Section II – Hallel on Yom HaAtzmaut195 Introduction to Section II On Yom HaAtzmaut, 1978, hallel was said during shacharis in the Morgenstern dormitory. That day, prior to beginning his daily shiur, the Rav had a discussion with his talmidim in which he addressed his objections to hallel as it was said that day. This off-the-cuff discussion is presented in its entirety in order to give a fascinating insight into the Rav’s personal views, not only regarding reciting hallel, but on a host of topics relating to Eretz Yisrael. Although the Rav often asked me not to record certain informal discussions, in this instance he fortunately did allow it. As elsewhere in this book, questions and comments from various students in the class are indicated in italics. The headings in bold font have been added to make it easier to find particular topics. Section II – Hallel on Yom HaAtzmaut 196 Hallel on Yom HaAtzmaut I want to say something. The fact that I walked out today when I saw them taking out the sefer Torah and haftorah from nevi’im, I want you to know [that it] should not be interpreted in any political terms. The prestige of the Bnei Akiva has not been affected at all. 1 But usually I cannot do things which, b’mechilas kavodchem, smell of am ha’aretzus [audience laughter]. I cannot. It is my instinctive reaction. And to read a haftorah today is so absurd. To say hallel today with a brachah, they shouldn’t have done it. As a matter of fact, I’ll ask [the person who was shliach tzibur; name deleted] – where is he? – to leave the brachah out. I’ll tell you, had he left the brachah out, I would have said hallel with them. But since he said a brachah, I didn’t say hallel at all. I just answered “ :::n n: ' :: c::v: ::on ” because it’s a davar she’b’kedushah, but otherwise I did not say hallel. Because there is a gemara. I can’t put away the gemara. “ :: ¬::xn ::n ::: c:: ” is forbidden. 2 It would appear from Rashi in Shabbos, in “ :: ::n: ”, that the heter of saying hallel is based on takanas ha’nevi’im. 3 I don’t believe there is voluntary saying of hallel. To 1 Religious-Zionist youth movement, founded in 1929. 2 n:c n:; : 3 n:c n:; : : " n " :¬n n: ;¬n: ;:::: " Section II – Hallel on Yom HaAtzmaut 197 such an extent, you see, on Pesach, hallel is only recited for one day, according to the Rambam. 4 Saying half-hallel is only a minhag according to the Rambam. 5 Because the kedushas ha’yom of all seven days of Pesach is uniform – in contrast to Sukkos, where each day has a separate kedushas ha’yom, because the musafim change, Pesach has only one kedushas ha’yom – one hallel is enough. I could ask Chazal “Why not, why be so stingy?” Apparently you don’t say hallel unless you have to. I can’t help it. Hallel Without a Brachah When you say it still without a brachah, so you say it in a voluntary manner. And it might be [that even though the x¬:: writes] " :: ¬::xn ::n ::: c:: ;:x :: ;:n c::v: x:n ", 6 the [term] “::” [there] means [it is a problem only] if I say it b’toras chiyuv, but if I say it voluntarily, it’s like reading hallel, like someone 4 n:::n : : : 5 n:::n : : : 6 It appears that the Rav was quoting the aforementioned gemara in shabbos, which reads: “ x¬:;n ::n ::: c:: - :¬n n: ;¬n: ;:::: ”. It appears from later in the discussion that the Rav meant that a ;¬n: ;:::: loses his share in olam haba’ah, as he says later “That’s what you see from chazal. :: ¬::xn ::n ::: c:: ;:x :: ;:n c::v: x:n . Apparently they addressed themselves to certain events: some people used to say hallel b’chol yom. Why should Chazal say b’chlal [at all] ;¬n: ;:::: ?”. See for instance x:: x¬n: :o : where the two are linked: x::n :;n " n :::v ;:¬:o: ::nnn ;¬n: ;:::: ::: :: :;n " n :¬:c n:v: " : ] ::: [ ::¬o: ;: c::vn x:n Section II – Hallel on Yom HaAtzmaut 198 who recites tehillim the whole day can say the hallel the whole day [and therefore be permitted]. 7 Some people say part of tehillim every day. I knew people who used to say almost the whole of tehillim every day. So when they come to hallel, to “ :::n :::v n ' ”, 8 what do they do? They say it. This is not meant by the gemara, “ :: ¬::xn ::n ::: c:: ”. Hallel b’chol yom means if he says it b’toras tzivui, as a mandatory performance, or at least he gives the impression that he says it b’toras tzivui. If there is no brachah, [then] the hallel is not recited b’toras chiyuv, so I say it. But when there is a brachah, " ¬cx ::c:; ::n:s:: :::s: x:¬;: nx ::nn ", and the shliach tzibur said it on behalf of the kahal, so I didn’t say the hallel at all because then my recital of the hallel would be associated with the brachah. [It] could be I recited hallel not b’toras kriah b’kesuvim, but b’toras mitzvas hallel. And there is no takanah today, and if there is no takanah, there is no hallel. Permitted Method if the Tzibur Wants to Say Hallel That is why I did not say hallel today, even though when I daven in a minyan on yom ha’atzmaut I do say 7 ;:: cn¬:x ::;n : x 8 c:::nn ::; Section II – Hallel on Yom HaAtzmaut 199 hallel with the kahal. 9 I just ask the shliach tzibur to say the kaddish with tiskabel right after shemoneh esrei, and then say hallel. Because the halachah that the kaddish with tiskabel is postponed until after hallel is because the takanas hallel is that the rishon [i.e., the n::c ¬:::s of n:¬nc] is koray ess ha’hallel. Hallel should be recited by the first shliach tzibur. The very moment the shliach tzibur says “ ::;nn ;:nn::s ;:nn:v:: ::: n:: :x¬c: ” his job is finished, he is uprooted, so it’s not the rishon. I am makpid to change shliach tziburs for hallel [on Yom HaAtzmaut]. One Shliach Tzibur for Shemoneh Esrei + Hallel You know in the shuls in America, a Jew with a nice voice has an instinct to show off that he can say hallel. So they tell the shliach tzibur to stop. This is a problem, whether it’s not against the takanah of ha’rishon omer ess ha’hallel. The takanah doesn’t say the rishon says shachris, [and then] omrim hallel b’shachris. 10 No. It says “ ;:cx¬n ¬:x nx ::nn ”. 11 Who is the rishon? The shliach tzibur. The same shliach tzibur who says shemoneh esrei should also say hallel. I am makpid, I don’t let [them change during the rest of 9 i.e., the Rav would say hallel if the tzibur used the following method, as opposed to the scenario he described previously, which he did not approve of. 10 If it was written this way it would imply the hallel is connected to shachris, not to the shliach tzibur rishon in particular. 11 The Rav is probably referring to the n:c: cx¬ n:cn : : : which reads: " nvc:: ::nn ;:cx¬ x¬;: nx ::nn " Section II – Hallel on Yom HaAtzmaut 200 the year], because usually they change the shliach tzibur for reasons of vanity, nothing else. Vanity, because one wants to show off his chazanus, his control of vocals. Some I noticed [change the shliach tzibur] because they let the avel [mourner] daven until hallel, and at hallel they remove him from the amud. That I still understood, it makes sense, because the avel does not want to lose the shemoneh esrei, the chazaras ha’shatz, so he recites shemoneh esrei and birchas krias shema, but hallel – since hallel is indicative of the kedushas ha’yom – so [they] remove him. All right. But I am makpid that the same shliach tzibur recite shemoneh esrei and the hallel [provided, of course, that it is not Yom HaAtzmaut – on Yom HaAtzmaut the Rav would probably prefer that they change shliach tzibur’s]. But anyway, no tiskabel [before hallel during the rest of the year]. The very moment you say the kaddish before hallel, then this hallel does not belong in ;:nn::s ;:nn:v:: . 12 Hallel is a separate halachah of shevach, but you postpone the tiskabel until after hallel in order to make it one unit, to integrate hallel into shemoneh esrei, that hallel be recited by the same shliach tzibur. 12 i.e. then the hallel will not be part of shacharis, since the kaddish tiskabel ended the shacharis already. Section II – Hallel on Yom HaAtzmaut 201 Hallel on Yom HaAtzmaut, continued On yom ha’atzmaut – you want a half-hallel, a whole hallel, I don’t care, I’m not stingy, I have enough time – but say the tiskabel. The very moment you say tiskabel first, [then] when you begin to say hallel it is hallel of reshus. Reshus is k’koreh b’kesuvim [just learning or reading passages from :n " ; , and not a mitzvah of hallel at all]. But all right, if you don’t want to listen to me, and you want to postpone the kaddish. Even though they are not aware of the whole business, but they sense, they heard, that it’s much better to say tiskabel afterwards, so they’ll always consider it somehow offensive to say hallel after tiskabel. I don’t care about it. But the very moment you say a brachah, you declare – publicly! – that the hallel is recited not as kriah b’kesuvim b’toras reshus, but as toras chova: “ ¬cx ::c:; ::n:s:: :::s: x:¬;: nx ::nn ”. That’s why I didn’t say the hallel today. Haftorah I don’t agree with those who think that not saying hallel diminishes, so to say, the stature of Yom Ha’atzma’ut. You can be a good Bnei Akiva member and not say hallel. One can be a bad Bnei Akiva member and say hallel with a brachah. It’s not Section II – Hallel on Yom HaAtzmaut 202 indicative. But still hallel I can understand. I can understand the pull. I have my opinions, someone else has theirs. Good. But haftorah? It’s outright … out of the Arabian Nights. [audience laughter]. Really! What do you need haftorah? What haftorah? First of all there is a klal: " ::x c:: c:c :: ::o:: n:x:: c:¬:o:: x:::: ". 13 But on yom ha’atzma’ut it’s not prohibited [to do] melachah – [so] ain maftirim b’navi. This is the halachah. The only exception is tisha b’av, tisha b’av and ta’anis. The Rambam didn’t [even] know of the haftorah of ta’anis tzibur b’mincha. 14 In the morning there is certainly no haftorah. Only tisha b’av, it’s the only exception to the rule. These yomim sh’ain bo issur melachah there are certain haftoros tiknu. Tisha b’av has a haftorah in the morning, a haftorah in the afternoon, two different ones. And secondly, when we say ain maftirim, it means an issur. But in general, we see what happened by bnei Aharon, who were :¬o;:: n¬o; n¬: :::: n ' 15 . Reading haftorah on a day on which haftorah was not ordained by the chachmei ha’mishnah – as a matter of fact, chachmei ha’gemorah did not ordain any haftorah, 13 See Mishna in n:::: : . ,and Rashi there. Also ¬:o ¬c:n ¬: " n :o ' ::; in the old editions. In the Shlezinger edition see o ' ::¬ footnote #3. 14 ::¬ " c n:::n nx:c:: c::: :: : : : " ;:x ;:¬:o:: c:x:::: x:x n:n:c: c:::: c:::o nvcn: :x: :::: " 15 See x¬;:: : : x : " :n;:: ::: ;¬nx ::: x:n::x: c:x :nnn: ::n:: ;n: cx :::c:: n::v n¬o; ::¬;:: :::: n ' cx n¬: ¬cx x: n:s cnx " Section II – Hallel on Yom HaAtzmaut 203 the chachmei ha’mishnah were [the ones who ordained them] 16 – to me it appears like ketores zarah. Perhaps it’s nicer as far as the kahal is concerned, but this is out of a dream. Even without brachos? Even. You see, you could have done it. How? I’ll tell you how. If you want to read after – by the way, what haftorah are you reading? Yom ha’shmini… The haftorah of shemini shel Pesach? 17 Yes? But people have to work 18 … [audience laughter]. I’ll tell you something about this haftorah – if you wanted to do it k’din Torah, not mamash am ha’aratzus, you take out the sefer Torah, but you don’t carry the nevi’im [out] yet. Take out the sefer Torah, call up the people, read the sefer Torah, do hagbah, glilah, be machzir the sefer Torah l’makomah, say ashrei, uva l’tzion, and then 16 See ¬:o ¬c:n ¬: " n ::; : where it is termed " n:;n: c:::n " and attributed to Ezra. Quoted by the ¬:o v:¬::n :o ' x: cc: ¬ " n . 17 “ ::v c::n ” from n:vc: ;¬: : - :: . See n¬:c c:::x: , published by ::¬: n:::c: ::: - x::;v page 134. This book was supplied to us by R. Neal Turk of Cong. Beth Israel, Miami Beach. If it’s hard to find, an overview of the Yom HaAtzmaut service designed by Israel’s Chief Rabbinate can also be found online, at: http://www.myjewishlearning.com/holidays/Modern_Holidays/Yom _Haatzmaut/Liturgy_620.htm 18 This is a fairly long haftorah. Section II – Hallel on Yom HaAtzmaut 20+ after kadish tiskabel, you can say not only the haftorah, but the whole book of Yeshayahu [audience laughter]. Why not? But to integrate into it the pesichas ha’aron [opening the ;:¬x c::; ], and to carry the haftorah, the sefer nevi’im, right behind the chazan carrying the sefer Torah, this haftorah is a part of the krias ha’Torah - that’s what is forbidden. Would it ever occur to you to read a haftorah on chol ha’moed? It would never occur to anyone. Because [on] a yom sheh’mutar b’melachah, there’s no haftorah. Would it ever occur to you to call up seven or five [people to the Torah] on yom ha’atzmaut? Why? Because the same takanah which applies to [the] haftorah applies also to [calling up] five or seven [people]. Because it’s a yom sheh’mutar b’malachah. It’s out of the blue yonder. r×·¬; n¬:rn What about laining a different parsha? Certainly not. In parshios there is no way. In haftorah there is a way, if you want to read a haftorah, there is a way. You can read krias ha’Torah, say ashrei, uva letzion, tiskabel, because tiskabel is connected with krias ha’Torah. B’yom ha’kriah, ::;nn ;:nn::s ;:nn:v:: includes also a petition for krias ha’Torah to be accepted. Then, after tiskabel, wonderful. You can Section II – Hallel on Yom HaAtzmaut 205 read whatever you want, k’koreh b’kesuvim. But krias ha’Torah, to read b’tzibur, this is an issur. B’yom sh’ain bo kriah is an issur. What about changing [the Torah reading] on Monday or Thursday? To change? Chas v’sholom! The takanah is: 19 " c:;: ;:;:o::c n:c: n:¬nc cc ;:¬:; nn::: , ::c:: :c::n:: n:c:: nx:n " Monday is koveah the seder kriah of the whole year. Just like on Chanuka, to be koray like inyana d’yoma… What, Chanuka? Chanuka was a takanah in the mishna. 20 B’Chanuka koray b’nesi’im. Yom Yerushalayim Any difference between Yom Ha’atzma’ut and Yom Yerushalayim, in terms of hallel or anything like that? To me Yom Ha’Atzma’ut and Yom Yerushalayim are the same. You want to say hallel after tiskabel, you can say hallel. Whole hallel, half hallel. 19 n:::: x: : 20 n:::c: n:::: : : : " n:::n: c:x:c:: " Section II – Hallel on Yom HaAtzmaut 206 New practices Not Based on Halachah I don’t believe you improve by doing things which are not based upon halachah. On the contrary, as I told you, it has a peculiar taste to me. When you convert tefilah into a ceremonial, then the road is clear to do anything under the sun. But if tefilah is the way I explained to you: bakashas hatzlachah, avodah she’b’leiv, korban … 21 And basically akeidas Yitzchak was not a korban, is not an ayil, but Yitzchak is the korban. It never says " n::;v: :::x :c ;ns: ", but " n::;v ;ns: c::n c::n¬: ¬:::n ". The ayil is something secondary. But actually who was the korban? Yitzchak was. 22 If you interpret in tefilah in such terms, in such categories, then you cannot simply walk over and take a sefer Torah out of the aron kodesh and read on Yom HaAtzmaut a parshah which has not been ordained by chachmei ha’mishnah. It depends upon a concept of tefilah, and the trouble is that many of us have concepts of tefilah which are wrong. It’s not a ceremonial, it’s not a performance, it’s the highest 21 In other words, there is a formal ¬:o n:::nn which you cannot alter arbitrarily. 22 In other words, on Yom Kippur we conceptually equate the tefillos of the day with Akeidas Yitzchak. Tefillah is thus identified with man sacrificing himself – not an animal, but man himself – before Hashem. If we took tefillah this seriously, we would not alter it according to our whims. Altering it capriciously trivializes and lessens the sanctity of the tefillah. Section II – Hallel on Yom HaAtzmaut 207 religious experience there is: the experience where man comes and offers himself to HaKadosh Boruch Hu. First of all, he asks HaKadosh Baruch Hu for all kinds of favors, for parnassah, and health, and understanding, and whatnot, and the restoration of Eretz Yisrael, and everything. Then the next minute he says, “All that I bring as an offering on the altar, and take me and all my desires as the korban”. If this is the concept of tefilah, and tefilah is understood in such terms, it isn’t the childish performance. I went downstairs for krias ha’Torah, and by coincidence I found the program – I don’t know if you followed the program last night. The composition is indicative of retardation. [audience laughter] Daven ma’ariv, yes, but the composition … lecha dodi likras kallah? 23 Boys who are bnei Torah, who can understand a gemara, a Tosfos, a Rashba – why should they follow such nonsense? No aveiros, no issurim – but it’s also forbidden to act like a fool. You want to daven ma’ariv of Yom Tov, if you know the nigun. You want, after ma’ariv, to say a couple kapitel of tehillim, shir ha’ma’alos. All the shir ha’ma’alos revolve about Eretz Yisrael and Yerushalayim. Why hallel? The kapitel of shir 23 See n¬:c c:::x: page 35. For more on n¬:c c:::x: , see footnote 17. Section II – Hallel on Yom HaAtzmaut 208 ha’ma’alos are more related to the events which we celebrate than the pirkei hallel. Pirkei hallel were chosen by Chazal as the hallel for certain occasions. Chosen in a limited number, even. You see Rosh Chodesh [has] no hallel basically, shevi’i shel Pesach [has] no hallel. For a certain number of holidays, and close! Kapitels of tehillim, shir ha’ma’alos, you don’t need any better. It could be said nicely, with taste. But the composition! Lecha dodi … I’m not preaching, chas v’sholom. For my part you could say it next year, too. But there is kavod ha’Torah, the dignity of lomdei Torah, of learning. Some official in the Ministry of Religion of Eretz Yisrael has composed some stupid program, so I have to follow him? No lamdan could have done it. I object to the fact that boys who are lomdei Torah and talmidei chachamim – I’m not trying to flatter you – they should have a sense of dignity, and shouldn’t do things that are ridiculous, at best. 24 Eretz Yisrael vs. Chutz L’Aretz Is there any difference in saying hallel in Eretz Yisrael versus chutz l’aretz? 24 The Rav also gave his opinion opposing this night service, and saying hallel at night in general, in a letter to R. Theodore Adams of the RCA in 1953. The letter is reproduced in the book “Community, Covenant, and Commitment”, pages 123-4. Section II – Hallel on Yom HaAtzmaut 209 Might be. Might be. I don’t believe the real hallel has a case, if you ask me. It’s not motivated by political considerations. Hallel has no chiyuv. Hallel, apparently, Chazal have ordained certain holidays to require hallel, and certain holidays not only don’t require hallel, but hallel must not be recited. Because you could have said, “all right, shevi’i shel Pesach, why not? Why not say hallel?” But apparently “ ¬:cn ) n:n ( n:n: c:: :::: c:;nn :n ” 25 is only the first day of Pesach. Since Pesach is one kedushah, one hallel is good for seven days, and there is no need for additional hallel. You see the tendency on chazal’s part to limit the number of recitals of hallel. That’s what you see from chazal. :: ¬::xn ::n ::: c:: ;:x :: ;:n c::v: x:n . 26 Apparently they addressed themselves to certain events: some people used to say hallel b’chol yom. Why should Chazal say b’chlal [at all] ;¬n: ;:::: ? Who did it? Apparently somebody did it. And “c:: :::” doesn’t mean only “c:: :::”. 27 It means on days on which hallel was not ordained. 25 :n:vc: : : o: 26 See the earlier footnote relating to this phrase. 27 I.e, that it is only a problem if you say hallel literally on all 365 days of the year. This interpretation would allow you to say hallel on any day of the year, so long as you don’t say it on all days. Section II – Hallel on Yom HaAtzmaut 210 So why should I start it? We want to celebrate, to express our thanksgiving to HaKadosh Baruch Hu, yes. But you have the sefer tehillim – you could have chosen wonderful kapitelach of tehillim. Tachanun on Yom HaAtzmaut What about tachanun? Tachanun I’ll forego. I don’t see why tachanun is made a patriotic duty. I don’t see why you shouldn’t say tachanun. For my part you could say tachanun. But tachanun and hallel are not mutually exclusive 28 . Hallel on Chanuka and Other Mo’adim What kind of regulations are observed regarding the holidays mentioned in megillas ta’anis? Hallel you have only on Chanuka. Even on Purim there is no hallel. " xn::¬; :: x:::n " 29 – but there is no hallel. With the exception of yom tov, where the kedushas ha’yom is michayev, hallel is a hoda’ah. On yom tov it’s also a hoda’ah, but on yom tov the 28 I.e., tachanun and hallel on Yom HaAtzmaut when the hallel is not being said as hallel shel chova, but rather just as kriah b’kesuvim (hallel shel reshus). In instances where hallel is said as an obligation, it is mutually exclusive with tachanun, though. 29 n:::: :: . Section II – Hallel on Yom HaAtzmaut 211 michayev of hallel is kedushas ha’yom. Hallel without kedushas ha’yom means hallel of Chanuka; there is no other hallel. 30 Music What about music b’pharhesya today, given that it’s sefirah? You are pulling it too far. I saw it as a question of the dignity of the day. I just object to the haftorah and the brachah, and to do things within the framework of tefilah which are not justified. 31 Extended Pesukei d’Zimra What’s the halachah on saying [the extended] pesukei d’zimra as on shabbos and Yom Tov? On Hoshanah Rabbah you have it, and it was niskabel that we do it. I will even tolerate that. How the Rav Would Daven on Yom HaAtzmaut Rebbi, the reason why many people do all these things is really out of a lack of guidance of the proper way of 30 n:::n : : : 31 Apparently the Rav is saying that he did not have these objections to music and the like. Apparently regarding the relatively recent custom of not playing music during sefirah one can be lenient. Section II – Hallel on Yom HaAtzmaut 212 celebrating the fact of Medinas Eretz Yisrael, the fact that it exists. If we were told the proper way of doing it, all these things wouldn’t be going on. Could the Rav perhaps suggest, what would the Rav do? What would I do? I’d daven regular tefilah today. Proper appreciation of Medinas Yisrael [The State of Israel] Is it at all proper to put aside a day of hoda’ah… There was a yeshua, no doubt about it. A great yeshua. You are too young for that, but I do remember. After the Second World War, when the whole horrors of the Holocaust were revealed to the people, we were in a very bad position. Missionaries, assimilationists of all kinds, came out of their hiding places, telling us this was exactly the result if the Jewish standard is to retain their Jewish identity. And if not for Medinas Yisrael – or imagine now, rachmanah litzlan, God forbid, Medinas Yisrael is annihilated, is destroyed. The tidal wave of assimilation would inundate the whole Diaspora. I’m not speaking only about France, and England, and Italy, and the European countries, where yahadus is exposed to, rachmanah litzlan, to Section II – Hallel on Yom HaAtzmaut 213 extinction, but even to the great community of America. 32 The mere fact, after the Second World War, of Medinas Yisrael, intentionally or unintentionally, stopped the tidal wave of shmad. I met missionaries on the trains, they used to come over - to me they didn’t do any harm, but they used to come over to others as well. This is exactly what the Gospel said, all of the predictions of the sonai Yisrael, yimach shemom, came true – that’s what they used to say. And the American youth was confused, completely confused. And suddenly the establishment of Medinas Yisrael came. It could have been at a higher level, a different story. It would have been better. But this does not mean it is worthless. I experienced it. Many times missionaries used to surround me, confused Jews. One third was destroyed, and the rest will get assimilated, lose Jewish identity, completely be erased. Medinas Yisrael was the shield by HaKadosh Baruch Hu to stop this kind of gossip about the end of yahadus. 32 See also the Rav’s classic “Kol Dodi Dofek”, in particular the fourth “knocking”. Section II – Hallel on Yom HaAtzmaut 21+ So of course it’s a great yeshua, and we should give thanks to HaKadosh Baruch Hu. But this does not mean I have to do things which are unfounded. Yom HaAtzmaut – a Good Idea? What should be done? Is the whole idea of Yom Ha’Atzma’ut a proper idea? I don’t know, it’s no idea. For my part, Yom Ha’Atzma’ut can be Yom Yerushalayim. I don’t care about the date. In my opinion there is no kedushas ha’yom in the day. But the fact, the event, of Medinas Yisrael requires shevach v’hoda’ah to HaKadosh Baruch Hu, and not only on Yom Ha’Atzma’ut. On 365 days of the year. A Shield Against Assimilation Even though I see, for instance, people come from – there was in Boston a judge, I don’t want to use his name, his father was the president of the Blue Lavender shul. I remember when he came to America and I asked him what they do for birchas kohanim on shabbos yom tov. So he said “The shul is a classical shul, tradition is important.” So anyway, I had an argument with him, and he flew out. Anyway, his son was a member of the Superior Court, the Supreme Court in New York. Completely Section II – Hallel on Yom HaAtzmaut 215 assimilated. His chasunah when he got married was treif, the first treif chasunah in Boston. It was before I came. He himself was a member of Christian Science Club. Completely assimilated, you don’t meet a more assimilated Jew than this particular judg. He died many years ago. She [probably the judge’s wife] was more assimilated than he. R. Yoel Teller used to say, “Chachmas ha’Torah is boundless, and om ha’aratzus is also boundless.” Assimilation is also boundless. Last year I met her at an occasion, and she came over and said to me, “you know my granddaughter settled on a kibbutz.” And do you know the name of that kibbutz? I inquired so I found out. It couldn’t have happened without Medinas Yisrael. I know of one case, but there are quite a number of cases. This does not mean I justify all that which is going on in Eretz Yisrael. Very far from it. I want to tell you – this is my personal opinion – there is no doubt that Medinas Yisrael is important now. It was important when it was established, it is important now too as a prevention, a protection, a shield against shmad and general assimilationism, whether secular or Chistian. What difference does it make? Keeping Perspective It is very important. I emphasize that it is not the highest good we have in our hierarchy of values. Section II – Hallel on Yom HaAtzmaut 216 Axiologically, it is not the highest good. The highest good in our hierarchy of values is one: HaKadosh Baruch Hu, and our special relationship we have to Him, which expresses itself in observance, a unique morality, and a unique and singular way of life. This is the highest value, not the state. It has never been. The highest value is the Torah, and our specific relationship to HaKadosh Baruch Hu which the Torah then requires of us. There is no doubt about it. Yahadus does not revolve about the state, it revolves about HaKadosh Baruch Hu. We hope yahadus will survive anywhere, ki li kol ha’aretz. 33 This is on the one hand. On the other hand, one should not underestimate the importance and significance of the State of Israel, at present, as far as the survival of netzach Yisrael is concerned. We might have survived without it, at lesser numbers. Eschatology Is there any validity to hakamas ha’medinah as far as geulah or shivas tzion is concerned? No. Yimay ha’Moshiach? No. Since it contributed greatly to the survival of our people it is very important. This itself is important. But all this 33 This phrase will be explained later. Section II – Hallel on Yom HaAtzmaut 217 stupidity – aschalta d’geulah, geulah – I am against it. 34 Would the Rav prefer that those who celebrate Yom HaAtzmaut celebrate it on a different day? I don’t care about Yom HaAtzmaut. Yom HaAtzmaut doesn’t mean much to me. As a festival it doesn’t mean much to me. Political Destiny Does the Rav think that Jews controlling their own political destiny is important? It’s a different problem. That’s of course important. No matter how bad a Jew is, he’s better than a goy [audience laughter]. 35 And according to the Ramban, it’s a part of yirshu ha’aretz, yerishto v’yashavta bo. 36 So it is important. I would like to see a Jewish 34 Obviously, each day we get one day closer to the geulah. However, the Rav seemed to feel it very presumptuous to make declarations which assume we know some of the secrets of the geulah, which Hashem did not even allow Yaakov to reveal to the shevatim (see c¬ " : n:cx¬: o: : x ). 35 The Rav said this humorously, not in a serious tone, as evidenced by the audience laughter. His point was that he would want the government of Israel, the Jewish State, to be run by a Jew, not an Arab or any other non-Jewish leader. By contrast, in the US or any other non- Jewish country, he would probably prefer to have a non-Jewish president than a Jewish one. He was not speaking about Jews or non- Jews in general. 36 Possibly ::¬ " ; ¬:::: :: : :: Section II – Hallel on Yom HaAtzmaut 218 governor in Yerushalayim [more] than an Arab or a Christian governor. The mere fact that it’s the first time in history that the Jews control makom ha’mikdash has significance to that. 37 But again, this is not yahadus in toto [Latin: in totality]. Yahadus in toto is the Ribbono Shel Olam. Two Different Covenants Would rebbi say it is incumbent upon all bnei yeshiva to go to Eretz Yisrael? Do you feel that the bnei yeshiva should sit in America, or to be there and change things. This is already a speech for aliyah [audience laughter]. When there was a kerissas bris, a covenant reached with Avraham Avinu and HaKadosh Baruch Hu, Eretz Yisrael was a part of the bris: " :nn:: ;: ;v¬::: ;:¬nx nx ;¬x ;:¬:: nx :: ;¬x ;v:: n:nx: 38 c::v :n::n: cn: c:;:x: " The covenant participated between Avraham, HaKadosh Baruch Hu, and Eretz Yisrael. That is why 37 The Rambam in n:::n : : x writes that the greatness of Chanuka was that Jewish kingship returned to the land of Israel for over 200 years. R. Parness, my rebbe during my first years at RIETS, always pointed out that the Hasmonean kings were far from righteous, and that for most of those 200 years religious Jewry suffered horribly under their reign. Nevertheless, just the idea of having Jewish sovereignty was considered a great thing by the Rambam. 38 n:cx¬: :: : n Section II – Hallel on Yom HaAtzmaut 219 the Ramban says the very moment when one of the Avos, or one of the shevatim, stepped over the boundary line of Eretz Yisrael, and found himself in chutz l’aretz, he found himself relieved of kiyum mitzvas ha’Torah. That’s what the Ramban says. That’s why Yaakov married two sisters, and Rachel died in order to come back to Eretz Yisrael, because in Eretz Yisrael the status of Yaakov was that of a Jew, kedushas Yisrael, and [in] chutz l’Eretz Yisrael he had no status of kedushas Yisrael. 39 This is correct as far as the bris between HaKadosh Baruch Hu and Avraham is concerned. Then the aretz played a most important role. When the Torah was given at Sinai, so HaKadosh Baruch Hu said 40 : " nnv: cx v::c :v:cn ::;: cn¬:c: nx :n:¬: cn::n: :: n::o ";¬xn :: :: :: c::vn ::: What’s “ :: :: :: ;¬xn ”? Rashi over there says “ :: :: :: ;¬xn” does not belong. 41 “ :: :: :: ;¬xn ” means 39 See ::¬ " ; x¬;:: n: : n: 40 n::c o: : n 41 Rashi’s comment indicates that the concluding words “ :: :: :: ;¬xn ” are out of place. The first part of the passuk describes us as the Chosen people because we keep the mitzvos. What does that have to do with“ :: :: :: ;¬xn ”- because Hashem has the whole world? Rashi therefore explains that the last phrase was added in order to explain what it means for us to be considered Chosen. Since Hashem runs the entire world, and He could have selected any nation in His dominion, therefore selecting us alone makes us Chosen. " ;: cnx ::nn :: n:::o ¬xc: n:::x x:: :¬:xn cnx c:::: ::c ;:x: :: c:¬nx c::v n:: c: :: ::v xnnc c:n:n n¬:: :: :: :: ;¬xn cn: :::v: ::::: c:::: " Section II – Hallel on Yom HaAtzmaut 220 HaKadosh Baruch Hu said to Moshe, “this covenant is not limited to space and to land. This covenant is obligatory and binding on every Jew, no matter where he finds himself.” No matter whether in Boston, or New York, or Eretz Yisrael. Whether on Har Habayis or on the moon because “ :: :: :: ;¬xn ” 42 . Kiyum ha’mitzvos is applicable not only to the bnei Eretz Yisrael, but to any Jew, no matter where he finds himself. Hence, to say yahadus revolves about yishuv Eretz Yisrael would be wrong. However, there is a mitzvah of yishuv Eretz Yisrael. Whether the mitzvas yishuv Eretz Yisrael is a priority now … there are many considerations by which a man should be guided. I have another approach to The Ramban takes a very unusual position in interpreting the passuk, and says that :: :: :: ;¬xn actually referes to Eretz Yisrael. He uses a more kabalistic interpretation in which it means “to me is the land that is known as kol” - that it is a reference to the land of Israel, which embodies “all” ultimate spiritual and physical attributes, just as the Torah refers to Avraham having the beracha of “kol”. (See also ¬:o ;c:c n::v of R. Moshe deLeon, pg 28, where the term :: is identified with the kabalistic sphere Yesod.) It is fascinating that the Ramban in this interpretation would be consistent with his view that the ultimate performance of mitzvos is rooted in Israel. 42 The Rav’s interpretation of the ;:o: seems to be that the first clause makes our n:::o/Chosen status dependent on n¬::c n::s:n and adherence to the bris. The second clause implies that we are not the Chosen People based on our living in Eretz Yisrael, since the entire world is Hashem’s, and we can be his Chosen People anywhere. The Rav’s interpretation is supported by the c::¬n :::c:¬: and ::¬::o, who writes that the goyim are also important to Hashem, and our only special n:::o significance therefore comes from our observance of the mitzvos. See possibly the ¬:x c::nn as well. Section II – Hallel on Yom HaAtzmaut 221 the matter, too. Of course, a man should live in Eretz Yisrael – it’s a mitzvah, according to the Ramban at least. 43 However, a man should also live in a place where he can accomplish the most for yahadus. It’s also a mitzvah. If a man can accomplish the most for yahadus in New York, then he’s got to stay in New York. If he feels he can accomplish more in Eretz Yisrael than New York, then let him go to Eretz Yisrael. Don’t tell people, particularly the Bnei Akiva that I am speaking against aliyah, I’m not speaking against aliyah. It’s not so simple a problem. If you work with the idea that no Eretz Yisrael means no brisas Yisrael, then you are returning to the covenant of Avraham Avinu, which has already been replaced by ki li kol ha’aretz. “ cnx: ::nn :: n:::: c::n: :::: c::; ” – “You will be to me a kingdom of priests and a great nation” 44 . You cannot say it’s not Eretz Yisrael so you’re not a Jew. You cannot criticize certain people who live in a Diaspora. As a matter of fact, R. Yehuda HaLevi accomplished in the Diaspora more than he did in Eretz Yisrael. Whether he ever came to Eretz Yisrael, he didn’t accomplish anything in Eretz Yisrael. 45 43 ::¬ " ; ¬:::: :: : :: 44 n::c o: : : 45 R. Yehuda HaLevi travelled to Eretz Yisrael towards the end of his life. There are different traditions regarding the end of this journey, and it is unclear whether he actually reached Jerusalem, with some legends Section II – Hallel on Yom HaAtzmaut 222 Our prime duty is to cultivate a life of Torah, and to study Torah, and to observe, and to pass on God’s word. And the place of a man is where he can accomplish the most. This is my opinion. How it rhymes with yishuv Eretz Yisrael is your job to find out. To say that one who lives outside Eretz Yisrael, doesn’t want to go to Eretz Yisrael, that his kedushas Yisrael is affected, it’s not only false but, again, stupid. Rishonim Moving to Eretz Yisrael The Kuzari speaks about three kedushos: kedushas Yisrael, kedushas Eretz Yisrael, and the kedushah of lashon ha’kodesh. 46 But this is his philosophy, which we’re not supposed to [necessarily] accept, or take for granted. All the gemaros he quotes were known to the Rambam as well! And the Rambam in Hilchos Melachim speaks about yishuv Eretz Yisrael. He doesn’t count it as a mitzvah. 47 The Rambam himself claiming he was killed by an Arab horseman within sight of her gates. There is a very early confirmation that he actually reached Har Tzion, and composed ;::s x:n ::xcn at its foot, in a report from an unpublished early manuscript which I am currently preparing for publication together with my son Avraham. This manuscript reads: ::o: ::::¬ n::n: :::n ;::oc;n ¬cx n:o: nnn ¬n ;::s :x::: c::c:¬:: cv ;::n :¬:o: ) : ( nx¬: ¬n ;::s :c ) : ]( c [ xc: nx :::; n::: :v :::¬:n ¬:x: " ;::s x:n ::xcn " 46 ¬:o :¬:::n ¬:x: : n:x n - :o 47 See c:::: n : o - :: , where the Rambam describes living in Eretz Yisrael in emphatic terms. Despite his strong language, the Rambam did not go so Section II – Hallel on Yom HaAtzmaut 223 lived in Cairo. He was in Eretz Yisrael a very short time. Because he felt he could accomplish in Cairo more than in Eretz Yisrael. Eretz Yisrael in the Rambam’s time was a country with few Jews, and he couldn’t accomplish anything. The Rambam might not have written the sefer Mishneh Torah if he had been in Eretz Yisrael – I don’t know. But I’m not going to say the Rambam did not fulfill mitzvas yishuv ha’aretz, chas v’sholom. We have many gedolei Yisrael who went to Eretz Yisrael, but many stayed in the Diaspora. Don’t misinterpret or misquote me as if I speak against the yishuv Eretz Yisrael, I don’t speak against yishuv Eretz Yisrael. [But] take for instance the Chachmei Provence. Many of them went to Eretz Yisrael - Rabbeinu Yonason HaKohen went to Eretz Yisrael 48 - many remained in Southern France. The Chachmei Tzorfas of Northern France, Rabbeinu Tam and his school, did not go to Eretz Yisrael. It’s very strange, as far as Torah she’bal peh is concerned, that we have very little from the Baalei HaTosfos who went to Eretz Yisrael. We have from them before they departed to Eretz Yisrael. [But] after they went to Eretz Yisrael, we have very little writings. Our Torah far as to list it as one of his :o¬: n::s:n in his introduction to n:::n c:::: , so it cannot be an actual mitzvah. It also does not appear anywhere in the ::¬ " c ¬:o n::s:n . 48 See :x " : n " x :o ' :c " : , as quoted by c:¬:x x . ;:¬:x in his “ ::v: n::o:nn ”: ":x¬c: ;¬x: n:vc nvc: :::::: ;n::: '¬n: ncv:: n::n ::cn" x":s:¬n Section II – Hallel on Yom HaAtzmaut 22+ she’bal peh happens to be based on the Chachmei Tzorfas Ha’Tzafonos [Sages of France of the North] – Rashi, Rabbeinu Tam, Rashbam, the Rivan [R. Yehuda B”R Nasan - a son-in-law of Rashi], and the Riva [R. Yitzchak B”R Asher - a talmid of Rashi] . If you ask me who accomplished, as far as Torah she’bal peh, it was Chachmei Tzafon. Rabbeinu Yonason held different apparently. He felt he would accomplish more in Eretz Yisrael. We have mi’pi ha’shemuah halachos from them, but simply svaros and writings, we have very few. The question of Eretz Yisrael is not so simple, the way some people want to present it. Not Inferior The Rav mentioned that before the Jews were able to go up, and only a few went up, and it affected …had the olei Bavel gone up… B’yimay Ezra you mean. The gemara is critical of those who did not go up, yes. But I would still distinguish between aliyah then and nowadays. I object to one thing. I am a member of the aliyah group, Bnei Akiva – that’s basically what it is [audience laughter]. The secular aliyah agents went completely bankrupt, but Bnei Akiva is doing better Section II – Hallel on Yom HaAtzmaut 225 than the secular agents. All I object is, you can preach the ideals of yeshivas Eretz Yisrael, but one thing you should leave out: not to try to create a doubt in the minds of those who study Torah, and are bnei yeshiva, that their yahadus is inferior to the kedushas Yisrael of eretz yisraelim who don’t study Torah, and don’t think. No inferiority as far as kedushas Yisrael is concerned. This is “ :: :: :: ;¬xn ”. If you want to speak simply about the mitzvah, and what you can accomplish, that you can accomplish more in Eretz Yisrael than you can here, that’s OK. But don’t become pressured, don’t apply pressure to a person who thinks that his place is here because he is accomplishing more here than in Eretz Yisrael. I know of many who did a good job in America, and came to Eretz Yisrael and simply lost their initiative, who are not happy. I know of many. Let’s not fool ourselves. If you follow the philosophy of Tzvi Hirsch Kook, a Jew outside of Eretz Yisrael is a non-Jew. And this is exactly against the passuk of :: :: :: ;¬xn . A Jew outside of Eretz Yisrael can be a perfect Jew. Where you accomplish more is up to the individual. Never Again? Can it be a future for yiddishkeit, if America, like we see Germany, Spain, were destroyed? Section II – Hallel on Yom HaAtzmaut 226 You mean physically? You want me to talk turkey, or you want me to be nice? The emes. Imagine America goes anti-Semitic, rachmanah litzlan, like Germany in 1932. Imagine America discontinues its aid to Eretz Yisrael, and supplies the Arabs with all the sophisticated weapons. Imagine that, in addition to America – it doesn’t matter anyway – that France and England go anti-Semitic. Now you have to take into consideration the 100 million Arabs. And Arab-friendly Russia. How secure would be Eretz Yisrael? x: c: ¬ ' ::: … [Hashem will not forsake His nation] 49 That’s a different story. x: co: n ' ::v applies to God in time of war. Eretz Yisrael has perhaps a better chance. Don’t rationalize it. " }x: o: rxt or:¬: ;:x: o¬:x ..." 50 " x: c:nox: x:: c:n:v: cn::: ¬:n: :n:¬: cnx :: ::x n ' ... cn:;:x " It might be the zechus of Eretz Yisrael is magen [protects us], yes. But when the secular Zionists 49 :x::c x :: : :: . 50 x¬;:: :: : :: Section II – Hallel on Yom HaAtzmaut 227 come, when the Mapai and the Histadrut come and tell me a story to move to Eretz Yisrael because here anti-Semitism is acute, that whatever happened in Germany might repeat itself here, [and] if they [also meanwhile] vote for anti-religious legislation in the Knesset, they are trying just to frighten you, and they are illogical. The Rav believes it could happen, chos v’shalom, in Eretz Yisrael? I’ll tell you, Germany taught us one lesson, that a human being may become a devil. If the Germans could become, then the Americans may, and the Englishman and the Frenchman. Everyone. There is a possibility. But there is also a possibility that our earth will collide with a heavenly body that comes from nowhere, and life will be destroyed on our earth. It’s a possibility, but that doesn’t mean a probability that it will happen. Of course it’s possible. :: c:xn ::: . 51 Even before the German catastrophe, man could become a devil, could become corrupt and cruel, and act like an animal. The Holocaust taught us that lesson. This does not mean it must be so. We hope it will not happen. The people in the Diaspora have also a right to ask HaKadosh Baruch Hu to protect them. Perhaps we 51 c:::nn :o; : x: Section II – Hallel on Yom HaAtzmaut 228 don’t fulfill the mitzvah of yishuv Eretz Yisrael, but we perform other mitzvos. And supporting Eretz Yisrael is not yishuv Eretz Yisrael? You see something now which is almost unbelievable: the fact that American Jewry, call it lobby, is defying the President, and is winning. Take [Jimmy] Carter – how many times has he changed his mind? What is it due to? The pressure of American Jewry. This is not a zechus of yishuv Eretz Yisrael? The fact that they give 20 more sophisticated airplanes to Eretz Yisrael, is not a part of yishuv Eretz Yisrael? Yishuv Eretz Yisrael is only one who lives in Eretz Yisrael, and sings lecha dodi likras kallah on the night of Yom HaAtzmaut? And then the money we give, hundreds of millions of dollars, [that] is not yishuv Eretz Yisrael? As far as zechuyos are concerned, I don’t know. I can’t count zechuyos. The Rambam says zechuyos are counted only by HaKadosh Baruch Hu. 52 What I want to do is not to complicate the problem. I’m not Satmar, I’m very far from it. I appreciate Eretz Yisrael. But don’t yield to certain influences which have a destructive effect upon us. 52 n::cn : : : Section II – Hallel on Yom HaAtzmaut 229 c:·; r::xn ×: " · What do you do with the Ramban in Devarim which says the kiyum mitzvos in chutz l’aretz is not on the same level as in Eretz Yisrael? 53 I knew that Ramban before you were born! [audience laughter] Kook comes out with the Ramban as if he is the only one to whom the Ramban has entrusted the text. I knew about it, and I sweated out the Ramban. I sweated out the Ramban, and the Ramban never said it. This is a Sifri, a difficult Sifri in limadatem osem ess binachem, v’ha’aretz yitan ess yevula, and we don’t know exactly the text of the Sifri. 54 And no matter who says it, I don’t care. The 53 ::¬ " ; c:¬:: x: : n: 54 The difficulty arises from the Sifri’s implication that the only reason we need to keep the mitzvos in galus is so that we should be familiar with them when we return to Eretz Yisroel. (This is based on the interpretation of the Maharal, who combines the two parts of the Sifri cited below.) Although the Sifri clearly says that we are obligated to keep all the mitzvos, it still implies that the obligation which exists in chutz l’aretz is secondary to the obligation which exists in Eretz Yisroel. The commentators all struggle to explain this difficult concept - why would we think that mitzvos should not apply in the Diaspora? There should be no reason why the obligation to keep the mitvos is not a universal one, as the Rav explains based on :: :: :: ;¬xn . To answer this question, R. Dovid Pardo in his commentary on the Sifri suggests that we might think that we should not keep the mitzvos in foreign lands since keeping the mitzvos would provide a merit to the nations we are living under. I would like to suggest another approach, one which I unfortunately never had a chance to discuss with the Rav. Rashi ( c:¬:: x: : n: ) in his Section II – Hallel on Yom HaAtzmaut 230 explanation and version of the Sifri says that we derive our obligation to keep the mitzvos while in exile based on the two mitzvos clearly set out by the Torah as obligatory there: tefilin and mezuzah. Just as we are commanded specifically to keep tefilin and mezuzah in the Diaspora, so too we must keep all the other mitzvos. Why did the Torah single out these two mitzvos in particular? Because both of these mitzvos symbolize the unique relationship between Am Yisrael and Hashem. Tefilin is an n:x, a special sign between us and Hashem (see n::¬: x: . ). Tefilin are also ¬x:, and symbolize the Glory of Hashem upon us, which causes the nations of the world to fear us (see n::¬: : . ). Similarly, mezuzah is an n:x on our house, and the Zohar describes one with mezuzah on his door as crowned with the crown of his Master, ¬ovnx :¬:ov: n:¬x:: ) ¬n:: c:¬:: no¬ ( . One might think that mitzvos symbolizing a unique relationship would not apply when the special relationship is lost, such as when we are in exile. Therefore the Torah informed us that even these remain with us - and if they remain, certainly all other mitzvos remain, as well. Even in our exile, Hashem is still with us. Conceptually, the Sifri is saying that one might think that we do not deserve to do any mitzvos in exile, since mitzvos are a zechus, an opportunity to serve Hashem, not just an obligation. The response of the Sifri is that the optimal service of Hashem will only be realized when the relationship is reestablished at the geulah, but that we are also obligated to do the mitzvos now in an attempt to reestablish that relationship. It is only by working and yearning towards the relationship that we can realize it. For the text of the Sifri see below. : :: x;o:: c:¬:: :¬:o " ¬nx ¬:: n n¬n: cn::x: ¬nx ¬:: , ::: n:x :¬:: nx cn:c: ,' ns:n: ;¬xn ;: c:nx n::: ::xc :: :v ;x c:c:n c:::v :n: x: :¬:nnc:c n:s:: c:::::s: ::n ;¬x: , :v ov:c c:: ¬c: ;::: :c: ;: c:c:n ;::v :n: x: :¬:nnc:c ;:o:c:n: noc:;: ::n n: ¬:x n::x n::: n:¬o: :ncx n ;:¬: c::;n ¬:x c:c:n c:::v :n: x: :¬:nnc:c n:s:: c:::::s: ::n ::: :x¬c:: x: c:::: :v n:x :¬:: nx cn:c: , n¬:n ::::n n: , ;::::n ::x c::: :v n:x: cn:x cn¬c;: , ;:x :x¬ x: cn::c ;::c :x ;:::: ;: nnx :¬n ;::: n¬:n:c n:s: ¬xc n¬:n ::::n: ;::::n x:x :: n¬:n ::::n :x¬: ;::::n ;::n n:s: cnc cn:c n:cn :sn ;::::n :x¬: n¬:n ::::n :x¬ x:: n::n:: ;¬x: n::::n ;:xc ;::n n::s: :: ;: ;¬x: ns:n:: ;¬x: n::n::: ;¬x: n::::n ;:xc ¬:v::x ::¬ c:x::n: n:¬vn ;: ;:n ;¬x: x:x n:n:: n::x ;¬x: n:::nc: ;¬x: ns:n: ;¬x: c:nn ;x ¬::x Section II – Hallel on Yom HaAtzmaut 231 three words “ :: :: :: ;¬xn ” 55 settles everything. Ramban, Kuzari – :: :: :: ;¬xn . It means chovos ha’mitzvos in chutz l’aretz is not to be considered a prologue or introduction to kiyum ha’mitzvos in Eretz Yisrael. They are of the same importance. A Jew who takes an esrog in chutz l’aretz has the same reward, the same schar, as the Jew who takes an esrog in Eretz Yisrael. It’s a difficult Ramban, it’s a difficult Rashi - but don’t frighten me with it. 56 Can’t we say instead : ;::: x:r ¬::r , that davka b’Yerushalayim you’ll accomplish more, even from galus? 57 I’ll tell you frankly, I believe that I interpret a shitckl gemara besser fun asach in Eretz Yisrael [Yiddish: a piece of gemara better than many in x " : ]. [audience laughter]. When I don’t have to go into temporary structures. 58 Ay, avira d’Eretz Yisrael machkim? Ay, ain Torah k’Toras Eretz Yisrael? I know all those ma’amarim, which are used by the Mizrachi uprights. 55 Yes, it does seem to be four words. Perhaps the Rav considered one to be non-integral to the drasha. 56 ::¬ " ; c¬: " : :v c:¬:: x: : n: 57 :n:vc: : : : 58 In the new settlements in Eretz Yisrael, the yeshivos were often located in caravans and trailers, at least as temporary measures. Section II – Hallel on Yom HaAtzmaut 232 Does the bris with Avraham Avinu have any significance today? Sinai replaced it. Ki li kol ha’aretz. What would you say, one who leaves Eretz Yisrael and finds himself in chutz l’aretz is patur min ha’mitzvos? This is exactly the question. Not that if we still stayed in place that Sinai wouldn’t exist outside Eretz Yisrael, but that there is an added kiyum in Eretz Yisrael. I don’t believe so. I don’t believe because, the way the gemara interprets it, all the mitzvos which were given to Abraham, like milah particularly, we fulfilled the mitzvah not because of Abraham. 59 The fact that it was given to Abraham does not obligate us to do it – not at all. We are not supposed to follow Abraham. But because it was given to Moshe Rabbeinu once more. Does the bris bein ha’bessarim have anything to do with us at all? The havtachas ha’aretz, the promise. Eretz Yisrael muchzekes hee lanu m’avoseinu [Eretz Yisrael is an inheritance to us from our forefathers]. But the bris of HaKadosh Baruch Hu, Yisrael, plus Eretz Yisrael, 59 o: ;:¬:n:o : Section II – Hallel on Yom HaAtzmaut 233 this has been replaced at Sinai, which is HaKadosh Baruch Hu and Yisrael. What do we have havtachas ha’aretz now, if ki li kol ha’aretz replaces the… Because if you study the parshios of Avraham properly, you’ll find out there are two brisos. One bris is a combination of HaKadosh Baruch Hu, Avraham, and the aretz; and then a second bris for Eretz Yisrael. That second havtachah prevails, continues. But making Abraham’s way of life dependent upon Eretz Yisrael, this has been replaced by bris Sinai. 59* What meaning does havtachos ha’aretz to us, if there is no difference if we are inside or outside Eretz Yisrael except for one kiyum ha’mitzvah of aliyah l’aretz? [The havtachah matters] so that Eretz Yisrael belongs to us, a dinay mammonus. The gemara in Bava Basra says that’s why bechor notel buh pi shnayim [the firstborn gets a double portion when inheriting], because it belongs to us. 60 It is simply a dinay 59* The two brisos of Avraham would seem to refer, respectively, to the bris bein ha’besarim (Bereishis 15:18), and the bris at which his name changes from Avrum to Avraham (Bereishis 17:2) which is explicitly called a “bris olam” (17:7). The difference between these two brisos seems to be that the bris bein ha’besarim links our future in Eretz Yisroel to Avraham’s own personal Section II – Hallel on Yom HaAtzmaut 23+ mammonus halachah. And secondly, so that in the geulah asidah, when the melech ha’moshiach will arrive, Eretz Yisrael will be the same. ;:::n: n ' :::;:x ... ¬n: ;::s ;:c: ;:::: :c:¬::: c: ¬:v ;c:; ". 61 " ;::: n ' c::v: ;:;:x ;::s ¬:: ¬:: n::::n This is the havtacha: that Eretz Yisrael belongs to us, and that Eretz Yisrael will be the center of gilui shechinah at the time when HaKadosh Baruch Hu will redeem knesses Yisrael. 62 In tefilas ha’musafim of Rosh Hashanah we say: merit, irrespective of our actions. This is why Avraham there expresses a fear that his merit would not be sufficient. In contrast, the name-change bris is based on the actions of Avraham’s descendants. It is contingent on our making Hashem our God, and performing bris milah. It is interesting to note that it is this latter bris which we mention when we say at a bris milah “l’hachniso b’briso shel Avraham Avinu”. The Rav’s concept that the bris of Avraham is modified by the bris Sinai is reflected in the passuk (17:7), which keeps repeating variations on zarecha, banecha, indicating that the concept of l’hios lecha l’Elokim, the responsibilities for Avraham, will be different than the l’hios lecha l’Elokim for zerecha (om yisroel), which were redefined at Sinai. 60 See x:: x¬n: o:; . , where the bnos Tzelafachad were able to inherit the land of their father in Eretz Yisrael only because: “ x " : n;:n:: x:n … c:::n: ::o: n:::: ::x cn::x ”. 61 These are two partial quotes from ;::: ;n ;:n: , which also includes part of c::nn ::; . 62 The Rav has many times expressed the greatness of Eretz Yisrael in other respects. Here he is apparently commenting merely on the havtachah (promise), which is more gashmi (physicality-oriented). See for instance n:cx¬: :o : :: , where the havtachah to Avraham after centuries of slavery is “ :¬nx: ;: :xs: c:¬: :::: ” – and afterwards they will go out with great wealth. Section II – Hallel on Yom HaAtzmaut 235 " :n¬::: nx :n:¬: ::;v: ;x: nx :n:¬: ;ns: ;x: nx :n:¬: cn¬:x 63 ¬::x ;¬xn: ¬::x " This is the bris of Avraham, Yitzchak, and Yaakov, and the m’sader tefilah says it cannot be detached from the bris ha’aretz: ;¬xn: ¬::x . Then, when we say the tefilah; " c::;: ::: n ' :::;:x nx ¬::n ::nno:nc ;n¬:n: :v ::: nc: cn: n:n:" – !·:·o r·¬: – "c:::cx¬ n:¬: cn: :n¬::: ;::v c:;:x: " 64 63 x¬;:: :: : :: 64 At first glance it is not clear why the Rav felt that this must be a reference to the bris at Har Sinai. The passuk ( x¬;:: :: : n: ) of: :n¬::: cn: n:¬: c::cx¬ ¬cx :nxs:n cnx ;¬x: c:¬s: :::v: c:::n n:n: cn: c:n:x: can be interpreted in two ways: 1. "And I remembered for them [who left Mitzrayim] the bris that I made wirth the Earlier Ones [Avos or shevatim, see below] that [for the sake of the Earlier Ones] I took them [who left Mitzrayim] out of Mitzrayim before the eyes of the nations to be for them [who left Mitzrayim] God.” In this interpretation c::cx¬ " - Earlier Ones” would mean either the Avos (Avraham, Yitzchak, and Yaakov; see x:n ::: :n::x n:¬ ;¬: o: ), or the shevatim (sons of Yaakov; see Rashi, and Raavad’s interpretation of Sifra :n:;:n: ;¬: n ). But we can also interpret the passuk a second way: 2. :n¬::: cn: n:¬: c::cx¬ ¬cx :nxs:n cnx ;¬x: c:¬s: :::v: c:::n n:n: cn: : c:n:x "And I will remember for them [future generations of Jews who are in exile] the bris that I made with the nation who I took out from Egypt in front of all the nations of the world, to be their God". In this approach n:¬: c::cx¬ is a reference to the bris at Har Sinai. See the commentaries of R. Ibn Ezra and R. Bachaya on x¬;:: :: : n: , who support this approach. This is the interpretation the Rav is taking of the passuk. I did not discuss this with the Rav, but it could be that this is the reason why the Rav specifically quoted the nusach hatefila here as a proof, and did not refer to the verse as it appears in the Torah. When the ¬:o: n::nn , quotes this passuk he is clearly taking the second approach, since he asks Hashem to establish for us now the thing that He promised, the n:¬: c::cx¬. The n:¬: c::cx¬ therefore clearly refers to the bris made at Har Sinai, not the bris made with the Avos or shevatim. Section II – Hallel on Yom HaAtzmaut 236 Here the aretz is not mentioned. Two krisos bris, two covenants. The Value of Eretz Yisrael Why is it a zechus to own Eretz Yisrael in dinay mammonus? Let’s not fool ourselves, Eretz Yisrael has kedushas ha’aretz, no doubt about it. Terumos and ma’aseros, Eretz Yisrael is kadosh. It is a kiyum ha’mitzvah to live in Eretz Yisrael. For Ramban in :¬n " : 65 , although Rambam doesn’t mention it. Many are inclined to say the Rambam considered yishuv Eretz Yisrael as a great experience, as good and wonderful, as a zechus, but not a mitzvah in the full sense of the world. Many achronim say such a thing. Some achronim say the Rambam is in agreement with the Ramban, but he didn’t count it in :¬n " : – why is a question. 66 But whatever it is, there is no doubt it is something positive, which doesn’t do any harm. 65 n::s: ncv nv:: ::¬n " ; n:s: : 66 :c " n :c¬ " c :o ' x - : :: ' ::¬n " c , :¬nc :n: c::::c n::v: x: " : , :v ' ;:n: : ::n c::v: x: " : ; nx: ;n:cn :o ' x n::: :x¬c: o " ; :: ; n:: ;ns: ) c:;::c ( n " x :o ' n n:x : , ::v: c:::¬nx , :v ' ns:x " : ;¬: : , ::; ' ::c: x " : o " ; x n:x x , :v: ' n::cn :v: ¬:x :::: : " :::o " ;¬: : :v ' ::¬ ;:s: ¬:v::x n " : :o ' n: :: " : , x:nc n:s: n: " n , x:: nx:: c::vo: c:::c , v " c . :v: ' ns:x " : cc n:x n cc: c:::¬nx cx c:::¬s n:::: n:s:: , cc: o " ; n n:x x , cvo: ;:xc c::¬:: :v n:s: :: . ) n:::::;:s:x n:::::n n:¬vn ;¬: n: , n::c: ;¬x :x¬c: , ¬:o no¬n n¬vn 42 ( Section II – Hallel on Yom HaAtzmaut 237 But on the other hand, you’ve got to tell me that a Vilna Gaon who traveled to Eretz Yisrael and came back was not as perfect as a gadol who lived in Eretz Yisrael? I would never take it. Our whole Torah she’bal peh, rov ha’rishonim, consists of the chachmei ha’Tosfos, chachmei Safered. Some went, like the Ramban, but some didn’t. Apparently the personality of the Jew is not perfected by yishuv Eretz Yisrael, like some say. If a Jew lacks the mitzvas yishuv Eretz Yisrael, there is something else he can do to complete and perfect his personality. Call it harbatzas Torah, call it carrying out the ideas of Torah she’bal peh, teaching others, leading a life which would be exemplary for others. You balance values. The Rambam was not in Eretz Yisrael [on a permanent basis]. R. Yehudah HaLevi was. Would you say the Rambam was inferior to R. Yehudah HaLevi? With all respect to R. Yehudah HaLevi, he’s not the Rambam. He didn’t write Mishneh Torah. If not for the Rambam, I couldn’t make a living [audience laughter]. I don’t like when people take Jewish history and secularize it, and interpret it in false terms. Why the Rambam didn’t go to Eretz Yisrael is for a simple reason: he felt Cairo was the center of Oriental Jewry. All the teshuvas ha’gaonim we have, come from the Cairo geneizah. How did the teshuvas Section II – Hallel on Yom HaAtzmaut 238 ha’gaonim, which were written in Bavel, end up in the Cairo geneizah? Because the caravans used to start in Cairo. So the kehillah in Cairo used to open and copy the teshuvas addressed to Spain and others for their own needs. The Rambam felt in Cairo he could accomplish more. The Ramban writes that when he came to Yerushalayim, he found there eight Jews. 67 Eight or seven, I don’t remember. And when he was in northern Spain he had hundreds and thousands of talmidim. The Ramban revolutionized the whole – R. Chaim did it later, but the forerunner of R. Chaim was the Ramban. The whole shitas havanah was introduced by the Ramban. Did he accomplish more in Spain or alone in Eretz Yisrael, I do not know, I have no right to say, too little to judge. But if you ask me, the Chidushei HaRamban were written in Spain, not Eretz Yisrael. Accusations Against Gedolim Remaining in Europe Rebbi, you could say just the opposite. You’re going back to the Middle Ages. Of the gedolim who lived in the last century, those who picked up instead of remaining in 67 See n¬:x : of the Ramban, written to his son Nachman, in the :o:: :¬n ;:; edition of the ::n: ::¬n " ; , Volume 1, page 367. It appears that there were only two Jews permanently living there, although more Jews came in to the city on shabbos, probably for tefillos. Section II – Hallel on Yom HaAtzmaut 239 Poland and Europe, how many seforim were lost? Most remained with their communities, and the few yechidim who- This accusation I heard from many. You shouldn’t repeat it. I don’t want to go into detail, for I always feel very sad about it. The source of this accusation – an accusation hurled at gedolei Yisrael – comes not from a religious source. I knew the one who hurled it the first time. I don’t want to discuss it. Many people were killed and lost. What else? Deciding to Live in Eretz Yisrael What should we be doing today, bizman ha’zeh? First of all, to be Jews. Secondly to study Torah and spread knowledge of Torah, and train a Jew to observe the Torah, no matter where he lives, regardless of geography. Third, to support Eretz Yisrael. If in his present opportunity he can continue his good work in Eretz Yisrael, as he can in the Diaspora, then to move to Eretz Yisrael. But if he feels moving to Eretz Yisrael will not promote his work, if here in America he has a group of a hundred people, while in Eretz Yisrael he has a group of ten people, the hundred Jews in America he will convert, influence, or enlighten are by far superior to the ten in Eretz Yisrael. Section II – Hallel on Yom HaAtzmaut 2+0 Disagreeing with State of Israel Policy Now there is an official public opinion which is molded not by religious, but by secular, Jews. People used to accuse us Orthodox Jews that we are intolerant. We are very tolerant, in comparison to Zionists. Let somebody try to say anything not in agreement to Begin – nnx :n: n::n: 68 . You can say a lot not in agreement with Moshe Rabbeinu, but you must not deny Begin’s theories. I am not joking. I can’t yield to that, I am not a politician. Deciding to Live in Eretz Yisrael, continued In short: the rise of medinas Eretz Yisrael is a very, very important event in our history. However, it does not mean that one should use phrases which are irresponsible, [for instance] to say it is like krias yom suf. Whoever said it is a big tipaish [fool]. It is an important event, particularly as far as the survival of the Jewish people is concerned. It helps a great deal, because otherwise there would have been a stream of assimilationism which would have inundated the Diaspora Jews. And we should be thankful and grateful to HaKadosh Baruch Hu. But this does not mean at all that one must light a [bon]fire on Yom HaAtzmaut. 68 An expression from n:::: ¬nox : : x: meaning that he will have a judgment of death immediately placed upon him. Section II – Hallel on Yom HaAtzmaut 2+1 This mitzvah is not absolute, as far as its mandatory character is concerned. It’s not absolute. If through yishuv Eretz Yisrael I wouldn’t lose – and I don’t mean lose materially, but lose as far as my spiritual influence is concerned, my contribution which I hope to make, which each of us hopes to make to the survival of knesses Yisrael – if I would accomplish more, or even as much, as here, there is a mitzvah of yishuv. If I feel, for reasons of language or for so many reasons, that in Eretz Yisrael my influence will be diminished, restricted, so my job is to stay here. In this regard, I subscribe to the opinion of the Lubavitcher Rebbe. 69 He said it and he’s right. Nevertheless, even though he said it, he sent many more people to Eretz Yisrael than went in aliyah. I’m not a Lubavitcher chassid [audience laughter], but whatever is true is true. If a Jew has got to be in Africa, in South Africa, in Australia, and his presence is important there, then he’s got to stay there. Ki li kol ha’aretz. I know that you are confused. The problem is that the choice was presented to you in a crude manner: either you are a good Jew or not a good Jew. Who wants to be a bad Jew? But don’t let yourself be 69 Encouraging people to go wherever they could do the most good, even if it turns out to not be Eretz Yisrael. Section II – Hallel on Yom HaAtzmaut 2+2 confused. Not by hallel with a bracha, not with a haftorah, not where personal problems are concerned. The Rambam says in Hilchos Shmittah v’Yovel that Levi is the army of HaKadosh Baruch Hu. 70 What does that mean? We are obligated, duty-bound, to defend knesses Yisrael. To be or not to be, knesses Yisrael. Let us not fool ourselves. The Orthodox in America has not accomplished as much as we are sometimes inclined to assume. We are a small group, better organized and mobilized than most, and capable of passing on the mesora. But it is a very small group, numerically, in terms of percentage. The vast bulk of the Jewish community is on the verge, the brink, of complete assimilation. And you have to defend knesses Yisrael from complete assimilationism. We need soldiers in America as much as in Eretz Yisrael, because the danger in America is more pronounced, more threatening. It is ridiculous to tell a young man, who does a good job, or has prepared or trained himself to do a good job [here in the U.S., that he must instead go to ;¬x :x¬c: ]. “Good job” means to spread Torah, or to lead an exemplary life which serves as an example to others through personal contact - there are many ways to convert and educate Jews. I am not giving 70 no::c ::::: :: : :: Section II – Hallel on Yom HaAtzmaut 2+3 up on American Jews. If I feel that in my town, or in my village, I will accomplish a lot, and when I come to Eretz Yisrael so I or my influence will be reduced to zero, my place is here, not there. Some who went to Eretz Yisrael achieved the same objectives they would have in the Diaspora. But only some! I know of many who fail. They don’t admit it. It’s nice on their part not to admit it. We have a right to figure out, a judgment court of equity. Bassar v’chalav has a Shulchan Aruch – shishim or not shishim, the quantities determine [it]. 71 Here it is more a davar sh’b’machshavah, a davar sh’talui b’lev. Don’t make decisions hastily. We are in America short of talmiday chachamim who can help us restore the prestige of Torah sh’bal peh. Some have accomplished a great deal. Some have not. On the other hand – again, I emphasize - Eretz Yisrael is an important gain, something very significant, which will help us simplify our tasks. Medinas Yisrael Achieving its Goal for Am Yisrael If Eretz Yisrael’s significance is as a bulwark against shmad, it is fair to say that the extent to which Eretz 71 n¬:: nv: deals with how much it takes for a non-kosher food to become batel (typically 1 in 60, i.e. c:cc). Section II – Hallel on Yom HaAtzmaut 2++ Yisrael becomes a stronger reality, the strength of that goal - It’s not shmad. If Eretz Yisrael will promote yahadus and help yahadus to survive, then Eretz Yisrael will be achieving its goal. If, on the contrary, it undermines our loyalty and faithfulness to yahadus, then I would have no use for Eretz Yisrael. Fortunately, Eretz Yisrael helps. It could have helped a lot more, but it helps. 72 Yom HaShoah Is there any place for a Yom Ha’Shoah commemoration? I am very bad as far as aveilus is concerned. That’s one of the reason why I have not been elected a pulpit rabbi. Tisha b’Av … Rashi in Shmuel Bais says all yimay aveilus, pertaining to all disastrous events which took place in our history, all expressions of aveilus should take place on Tisha b’Av, not a separate Yom Ha’Shoah. Rashi says it. 72 For instance, all marriage and divorce in modern Israel is governed by halachah. There are also numerous laws promoting shabbos adherence in public and in principle, although there are exemptions. It is also officially illegal to sell pork in many municipalities, under a 1956 law. In addition to the psychological and morale benefits, the state also gives millions of dollars to support yeshivos and schools. Section II – Hallel on Yom HaAtzmaut 2+5 Not in Shmuel Bais, excuse me, it’s in Divrei HaYamim 73 . Should we say special kinos? The old kinos you already finished? [audience laughter] You don’t understand them? I can narrate the kinos very easily. There are enough kinos to cover - rachmanah litzlan - any kind of disaster. I’ll be frank with you - you have a funny approach. To write tefilos … who has a right to compose tefilos? Chazal say that the tefilos of shemoneh esrei had “ nx: c:¬cv: c::;: cn:: n:: c:x::: ” 74 [compose them]. Why did the tanah say “ n:: c:x::: ”? Say [instead] “ nx: c:¬cv: c::;: :c:x: no:: n::::n ”. It was to tell us that had Chagai, Zecharia, and Malachi - who were nevi’im - had they not been involved in the chibur ha’tefilos, in the composition of the tefilos, Ezra wouldn’t have dared to write it. Because Ezra is not a navi. Ezra is gadol k’Moshe Rabbeinu, Chazal say about him 75 ; but still, to write a tefilah, only a navi can do that. A person who has not communicated with HaKadosh Baruch Hu doesn’t know how to write a tefilah, how 73 See c¬ " : :¬:: c:::n : n: : n: : " n " c:n:: ;:n: " : ::::c ; cn: c:c ¬vs n:::: cnc c::::;: c::::: :v v¬:x:n cn c:¬:::: n: ¬vsn ::v x:::: nvcn: :x: c:¬::::c n:::; :v c:::¬nn n:¬:::: :v¬:xc :::::: ;: ;::::: :v n:: :n:cx: x:::: ) c:o::c : " x ( :nn: ;n :x¬c:: ¬:::: ) cc ( n::n: n:: nn:: ::v::n nv:¬x c::: n:c: 74 :::: n :: " : nx: c:¬cv: c::;: cn:: n:: c:x::: ::;:n n:::c n¬cv n::¬: :v ¬:on " 75 ;:¬:n:o x: " : ::x¬ n:n x¬:v ;n::nc n¬:n :v ::: :x¬c:: , x::::x ) x: ( :::; nc: " Section II – Hallel on Yom HaAtzmaut 2+6 to converse with HaKadosh Baruch Hu. A tefilah means a du siach, a dialogue. That’s why Chazal say “ cn:: n:: c:x::: ”. If not for the presence of kamah nevi’im, they could not have composed shemoneh esrei. The question you’ll ask me is, what about the piyut? I don’t know. But the piyutim were written by people who were chachmei Yisrael; it was accepted by the knesses Yisrael; and the fact that knesses Yisrael has accepted throughout the ages, to such an extent that we say piyutim even during shemoneh esrei, interrupt even the brachos of krias shema, be integrated in the machzor – only the knesses Yisrael can do that. Throughout the ages. " cx ;:x c:x::: ;n - ::: c:x::: ;n " 76 But you’re not going to tell me that some literary boy who knows how to manipulate Hebrew phrases will write kinos for me, and I’ll say his kinos. It’s not just composition, it’s not just religious literature. Those people whose mothers and fathers were ready to give their lives, whose members of their families gave their lives, the survivors. Don’t forget you are making one mistake, [confusing] between the disaster which happened in the ‘40’s, and the crusades. In the ‘40’s they had no breirah, no 76 c:no: :o . Section II – Hallel on Yom HaAtzmaut 2+7 choice. 77 They are also kedoshim. The gemara in Sanhedrin says that if one is killed because he is a Jew, these are considered kedoshim, kadosh 78 . But you understand very well that those of Magencia [Mayence], Spiers, and Worms, who had a choice - all they had to do was just acknowledge the cross, nothing else, just kiss the cross and they could remain in their homes. Anashim, nashim, yeladim v’taf [Men women and children] went out and told the enemy “we are not ready to surrender”, and they were killed – those people had a right to write the kinos. I don’t know such people nowadays. 79 This artificial production of tefilos - and some people imitate and do a good job - but it doesn’t mean every literature piece should be integrated into sefer ha’tefilah. The sefer ha’tefilah is a du siach dialogue between man and God. Only people who know how to conduct, engage, in this dialogue can compose. That’s why I am opposed to all kinds of literary productions. Kinos is a tefilah? 77 Referring here to those killed by the Nazi’s in 1940’s Europe. 78 See ;:¬:n:o :v . , and the ::¬ " c :::o: n¬:nn n : : , where he interprets the n¬cv :::¬n n:::: as having died :v c:::; n ' even though they were not given the choice of conversion rather than death. See also the :¬ " ; :n::¬: n : x . 79 Magencia, Spiers, and Worms were three communities that were wiped out during the First Crusade in 1096, after refusing to convert to Christianity. A piyut (" :c:¬nn :::: ") is said on Tishah B’Av in commemoration of their sacrifice. Section II – Hallel on Yom HaAtzmaut 2+8 Kinos is a part of the haftorah. The kinos on tisha b’av is a continuation of the haftorah. “ :x¬;: n::::;:: n::x::n:”. 80 The haftorah is the kinos. What about the new nacheim they introduced after the Six Day War? Who introduced? R. Akiva Eiger? [audience laughter] I told them fifty times not to touch the nacheim. As long as the beis hamikdash is not on the Har Habayis in Yerushalayim, you can say the whole nacheim. Yerushalayim will be consoled and comforted at the time when the beis hamikdash will be rebuilt, for Yerushalayim is not a city, it is the beis hamikdash. As long as the beis hamikdash is in debris, you may say: " cn: n ' nx :::x ;::s nx: :::x c::c:¬: nx: ¬:vn n::xn n:¬nn: n::::n: n:::cn: " It is the beis hamikdash. The destiny of Yerushalayim is the restoration of the beis hamikdash. If one doesn’t understand it, so he writes new tefilos. But this is not only wrong, it is a chutzpah. Rebuilt Yerushalayim – Eschatology? Is the destiny of Yerushalayim closer to fulfillment since the hakamas ha’medinah? 80 :n::¬: o : :o : " n: ¬:x n ' n:x:s :::::nn :x¬;: n::::;:: n::x::n: :x: n:::nn :n:c n:x::n: " Section II – Hallel on Yom HaAtzmaut 2+9 I will give you the answer which ha’melech ha’moshiach gave to R. Yehoshua ben Levi. The gemara in Sanhedrin tells us that he met the melech ha’moshiach. 81 He asked him, “ n::x: :nx ¬: ?” - “When are you coming, finally?” He answered " c::n " [“today”]. [to which R. Yehoshua responded:] " c::n ? "! [incredulously; “is he really coming today?!”] [Moshiach answered:] “ c::n - cx ::;: :v:cn ” [“I am coming today - if you listen to Hashem’s words”]. This depends upon the bnei Yerushalayim, upon the state of Israel, how they will guide their destiny. I have no knowledge of the city, but we know the geulah depends upon us. There is a very pressing matter. In this yeshiva there is a very big problem, this year especially, with cheating and other - This is not a Yom HaAtzmaut issue. Yom HaAtzmaut is dedicated to very exalted matters [audience laughter]. If the bnei Yerushalayim have it in their hands to effect the geulah… 81 ;:¬:n:o ns . Section II – Hallel on Yom HaAtzmaut 250 Not [just] the bnei Yerushalayim! The entire knesses Yisrael! 82 …OK, all knesses Yisrael, and clearly that destiny is based on the extent to which we adhere to Torah and are marbitz Torah. I’m trying to bring together the things that you said. You also said the major contribution of Eretz Yisrael is to stand against assimilation. If that’s the case, then the extent to which Eretz Yisrael strengthens itself in that area is the extent to which, first of all, klal Yisrael stands to bring the geulah faster; and, second of all, the extent to which the purpose in general is served. Is that the correct conclusion? That the task of the knesses Yisrael is to accelerate the role of the geulah, yes, I agree with you. And is that task facilitated by strengthening- Facilitated, yes. Eretz Yisrael plays an important role, I would say in defending and retaining the integrity and identity of the knesses Yisrael. I wouldn’t say in bringing the geulah. That I don’t know. I want to be careful with you. 82 i.e, the phrase “bnei Yerushalayim” used earlier was not meant to be taken literally. It refers to all of knesses Yisrael. Section II – Hallel on Yom HaAtzmaut 251 Living in Egypt The Rambam lived in Cairo as opposed to Eretz Yisrael. Living in Egypt is a lav. Does this mean that, just like we can decide whether to perform the mitzvah of yishuv ha’aretz based on our particular situation, we can also decide to violate a mitzvas lo taasay depending on our particular situation? The Radvaz writes “ n:¬n: ::n :::v ” – he didn’t understand [how the Rambam could do that]. 83 So you could… No, no, there is a lav. But there are certain exceptions: ata chozair l’prakmatia, ata chozair l’milchama. 84 Why the Rambam lived in Cairo, I have no answer now. But it has nothing to do with this problem, with our conversation. Deciding to Live in Eretz Yisrael, continued again If a person considering aliyah should take into consideration the good he would do here in America- Not only America, wherever he is. 83 ::¬ " : :v ::¬ " c :: n;:nn c:::: n : : 84 ::¬ " c c:::: n : n - o Section II – Hallel on Yom HaAtzmaut 252 -should such a consideration take into account choosing a profession also? I believe so. Whatever one does. If somebody feels in America that he is in a stranger’s country, but in Eretz Yisrael he feels at home- So let him go to Eretz Yisrael. If he feels like that, I would anyway investigate, examine him [audience laughter]. Basically the decision is an intuitive one. The major decisions are intuitive ones 85 . But don’t be in a haste to arrive at this decision, which affects one’s life. Does the Rav feel that the personality of the Jewish people has been adversely affected by the fact that political sovereignty has been exercised by others? I don’t understand – you want us to take over sovereignty in America, too? [audience laughter] We are in no state to do it! 85 Although halachah guides us in many aspects of life - what to eat, drink, and say, what one can and cannot do as far as shabbos, monetary dealings etc. – still the major life decisions are left to man. Each one of us must decide on his own the path he will choose in life. :n:::x ;¬: n¬c: ¬:::c :: xn c: is but a general guide to find something that contributes to society and is fitting before Hashem. Each of us must intuitively find the path which is right for us. Section II – Hallel on Yom HaAtzmaut 253 I understand the Rav mentioned that many of the ma’amaray Chazal have been turned into slogans, such as avira d’Eretz Yisrael machkim, and have been denigrated as a result. But what is the nature of the statement itself? Ain Torah k’Toras Eretz Yisrael – let us imagine that I say a svara in a Tosfos regarding ma’aser sheini, and some Rosh Yeshiva in Eretz Yisrael says it. Let us imagine that I say it better. So you cannot say ain Torah k’Toras Eretz Yisrael. But if the svaros are equal, or the Eretz Yisrael-dika svara is better than the chutz l’aretz-dika svara, then you say ain Torah k’Toras Eretz Yisrael [audience laughter]. A svara is measured by its inner worth. Whether the svara was formulated here, or in Brisk, or in Volozhin, or near the kosel ha’maaravi, it doesn’t matter. If both the svaros are good and wonderful, and you cannot distinguish between them, then Eretz Yisrael is America. To what extent should a ben Torah - Whoever has a better Rosh Yeshiva and better chaveirim. Section II – Hallel on Yom HaAtzmaut 25+ Responsibility to Fight in Tzahal What about sacrificing learning and teaching Torah to fight in Tzahal? That you’ll ask Eretz Yisrael rabbanim. In America the shailah is not acute. Is it right that Americans sit and learn here while Israelis are dying in Tzahal? Those events would have happened anyway. Whether, rachmanah litzlan, an Israeli gets killed, or an American Jew gets killed, there is no difference. Speaking halachically, there is no halachah that I have got to take my place in order to defend Eretz Yisrael. Halachically you are chayuv b’gufo [obligated personally 86 ], but this doesn’t come into consideration. You are speaking about two dinim from mitzvas yishuv ha’aretz. Conclusion Whatever I said, don’t consider them as piskei halachah. I am not a posek. It is simply sharing my thoughts with you. If you feel that I am wrong, I wouldn’t feel offended. And if you feel that I am 86 As opposed to a communal obligation, or to an obligation related to an object and not the person. Section II – Hallel on Yom HaAtzmaut 255 right, so you’ll give more time to Torah and study harder. But it’s not piskei halachah, it’s not advice, it’s not that. It’s simply thinking aloud [hence the title – Ed.] and sharing. Because I think many times I told you about those problems. It is thinking aloud and sharing one’s thoughts with others. That is what I said. Not piskei halachah. If you feel I’m wrong completely, I won’t feel insulted or offended. OK [concluding the shiur].