Isaac Elchanan Theological Seminary University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Rabbi Hyman and Ann Arbesfeld April 2016 • Yom Haatzmaut 5776

Dedicated in memory of Cantor Jerome L. Simons Featuring Divrei Torah from Rabbi Nissim Abrin Rabbi David Bigman Mrs. Dina Blank Rabbi Jesse Horn Rabbi Shaya Karlinsky Rabbi Moshe Lichtman Rabbi Chaim Pollock Rabbi Azriel Rosner Rabbi Ari Shvat

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 We thank the following who have pledged to be Pillars of the Torah To-Go® project

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2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 Table of Contents Yom Haatzmaut 2016/5776 Dedicated in memory of Cantor Jerome L. Simons

Yom Haatzmaut: An Introduction Mrs. Stephanie Strauss ...... Page 4 Eretz Yisroel: The Prism of God Rabbi Nissim Abrin ...... Page 5 The Meaning of the Establishment of the State of Israel Rabbi David Bigman ...... Page 7 Yom Ha’atzmaut: Heeding the Call Mrs. Dina Blank ...... Page 9 Eretz Yisrael and the First 61 Chapters of the Torah Rabbi Jesse Horn ...... Page 11 Kedushat Eretz Yisrael Rabbi Shaya Karlinsky ...... Page 13 Simchah Shel Rabbi Moshe Lichtman ...... Page 15 A Torah Approach to Medinat Yisrael Rabbi Chaim Pollock ...... Page 17 Three Days before Rabbi Azriel Rosner ...... Page 19 What’s So Important About Eretz Yisrael?! Rabbi Ari Shvat ...... Page 21

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 Yom Haatzmaut: An Introduction ehillim chapter 126 begins שיר המעלות“ :with the verse Mrs. Stephanie Strauss בשוב ה’ את שיבת ציון היינו ,When God will return us Director, Yeshiva University in Israel — ”כחולמיםT to Zion, we will be like dreamers. Director, S. Daniel Israel Program How might we explain the phrase “we will be like dreamers”? Among several than 40 learning institutions for men chessed and service learning missions answers offered by our commentaries, and , enabling the across the and around the Rada”k suggests the following: hundreds of students enrolled in our the world. Nowhere but here can he So great is our joy at the prospect of program to learn firsthand about or she receive the training to excel in redemption and of returning to the Israel’s land, people, history, and careers from medicine to business, that the burdens and . politics to academia, the rabbinate challenges of our time in exile will be to finance; and only at YU do they like a fleeting dream kachalom( ya’uf). The Israel year is a pivotal and transformative moment in a student’s have university-wide support and There is no shortage of challenges life. Our Israel staff strives to nurture encouragement to meet the challenges facing the Jewish nation in general and enrich that experience by facing the Jewish people while and our young men and women in providing students with support and fulfilling their roles in bringing about particular. Yet Baruch Hashem, our guidance throughout their year(s) in the redemption. students are returning to Israel in large Israel. The faculty at our member yeshivot numbers, whether to study Torah for and seminaries play a vital role in a year or more, to serve in the IDF or At Yeshiva University in New York, educating our students. It is with great sherut leumi, or to join the thousands a student can continue on his or her pride that we present a collection of of YU alumni who have made aliyah. path of Torah growth while at the articles from our Israeli community Their commitment to strengthening same time studying at one of the of teachers. These articles provide us Am Yisrael in Eretz Yisrael is often premier research universities in the with a glimpse into the scholarship an outgrowth of the Torat Yisrael world. Our top-notch roshei yeshiva that our students are exposed to. and rich experiences they have been and excellent college faculty combine Furthermore, they provide us with the introduced to at one of the many to offer students opportunities unique flavor of Torat Eretz Yisrael, yeshivot and seminaries on the S. that are available only at Yeshiva which we hope will deepen and enrich Daniel Abraham Israel program. University. Nowhere but here can a young man or woman participate your celebration of Yom Haatzmaut The program is a formal arrangement with hundreds of fellow students in and your connection to Eretz Yisrael. between Yeshiva University and more

THE YESHIVA UNIVERSITY MAGEN DAVID S. DANIEL ABRAHAM ISRAEL PROGRAM th annual ADOM and KEDMA STUDENT ORGANIZATION Yeshiva University Invites you to the 6 IN ISRAEL INVITES ALL SEMINARY STUDENTS TO 3 on 3 Songs of Hope Basketball Women's Choir Competition Benefiting Underprivileged Tournament Women in Israel th Date: Thursday, September 24 Gan Hapaamon, January 23, 2016 With the participation of Tamir Motz"sh Parshat Goodman of Hapoel Jerusalem Doors open at 7:30pm • Great fun • Steep competition Presented by Yeshiva University and Kedma • No cost SPRING 2016 at the Ramada Hotel Jerusalem For more information contact Nikki: To register, go to DRIVE www.tinyurl.com/YU-3on3-2015 058-543-4690, [email protected] Register by September 20 Students - 45 NIS by Jan. 19th, 60 NIS after Choir Members, Madrichot - 25 NIS , Non students - 70 NIS For more info contact Rabbi Jonathan Cohen Yeshiva University Monday, February 1 Admissions Coordinator Men’s Hours 2:30-6:00PM • Women’s Hours 6:30PM-10:30PM 054-227-2850 Yeshiva University in Israel [email protected] You must bring a valid form of ID (Drivers license or passport, student id’s are not valid) and weigh at least 110 pounds to be able to donate blood

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4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 Eretz Yisroel: The Prism of God

retz Yisroel is undeniably beautiful, yet its beauty is difficult to pinpoint. It has Rabbi Nissim Abrin Emountains, valleys, beautiful beaches, , Yeshivat Ohr Yerushalayim bodies of water, and a sun-dried desert; but what makes it uniquely beautiful remains a mystery. The Swiss Alps, the Great Barrier Reef, and the of his beauty. What emerges is that connoisseurs. Its message is wasted on Amazon Jungle all possess beauty that beauty was both a challenge and an the masses if beauty is not utilized as a rivals that of tiny Eretz Yisroel, but asset for Yosef, and that it could either tool of allure. cause his downfall or be employed in when compared aesthetically to other Yosef possessed external beauty, and his service of Hashem. notable places, somehow Eretz Yisroel to ensure that his beauty wouldn’t stands apart. What is the secret to the The ambivalence of Yosef’s external lead him astray, Yaakov made Yosef’s unmatched beauty of Eretz Yisroel? beauty accentuates two distinct unique mission clear to him early The secret of Eretz Yisroel’s beauty is attitudes toward beauty in general. in his development. The Torah encrypted in the name “Tzion,” one External attractiveness is often used relates that Yaakov had a special of the monikers used by the Prophets as a means for the pursuit of vanity, love for Yosef, because he imparted to describe it. The numerical value and can serve as a distraction from the to Yosef the Torah that he learned of “Tzion” is 156, which is the same meaningful interior that lies within. A at the Yeshiva of Shem and Ever. numerical value as “Yosef.” Numerical contrasting attitude, prevalent among Because of this love, Yaakov made value, or “gematria,” is a classic form of the morally upright, sees external Yosef an exquisitely beautiful coat, a “remez,” and hints to a commonality beauty as a prism that projects inner “Technicolor Dreamcoat” if you will.3 between words whose letter value meaning through an attractive exterior. Why did Yaakov reward his wisest son amount to the same total. The Those blessed with aesthetic beauty with something as vain as a garment? implication of “Tzion” equaling “Yosef” must choose to either utilize it to Yaakov’s message to Yosef was that his is that they are similar in some way, project their inner virtue or follow it to external beauty is not to be eschewed, and the parallel is for us to decipher. the abyss of materialistic narcissism. and certainly not to be used for vanity, but utilized to convey the qualities Because Yosef is described as beautiful, For the sake of clarity, let us examine possessed within. To assist Yosef in perhaps a deeper look into his beauty two types of beautiful paintings. Some projecting his inner self, Yaakov gave will help us pinpoint what is uniquely artists are content with a beautiful him a beautiful coat, highlighting the beautiful about Eretz Yisroel. color scheme and design, but beyond harmony of depth and allure. A vivid description of Yosef’s beauty the colors and shapes there is little is found in the context of Potiphar’s depth; it is attractive on the surface The two contrasting approaches to wife’s attempt to seduce him,1 and but empty beneath it. A truly talented beauty are on display during Yosef’s the subsequent false accusation that artist, on the other hand, knows how encounter with Potiphar’s wife. she leveled against him. But she isn’t to utilize the beauty of the colors Potiphar’s wife clearly saw Yosef’s the only one who appreciated Yosef’s and shapes to express profound attractiveness as a vehicle for vanity, appearance; Yaakov also praised his son wisdom and emotion; his art has both and if just for a moment, Yosef seemed for his looks and charm.2 That Yosef’s allure and substance. Beautiful art is to be unsure himself. She was not appearance garnered praise from both superior to art that is not attractive alone in her shallow , and Potiphar’s vain wife and his holy father because without attractiveness it is the Torah therefore warns of the underscores the complexity and duality appreciated only by elite thinkers and materialism and immorality rampant

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 in the country of Egypt and beyond.4 identical to that of “Tzion,” indicating and valleys. There are the Swiss Alps To remind him again of the role that Yosef shares a commonality with and the Grand Canyon, but there is that his beauty played in his life’s Eretz Yisroel. Eretz Yisroel is beautiful only one place in the world where mission, Yosef was shown his father’s and Yosef is beautiful, but what breathtaking beauty connects a person countenance. The Gemara says that connects them is their ability to utilize to a Divine reality that permeates the the beautiful countenance of Yaakov beauty in order to express a depth landscape. and meaning way beyond external is a portion of the beauty of Adam It is imperative that we take the time to attractiveness.7 HaRishon,5 the man who embodied appreciate Eretz Yisroel’s beauty and the ultimate “Image of Hashem.” This understanding of Eretz Yisroel’s search for the Divine presence that The “Image of Hashem” is expressed beauty is alluded to in Sefer Tehillim saturates its facade. The proper attitude in a glowing countenance, because (50:2): “From Tzion will emerge the toward external allure will help us in one’s face his soul shines forth.6 perfect beauty, G-d appeared.” The shun the vanity of external beauty and Yaakov’s beauty was comparable to beauty of Eretz Yisroel is extolled not appreciate the Godliness in all of us. that of Adam HaRishon, because he because of its surface attractiveness Notes too embodied the “Image of Hashem,” but because of its ability to act as a inasmuch as his soul shone forth prism in projecting Hashem’s presence 1. Breishis 39:6. through his countenance. Yosef had a — “G-d appeared.” Eretz Yisroel is 2. Breishis 49:22. striking resemblance to his father, and Hashem’s home, and it is there that 3. Breishis 37:3, Rashi and Targum Unkolos when enticed by the wife of Potiphar, He is closest to us. Hashem gave it a there. The idea that Yaakov taught Yosef the was shown the true value of beauty special allure and charm to attract us Torah of the Yeshiva of Shem and Ever is in the form of his father’s shining to its endless depth. developed by R. Yaakov Kamenetsky in his Emes L’Yaakov. face. This served as a vivid reminder There are many beautiful places in that his beauty was not to be used for 4. Vayikra 18:3. the world and some may even be vanity, but for projecting his soul. 5. Bava Metzia 84a, see Rashi. externally more attractive than Eretz Let us now apply what we have Yisroel, but what makes Eretz Yisroel 6. See MaHaRaL, Gur Aryeh, Breishis 37:2. learned about Yosef to the beauty of so unique is that its beauty is truly See also Devarim 21:23 and Rashi there. Eretz Yisroel. As mentioned above, a window that allows us a glimpse 7. Perhaps this is why Yosef had a special the numerical value of Yosef is into a realm much deeper than hills affinity for Eretz Yisroel (seeDevarim Rabbah 2:8).

There are the Swiss Alps and the Grand Canyon, but there is only one place in the world where breathtaking beauty connects a person to a Divine reality that permeates the landscape.

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 The Meaning of the Establishment of the State of Israel

or many Religious Zionist thinkers, the meaning of the modern State of Israel is tied Rabbi David Bigman Fto an assertion that its establishment Rosh Yeshivat Maale Gilboa is a manifestation of the miraculous Divine hand in history. The historical events leading up to and following the State’s establishment are understood in light of classical Biblical and Talmudic Like nature, human ingenuity What has been noted here is true for passages. In this approach, the State expressed in works of art, literature, any of the healthy modern democratic of Israel is significant because it is the and music can similarly arouse states. Yet when it comes to the State embodiment of a supernatural process powerful feelings. Though one might of Israel, our appreciation reaches of Biblical redemption. This outlook distinguish between appreciation another level altogether. For 2,000 has two significant drawbacks. First, for God’s Divine creation and man’s years, lived as a minority group in this approach, the State itself is earthly creativity, from the Torah’s with limited political and civil ancillary (if not worse) in significance perspective, such a distinction is rights, our lot largely contingent on to the supernatural processes that led artificial. Scripture charges us to a dominant host community. Is it to its establishment. This allows us to “remember the Lord your God, who possible to ignore the excitement ignore the tremendous religious value gives you the power to achieve” that beats in our hearts over our that the democratic process the State (Deuteronomy 8:18). In this light, we success in establishing, with God’s of Israel embodies irrespective of any turn to evaluate the achievement of help, a political framework that allows miraculous dimension. Second, the the human endeavor that has built the the Jewish people to improve and attempt to equate modern Israel with modern State of Israel. take responsibility for its destiny the Messianic visions of our sacred after nearly 2,000 years of exile and texts doesn’t always flow. Often, linking The democratic nation state is the culmination of a 200-year process destruction? Against the darkness of these texts to Israel’s reality rings the culmination of this long exile in hollow. Therefore, I would like to share of human organizational and social experimentation. Its achievement the Shoah, the light of Israel appears an alternative perspective that calls all the brighter. upon us to appreciate the State itself, is worthy of recognition. Biblical independent of prophetic visions and notions of equity, social justice, and This appreciation for the State does miraculous interventions that the State fairness are embodied in the modern not mean that we are blind to it faults. may or may not reflect. democratic nation state. Moreover, While inspired by the prophet call for it allows individuals and groups to justice, Israel has not yet established The encounter between man accept responsibility for their destiny. full equality for all of its citizens. and God’s creation often arouses It is befitting for a ben Torah to The tensions created by our tenuous extraordinary feelings. The recognize the spirit of the prophets security situation have interfered with magnificent beauty of nature — a that drives this new political entity, our ability to fulfill the Biblical charge majestic waterfall or a meadow even if this model of a national polity to love the stranger. As in days of old, filled with spring blossoms — has diverges from the one described in we still struggle with corruption in the capacity to sweep us away. ’ Laws of Kings. the government and the religious

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 establishment. Social and economic justice have not been fully achieved. And yet, despite its imperfections, Israel’s achievements are awe-inspiring. How are we to express this awe? Appreciation for the encounter with the Divine presence in the world, whether through the beauty of nature or human genius, has always given rise to a need to thank the Creator. Therefore, religious poetry throughout the ages, from the Biblical Psalms to contemporary piyyutim, has an important role. Yet it is crucial to remember that this poetry is not a replacement for the unmediated encounter between man and the creation. When one meditates upon nature and looks for a medium of expression, the verse “How numerous are your deeds oh God, you have created all of them in wisdom” (Tehillim 104:24), can partially give voice to the experience. However, when language becomes routine or when it loses resonance with the spirit of the people, instead of serving as an expression of sensitivity, it stifles it. A religious verse can become a trite slogan and then it loses its charm and turns The future is vacuous. As our generation searches for the words to express the in your hands. intense appreciation in our hearts for the establishment Meet Shlomo Anapolle of Edison, . When of the State of Israel, we must admit that we cannot it comes to a love of Israel, few college students can fully understand the events that our people have match the Sabra passion of this Yeshiva University experienced in the past few decades and those that we junior. A pre-med, biology major with plans to attend are in the midst of living through now. Can the vision an Israeli medical school, Shlomo balances his time of the prophetic redemption or the Talmudic passages between neo-natal diagnostic research, intensive concerning the End of Days express it?! One thing is shiurim and a commitment to Israel advocacy. clear: when religious language belittles the religious Whether it’s planning lobbying missions to Washington, experience it should not be used. Therefore, the attempt D.C. with YUPAC or teaching English to teens in to judge our State by the measure of the vision of the the through Counterpoint Israel, Shlomo redemption may be inappropriate. We need to strive brings to bear his leadership skills for the sake of the Jewish people and homeland. He is proud to to find the appropriate expression of gratitude for the invite Israeli diplomats to YU to help his peers wonderful gift and responsibility bestowed upon our contextualize current events. Shlomo chose YU because, generation. So too, we must continue to strive for a to him, Torah Umadda isn’t merely the convergence of world of justice where “the earth is full of knowledge of and our mesorah¬at Yeshiva University, it is the the Lord as the water covers the sea.” formula for a values-driven preparation for life. This is the essence of Torah Umadda and what sets YU apart.

Picture yourself at YU. #NowhereButHere

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8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 Yom Ha’atzmaut: Heeding the Call

ollowing on the solemn heels of Yom Hazikaron, Yom Haatzmaut evokes a variety Mrs. Dina Blank Fof contradictory feelings: joy and Faculty, Machon Maayan and Shaalvim for Women sorrow, remembrance, pride, and hope. Even more powerful for us, as parents and as educators, is a sense these young men and women? Kohanim as the essential component of awe. On the 5th of Iyar we stand in Moreover, on Yom Haatzmaut, what for receiving the Divine blessing: Im awe of our young men and women, lessons can we glean from their telechu: shetihiyu ameilim some mere teenagers, whose bravery dedication and sacrifice? BaTorah — If you walk in my ways: and dedication played a key role in the [meaning that] you shall toil in the establishment of the State of Israel and Our young heroes, knowingly or not, Torah. shaped the course of Jewish history. consciously or otherwise, embraced the age-old Jewish values of hard Similarly, the Piaseczner Rav, Rav A visit to Har Herzl brings this home: work, self-reliance, and resolve, or Kalonymus Kalman Shapira, instructs walking through the rows of graves what John Kotter from the Harvard us in Chovat Hatalmidim: highlights the sacrifice of our young Business School calls a “sense of “כל עבודה לפי ערך הדבר הנקנה נמדדת, patriots who gave their lives for the urgency.” These guidelines for Jewish דברים זולים ושטותים כמעט בלי עבודה Jewish homeland. Consider the living are at the core of our faith and נקנים, ודברים יקרים מהם ביותר עבודה story of David Shalti, a 20-year-old were promoted by Chazal in Pirkei קונים אותם, וללמוד תורה ולחסות בצל Jerusalemite, who was wounded in Avot when they taught: קדשו רק בעבודה קשה יכולים להגיע. לא ,the battle for Atarot. Two days later בעבודה שהיא קשה וגדולה מן יכולת האדם, אם אין אני לי מי לי, וכשאני לעצמי מה אני, with only one functioning arm, he כי ה' יתברך לא נתן לנו עבודה למעלה ואם לא עכשיו אימתי. jumped out of his sickbed to join the מכוחותינו ויכלתינו, רק שצריכים להתאמץ reinforcements heading south to Gush If I am not for myself, who is for me, and ולהתחזק בה, לא לעבוד בלבד בשעה שבאה Etzion. Despite his heroic efforts, if I am for myself, what am I, and if not עבודה לידו, רק להיות איש עובד בעצם ולא ?he and 150 other defenders of the now, when מתרפה.” Gush were massacred after trying to Avot 1:14 חובת התלמידים עמ' כב-כג היום קצר והמלאכה מרובה והפועלים negotiate a surrender. The following The amount of labor necessary to acquire עצלים והשכר הרבה ובעל הבית דוחק. day, Ben Gurion read the Declaration of Independence and Shalti’s young The day is short, the work is plenty, the an object should be equal to the value wife gave birth to a son. workers are lazy, the reward is great, and of that which is being obtained. Objects Shalti was but one of tens of the Master of the house is demanding. that have little worth may be acquired thousands of our youth who Avot 2:20 without much labor, while one must heeded the call of their people, who This focus on hard work and urgency work hard in order to obtain something recognized that they were in a position is fundamental to Torah observance that is very precious. Strenuous labor is to contribute to our collective future, and learning. Indeed, the ethic of amel, needed to be really able to learn Torah and seized the opportunity without a toil, is famously highlighted in Torat and to dwell in the holy presence of God. moment’s hesitation. What motivated The labor is difficult, but not beyond

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 human capacity, for God never gives motivated Jews throughout history. question: Where have all the student us tasks that transcend our powers and In 1965, in an inspiring Sukkot activists gone? Halperin, a former abilities. It is necessary, however, that we morning sermon, Rabbi Norman volunteer for the Student Struggle for make an effort to work and serve God Lamm exhorted his Jewish Center Soviet Jewry (SSSJ), reminisced about not only when we are faced with specific congregants to adopt these principles the rallies, the signs, and the letter tasks. Our identity as a worker must writing campaigns that were led by of action, toil, and commitment: become part of our essential self. young activists and wondered aloud: A Student’s Obligation (Aronson) Without labor and struggle, without Where are today’s Jewish students? . . . I pg. 38 exertion of the intellect and long hours of patient plodding, one can neither master wonder whether an SSSJ movement as In this passage, Rav Shapira enjoins the intricacies of any profession, nor can existed in the 1960s and 1970s could be the youth, the talmidim, to embrace achieve great and satisfying success in created today. Would we see the students the notion of hard work, and to any business. It is true about children — of today marching and protesting outside recognize that all precious things in if we over-protect them, if we train them Russian embassies and consulates or life require the investment of time to accept easy triumphs, the shortcuts to across from the United Nations? Or and labor. While this is certainly success, then they will grow up without would their choice of activity be limited true in the world of Torah learning, backbones, nurtured on the infantile to blogging and tweeting without a it is equally true in the world of conception that a wishbone is enough. visible, united physical presence to be Jewish communal life. And though Such people can never fly, they can only noted? achievements in Torah and in flutter. Their vision never soars, their Halpern’s question should haunt us community development do not dreams remain myopic, their conceptions on this Yom Haatzmaut. Are today’s come easily, one does not have the petty . . . To be a Jew means never to look teens, the children of those who luxury of abdicating responsibility. only for the easy way. It means never marched to the White House chanting Instead, the Piaseczner insists that to sacrifice conviction for convenience, “Let Our People Go,” prepared to while our Torah obligations require although convenience in and of itself go to the barricades as did their great effort and hard work, God did is no sin. It means always to search for predecessors? not assign us responsibilities beyond the road of the greatest meaning and our capacity to perform. As Chazal Our community must ensure that duty. Rabbi Israel Salanter, the great implied in the famous midrash our children heed the message of founder of the Musar movement, put it regarding the outstretched arm of Yom Haatzmaut. We must encourage this way: “I have never asked myself if I Par’oh’s daughter as she grabbed for them to recognize the centrality and can do something, only if I ought to. And Moshe, many things that seem out of importance of effort, of toil, of labor. if I ought to, then I always knew that I reach are actually within our grasp if We must expose them to stories of would be able to.” This is the language of one makes the effort. youthful heroism and teach them the Jew. that each one of them has a unique These values help us understand What Rabbi Lamm terms the mission to fulfill and that the urgent what roused our young Jewish heroes “language of the Jew” is the message needs of the Jewish people outweigh of the 20th century. They were of Yom Haatzmaut. Herzl’s “If you will transient goals. We must raise children swept up by a sense of urgency, an it, it is no dream” was piggy-backing with backbones, and give them understanding that nobody else would on centuries of Jewish wisdom and ample opportunities to exercise those rise to the challenge. More important deep-rooted tradition and at a time muscles so that when the time comes, perhaps, they understood that simply of national crisis, when it counted they too will heed the Yom Haatzmaut hoping, yearning, and wishing from most, the youth stood up to wave the call, im lo achshav eimatai — if not the sidelines would no longer be proverbial flag. now, when?, and speak “the language sufficient. To achieve statehood, they of the Jew.” needed to act. And so they did. On In 2012, Cheryl Halpern, a member of Yom Haatzmaut, we celebrate them as the United States Holocaust Memorial much as we celebrate these timeless and Museum Council, wrote an op-ed Jewish values, values that have for JTA that focused on one simple

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 Eretz Yisrael and the First 61 Chapters of the Torah

he first Rashi in Chumash, although greatly important, is equally puzzling, at least at Rabbi Jesse Horn Tfirst glance: Ram, Yeshivat Hakotel אמר רבי יצחק לא היה צריך להתחיל ]את[ התורה אלא )שמות יב ב( מהחודש הזה לכם, to start? Rashi’s question does not 4:14), all of ’s generation was שהיא מצוה ראשונה שנצטווה ]בה[ ישראל, seem to suggest removing all Biblical removed from the world and the Dor ומה טעם פתח בבראשית, משום )תהלים קיא narrative in order to leave Chumash as HaHaflaga were scattered, also a form ו( כח מעשיו הגיד לעמו לתת להם נחלת גוים, a book strictly of laws.2 Many stories of relocating them. Still, what about שאם יאמרו אומות העולם לישראל לסטים ?appear after the mitzvah of Rosh the other 50 chapters אתם, שכבשתם ארצות שבעה גוים, הם ,Chodesh; for example, the golden calf אומרים להם כל הארץ של הקב”ה היא, הוא Third, did the Chumash accomplish the spies and Korach. These stories בראה ונתנה לאשר ישר בעיניו, ברצונו נתנה its goal? Does the world recognize are considered an integral part of the להם וברצונו נטלה מהם ונתנה לנו: that Israel belongs to the Jews because Torah. What then was the idea behind Rabbi Yitzhak said “It was not necessary of the Chumash’s testimony? Can Rashi’s question? to start the Torah before ‘HaChodesh we expect them to accept the Torah’s HaZeh Lachem’ ( 12:2) which is Second, Rashi’s answer does not claim?3 the first commandment that Bnei Yisrael seem to substantially address the An insight into the selection process were commanded. And for what reason question. Rashi wonders why the first 1 of what stories and laws, in general, did He begin with ‘’? Because 61 chapters (50 in Bereshit and 11 in of ‘The strength of His works He told to were included in Chumash is of Shemot) are found in the Chumash, paramount importance. Presumably His people, to give them the inheritance yet only answers why the first verse of the nations’ (Tehillim 111:6). For if it depends on the answer to a (or first few verses) is necessary. fundamental question. What is the nations of the world challenge Bnei Understandably, the Torah wanted to Yisrael saying, ‘You are thieves who the goal of Chumash? Only after inform us that Hashem created the answering that can one begin to conquered the lands of the seven nations world and can therefore justifiably give (of Canaan),’ they will reply, ‘The entire hypothesize as to why certain stories different lands to different nations. were selected. world belongs to HaKodesh Baruch Hu; However, on this account, there He created it and gave it to whomever seems to be a significant amount of Perhaps Chumash is a book for the He deemed appropriate. When He unnecessary information included in Chosen People designed to instruct wanted, He gave it to them, and when the first 61 chapters of Chumash. and educate them in how to act He wanted, He took it away from them as a chosen nation. Based on this and gave it to us.’” The Ramban (Bereshit 1:1) hypothesis, Rashi’s opening question explains that the first 11 chapters — can now be readdressed. If the Torah There are three powerful questions everything until Avraham — establish begging to be asked. First, Rashi’s is designed to teach the Chosen the concept of sin and exile. After each Nation how to act chosen, then question is strange for it assumes that sin there was exile. Adam and Chava the Torah should have begun with the perhaps it should begin with the first were expelled from Gan Eden, Cain mitzvah given to the Chosen Nation first mitzvah, Rosh Chodesh. Why was sent to “be a wanderer” (Bereshit would that have been a better place as a nation.

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 In attempting to deal with Rashi’s well as why Bnei Yisrael were selected secrets are found in Kabalah. Accordingly, question, it pays to first ask, what as that nation. Without a role-model Chumash is not a philosophy book. After would have been missing from nation, the world was doomed for all, very little of the Chumash deals with philosophical issues, and the small sections Chumash if it had begun with the failure as seen in the first 11 chapters that do are often philosophically misleading mitzvah of Rosh Chodesh? Seemingly of the Chumash. Bnei Yisrael, led by (See Raavad, Hilchot Teshuva 3:7), including the answer to two significant the Avot, embody the ideals and values anthropomorphism of Hashem, for example, questions would be missing. First, Hashem needed to accomplish His which we assume is categorically rejected why would Hashem choose one purpose for this world. (Rambam, Hilchot Teshuva 3:7). nation as a chosen nation? Does that 2. Although the Gur Aryeh (Bereshit 1:1) Even if this hypothesis is correct, not seem unfair? Second, why choose seems to interpret the question as such. one can ask, is it what Rashi meant? Interestingly, some assume that the first this particular nation? Even if one can Perhaps. Perhaps saying that Hashem 61 chapters would not have been left out, develop reasons for choosing a nation, can give the Land of Israel to anyone but would have made up a separate sefer why did Hashem select Bnei Yisrael? (Mizrachi and Siftai Chachamim both on He chooses captures more than a What did they do to deserve it? Bereshit 1:1) or would have been relocated justification of giving the land to elsewhere in Chumash (Be’er HaTorah, Perhaps these questions are exactly any random nation He decided to. Bereshit 1:1). what the first 61 chapters of Perhaps Hashem gave Bnei Yisrael 3. One may suggest that the Chumash’s Chumash come to answer. The first the Holy Land because they are the message is designed for Bnei Yisrael and it is 11 chapters of Bereshit include four Chosen Nation. The first 61 chapters irrelevant whether the world accepts it. This is stories of failure, sin, and exile, and explain why Hashem chose them and further implied by the verse that Rashi quotes the subsequent storyline, the rest of removed the other nations from Israel focusing on “He told to His people.” Still, we will suggest an additional answer. Bereshit, is a response. After the world in order to make room for them.6 4 4. We are assuming that Avraham was not repeatedly fails, Avraham emerges Last, perhaps, at least on some level, as a teacher and preacher who born destined to lead but rather developed the world did and does recognize that himself into someone capable of doing so. successfully begins to enlighten the Israel is the homeland for the Jewish This is implied by the Midrash Bereshit( world with the values of Hashem. People. In 1948 the UN voted to Rabbah 39:1), which describes Avraham as the only one to stop and notice the Chumash illustrates Avraham’s recognize Israel, not Uganda, as the bira doleket (fortress burning) and by the immense affection for people and his home of the Jewish People. Perhaps Rambam (Avodat Kochavim 1:3) and Rav passion to help by welcoming guests that decision reflects the recognition, Hirsch (Nineteen Letters, letter 8), where they on a hot day5 immediately after his dating back to Chumash, that the Jews describe how Avraham, alone, searched and brit milah (Bereshit 18). Chumash do belong in Israel because Hashem discovered monotheism in a polytheistic world. also depicts Avraham’s unwavering desired it so. Alternatively, one may suggest (See Kuzari dedication to Hashem’s word with the Yom Ha’atzmaut is the day we 1:95) that Avraham was born with an inherent story of the Akeida. This synthesis of advantage and was therefore selected. celebrate our independence in our love and commitment are the proper national homeland, the land Hashem 5. It is uncommon for the Chumash to record building blocks of our and the gave us to serve as the Chosen People the weather as it does here (Bereshit 18:1). character traits Avraham had, which Perhaps including the extreme heat highlights following the guidelines of the Torah. made him the right man to start and Avraham’s commitment to his work even Beyond our historical connection represent Bnei Yisrael. when he has justified reason to rest. to Israel is a theologically greater 6. Hashem waited to bring back Bnei Yisrael Yitzhak, Yaakov, and the twelve connection. Bnei Yisrael living and to Eretz Yisrael until Emori sinned to the brothers follow along these lines inhabiting Israel is part of Hashem’s point where they deserved to be exiled as the Chumash records their Divine plan. (Bereshit 15:16). transformation from individuals Notes into a family and ultimately a nation dedicated to this important mission. 1. The Ramban (Bereshit 1:1) explains that the Torah did not start with Bereshit These 61 chapters capture both why a in order to reveal a deep philosophy about specific nation was needed to lead as Hashem’s creation, because the Chumash does not reveal such information. Those

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 Kedushat Eretz Yisrael

וְאַּתֶם ּתִהְ יּו לִי מַמְ לֶכֶ ת ּכֹהֲ נִים וְגֹוי קָ דֹוׁש...: שמות יט:ו You shall be to Me a kingdom of priests Rabbi Shaya Karlinsky and a holy nation... Dean, Shapell’s/Darche Shemot 19:6 This is the essence of the Jewish nation, its “mission statement.” gave the Jewish people three presents, cultural norms that made aliyah and each of them was only given so difficult for Western olim post What is the meaning of a goy kadosh, accompanied with ‘yisurim’ (physical Six Day War, and up to the present a holy and sanctified nation? And sacrifice and difficulty). The three security dangers we face on a daily how does it define the quality of our presents are Torah, the Land of Israel, basis — there are always exceptional ? and The World to Come….”2 The reason difficulties that must be overcome if The Maharal1 gives an explanation why these things were given specifically one is committed to assimilating the of the special nature of Eretz Yisrael, accompanied with difficulty is that unique, holy nature of Eretz Yisrael. which can enrich our understanding each of these is sanctified (). A Jew’s true connection to Eretz of our relationship with our land The Land of Israel is holy and unique, Yisrael can’t be built on a materialistic as a “holy land.” Connecting this having in it more spiritual intelligence quest. That connection requires one understanding to other areas that are than any other land, as evidenced by to transcend standard materialistic identified withkedusha , sanctity, will the fact that “the atmosphere in Israel dependencies, enabling him to access highlight why Eretz Yisrael is such a makes one wise,”3 as well as the fact kedusha. central element in Judaism. that prophecy occurs only in Israel… The covenant between G-d and It is for this reason that these are called Avraham, which included the תניא רשב”י אומר שלש מתנות נתן הקדוש matanot, gifts. A “gift” is something given promise of the Land of Israel to ברוך הוא לישראל וכולם לא נתנו אלא על to a person for which he has no access his descendants, revealed the ידי יסורים ואלו הן התורה ארץ ישראל ועולם on his own, coming from an independent transcendent nature of that land. That הבא... וביאור דבר זה מה שאלו שלשה source. Since man is [basically] a promise was inseparably linked to brit דברים נתנו על ידי יסורים, מפני שכל אלו physical body, and he has no direct milah,4 representing man’s ability to ג’ דברים הם קדושים, כי ארץ ישראל היא access to things that are Divine and transcend his physical instincts and הארץ הקדושה אשר הארץ הזאת היא נבדלת transcendent, they must be given to man dependencies, fashioning a life of יש בה השכל יותר משאר ארצות, ואם לא .through physical sacrifice and difficulty, kedusha, sanctity כן שהיה לארץ ישראל מעלה זאת לא היה which diminishes the physical dimension אוירא דארץ ישראל מחכים ביותר משאר of man and enables man to assimilate The consequences of contaminating ארצות ולא היה בארץ ישראל דוקא הנבואה these holy and Divine presents. that kedusha are demonstrated by the ... ומפני זה נקראו אלו ג’ דברים מתנות special standards of moral behavior This explanation sheds light on the כי המתנה היא מה שאינו שייך לאדם מצד placed on the inhabitants of Eretz עצמו ונתן לו מזולתו וכן האדם היא בעל גוף difficulties constantly encountered Yisrael. After detailed and strict by people trying to make aliya. From חמרי ואין מצדו הדברים האלו שהם דברים ,warnings against immoral behavior נבדלים א-לקיים, ולכך לא נתנו רק על ידי the pioneers in the late 19th century, the Torah concludes: undergoing constant life-threatening היסורים שהם ממעטים את החומר וגוף האדם אַל ּתִּטַּמְאּו ּבְכָל אֵ ּלֶהּכִי בְכָל אֵ ּלֶה נִטְמְ אּו situations, through the early years ומסלקים את פחיתתו עד שהאדם ראוי אליו הַ ּגֹויִם אֲׁשֶראֲ נִימְׁשַ ּלֵחַ מִּפְ נֵיכֶם: וַּתִטְמָא הָאָרֶ ץ of the State, with its weak economy דברים הא-לקיים... וָאֶפְ קֹד עֲ ֹונָּה עָלֶיהָ וַּתָקִא ץהָאָרֶ תאֶ יׁשְבֶיהָ ... Rabbi Shimon Bar Yochai teaches: “G-d and food shortages, to the frustrating

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 .of offering unparalleled opportunities וְלֹא a mini-representation תָקִיא isהָאָרֶ ץ אֶתְ כֶם ּבְטַּמַאֲ םכֶ אֹתָ ּה ּכַאֲׁשֶ ר Habah, the World to Come, Physical activities done in an קָאָה Olamאֶת הַּגֹוי אֲׁשֶ ר לִפְ נֵיכֶ ם: Do not become defiled through any of one of the three presents given environment of kedusha, whether that these [immoralities], for through these to us through a minimization of environment is one of time (Shabbat) the nations who are being expelled (from our physicality. Thekedusha with or place (Eretz Yisrael), with proper Eretz Yisrael) became defiled. The land which Shabbat is endowed, the motivation, become elevated, holy became defiled, and I recalled its sin, and intimate connection with G-d that acts, bringing us closer to G-d. can exist during Shabbat, elevates the land disgorged its inhabitants… This is the potential inherent in physical activities to spiritual ones. And the land should not disgorge you, by Eretz Yisrael. We should appreciate Indulgences that could border on the your defiling it, the way it disgorged the it, as we fulfill the mitzvah ofyishuv hedonistic during the week become nations that preceded you. Eretz Yisrael, unlocking the kedusha “ ” pleasures undertaken Vayikra 18:24, 25, 28 oneg Shabbat available in every activity. 5 for the honor of Shabbat. The Ramban explains this spiritual Notes sensitivity as the result of the unique The Gaon of Vilna, based on the verse Introduction to Derech Chaim, commentary .1 ויהי בשלם סוכו ומעונתו and direct connection G-d has with in Tehillim8 on Pirkei Avot. connects sitting in the sukkah ,בציון Eretz Yisrael, and with the Jewish people as recipients of that land. with living in Israel. Both of these 2. T.B. Brachot 5a. Despite the commandments of commandments are done with no 3. T. B. Bava Batra 158b. moral behaviors being applicable special rituals, but simply by living 4. See Breishit 17:7-11; Breishit Rabba 46:9. to Jews worldwide, not part of the normally, whether in the sukkah or 5. Ramban, Vayikra 18:25. “land dependent” commandments, in the Land of Israel. Every mundane their violation in the Land of Israel action is imbued with spirituality. 6. It is in this context that the Ramban continues with his famous statement, based is viewed as a particularly serious כי עיקר כל המצות ליושבים There is a Chassidic saying: “Sukkah on Sifrei 43, that the root of all commandments is for ,בארץ ה violation of our special relationship 6 is the only mitzvah in which a person with G-d. enters with muddy boots.” We can add those living in the land of G-d (Israel). Another commandment that the that Eretz Yisrael is one, too. 7. Breishit 2:3, which is the first time the Torah connects to kedusha numerous word is mentioned in the Torah; Shemot Kedusha demands the ability to 16:23; 20:8,11; 31:14,15; 35:2; Vayikra 23:3; times is Shabbat.7 This can help clarify minimize the control of the physical, Devarim 5:12. how and why kedusha is manifest in creating great challenges, but also Eretz Yisrael. 8. Tehillim 76:3.

Simply by living normally, whether in the sukkah or in the Land of Israel, every mundane action is imbued with spirituality.

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 Simchah Shel Mitzvah

hy exactly do we celebrate Yom W HaAtzmaut? Rabbi Moshe Lichtman Is it because of the physical salvation Rebbe, that the establishment of the State brought to the survivors of (and world Jewry as a kingdoms’ (Sanhedrin 99a)” (Hilchot open, you can almost see every headline whole)? Undoubtedly, that is a good Teshuvah 9:2). To no longer have to bringing us a step closer to this goal. reason to celebrate. In fact, Chazal worry what the ruling gentiles might The Real Messiah, p. 96 indicate that escaping death is one of do to us, on a whim, is quite liberating. the most compelling reasons to sing Just think about it: the Land of Israel, To be able to decide our own destiny praise to God: which was desolate throughout our (even if we don’t always make the best exile, awoke from its slumber when decisions) is something to thank God ומה מעבדות לחירות אמרי’ שירה ממיתה its children came back to till its soil, for. In addition, being independent is לחיים לא כל שכן. exactly as the Torah and Chazal If we sing praise for going from slavery the way things are supposed to be, as predicted (see VaYikra 26:32; Sifra, to freedom [on , which the Maharal writes: ibid.; Sanhedrin 98a). Moreover, the ingathering of the exiles, which is כי מקומם הראוי להם לפי סדר המציאות ,[commemorates the Exodus from Egypt probably the most important phase להיותם בארץ ישראל ברשות עצמם, ולא isn’t it obvious [that we should do so .of redemption, is clearly underway ברשות אחר. כמו כל דבר ודבר מן הנמצאים when we were saved] from death to life Around half the Jewish people הטבעים יש להם לכל אחד מקום בפני עצמו. on Purim, which marks our escape] from Haman’s decree to destroy, kill, and The place that suits the Jews according currently live here, thanks almost annihilate all the Jews (Esther 3:13)]?!” to the order of existence is for them to entirely to the establishment of the Megillah 14a be in Eretz Yisrael under their own rule, State of Israel. Definitely a good reason, but is that independent of others, like every natural All of these reasons are nice, but all? being that has its own place. I believe our celebration should Netzach Yisrael 1 Perhaps we celebrate because on the primarily be a simchah shel mitzvah fifth of Iyar, 5708, the Jewish people Another great reason, but is that it? (mitzvah-related joy). After all, regained sovereignty over their Maybe we are celebrating the whenever we celebrate something in ancestral homeland after 2,000 years beginning of the ultimate redemption, Judaism, it is related to the fulfillment of exile and oppression? Definitely for which we have waited so long? of a mitzvah. Think brit milah, pidyon a legitimate reason to rejoice! After That is definitely one of the main ha-ben, bat/bar mitzvah, a marriage all, the Rambam states: “The days of reasons we rejoice on this day. In the ceremony, simchat yom tov, etc. Mashiach are [part of] ‘this world,’ words of Rabbi Aryeh Kaplan zt”l: So what mitzvah are we celebrating and [during that period] the world on Yom HaAtzmaut? Well, first will function normally. The only Other generations have expected the and foremost there is the actual [difference is] that Jewish sovereignty Messiah’s imminent appearance on the mitzvah of settling the Land of Israel will be restored, as the earlier sages basis of the forced interpretation of one ( ), a mitzvah that was said, ‘There is no difference between or two prophecies, whereas we are living essentially out of reach for most Jews this world and the days of Mashiach through the entire range of Messianic for close to 2,000 years. Imagine if a other than [Israel’s] subjugation to the tradition, often coming to pass with certain community couldn’t obtain uncanny literalness. If you keep your eyes

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 רצון יראיו יעשה שומר ה’ את כל אוהביו (the four species (lulav, etrog…) for Or as the Ramban (Vayikra 18:25 וכגון מקראות הסדורות בתפלת ערבית כי לא several decades, and then, finally, one puts it, “The main fulfillment of all יטוש ה’ את עמו וכיוצא בהן year, they got their hands on a set. the mitzvot is for those who dwell in How joyous would they be when they God’s Land.” Rav Rather, amidst simchah shel mitzvah — held those branches in their hands zt”l relates how his rebbe, Rav like words of consolation from the Bible. on Sukkot? I remember how excited I Yitzchak Hutner zt”l, would put on For example, [we recite Shemoneh Esrei] was, a few years back, when we recited tefillin upon arriving in Eretz Yisrael, immediately following [the mention of] the once-in-28-years blessing of Birkat even though he had already prayed on the redemption from Egypt; or right HaChamah, even though it’s only a the airplane. Rav Hutner explained: after [we say] Tehillah LeDavid [i.e., Rabbinic precept. All the more so, we “Beforehand, I put on Chutz-LaAretz Ashrei], which is [filled with] praise should rejoice over the opportunity tefillin; now I am putting on Eretz and consolation, like He will do the will to fulfill the mitzvah of settling the Yisrael tefillin.” of those who fear Him, and The Lord Land, about which Chazal say (three As a direct result of the establishment guards all who love Him (Tehillim times!) that it is equal to all the other of the State of Israel, every Jew can 145:19-20). Another example: the mitzvot in the Torah combined. And now perform the mitzvot of HaShem verses that are arranged in the evening even though regarding most other as and where they were meant to be service, like The Lord will not abandon mitzvot, our joy would not warrant kept. We no longer have to practice; His nation. the establishment of a yearly holiday, we can do the real thing. Is this not In other words, Rashi definessimchah yishuv HaAretz is different, because reason enough to celebrate? shel mitzvah as the joy one gets from it relates to our ultimate redemption knowing that God is on our side and and is a constant, all-encompassing One last point: I mentioned above that He has and will console and mitzvah. that one of the main reasons we celebrate Yom HaAtzmaut is because redeem us. Living in Israel is a special mitzvah in the establishment of the State marked We, who have been privileged to see many other ways, as well. It is one of the beginning of the redemption. This, the fulfillment of so many prophecies the few mitzvot that are fulfilled with too, is included in the simchah shel of redemption and consolation, one’s entire body (Vilna Gaon). In mitzvah aspect of our celebration. The certainly have an obligation to give addition, one who lives here fulfills states in Berachot 31a: thanks to God and rejoice in this the mitzvah 24/7, just by being here simchah shel mitzvah. ת”ר אין עומדין להתפלל לא מתוך עצבות and contributing to the country’s ולא מתוך עצלות ולא מתוך שחוק ולא מתוך development (Chatam Sofer, Sukkah שיחה ולא מתוך קלות ראש ולא מתוך דברים 36a). Furthermore, Eretz Yisrael is בטלים אלא מתוך שמחה של מצוה. the only place where all of the mitzvot can be kept (at least theoretically). R. Our taught [in a beraita]: One Yechezkel Abramsky points out that may not stand up to pray amidst [a approximately one-third of the 613 state of] sadness, laziness, laughter, mitzvot cannot be fulfilled anywhere [mundane] chatter, lightheadedness, or but in the Holy Land (Eretz Yisrael idle talk. Rather, [one must pray amidst Nachalat Am Yisrael, note 61). a state of] simchah shel mitzvah. Most important, though, living in At face value, it sounds like one should Israel elevates every mitzvah we do go out right before davening and find — even those that are independent of a joyous mitzvah to perform. Rashi, the Land — to a much higher level. however, explains Chazal’s intention So much so that Chazal use the term very differently (and it is based on the “practice” when referring to mitzvah continuation of the Gemara): אלא מתוך שמחה. כגון דברי תנחומים של performance in Chutz LaAretz. On תורה כגון סמוך לגאולת מצרים או סמוך some level, it is practice for when we לתהלה לדוד שהוא של שבח ותנחומין כגון .(return to the Land (see Sifrei, Eikev 7

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 A Torah Approach to Medinat Yisrael y original connection with Medinat Yisrael was emotional. Having become Rabbi Chaim Pollock Mactive in a leadership role in B’nei Akiva in my post-high school years, I Senior Consultant, Michlala was enveloped by the strong feelings, dedication, and idealism of my peers. a b’rachah) on Yom HaAtzmaut. for emotional attachments. The Thus I was greatly impacted by a mitzvah of kibbud av va’eim, honoring point made by my Rebbe, Rav Aharon The State needed a justification for its one’s parents, is, perhaps, the most Soloveichik zt”l in his weekly existence? powerful evidence. A child loves his , Erev Shabbos , 1971. Ki Tetze It was that moment that I understood parents. That is part of the nature of Rav Soloveichik discussed the mitzvah that emotional ties were insufficient. our beings. That love is wonderful presented in that parsha: Emotional ties are significant when and must be nurtured as the child they are based on a solid grows. However, if the Torah Jew’s לֹא תִהְ יֶה קְדֵׁשָהמִּבְ נֹות ליִׂשְרָאֵ וְ לֹא יִהְ יֶה קָדֵ ׁש foundation. Emotional attachment is relationship with her parents is based מִ ּבְ נֵ ייִ ׂשְ רָ אֵ ל significant when the Torah teaches us only on emotion, and without a There shall not be a (female) harlot the inherent value of that attachment. foundation of the mitzvah of among the daughters of Israel and there kibbud av , then that love, as sincere as it shall not be a (male) harlot among the This principle may be learned from va’eim may be, will be expressed incorrectly. sons of Israel. (D’vorim 23:18) the teaching of Rambam regarding the mitzvah of ahavat Hashem, loving In that context, he mentioned that Rashi points this out in Parshas G-d. He writes (Yesodei HaTorah 2:2): there are Rishonim who hold that Kedoshim (Vayikra 19:3), where he discusses the differing order in which והיאך היא הדרך לאהבתו ויראתו, בשעה common-law marriages are a violation the Torah places father and mother in שיתבונן האדם במעשיו וברואיו הנפלאים ,of this mitzvah (viz. the mitzvos of honoring and fearing הגדולים ויראה מהן חכמתו שאין לה ערך ולא Hilchot I’shut 1:4). The statement that one’s parents. The different emotional קץ מיד הוא אוהב ומשבח ומפאר ומתאוה he then made is fresh in my mind even ties that one may feel to this parent תאוה גדולה לידע השם... :years later 45 How does one come to love and fear or the other are not related to the “That marriages in the State of Israel G-d? When one contemplates G-d’s obligation of honoring or fearing must be according to halachah and actions and His wondrous and great them. The feelings may be natural, but civil marriages are not allowed is in creations and perceives in them His they do not override the status that is itself a justification for the existence of infinite and immeasurable wisdom, he conferred upon them by the mitzvah. the State.” immediately loves and praises and has a What then should be an appropriate I was stunned. Rav Aharon Soloveichik great desire to know Hashem. way of understanding our connection, was a dedicated Zionist. He saw Does this mean that a person should our concern, and our love of the State of Israel as having utmost not create emotional attachments Medinat Yisrael? We can learn the significance. He saw the establishment without having first a firm Torah appropriate progression from feelings of the State of Israel as a miraculous foundation? The answer is that a to understanding from a verse in event and thus recited (without Torah foundation is not a prerequisite Tehillim (34:9):

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 טַעֲמּו ּורְ אּו ּכִ י טֹוב ה’ אַׁשְרֵ י הַ ּגֶבֶ ריֶחֱסֶ הּבֹו: Taste and see that G-d is good; happy is the man who takes refuge in Him. “Taste,” as explained by Malbim, refers to one’s individual perception. “See,” as used throughout Tanach, means understanding. The fledgling relationship with G-d as it develops in a child is one of emotion. Hashem is shown in His goodness, His kindness, and His salvation to a child whose worldview is simplistic. However, that is not the goal. The goal is to understand that it is worthwhile to take refuge in G-d and that such a choice is the most rational one that could be undertaken. Without Torah-based knowledge, our appreciation of the gift of Medinat Yisrael will fall far short of the level that it should be. Without Torah-based knowledge, our ability to justify Medinat Yisrael to those who wish to deny its significance and to combat those who wish to bring it harm and grievous destruction will fall short of its goal. But Torah knowledge alone is insufficient when dealing with matters that are part of history. In his commentary to Mishlei (22:12), the Vilna Gaon instructs the judge: The future is הדיין צריך לשני דברים...שיהיה בקי בתורה ]ו[שיהיה בקי בישובו .in your hands של עולם... The judge requires two things. He must be an expert in Torah and an expert in the happenings of the world. Meet Rachel Mirsky from White Plains, New York. A However, the purpose of our Torah knowledge is not only biology major on a pre-med track, and captain of the YU to defend Israel against its enemies. Torah knowledge softball and basketball teams, Rachel chose YU to allow her allows us to identify what is right and what is wrong in to explore and develop her unique talents and interests. Medinat Yisrael, that which requires our support and that Rachel loves YU because it enables her to engage in her which requires our opposition. extracurricular passions and prepare for her career If we espouse the view that the State of Israel is a gift, then while remaining true to her religious commitments. An exceptional athlete, Rachel was recently named to the we must do our best to deserve and preserve that gift. If Capital One Academic All-District team. Whether in an we espouse a view that Medinat Yisrael belongs to the Israeli laboratory conducting research on the properties Jewish People, then we must do our part to express our of red blood cells, or authoring a medical ethics paper on proprietary rights for its benefit and for ours. eating disorders and the Biblical matriarchs, Rachel can find the perfect balance at YU. This is the essence of Torah Maharal writes in many places (viz. Netzach Yisrael 31) Umadda and what sets YU apart. that our exile is not an inherent necessity. It is a mikreh, an Picture yourself at YU. #NowhereButHere event that is not part of our destiny. The reason that our golus continues is because of continued sin. But, Maharal continues, sin itself is not an inherent necessity; it, too, is a mikreh. Our accumulation of Torah knowledge will allow us the www.yu.edu | 212.960.5277 | [email protected] insight to know what to correct in ourselves and in all that ויקבץ נדחינו מארבע is precious to us so that we will merit the ingathering of the entire Jewish People and www.yu.edu/enroll ,כנפות הארץ the ultimate fulfillment of the dream of the State of Israel.

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 Three Days before Aliyah

rom the time of Avraham Avinu, the act of moving to Eretz Yisrael has been one Rabbi Azriel Rosner Fthat is fraught with challenges. An important perspective on the Rosh , Tiferet challenges involved comes from the eighth chapter of Sefer Ezra, in which Ezra prepares to bring a large group of Rashi explains that for the first three It is written, After two days He will exiles from Bavel back to Eretz Yisrael. days after traveling, one’s mind is revive us, on the third day He will raise unsettled because of the difficulties of us up, that we may live in His presence. ואקבצם אל הנהר הבא אל אהוא ונחנה שם the road, and therefore, Rabbi Elazar E.g. on the third day of the tribal ימים שלשה ואבינה בעם ובכהנים ומבני לוי assumes that one does not have the ancestors: And Joseph said unto them the לא מצאתי שם. kavana (intent) necessary to daven. third day: This do, and live; on the third עזרא ח: טו According to this reading, Ezra waited day of Revelation: And it came to pass I assembled them at the flowing river, at three days because he apparently had on the third day, when it was morning; the Ahava, and we encamped there three already traveled a while to to the on the third day of the spies: And hide days, and I scrutinized the people and Ahava, and he wanted his mind to be yourselves there three days; on the third the kohanim, but I could find no Levites clear before doing a full accounting of day of Jonah: And Jonah was in the belly there. the lineage of his followers. of the fish three days and three nights; on Ezra 8: 15 This is an important statement the third day of those returning from the Ezra was concerned that the group about the necessity of kavana during Exile: And we abode there three days. moving to Eretz Yisrael should also davening — that it is so central that Bereishit Rabbah Vayera 56 include Leviim, and after noticing without it, Rabbi Elazar held that one (Soncino Translation) their absence, he recruited two should not daven. Nowadays though, The midrash links together five families of Leviim to come along with based on the Rashba in Eruvin, ad episodes from Tanach that all him. But before that, Ezra camped on loc., we assume that we do not have happened after a three-day delay. the outskirts of Bavel for three days. adequate kavana in any situation, and According to the commentators Why did he do so and what can we therefore do not cancel davening after on the midrash, the common learn from this? a journey. denominator between the various events is that G-d would not allow The Gemara inEruvin gives one A different perspective on the three- tzadikim to suffer for more than three explanation for the three-day delay. day break is found in Bereishit Raba on days. Therefore, for example, the spies Parashat Vayera: who were being chased by the people אמר רבי אלעזר הבא מן הדרך אל יתפלל of Yericho only had to hide for three כתיב יחיינו מיומיים ביום השלישי יקימנו שלשה ימים שנאמר ואקבצם אל הנהר הבא days, and Yona only remained in the ונחיה לפניו. ביום השלישי של שבטים כתיב אל אהוא ונחנה שם ימים שלשה ... .fish’s belly for three days ויאמר אליהם יוסף ביום שלישי. ביום שלישי עירובין ס”ה. של מתן תורה ויהי ביום השלישי בהיות הבקר. Rabbi Elazar said: After arriving from Applying that to Sefer Ezra, the ביום השלישי של מרגלים שנאמר ונחבתם traveling, one should not pray for three midrash is then explaining that the שמה שלשת ימים. ביום שלישי של יונה ויהי days, as it says “And I assembled them at three days on the banks of the Ahava יונה במעי הדג שלשה ימים. ביום שלישי של the flowing river, at the Ahava...” were days of distress from which G-d עולי גולה ונחנה שם ימים שלשה. Eruvin 65a saved them. It is unclear from the בראשית רבה. פרשת וירא. פרשה נו verses what that distress was. In his

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 commentary on Bereishit Raba, Rav Prepare provisions for yourselves against an adversary along the way, since Zev Volf Einhorn suggests that the because in another three days, you will we had told the king that the hand of distress was their fear of the upcoming be crossing this Yarden to come to take G-d is benevolent for all who seek Him, journey to Eretz Yisrael, and their possession of the land that G-d is giving and His might and anger befall all who salvation was a promise from G-d that you to inherit. forsake Him. they would be safe. Yehoshua 1: 11 Ezra 8: 22 In a different vein, theEitz Yosef on Three days can be interpreted as a The Malbim writes that “even though the midrash writes that the distress of standard time for preparation for a it is not proper to rely on a miracle … Bnei Yisrael on the banks of the Ahava monumental religious event — in and they should have requested an was due to the lack of yishuv hadaat the above cases, Matan Torah and army escort from the king, they were (tranquility) at this time, which the crossing of the Yarden into Eretz unable to do so since they had already rendered them unable to discern Yisrael. Perhaps similarly, the three said that they are accompanied by the the absence of Leviim among them. days of encampment in Bavel had an providence of G-d in a miraculous According to this explanation, the additional level of significance. Ezra way.” Ezra had already told the Persian salvation was the return of their yishuv had his followers wait for three days king that this journey would be safe, hadaat after three days had passed. because the journey to Eretz Yisrael protected by G-d, and therefore Ezra But perhaps we can suggest another was so important that a preparatory could not afterward make a request meaning for these three days, based period was in order. that would contradict his claim. on the of Matan Torah. In But if so, then Ezra is making an Again, we see that the success of the Sefer Shmot, when Hakadosh Baruch essential but subtle statement. The journey back to Eretz Yisrael was Hu tells Moshe about the upcoming three days mandated here do not not just a practical matter, not just a event on Har Sinai, it is clear from the directly precede the entry into means to an end. It would prove to the psukim that the three days preceding Eretz Yisrael as in Sefer Yehoshua. Persian king — and to themselves — Matan Torah are to be seen primarily Instead, the Jews in the time of Ezra that Ezra’s claim of G-d’s watchfulness as days of preparation for that awe- waited three days before they even over their mission was indeed correct. inspiring religious event. began their journey. This would Their safe arrival would be a statement indicate that Ezra did not just view that the return to Eretz Yisrael during לך אל העם וקדשתם היום ומחר וכבסו living in Eretz Yisrael as an act of this time period was indeed being שמלתם. והיו נכנים ליום השלישי כי ביום .religious significance; the journey guided and assisted by G-d השלשי ירד ה’ לעיני כל העם על הר סיני. from Bavel toward Eretz Yisrael was In our time, too, we should view the שמות יט: י – יא itself meaningful. The travel back to preparation for aliyah in the same way. Go to the people and sanctify them today Eretz Yisrael was not just a means Not only is living in Eretz Yisrael an and tomorrow and they shall wash their to an end, a way to get back to living important religious act, but even the clothes. Let them be prepared for the in Eretz Yisrael — the journey was preparations, even the travel, have third day, because on the third day G-d momentous in and of itself. tremendous significance. Ezra’s three will descend in the sight of the entire This concept of the religious days of solemn preparation teach us people on Har Sinai. significance of the journey can be that every step we take in the right Shmot 19: 10 – 11 confirmed by the continuation of the direction, every step we take back to Similarly, at the beginning of perek, which explains why Ezra was Eretz Yisrael, is itself an independent Sefer Yehoshua, Bnei Yisrael are especially nervous at this time: mitzvah. commanded to prepare for three days כי בשתי לשאול מן המלך חיל ופרשים לעזרנו before they cross the Yarden. מאויב בדרך כי אמרנו למלך לאמר יד אלקינו על כל מבקשיו לטובה ועזו ואפו על כל עזביו. הכינו לכם צדה כי בעוד שלשת ימים אתם עזרא ח: כב עברים את הירדן הזה לבוא לרשת את הארץ אשר ה’ א-לקיכם נתן לכם לרשתה. For I was embarrassed to request troops יהושע א: יא and horsemen of the king to assist us

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 What’s So Important About Eretz Yisrael?!

eople often ask why religious and/or Rav Kook Rabbi Ari Shvat make such a “big deal” about PEretz Yisrael? We’ll answer concisely: Faculty, 1. Just as the Chafetz Chaim explains Faculty Michlelet Orot Israel College why he dedicated a significant part of Director, Rav Kook’s archives in Beit HaRav his life to revive the neglected mitzvah of lashon harah, for a meit mitzvah 3. The Rambam writes about the or laying tefillin. The only mitzvah (neglected corpse) supersedes other obligation to live in a Jewish State.8 that they and many nations (even the mitzvot because nobody else can do it, Indeed, everyone is influenced by U.N.) wish to deny us today is the so too a forgotten mitzvah that others his environment, and therefore must return of the nation of Israel to resettle aren’t fulfilling should take priority.1 decide by who he is going to be Eretz Yisrael and Y’rushalayim. For 2,000 years aliya wasn’t practical influenced by — Jews, Judaism, her Accordingly, in our historic period and accordingly, was not on the values and culture — or by gentiles. of galuyot (ingathering of agenda for many observant Jews. There is no doubt that religiously, the exiles), Israel is “The Mitzva” of 2. Chazal declare indisputably that Israel today is the Torah center of our generation and requires special “Living in Eretz Yisrael is equated the world — whatever gauge you attention.10 with all of the other mitzvot use — whether it is quality (the The question remains: “Why” is combined!”2 This clear Tannaic oral caliber of communities that provide this mitzvah equal to all the others tradition from the Sifre,the Tannaitic a Torah environment) or quantity combined, and “why” does the Holy midrash halacha, is explicitly referring (the number of religious Jews living in Land’s revival and kibbutz galuyot to all periods, even when there is no Israel). begin the redemption?11 Beit HaMikdash.3 As such, the issue 4. Rav Ya’akov Moshe Charlap, of whether living in Eretz Yisrael A. TheTorah T’mima likens aliya to predecessor of Rav Shlomo Zalman is officially counted as one of the learning Torah, that both are equated Auerbach as rav of Sha’arei Chessed 613 mitzvot (Bamidbar 33, 53) or with the rest of the mitzvot because in Y’rushalayim, recalls the tradition whether it is included in another they enable you to perform additional that every historical period has its mitzvah, or if its importance stems mitzvot.12 Just as Torah knowledge special mitzva. We can identify it by from its kedusha,4 is academic.5 This facilitates observing the other mitzvot, what the gentiles try to prevent us uniquely places aliya in the category similarly living in Israel significantly from fulfilling (e.g. in certain periods of “super” actions, like Talmud Torah increases the quantity of mitzvot one they prohibited teaching Torah, and Shabbat.6 It is superior to most can observe, whether agricultural, circumcision, kiddush hachodesh), other mitzvot, and there are many national (e.g. serving in the army, for they’re “sent” to help us focus ramifications to her unique halachic speaking Hebrew); going to work is a on what is “The” mitzvah of our status.7 How much more so should we mitzvah, and surprisingly even “every generation.9 Today, even in Russia or publicize this issue, when there is an moment and second that you are in Iran, there is freedom of religion and opportunity to increase observance of Eretz Yisrael one fulfills this mitzvah no persecution against teaching Torah this super-mitzvah. (of settling the Land)”.13 Additionally,

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 the many interactions with each Sukka and living in Eretz Yisrael.22 Hamikdash and nevertheless ends off with those Tannaim turning around and returning and every person in the street, any D. The Rivash23 explains that the operator on the phone, and everyone to Eretz Yisrael. Similarly, the Tosefta, ibid, superior halachic status of settling in demonstrates that aliya is equal to the other waiting in line at the bank provide Israel24 is because it is not a short-term mitzvot combined even during galut, when opportunities to connect us with mitzvah for the individual (e.g. I shake one must live there among gentile idolaters. other Jews. These interactions often How much more so today, when Israel is the a lulav and then put it down), but world Torah center. take on religious significance as we rather an eternal and national mitzvah fulfill many interpersonal mitzvot or for all of Israel in your generation and 4. As the Chatam Sofer explains in the 14 Even my Rambam, see note 19. share Torah thoughts. for all future generations. When we all-too-high taxes in Israel fulfill the chose to move our family tree to its 5. The Vilna Gaon,Ma’alot Hatora, Jerusalem mitzvah of tzedakah, paying for the 5751, p. 66, says that there are more than 2,000 final destination, it’s one of the few medical, educational, health, security, mitzvot d’oraita, and there is no significance resolutions in life where our decision religious, social, and economic needs whether a mitzvah is officially listed as “one of has everlasting ramifications, even the 613” or not. The Rambam’s statement,Hil. of our fellow Jews.15 5,000 years from now. When we M’lachim 5, 12, “A person should always live in B. Chazal explain that in addition to decided to settle in the Shomron and the Land of Israel,” clarifies any doubt that the Rambam may be minimizing the importance the greater quantity of mitzvot here, serve in Tzahal, we are helping define, of aliya, see A. Shvat, “Frequent Questions their quality is also much greater, for enlarge, and defend the borders of about Mitzvat Yishuv Eretz Yisrael,” http:// the Torah and mitzvot were given to Israel, not as individuals, but for all www.yeshiva.co/midrash/shiur.asp?id=20085 be observed in Israel.16 As is often Am Yisrael, both present and future. that various Achronim suggest six possibilities the case, the rabbis here are not This adds special significance today. under which mitzvah the Rambam may count it. innovating but rather embellishing E. Growing up in America, Judaism explicit verses: 6. Also equated with the rest of the mitzvot was my religion, but in Israel my combined, Peah 1, 1, Y’rushalmi Brachot 1, 1 ,Judaism has doubled, for it’s also my respectively, as are avodah zara- Horayot 8a ראה למדתי אתכם חוקים ומשפטים... nationality, giving significance to milah- N’darim 32a, tzitzit- N’darim 25a, and לעשות כן בקרב הארץ אשר אתם באים שמה .the mundane and harmonizing the tzedaka- Baba Batra 9a לרשתה. Behold, I have taught you fragmented. 7. See Rivash, note 23, e.g., Gittin 8b and Rambam, Shabbat 6, 11, that only for yishuv commandments ...to do in the Land May I warmly suggest seriously where you are going to possess.17 Eretz Yisrael is one allowed to ask a gentile to considering what I think most olim do a m’lacha d’oraita on Shabbat; Shulchan The Chafetz Chaim figures that the regard as the most significant and Aruch, Even HaEzer 75, 3, one of the few cases very same mitzvah when done in greatest decision of their lives. Not where a woman can force a get is if her spouse doesn’t want to make aliya; ibid and Tosefta Israel brings 2,000 percent more only for religious, but for national, (above note 2), one should surprisingly 18 reward. historic, and more spiritual priorities prefer to live among gentile idolaters in Israel C. The Chatam Sofer extols living in as well, come benefit and contribute rather than among religious Jews outside of Israel; Resp. Mishpat Kohen 327 citing Minchat Israel not only because of the mitzva, and be part of the future of Am Yisrael. Chinuch, 425, the only mitzvah where one but because here we are living in charges a cannon and doesn’t try to avoid kedusha (holiness).19 It is clear from It’s time to come home. giving his life is to conquer Eretz Yisrael. See the Torah that living in Eretz Yisrael A. Shvat, “Defining the Excuse of Parnassa Notes provides holiness in all aspects of life. (Livelihood) to Exempt from Aliya,” Tchumin 22, pp. 355-368, that the Achronim agree that Not only are your neighbors holy 1. Shmirat HaLashon, Epilogue, ch. 3, cites the Sefer Charedim, but it may be a accordingly, aliya is not bound by Takanat (Yisrael goy kadosh), but your language typographical error for the idea is found 400 Usha, which limits the expense to fulfill (lashon hakodesh), army (tziv’ot years beforehand in Sefer Chasidim, 105, and mitzvot to 10 percent of your possessions, Hashem),20 coin (shekel hakodesh), and beforehand in Midrash Tanchuma, Shmot 16. Y’rushalmi Peah 1, 1. 21 even fruit, mud and rocks should be 2. Sifre on Dvarim 12 and ToseftaAv.Z . 5,2, 8. Ma’amar Kiddush Hashem, Igrot holy as well. Similarly the Vilna Gaon cited by the Pitchei Tshuva Ev.H. 75,6. HaRambam, Jerusalem 5741, p. 64. See also says that only regarding two mitzvot R. Chasdai ibn Shiprut, cited in introduction 3. The narrative of theSifre occurred about to Kuzari, Vilna 5665, p. 3, who wants to is a Jew 100 percent totally immersed: 60 years after the destruction of the Beit ascertain the rumor that the Kazars have a

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 Jewish State, for if so, all Jews should move there. Theoretically, this may also apply to a Jewish State in Uganda, but Baruch Hashem, the only Jewish State today is in Israel, so we don’t have to choose between the Jewish Land and the Jewish State. 9. R. Sh. N. Barazofsky (the Slonimer Rebbe), Netivot Shalom, Shmot p. 152. See next footnote. 10. R. Y. M. Charlap, Mimaynei HaY’shua, p.196. 11. Megilla 17a, explains that the order of the brachot of Shmoneh- Esreh, from the ninth bracha on, were arranged according to the process of ge’ula, first the revival of the Land Barech( Aleinu), than the exile ingathering (T’ka b’Shofar). 12. Torah Temima, Dvarim 12, 114. 13. Sefer HaCharedim, ch. 59. 14. It should be noted that this is the answer to the oft-asked question, why the moral obligations in the Torah are directed toward Jews alone. The reason is that the natural situation to which the Torah is addressed is to Jews, living among Jews, in the Jewish State, in the Jewish Land. Similarly, the directions of the world Breishit 28, 14) are) ימה, קדמה, צפונה ונגבה ,as found in the Torah is in the (ימה) only logical when read in Eretz Yisrael where the sea are in the (תימנה or sometimes נגבה) west, and the desert or Yemen south. Even in Egypt, where the Mediterranean Sea is in the north, ,(Rashi Shmot 10, 19) ”רוח ים“ a western wind is still referred to as because the reader is meant to be located in Israel. So too, the term The future is now. the other side of the Jordan,” refers to the east bank, even“ עבר הירדן, when the speaker in the Tanach is located on the east bank (e.g. Enroll today. Dvarim 1, 1-5; 3, 8), because the reader is meant to be in Israel, on the west bank. For more examples see A. Shvat, “Everyone Serves in the Obligatory Wars - On the Conflict Between Loyalty to Family and to Israel,” Minchat Sapir- In Honor of Dr. Yitzchak At Yeshiva University, growing your understanding Sapir, pp. 633-653. and commitment to Jewish values is not a club or an 15. Resp. Tzitz Eliezer IX, 1,5,(2). extracurricular activity, it is YU. 16. Sifre, Rashi, Ramban, and R. B’chaye on Dvarim 11, 18. It should be stressed that this idea is often mistakenly attributed to From Talmud to Mathematics, and Tanakh to Biology, the Ramban, while the true source, as mentioned above, is in the combining and Jewish values with a Torah itself, and in the Oral Law of Chazal, in the Midrash Halacha rigorous academic curriculum is the hallmark of YU. (Sifre). See also the Netziv, Ha’amek Davar, Shmot 20:12, that even With student programs across our campuses and non-agricultural related mitzvot, e.g. honoring one’s parents, are especially unique when practiced in Israel. around the world, YU takes a global approach to learning, education and values, creating a full college 17. Dvarim 4, 5. See similarly Dvarim 4, 14; 5, 28; 6, 1. experience. This is the essence of Torah Umadda and 18. L’Ntivot Yisrael, p.202. what sets YU apart. 19. Resp. Chatam Sofer II, Y.D. 234. Picture yourself at YU. #NowhereButHere 20. Shmot 12,41, Shmuel I 10, 17 and 26. 21. Rambam, Hil. Milachim 5, 10, the generally rational Rambam, uncharacteristically cites in his halachic Mishneh Torah, that the greatest sages would kiss her borders and her rocks, and roll in her dust, based upon Tehilim 102, 15 and Ktuvot 112b. 22. Cited in Kol HaTor, Jerusalem 5730, p. 470. isn’t www.yu.edu | 212.960.5277 | [email protected] mentioned because purification is only upon leaving the mikveh. 23. Resp. Rivash, 101. www.yu.edu/enroll 24. See note 7.

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 SPEND Shavuos With our President, WITH YESHIVA Roshei Yeshiva, Rebbeim 2016 • 5776 at our annual & Faculty RIETS Yarchei Kallah

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24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 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]

Adas Israel Beit David Highland Lakes Beth Shalom Cong. Ahavat Shalom Cong. Dor Tikvah Hamilton, ON Rochester, NY Teaneck, NJ Charleston , SC Adas Torah Aventura, FL Beth Shalom Congregation Cong. Ahavath Torah Cong. Eitz Chaim Los Angeles, CA Beit Emek Refaim Scranton, PA Englewood, NJ Flushing, NY Adath Israel Cong. Jerusalem , Israel Beth Tikva Cong. Aitz Chaim Cong. Emek Beracha , CA Beit Kneset Mercazi Dollard Des Ormeaux, QC West Palm Beach, FL Palo Alto, CA Adath Israel Poale Zedek Yad Binyamin, Israel Beth Zion Cong. Cong. Anshe Sfard Kehillat Cong. Ezras Israel Hampstead, QC Beit Knesset Feigenson Cote-St-Luc, QC Torah , IL Agudath Shalom , Israel Bikur Cholim Machzikay Glendale, WI Cong. Israel of Springfield Stamford, CT Beit Knesset Mitzpeh Ramot Hadath Cong. Anshei Chesed Springfield, NJ Ahavas Israel Jerusalem , Israel Seattle, WA Woodmere, NY Cong. Kadimah-Toras Moshe Passaic, NJ Beit Knesset of North Blake Street Hebrew Cong. Cong. Bais Efraim Yitzchok Brighton, MA Woodmere Ahavas Torah: The Scottsdale Melbourne, Australia Woodmere, NY Cong. KBY North Woodmere, NY Torah Center B’nai David-Judea Cong. Cong. Bais Torah Suffern, NY Beit Midrash Kol BeRamah Scottsdale, AZ Los Angeles, CA Suffern, NY Cong. Kehillath Jacob Beth Ahavas Yisrael of Edison Santa Fe, NM Bnai Torah Cong. Beit Tikvah Samuel Edison, NJ Bet Kneset Shimon Hatzadik Toronto, ON Nepean, ON Peterson Park, IL Ahavas Yisroel Jerusalem, Israel Boca Raton Synagogue Cong. Beth Aaron Cong. Kehilath Jeshurun Flushing, NY Bet Knesset Emek Refaim Boca Raton, FL Teaneck, NJ New York, NY Ahavat Achim Orthodox Jerusalem , Israel Boca Raton Synagogue West Cong. Beth Abraham Cong. Keter Torah Cong. of Fair Lawn Bet Knesset Hanassi Boca Raton, FL Bergenfield, NJ Teaneck, NJ Fair Lawn, NJ Jerusalem , Israel Calabassas Shul Cong. Beth Abraham-Jacob Cong. K.I.N.S. Anshe Sholom B’nai Israel Bet Midrash Torani Leumi Calabasas, CA Albany, NY Chicago, IL Chicago, IL Bet Shemesh , Israel Center for Jewish Life Cong. Beth El Atereth Israel Cong. Kol Israel Brooklyn, NY Anshei Chesed Cong. Beth Avraham Yoseph Of Princeton, NJ Newton, MA Cong. Machzikei Hadas Boynton Beach, FL Toronto Cong. Chabad of Richmond Cong. Beth Hamedrosh Ottawa, ON Avenue N Sephardic Cong. Thornhill, ON Richmod, VA Wynnewood, PA Cong. Magen David of West Beth David Synagogue Brooklyn, NY Chabad Of Richmond Cong. Beth Israel Deal West Hartford, CT Ayin L’Tzion Richmond, BC Berkeley, CA Ocean, NJ Beth David Synagogue Thornhill, ON Clanton Park Synagogue Cong. Beth Israel Cong. Mogen David Binghamton, NY BACH Jewish Center Toronto, ON Metairie, LA Los Angeles, CA Beth Hamidrash Cong. Long Beach, NY Community Synagogue of Cong. Beth Sholom Cong. Ohab Zedek Vancouver, BC Bais Abraham Monsey Lawrence, NY New York, NY Beth Israel Synagogue St Louis, MO Monsey, NY Cong. Beth Sholom Cong. Ohav Emeth Omaha, NE Bais Hamedrash Oneg Cong. AABJ&D Providence, RI Highland Park, NJ Shabbos Beth Israel Synagogue West Orange, NJ Cong. Beth Yitzchok Cong. Ohav Sholom Montréal, QC Edmonton, AB Cong. Adas Israel Chicago, IL Merrick, NY Baron Hirsch Synagogue Beth Jacob Cong. Of Passaic , NJ Cong. BIAV Cong. Ohr Hatorah Memphis, TN Kitchener-Waterloo Cong. Adat Yeshurun Overland Park, KS Phoenix, AZ Bais Chaim Dovid Kitchener, ON La Jolla, CA Cong. Bnai Brith Jacob Cong. Ohr Saadya Lincolnwood, IL Beth Jacob Cong. Cong. Adas Yeshurun Savannah, GA Teaneck, NJ Beis Medrash of Harborview Atlanta, GA Chicago, IL Cong. Bnai Israel Cong. Ohr Torah Lawrence, NY Beth Jacob Cong. Cong. Adath Israel Brooklyn, NY West Orange, NJ Beis Midrash of Bergenfield Irvine, CA Elizabeth, NJ Cong. Bnai Israel-Ohev Zedek Cong. Or Torah Bergenfield, NJ Beth Jacob Cong. Cong. Adereth El , PA Skokie, IL Beis Midrash of Woodmere Oakland, CA New York, NY Cong. B’nai Torah Cong. Rinat Yisrael Woodmere, NY Beth Jacob Cong. Cong. Agudath Achim Springfield, MA Teaneck, NJ Beis Yosef D’ulem Beverly Hills, CA Bradley Beach, NJ Cong. Brothers of Israel Cong. Rodfei Sholom Flushing, NY Beth Joseph Cong. Cong. Ahavas Achim Long Branch, NJ San Antonio, TX Beit Chaverim Synagogue Phoenix, AZ Highland Park, NJ Cong. Darchei Noam Cong. Schomre Israel Westport, CT Beth Ora Cong. Ahavat Achim Fair Lawn, NJ Poughkeepsie, NY St. Laurent, QC Portland, OR

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Yom Haatzmaut 5776 Cong. Shaar Hashomayim Etz Chaim Kehillat Shaarei Yonah Moses Montefiore Anshe Shaarey Yerushalayim Westmount, QC Beit Shemesh, Israel Menachem Emunah Valley Village, CA Cong. Shaaray Tefila Ezra Bessaroth Modiin , Israel Baltimore, MD Shaarey Zedek Lawrence, NY Seattle , WA Kemp Mill Synagogue Ner Tamid Cong. Valley Village, CA Cong. Shaare Tefilla Fifth Avenue Synagogue Silver Spring, MD Baltimore, MD Shalhevet High School Dallas, TX New York, NY Kenesseth Israel Cong. New Toco Shul Los Angeles, CA Cong. Shaare Tzedek Fleetwood Synagogue St Louis Park, MN Atlanta, GA Shivtei Yisrael Englewood, NJ Mount Vernon, NY Kesher Israel Cong. North Shore University Ra’anana, Israel Hospital Cong. Shaarei Tefillah Forest Hill Jewish Centre Harrisburg, PA Shomrai Shabbos Manhasset, NY Newton Centre, MA Toronto, ON Kesher Israel Toronto, ON Nusach Hari Bnai Zion Cong. Sha’arei Tzedek Golf Manor Synagogue Washington, DC SKA High School for Girls St Louis, MO Mishkan Yair , OH Kew Gardens Synagogue Hewlett Bay Park, NY NY Hospital - Chicago, IL Great Neck Synagogue Kew Gardens, NY South Fallsburg Hebrew Cong. Sha’arei Torah Great Neck, NY Kingsway Jewish Center Flushing, NY Association Cincinnati, OH Green Road Synagogue Brooklyn, NY Ohab Zedek South Fallsburg, NY Cong. Sherith Israel Beachwood, OH Knesset Beth Israel Belle Harbor, NY Spanish & Portuguese Nashville, TN HAFTR Richmond, VA Oheb Zedek Cedar Sinai Synagogue Of Montreal Synagogue Cong. Shevet Achim Lawrence, NY Knesseth Israel Cong. Montréal, QC Lyndhurst, OH Mercer Island, WA Hebrew Institute of Riverdale Birmingham, AL Suburban Orthodox Cong. Shomrei Emunah - The Bayit Kohelet Yeshiva High School Ohev Sholom Cong. Synagogue Toras Chaim Baltimore, MD Bronx, NY Bala Cynwyd, PA Williamsport, PA Baltimore, MD Cong. Shomrei Shabbos Hebrew Institute of White Koschitzky Minyan Ohr Shalom Synagogue of the Suburban Torah Center Far Rockaway, NY Plains North York, ON Bet Shemesh , Israel Livingston, NJ Cong. Shomrim Laboker White Plains, NY KSY Or Chaim The Beachwood Kehillah Montréal, QC Heichal Shiloh Beit Shemesh, Israel Toronto, ON Orot Hacarmel Beachwood, OH Cong. Shomrei Torah Fair Rosh Ha’Ayin, Israel Lechu Neranana The Frisch School Lawn, NJ Heichal Shlomo Ra’anana, Israel San Diego, CA Paramus, NJ Cong. Sons of Israel Jerusalem , Israel Lido Beach Synagogue The Jewish Center Allentown, PA Herzlia - Adas Yeshurun Lido Beach, NY New York, NY New York, NY Cong. Sons of Israel Winnipeg, MB Lincoln Square Synagogue The Jewish Center of Atlantic Cherry Hill , NJ Hildesheimer Shul New York, NY Toronto, ON Beach Jerusalem , Israel Queens Jewish Center Cong. Tifereth Beth David Lower Merion Synagogue Atlantic Beach, NY Jerusalem Hillel at Brandeis Bala Cynwyd, PA Forest Hills, NY The Jewish Learning Initiative Cote St. Luc, QC Waltham, MA Rambam Ma’ayanot Yeshiva High On Campus Lawrence, NY Cong. Torah Ohr Hoshen Modiin School Toronto, ON Boca Raton, FL Modiin , Israel Teaneck, NJ Rambam Shul The Kipa Be’er Sheva, Israel Cong. Torat Emet The Jewish Educational Center Magen David Sephardic Be’er Sheva, Israel Phoenix, AZ Elizabeth, NJ Wykagyl, NY Riverdale Jewish Center The Roslyn Synagogue Riverdale, NY Cong. Zichron Yisroel JLI - The Johns Hopkins Margolin Hebrew Academy Roslyn Heights, NY Thornhill, ON University Memphis, TN SAR High School The Village Shul Baltimore, MD Riverdale, NY Darchei Noam Cong. Marlee Shul Toronto, ON St Louis Park, MN JLIC at Queens College Hillel Toronto, ON SCY High Thornhill Community Shul Queens, NY San Diego, CA Darchei Noam of Glenbrook Meitar Merkazi Thornhill, ON Northbrook, IL Joint Distibution Committee Be’er Sheva, Israel Sephardic Bikur Holim Tiferet Israel Jerusalem, Israel Seattle, WA Darchei Zion Menorat Hamaor Toronto, ON Modiin, Israel Kehilat Zichron Yosef Ramat Beit Shemesh, Israel Sephardic Institute Synagogue Torat Emet Jerusalem, Israel Brooklyn, NY DAT Minyan Merkaz Modiin Columbus, OH Denver, CO Kehillas Bais Yehudah Tzvi Modiin , Israel Sephardic Kehila Centre Touro Synagogue Cedarhurst, NY Synagogue Daughters of Israel Mishkan Shilo Newport , RI West Orange, NJ Kehillat Ahavat Tzion Beit Shemesh , Israel Thornhill, ON Ulpanat Orot Ramat Beit Shemesh, Israel Shaare Zedek Cong. DRS High School for Boys Mizrachi Bayit Downsview, ON Woodmere, NY Kehilat Chovevei Tzion Toronto, ON Winnipeg, MB United Orthodox Synagogues Skokie, IL Shaarei Shomayim Cong. EDOS MJE , TX Denver, CO Kehillat New Hemsptead New York, NY Toronto, ON University of Massachusets Spring Valley, NY Shaarei Tefilla Eitz Chayim of Dogwood Park Moledet JLIC Hillel Las Vegas, NV West Hempstead, NY Kehillat Ohel Ephraim Be’er Sheva, Israel Amherst, MA Ariel, Israel Shaarei Tefillah Cong. Elmora Hills Minyan Moriah Shul University of Toronto, ON Union, NJ Kehillat Shaareei Torah Of Ra’anana, Israel Hillel Eretz Chemda Toronto Shaarei Torah Orthodox Cong. Philadelphia, PA of Syracuse Katamon, Israel Toronto, ON Dewitt, NY

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