, who sits alone participate in removing Jews from Gush Katif as it violates the Halacha. and is “osek BaTorah” — engaged 2 Interview with Shaul Shif, Hatzofeh, with Torah — merits the company of In a letter dated 2 Menachem Av 5765, September 9, 1990. Hashem’s presence. It is the quality of he invoked the Rambam’s statement: 3 Related by Moshe Krona. The exchange of letters between Rav 4 אין צריך לומר אם גזר המלך לבטל המצוה being immersed in and struggling with Lichtenstein zt”l and Rav Shapira zt”l’s אין שומעין לו. .Torah that adds spiritual elevation This, Reb Avrum zt”l explained, is the It is obvious that if the king decreed to grandson Rabbi Avraham Silvetsky is rationale for the Bach’s observation violate a mitzvah, we don’t listen to him. published in Nitzanei Aretz 18. (Orach Chaim 47:1) that our practice Hilchot Melachim 3:9 5 Hatzofeh, November 10, 1967. is to recite the bracha “ La’asok Bdivrei This position sparked a controversy ,” which focuses us on the goal of Torah and a dissenting letter from Rav effort and toil in Torah learning. Aharon Lichtenstein zt”l.4 Yet Rav

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 RAV EITAM HENKIN: AM YISRAEL IN ERETZ YISRAEL RABBI MORDECHAI TORCZYNER Rosh Beit Midrash, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto Rav Eitam Henkin was born in 1984 have elevated the fifteenth of Av past to Rabbi Yehudah Herzl Henkin our other holidays to the level of and Rebbetzin Chana Henkin, Yom Kippur, as a day of unparalleled both important Torah scholars and joy. Rav Henkin, though, explained educators. He learned in Yeshivat Nir that the joy of both Yom Kippur in Kiryat Arba, served as a sergeant and the fifteenth of Av is not really in the IDF, and married Naama, about ritual. It is about unity; these a graphic designer. He received are two “good days for the nation semichah in 2011, and began learning living in Israel.” On these days the in Machon l’Rabbanei Yishuvim and Jewish people were more unified than teaching in Midreshet Nishmat. He any other, and as Rav Henkin wrote, also edited and wrote for a variety “There is no joy greater than the unity of Torah periodicals, even as he of the nation.” completed an M.A. in history and Rav Henkin noted a similar idea Rav Eitam Henkin Hy”d received a fellowship toward writing expressed by the Ritva (Commentary 1984–2015 a doctorate on the Chafetz Chaim. to Bava Batra 121a). The Ritva noted During these years, he and Naama that the Simchat Beit haShoevah produced four children. celebration on Succot might be May the merit of the Henkins, Hy”d, In 2009, Rav Henkin published viewed as happier than Tu b’Av and bring about that which they most valued: the unification of the nation of an article, Tu b’Av — haMecholot Yom Kippur, given the Talmudic Israel in the Land of Israel. vehaChag (Alonei Mamrei 122), about assertion, “One who did not see the the significance of Tu b’Av — the joy of the Water Drawing [on Succot] fifteenth day of Av. In the Talmud, never saw joy in his life!” (Succah 51a) Rabban Shimon ben Gamliel (Taanit However, Ritva explained that the joy 30b-31a) introduces this day by of Simchat Beit haShoevah was among saying, “There were no good days the leaders; Tu b’Av and Yom Kippur for Israel like the 15th of Av and Yom were days of celebration for the rank Kippur.” The Talmud continues to and file. outline positive historical and ritual Rebbetzin Naama Henkin also events related to this day; for example, promoted this message of Jewish this is the day when the women of unity in her graphic design work and Binyamin were permitted to marry in her writing. After Rav Eitam and outside of their tribe, after the civil Naama were murdered in a terrorist war in Givah. (Shoftim 20-21). In ambush on Succot 5776, people another example, this was the day begin circulating a Succah decoration when roadblocks preventing Jews of Naama had designed. It displayed the the northern kingdom of “Yisrael” arba minim, each one associated with from travelling to the Beit haMikdash the trait that made it attractive, and in Jerusalem were removed. But the midrashic statement, “Let these while these certainly were reasons be bound together in one bundle, and for rejoicing, it is difficult to see how each will atone for the other” (Vayikra these relatively minor events could Rabbah 30:12).

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 RAV AHARON LICHTENSTEIN: ZIONISM AND KNESSET YISRAEL RABBI BARUCH WEINTRAUB Sgan Rosh Beit Midrash Emeritus, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto

Speaking for myself, I am far from totally he discussed “the nature and root of identifying with the official Zionist the precedence afforded to the poor ideology. I have the privilege of being of Eretz Yisrael, and the relationship regarded in America as a bit odd for between the mitzva of tzedaka itself being a Zionist, and in Eretz Yisrael to Eretz Yisrael.” (“Tzedaka in Eretz as being a little odd (at least within Yisrael and in Chutz La-Aretz” our world) for being suspect as not available at https://www.etzion.org. sufficiently Zionist. il/en/tzedaka-eretz-yisrael-and-chutz- By His Light, Rav Aharon la-aretz); the obligation to appoint Lichtenstein kings and ordained Rabbis in Eretz The view of Mori VeRabi, Rav Aharon Yisrael alone (“Semicha in Eretz Lichtenstein zt”l on Zionism was Yisrael and in Chutz La-Aretz”); the complex, nuanced and rich. As in connection between Eretz Yisrael every other aspect of life, he aspired and the sanctification of months and Rav Aharon Lichtenstein zt”l to see things “steadily and whole,” in years (Kedushat Aviv, p. 221); and the 1933–2015 the words of Matthew Arnold. His restriction of the eglah arufah (broken- Zionism was based on solid halakhic necked calf) to the land’s boundaries foundations, inspired by a firm (ibid, p. 270). something to be idealized and desired; belief in human responsibility and Rav Lichtenstein explained that all nay, he sees it as “alien to the ideal sensitive to the sacral, metaphysical these mitzvot not only relate to the Jewish nation … a political reality and historical uniqueness of the Holy individual Jew but are part of our imposed upon us by our enemies.” Land. In the following lines, I would national commitment to build a just The rationale of the drafting of yeshiva like to briefly introduce one of the society. Only in Eretz Yisrael does students, then, rests upon “the fact key elements that stood as the basis of Knesset Yisrael appear as one unified that military service is often the fullest Rav Lichtenstein’s Zionist thought — body and not as a mere collection of manifestation of a far broader value: Knesset Yisrael, its role and the duty it individuals. Therefore, these mitzvot gemilut hasadim, the empathetic entails. are greatly enhanced, and some are concern for others and action on their only possible, in Eretz Yisrael. behalf.” Here again, Rav Lichtenstein’s In a few of his “technical” halakhic Zionist approach is “impelled by essays, Rav Lichtenstein developed a This strong sense of common both commitment to Torah and common theme; namely, that certain national existence was not limited compassion for our people.” mitzvot, when performed in Eretz to theoretical analysis. Rather, Rav Yisrael, carry a special dimension that Lichtenstein put it at the forefront The choice of a person who, while is lacking outside of the Land; other of his seminal paper — “Zot Torat residing in the United States grappled, mitzvot are rendered completely Hahesder” (The ideology of Hesder). together with his wife, with the option inaccessible when not performed in There he developed what was then of aliyah … who never looked back the land. a novel idea — that Israeli yeshiva in regret or reconsideration, possibly students must integrate army service signifies the bonding power of derishat Rav Lichtenstein proposed that Zion … it is part of what links us, underlying these halakhot was in the IDF into their yeshiva years not because the secular law requires vertically and horizontally, with Knesset an assertion about “the collective Yisrael. standing of the Jewish population in them to do so, but because of their most deep moral and halakhic Varieties of Jewish Experience, Rav Eretz Yisrael, about which the Gemara Lichtenstein writes, ‘These are the ones referred to commitment. Rav Lichtenstein goes out of his way to explain that he does as “kahal”’ (Horiyot 3). In this light, not see the military force per se as

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 RAV YAAKOV ARIEL: TORAH AS THE BACKBONE OF THE IDENTITY OF THE STATE OF ISRAEL RABBI ELIHU ABBE Sgan Rosh Beit Midrash, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto What should the legal system look state? To answer this question, Rav like in a Jewish state? To what extent Ariel takes a step back and explains should Torah be infused into the the Torah perspective regarding life as identity of the State of Israel? Rav a member of society. Yaakov Ariel discusses these questions Life as a member of society has a in an article that appears in the first G-dly destiny and a G-dly order. The volume of (pp. 319-328), Techumin human judge derives his value system and that deals primarily with the and his judicial logic and authority prohibition of adjudicating a case in from the Creator of the world, the front of a secular court. While most of One who fashioned man in His image the article discusses the technical and for the sake of living a life of justice halachic aspects of the prohibition, and truth. The significance of living Rav Ariel devotes a considerable Rav Yaakov Ariel properly as a member of society amount of space to emphasizing how 1937–Present according to the laws of the Torah can essential it is that society function be seen in numerous sources. Rabbi based on the principles of the Torah. Akiva says, “And you shall love your must grant rabbinic courts the same Rav Ariel writes (pg. 319): friend as you love yourself — this is a authority as it grants the secular courts. great principle of Torah.” And Hillel Second, “Anyone who values the honor It befits the State of Israel, as the State said to the convert, “Do not do to of G-d, of the Torah, and of the Jewish of the Jewish People, to be governed your friend what you would not want People, must turn to a rabbinic court, by Torah law. Just as we would never done to you, this is the entire Torah whenever possible, to address any consider the possibility of a Jewish and the rest is its commentary, go and monetary matter that may arise.” State without the Hebrew language learn.” And immediately after the Ten Rav Ariel concludes his article with as its official language, or without the Commandments the Torah begins the prophecy of Yeshayahu: Jewish Calendar with its Shabbasos and with the mitzvos of monetary law to וְאָשִ יבָ השֹפְטַ יְִך כְבָרִ אשֹנָה וְ יֹעֲצַ יְִך כְבַתְחִ לָ ה holidays … so too it is impossible to have emphasize that they were also given יאַחֲרֵ ןכֵ איִקָרֵ לְָך עִיר הַצֶדֶק קִרְ יָה נֶאֱמָ נָה. a Jewish state without Torah law … Out at Har Sinai … It is G-dly justice that of love of the State, the ambition of a I will restore your magistrates as of determines, in great wisdom, what is good Jew must be to return Torah law to old, and your counselors as of yore. an individual’s rights or obligations. its honorable stature in the State of Israel After that you shall be called “City of Why is a Torah judicial system so Rav Ariel puts forward two practical Righteousness, Faithful City.” essential to the fabric of the Jewish suggestions. First, he argues, the law Yeshayahu 1:26

NECHAMA LEIBOWITZ: NOTHING HOLY IN THE WORLD RABBI AARON KRAFT Rosh Chabura, YU Torah Mitzion Kollel of Chicago Nechama Leibowitz, one of the there is nothing holy in the world.1 is it not a sacred land? What about greatest 20th-century teachers whose While her warmth and intellect was the Beit Hamikdash — was it not insights into the Tanach and distinct certainly accompanied by a dramatic a sanctified space? How can we teaching methodology shaped flair, denying the existence of sanctity understand her statement especially in thousands of students, would often tests the boundaries of mainstream the context of Yom Ha’atzmaut, when say, “Ein shum davar kadosh ba’olam,” Jewish belief. What about Israel — we celebrate the development of the

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 State and our return to what we call a complete social order, a judiciary, The Holy Land? national, economic and political life.5 Examining Nechama’s (she insisted She describes the ideal of life in Israel that she be called by her first name) as holistic, but necessitating human writings on the mitzvah to settle Eretz input and development. Our unique Yisrael and on Moshe’s decision to relationship to the Land is not a smash the luchot can perhaps shed function of the Land per se, but our light on the concept of kedusha and inhabiting it to fulfill our religious how it is manifest in the Land of Israel. mission. Perhaps this, for Nechama, explains why the Land is indeed sacred. Nechama emphasizes that many nations inhabit a homeland. “What Nechama believed in the principle is the difference between Israel’s established by the Meshech Chochma, Nechama Leibowitz zt”l relationship to its homeland and that who writes that nothing in the world 1905–1997 of other nations to theirs?” she asks.2 is inherently kadosh. No holiness For the Jews, she explains, it is not just simply resides in an object — not the through human effort. Israel is sacred a matter of history; our relationship to Holy Land, not Jerusalem, etc. — because we are fulfilling our mandate our land involves “a moral obligation, other than that invested in it by Israel’s to live in the land, develop the land and the responsibility to observe a observance of the Torah in accordance carry out our sacred mission there. particular way of life in that land.”3 with the will of the Creator.6 This is how he explains Moshe’s ability to She bases this on the Ramban’s Endnotes smash the luchot — their sanctity citation of our sages who taught that was not inherent, but a function of 1 Chayuta Deutch, Sippur Chayeha shel residing in Israel is equal in weight to the Jews abiding by the laws found Nechama Leibowitz, pp. 243-246. (My thanks the performance of all the mitzvot in to Rabbi Michael Myers, close student of therein. Therefore, when the Jews the Torah.4 Nechama illuminates this Nechama Leibowitz, for sharing this book and sinned with the Golden Calf, the comment in a beautiful passage: his general insights with me.) sanctity of the luchot dissipated and 2 Leibowitz, Studies in Bamidbar pg. 401. …the Torah cannot be observed in they could be broken. its entirety except in a society wholly 3 Leibowitz, ibid. (emphasis added). When Nechama said that nothing is governed by its precepts … Admittedly, 4 Ramban’s strictures to Rambam’s Sefer kadosh, she meant, nothing is naturally there are personal religious obligations Hamitzvot. holy. Of course kedusha exists in the that can be observed anywhere, even by 5 Leibowitz, ibid. pg. 399-400. world and reaches its peak in the Land a Jewish Robinson Crusoe on his desert of Israel. But that holiness was created 6 Leibowitz, Studies in Shemot, pg. 612-614. isle, but the Torah, as a whole, implies

RAV MOSHE TZVI NERIYAH: THE LEGACY OF RABBI AKIVA EZER DIENA Avreich, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto

The Talmud Yevamot( 62b) relates the students of Rabbi Akiva act in that Rabbi Akiva had 12,000 pairs of this fashion? Was it not Rabbi Akiva students, and all of them died between himself who noted that the Torah’s the holidays of Pesach and Shavuot commandment to “love thy neighbor because they did not act respectfully as thyself” is a central tenet of the with one another. Torah? (Sifra to Vayikra 19:18, cited Rav Moshe Tzvi Neriyah, a student of by Rashi ad loc.) Additionally, Rav Rav Moshe Tzvi Neriyah zt”l Rav Avraham Yitzchak Kook’s, asks Neriyah notes the comment of the 1913–1995 a well-known question: how could Talmud (Pesachim 22b), that Rabbi

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 Akiva was the one who expounded The Rabbis taught: One should not show they did not act respectfully with one the word “et” in the verse “et Hashem honor [to greater people by according another — they were in a circumstance Elokecha tira” — you shall be in awe them precedence] on paths, on bridges, where such behavior was impossible, of the Lord your G-d — to include or when their hands are dirty [and they fighting a war to defend their beloved Torah scholars, emphasizing the need to be washed]. homeland. special respect they deserve. Is it really Rav Neriyah argues that surely the Known for his involvement in possible that students who had been students of Rabbi Akiva behaved establishing Bnei Akiva, as well as hearing such messages could act so honorably with each other in their in founding many high schools and disrespectfully to each other, so much daily lives. But when it came to the Yeshivot Hesder that combined love so that they all deserved death!? “paths” and “bridges” that they were of the Land of Israel with Torah Rav Neriyah answers by citing fighting on, there was no reason to give education, Rav Neriyah truly carried sources in the Talmud, Ge’onim, friends, or even elders, a preference the message of Rabbi Akiva and the and Rishonim1 that indicate that — in fact, it was prohibited to do passion of his students with him. Torah the students of Rabbi Akiva were so. As partisans fighting in forests to study, the love of Am Yisrael, and the actually guerilla fighters as part of defend Eretz Yisrael, there was a need love of Eretz Yisrael were all dear to Shimon Bar Kochva’s revolt against to do the best possible job, no matter Rabbi Akiva, his students, and Rav the Romans. Rav Neriyah also suggests who was fighting next to you, and Neriyah. May we merit to continue that Talmudic self-censorship led to the how much greater in Torah they may their legacies for many years to come. omission of more direct mentions of have been. The Torah itself deemed it these circumstances. necessary to temporarily place Rabbi Endnotes Akiva’s teachings aside so they could be He further cites Berachot 46b-47a: successful in battle for this important 1 See, for example, Yerushalmi, Ta’anit 4:5, goal. This is what the Talmud was Bavli, Sanhedrin 93b, Berachot 48b, 60b, Iggeret תנו רבנן אין מכבדין לא בדרכים ולא בגשרים trying to hint to us by telling us that Rav Sherira Gaon 1:1, Rambam, Melachim ולא בידים מזוהמות. 11:3, Ta’anit 5:3.

RAV SHLOMO GOREN: ESTABLISHING THE JEWISH ARMY RABBI ARI ZUCKER Avrech, YU Torah Mitzion Kollel of Chicago Shlomo HaMelech wrote the our Torah to navigate this new section popular aphorism “Ein chodosh of Jewish life. tachat hashomesh — there is nothing Originally Shlomo Goronczik new under the sun” (Kohelet 1:9). from Zambrów, Poland, his family Generations later, as the Jewish immigrated to British Palestine in people returned to the same land, we 1925 and were among those who had another Shlomo to show us the started Kfar Chassidim, a religious truth in that statement. As the Israel village outside of Haifa. At only 12 Defense Forces developed, there years old, Shlomo Goren was the seemed to be no guidance for those youngest student to enter the Chevron committed to Torah and halacha. Yeshiva, where his genius was clear for Rav Shlomo Goren zt”l What do training exercises look like all to see. After receiving semicha at 1917–1994 on Shabbat? How do traditional army age 17, he published his first of many tactics interact with Torah ethics? Rav books, initially on the obscure Temple and perhaps most notably, laws and Shlomo Goren, with his tremendous sacrifices. Rav Goren’s works include intellect, was known as an innovator,1 responsa on military procedure and halachic discussions on Orach Chaim but from his perspective, he merely service and more. and Yoreh De’ah, divrei Torah on the applied the values and principles of holidays, weekly parsha, philosophy, Rav Goren insisted that Israel’s

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 military be founded on Torah values. Due in part to his efforts, the IDF does not discriminate between soldiers, whether religious or secular, traditional or progressive, political or indifferent. All military divisions are open for all, and are not separated based on personal affiliations, but on commitment and ability. In his responsa Meishiv Milchama Vol. 1 (p. 5), Rav Goren outlines the foundations for halachic decisions in the army. In the Talmud Yerushalmi, emphasis on adam? With this in mind, with army code, he demanded an Nedarim 9:5 (and Torat Kohanim Rav Goren insists that a Jewish army explanation. The base commander, 2:4) Rabbi Akiva and Ben Azzai must take all people into account, and Ariel Sharon, explained that not a disagree on the klal gadol ba’Torah place the utmost value on any single single paratrooper kept kosher, so why — the overarching rule of the Torah. life, regardless if that life is Jewish, go through the effort of maintaining According to Rabbi Akiva, it is “Love non-Jewish, Israeli or not. Perhaps a kosher kitchen? If even one soldier your fellow as yourself” (Vayikra this emphasis was most clearly seen in kept kosher, of course the kitchen 19:18), and according to Ben Azzai, his stance that even non-Jewish IDF would comply. So Rav Goren at age 36, it is “This is the narrative of the soldiers deserved a military burial. twice the age of most soldiers, signed generations of mankind” (Bereishit Just as Rabbi Goren emphasized this up to train as a paratrooper, jumping 5:1). Rav Goren explains that their out of planes and all. statements are not in opposition as value of an individual in the IDF, he also lived the axiom. In 1953, there much as pinpointing the differing Endnotes levels of our world perspective. Do were no paratroopers who felt strongly about keeping kosher. When Rav we concern ourselves with only those 1 Goren visited a base and found that Arye Edrei, “Divine Spirit and Physical like us, the rei’acha (fellows) of Rabbi Power: Rabbi Shlomo Goren and the Military Akiva, or do we look at all of mankind the kitchen was not in accordance with Ethic of the IDF,” Theoretical Inquiries in Law with care and concern, like Ben Azzai’s halacha, and thereby not in accordance (2006).

RAV AVRAHAM YITZCHAK KOOK: THE NATION AND THE INDIVIDUAL RABBI MICHAEL FRIEDMAN Avrech, YU Torah Mitzion Kollel of Chicago When we examine different sections of writings are intricately detailed, closely Rav Avraham Yitzchak Kook’s plethora analyzing both Jewish law and Israeli of writings, we may sense an apparent life. Delving further into the thought of contradiction. On the one hand, he Rav Kook, we see that these two styles is a thinker who seems to prefer the are in fact one in his eyes, two aspects forest to the trees, writing in broad, that speak particularly to his views of often abstract terms about the spiritual the Land of Israel, a place where the and philosophical aspects of Jewish Jewish people can be at home both as belief. This character is perhaps what individuals and as a nation. Rav Avraham Yitzchak Rav Kook is most well known for. Kook zt”l Rav Kook lived and led in the On the other hand, many areas of his 1865–1935 British Mandate of Palestine at a

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 time when nationalism was taking ideas” of Torah, he clearly recognized subjects such as emunah (faith) and hold across the world. While he the indispensability of each detail. the Jewish spiritual belief system never merited to see the formation This observation is not just in the — the forests of Torah thought. of the State of Israel, he saw this as a sense of a mosaic, where every stone However, a glance at his letters revolutionary moment fundamentally is necessary to make the entirety of indicates countless specific issues to related to the beginnings of the the work of art; he saw every portion which he gave his nuanced insight. ultimate redemption. Similarly, he of Torah, every Jewish person, as This was all in addition to his personal envisioned the Jewish people leaving expressing a component of the whole scholarship, which ranged from deep their individual communities and within its personal sphere.3 Rav Kook philosophical treatises to poetry, and regrouping as the Jewish nation, a self- describes how the minute details of even a super-commentary to the Vilna governing body that could think, live halacha both manifest and reflect Gaon’s nuanced glosses to Choshen and perform Torah, unhindered at last the most esoteric and lofty ideas in Mishpat (Be’er Eliyahu). He was a after millennia of exile.1 This entity is a Torah as a whole. He illustrates the master of Judaism in every facet. body much greater than the sum of its precision of every Jewish soul being When we look at Israeli society parts, and could only occur in the land born at the exact moment needed for today, we see the fulfillment of Rav of Israel, both from a pragmatic sense his or her role in the world, as well as Kook’s dreams: a place where both and, even more so, a metaphysical the world waiting for them to develop the Jewish nation as a whole, and sense. The Jewish people, Rav Kook their spiritual stature.4 Every fine every individual within it, can be fully writes, cannot think, act or serve point, every person is a world unto realized, can be fully at home. Hashem like a nation without a itself, yet is also infinitely important to connection to our homeland.2 He the completion of the Jewish nation, saw the establishment of such in the Jewish state, and Jewish mind. Endnotes broadest terms, one that allows the When we examine Rav Kook’s 1 Orot HaTeshuva 4; Orot, Eretz Yisrael 1. spiritual treasure of Torah to once leadership, this multifaceted approach again be manifest. 2 Orot, Eretz Yisrael 4-6. becomes clear. His decisions were While Rav Kook placed tremendous for the sake of the entire early Israeli 3 Orot HaTorah 4:4. value in the Jewish nation and the “big society, and he stressed study of 4 Olat Ra’aya on Yom Kippur “Elokai ad shelo notzarti.”

RAV TZVI YEHUDA KOOK: WAITING FOR REDEMPTION RABBI DANIEL KANTER Avrech, YU Torah Mitzion Kollel of Chicago The State of Israel that HaRav Tzvi to this. Yet there were those who had Yehuda Hakohen Kook zt”l lived in, difficulty reconciling the seeming much like the State of Israel today, was incongruence between the impending a complex, multifaceted tapestry of Messiah and the disparate levels of different Jewish ideologies and levels religious observance that were evident of religious observance (and non- in Israel at that time. observance). Especially after the Six- The confluence of these two concepts Day War, but even after the Israeli War were a topic that Rav Tzvi Yehuda of Independence, there were many spoke about often and loudly. In a who saw the coming of the Messiah as sicha given at the height of the Six-Day imminent. In their eyes, the massive War, he described the then-current ingathering of exiles from around the reality as not inhibiting the coming world, the reestablishment of a Jewish Rav Tzvi Yehuda Kook zt”l of the Messiah, but possibly even State, and the miraculous events of 1891–1982 enhancing it.1 The Gemara explains the aforementioned wars, all attested

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 that the materials used for the not sanctified until completion, yet his entire life and is lived on in many building of the Beis Hamikdash would everyone knew of their immense of his students today.4 Indeed, today only become sanctified after they importance and significance. So too in the tapestry of Jewish life in Israel, as were put into place.2 The reason given regard to building the Land of Israel; well as the Diaspora, is no less diverse is that the Torah, and by extension there may not be a monolithic sort and chaotic today than it was in 1967. the Beis Hamikdash, was given not of religious observance. However, Yet if we take the lessons of Rav Tzvi to ministering angels, but to man. the ultimate “consecration,” that of Yehuda and his students to heart and Since, unlike angels, there is a limit the final redemption, is intended to realize that there is a larger plan in play to man’s endurance, the builders will be accomplished by every segment for the Nation of Israel as well as for inevitably lean on the bricks, or sit of the Nation of Israel, regardless the Land of Israel, then we may soon in their shade to rest from the sun. of ideology and level of religious merit seeing the coming of the final This innocuous action, if done on an observance. In ways that cannot be redemption in our own lifetimes. already consecrated Beis Hamikdash, fully comprehended, every element would result in a grievous offense to of the nation of Israel is integral to the Endnotes the glory of the Beis Hamikdash, as furthering of the ultimate redemption well as transgressing the prohibition and the coming of the Messiah. 1 Sichot HaRav Tzvi Yehuda, 28th of Iyar, 5727 of , of receiving benefit from (June 7th, 1967). me’ilah The concept that every element of the already consecrated items.3 2 Gemara Me’ilah 14a-14b. modern State of Israel was in some Rav Tzvi Yehuda explained that our way connected to the furthering of the 3 Rambam, Hilchos Meilah 8:4. redemption develops in the same redemption was a primary ideological 4 Sampson, David. “Torat Eretz Yisroel: The manner. The stones used in the belief in the mind of Rav Tzvi Yehuda. teachings of HaRav Tzvi Yehuda HaCohen building of the Beis Hamikdash were It was a concept that he championed Kook.” Page 347.

RAV SHAUL YISRAELI: THE IMPERATIVE TO LIVE IN ERETZ YISRAEL RABBI ALEX HECHT Avreich, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto R. Shaul Yisraeli was one of the most R. Yisraeli agrees that living among prominent rabbis in the Dati Leumi people who are positive influences is community in Israel. He served as extremely important and desirable. the rabbi of Moshav Kfar Haroeh, However, it is only the determining as a member of the Chief Rabbinate factor when considering options Council, as Rosh Yeshiva in Mercaz within Eretz Yisrael or within Chutz HaRav, and as president of the Eretz la’Aretz. Citing Rambam’s ruling that Chemdah Institute. “A person should always live in Eretz Yisrael, even in a city where most of In his Eretz Chemdah (I:I:8), R. Yisraeli addresses the question of whether it is the residents are idolaters, rather than live in Chutz la’Aretz in a city where better to live inChutz la’Aretz among people with higher religious standards most of the residents are Jewish” (Hilchos Melachim 5:12; based on Rav Shaul Yisraeli zt”l or in Eretz Yisrael among people with 1909–1995 lower religious standards. R. Yisraeli Kesubos 110b), R. Yisraeli argues that if it is better to live in Eretz Yisrael objects to the ruling of the Avnei Nezer, better from fulfilling a mitzvah even if it is R. Avraham Borenstein (1838–1910), among idolaters, it is certainly to live there among Jews with lower difficult. who wrote that when faced with this religious standards! Furthermore, dilemma, the potential costs of living R. Yisraeli considers the possibility according to the opinion of Ramban, among people with lower religious that the ruling, “A person should living in Eretz Yisrael is a mitzvah, standards outweigh the benefits of always live in Eretz Yisrael, even in and one may not exempt oneself living in Eretz Yisrael. a city where most of the residents

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 are idolaters…” is only directed to the ability to function normally in them is worried that they will not be those already living in Eretz Yisrael, Eretz Yisrael, and as a result, will be able to withstand potential negative and not to people living in Chutz constantly anxious, he may be exempt influences of neighbors with lower la’Aretz. However, Rambam rules in from the mitzvah of living in Eretz religious standards? Why should this Hilchos Ishus 13:19, that a husband Yisrael, since according to R. Shlomo not be considered a valid claim? R. can compel his wife to move to Eretz ben Shimon Duran (1400–1467), Yisraeli answers that perhaps this ruling Yisrael, even from a city where most dwelling in Eretz Yisrael should be a assumes that the merit of dwelling in of the residents are Jews to one where yeshivah shel shalvah (a serene dwelling). Eretz Yisrael will help prevent one from most of the residents are idolaters. How, asks R. Yisraeli, can one spouse being influenced by wicked people, R. Yisraeli notes that if a person is compel the other to move to Eretz and that it is, in fact, more [spiritually] very concerned that he will not have Yisrael in a case in which one of dangerous to live in Chutz la’Aretz where the “air is impure.”

RAV MOSHE AVIGDOR AMIEL: RESTORING THE CROWN RABBI ADAM FRIEDMANN Publications Contributor and Former Avreich, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto In 1933 Rabbi Moshe Avigdor of the crown. The former practice Amiel, a prominent student of entails an exact replication of the Rabbis Chaim Ozer Grodzinski and practices of previous generations Shimon Shkop who later went on without consideration for contextual to become Chief Rabbi of Tel Aviv, concerns. The latter “means to seek delivered an address to the world out the primal source, the reason of Mizrachi convention in Crackow. all reasons and cause of all causes of a In his remarks, he outlined what he chain of words and actions.” In other viewed as the defining characteristic words, to uncover the core values and of the Mizrachi worldview which directives of Judaism that are encoded distinguished it from other Orthodox in the tradition we receive, and to base groups. From its inception, Mizrachi our practice on that framework. This had been involved with elements of second approach, argues Rabbi Amiel, Rav Moshe Avigdor Amiel zt”l Jewish life that had not traditionally is central to the Mizrachi worldview. 1883–1946 been part of Orthodox activities. A benefit of this approach is that it Chief among these was broad allows for combating the deleterious man and man. These are readily political involvement with the effects of outside influences, which recognized. But there are also “mitzvot rebuilding of Jewish settlement in may have crept into daily Jewish that are incumbent upon us to fulfill Israel and mass education toward life without detection. “We must for the sake of maintaining the Jewish this end. These activities had drawn admit,” says Rabbi Amiel, “even Torah nation.” These include milhemet“ criticism from other groups, which Judaism has been influenced by the mitzvah (biblically mandated war), claimed that involvement in these galut (exile).” As a result, we must appointing a king and a Sanhedrin, areas ran contrary to the traditions consider carefully the fundamentals [and] settling the Land of Israel.” Over received from earlier generations of our religion and reconstruct those the course of time, outside influences that did not include such things. elements that have been worn away by have diminished our sensitivity to the In response to these claims, Rabbi a grueling exile. need to actively engage in this third Amiel distinguished between two category of mitzvot where possible. forms of perpetuating traditions: To this end, Rabbi Amiel suggests that The Mizrachi worldview, argues Rabbi “hachzakah benoshnot,” maintaining we can divide the mitzvot into three Amiel, seeks to reintegrate these three ancient customs, and “hachzarat categories. There are those between categories. The result is not a disregard ha’atarah leyoshnah,” the restoration man and G-d, and those between for our mesorah, but an attempt to live

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 that mesorah in the fullest possible nexus of religious Zionist thought. parts of the mesorah that have been way. “It does not innovate anything An emphasis on national mitzvot de-emphasized and degraded by galut but rather restores the crown.” leads naturally to a more open and is in line with the general religious Rabbi Amiel’s notion of “restoring involved relationship with the greater Zionist idea of taking a proactive role the crown” fits neatly into the greater Jewish people. The goal of reviving in the ultimate redemption.

RAV YITZCHAK HERZOG: THE ETERNAL RELEVANCE OF TORAH RABBI JONATHAN ZIRING Sgan Rosh Beit Midrash Emeritus, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto During the nearly two millennia G-d was incapable of speaking to the that the Jewish people did not hold modern world. sovereignty, those that related halachot However, he understood that for to the creation or running of a polity, thousands of years, these laws had such as many economic and judicial not been developed in a way that laws, were not practically relevant. they could function in the modern However, with the miraculous state. There were expectations that creation of the modern State of Israel, daughters should inherit, that non- the Jewish people were faced with the religious Jews or non-Jews be accepted challenge of building a society in its as witnesses in courts of law, things totality. For Religious-Zionist poskim, that from the vantage point of strict who believed that the return of Jewish halachah are not the case. His solution sovereignty had religious value, it was was to propose takkanot, decrees critical to explain how a State could that would bridge the gap between function from a religious perspective. halachah and modern society. To that Rav Yitzchak Herzog zt”l Some poskim, such as Rav Goren, end, he gathered many Torah scholars 1888–1959 were more comfortable relegating to develop a system of such decrees to these responsibilities to the secular prove that it could be done, hoping, authorities by granting them the status though not expecting, that they would in Israel and the Diaspora should be that of a malchut, a kingship, while others be accepted as the law of the State of the constitution include a basic clause sought to find ways of integrating Israel. These proposals were collected that the law of the land is based on the the spirit of the Jewish law into the and published in a three-volume book, foundations of the Torah. (trans. from state, though not the letter (as in Techukah L’Yisrael al Pi Torah - A Kaye) Mishpat Ivri). However, Rav Yitzchak Constitution for Israel According to the Thetakkanot were his way of trying HaLevi Herzog, the first Ashkenazi Torah. to get Israelis who did not necessarily Chief Rabbi of the State of Israel, Dr. Alex Kaye devoted his dissertation embrace the Torah to accept this had another approach. He believed to Rav Herzog’s novel approach. The vision, by finding a way to express that given the chance, halachah could basic philosophy that undergirded it halachah and democracy. His develop an entire economic system, became the majority position among conviction that Torah could and though he did not seek to impose a religious-Zionist thinkers, since it was should speak to the modern world halachic criminal law. Theologically, specifically they who had hoped that should inspire us to think creatively he thought it was heretical to embrace the State could represent the Torah as about how Torah can be integrated a secular court system with its own part of its fulfillment of the beginnings into all areas of life, even those that standards of economic law, especially of the redemption. Rav Herzog have not been classically under the one which was merely a hodgepodge summarized his idea succinctly: purview of halachah. (Modified from of British and Ottoman law. It was an Toronto Torah) implicit statement that the word of The aspiration of all of religious Judaism

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5779 RAV YEHUDA LEIB FISHMAN MAIMON: LEAVING HIS MARK RABBI YEHUDA MEYERS Avrech, YU Torah Mitzion Kollel of Chicago Tel Aviv, British Mandate Palestine; have to find another way to sanctify Thursday, May 13, 1948, 6 pm: With the declaration with the name of G-d. less than twenty-four hours until Twenty-two hours and seventeen the 4 pm, erev Shabbat scheduled minutes later, at exactly 4:17 pm on declaration, a massive debate broke erev Shabbos, Parshas Kedoshim, out among the committee of writers upon David Ben Gurion’s finishing of the Megilat Ha’Atzma’ut, the Israeli his recital of the declaration, ³ the Declaration of Independence. Aharon opportunity arrived for everyone on Zisling (a left pro-Soviet politician) the council to sign their name. One argued against putting G-d’s name by one in alphabetical order, all the into the constitution. However, Rabbi signatories came up. With the Hebrew Rav Yehuda Leib Yehuda Leib Fishman¹(1875-1962) being toward the end of the Fishman Maimon zt”l פ letter contended that a document signed alphabet, Rabbi Fishman was one of 1875–1962 on behalf of world Jewry could not the last ones to sign. However, when possibly omit G-d’s name. After much his turn finally arrived, he left an L’Shalom HaMedinah is “Avinu contention and heated voices in both indelible mark on the document. He Shebashamyim, Tzur Yisrael,” directions, they reached a compromise gracefully took the pen and added not our Father in heaven, the Rock of to use the ambiguous phrase “ mitoch only his name, but four letters before Israel. Whether done intentionally ” — [We sign or not, using those words makes it בעז”ה יהודה ליב“ ,bitachon b’Tzur Yisrael it as well. He wrote this document,] trusting in adding the acronym abundantly clear to every Jew for all — ”הכהן פישמן Tzur . The religious group members with the help of G-d, of eternity, that when the Megilat ,בעזרת השם Yisrael for interpreted as referring to Tzur Yisrael ensuring that for all of eternity the Ha’Atzma’ut says we have confidence G-d (as we do in numerous places),² Megilat Ha’Atzma’ut contained within in our country, because of our trust while the secular affiliates understood it an explicit and undeniable reference in the Tzur Yisrael, it is not referring it as referring to the “might of the to G-d. to the might of the Jewish people or people of Israel.” our army. Rather, we place our trust in However, the story does not end But Rabbi Fishman was not satisfied. one being, and one being only, Avinu there. Although the State was He wanted an explicit mention of G-d Shebashamayim, our Father in heaven. declared, there was not yet a tefillah in the paper, which he firmly believed written on behalf of its welfare. Rav would be of historic proportions in Endnotes Fishman, who after the state was the annals of Jewish history. Realizing formed became the Minister of 1 Moshe Shapiro was also one of the people he would not be able to change the Religious Affairs, commissioned Rav aligned with Rabbi Fishman. text of the declaration itself, he would Yitzchak Herzog and Rav Ben-Zion 2 For example: In the bracha right before Uziel, the chief rabbis at the time, Shmoneh Esrei of Shacharit we pray “Tzur to write such a tefillah. Rav Herzog Yisrael kuma b’ezrat Yisrael” — Rock of Israel, (who was a close confidant of Rav arise to help the Jewish people. Fishman and who took the lead role in 3 Immediately after Ben Gurion finished his the project) viewed the writing of the recital, before anyone had the chance to sign tefillah as an opportunity to provide the declaration, Rabbi Fishman stood up and in a voice choking with emotion recited the an Orthodox Torah translation of the bracha of Shehechiyanu. Megilat Ha’Atzma’ut.⁴ 4 Interview with historian Dr. Yoel Rappel It is perhaps no coincidence that found on https://www.makorrishon.co.il/ Rav Fishman’s signature with the words the opening phrase of the Tefillah judaism/39237/ .before it בעז”ה

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