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The
Struggle Over the Land of Israel
The Struggle Over
the Land of Israel:
Risks and Rewards
Rabbi Shaya Karlinsky
October 30, 2000
The Jewish people in Israel are at war. As Torah
Jews, we believe in Jewish destiny and G-d’s control
of history, which requires that we look at the theological
dimension of current events. This is even more so
when today's events have such an overwhelming impact
on the future of the State of Israel, and on the
Jewish nation worldwide. This war is a different
kind of war than we have experienced in the past.
There are different rules, different aims, different
dangers, and the weapons are also different.
In every war, it is critical to have a correct assessment
of the nature of the war, what kind of battle is
being fought, what strategic assets are available,
and what weapons are effective. Jamming radar won’t
help in a tank battle, and smart bombs won’t help
if the enemy is infiltrating your computer systems.
Being in the period of “Ikvatha d’M’shicha,” in
the final steps leading toward Mashiach and the
final redemption, we need to view what happens in
our world as having roots in the upper, spiritual
worlds. If we are experiencing conflict over our
claims to the Land of Israel, this reflects a conflict
that must be taking place in the Heavens over our
presence here.
In looking back over the last thirteen years, since
the outbreak of the intifada in 1987, it appears
that the Jewish people is engaged in a war with
the descendants of Yishmael over our right to the
Land of Israel. And if we look even deeper, we will
find that the Jewish people is engaged in an internal
struggle about the inherent holiness of the Land
of Israel, and over the holiness of the society
we are building in the Land of Israel. The struggles
with the Palestinians are playing out the struggles
that are taking place between the forces of holiness
and darkness in the spiritual worlds. In these wars,
each of us can play a major role, and our effectiveness
is no less than that of a paratrooper or tank commander.
To appreciate it, we need to appreciate the nature
of the battle and to appreciate the power of our
arsenal.
Is it dangerous to be in Israel now? Just as in
every investment decision, an analysis of the danger
of being in Israel at this time must create a risk-reward
equation. How great is the risk? What is the “reward”
that can be expected for undertaking this level
of risk?
On the risk side, it is certainly more dangerous
to be here now than it was six months ago. Yet living
in Beit Hakerem, Givat Shaul or Har Nof, Darche
Noam/Shapell’s and Midreshet Rachel v'Chaya students wouldn’t
know anything is out of the ordinary if they didn’t
listen to the news or log on the CNN web site. But
even though we can avoid personal danger by limiting
our travels – which we are certainly doing – and
diaspora Jews can try to insulate themselves from
the danger by not traveling to Israel and posting
armed guards to protect Jewish communal buildings
– which they are doing – the Jewish nation is one
organism, and no member of the nation can be insulated
from events that have such an impact on the Jewish
people, especially when those events are centered
around the Jewish presence in the Land of Israel.
Chazal anticipated the very difficult and painful
times we would experience as the Messianic process
unfolded. These pains are called “chevlei Mashiach,”
the birth pains of the coming of Mashiach. Giving
birth, bringing new life into the world, is a painful
process, and that is what happens as Mashiach is
brought into the world.
The Gemara in Sanhedrin (98b) has two opinions about
living at the time of this process. Ullah and Rabbah
said “He should come, but I shouldn’t see it” (because
of the painful process that would unfold). Rav Yosef
said “He should come, and I should just merit to
sit in the shade of the dung of his donkey.” (Rav
Yosef was willing to subject himself to the most
uncomfortable situation, the lowest possible degradation,
simply to be able to be part of the process of Mashiach’s
arrival.) Then the Gemara asks “What should one
do to be saved from the birth pains of Mashiach’s
arrival? He should involve himself in Torah [study]
and good deeds.”
(It is important to appreciate the level of protection,
to a miraculous degree that the army and the Jewish
settlers in Judea and Samaria are experiencing.
While much is made of the imbalance between the
number of Palestinian casualties compared to Jewish
casualties, it is not only due to the imbalance
of military power. There have been dozens of road
side bombs and hundreds of shooting incidents that
miraculously left no Jewish casualties. The number
of times this has happened shows a special providence
we are experiencing. We don’t rely on miracles,
and we certainly must take all precautions to minimize
our exposure to danger, but it is quite clear to
this believing Jew that as G-d brings danger and
difficulties to the Jewish people in the Land of
Israel, the level of casualties is way below any
natural explanation.)
Which leads us to the “reward” side of the equation.
The Gemara in Brachoth (5a) teaches us in the name
of Rebbe Shimon bar Yochai: G-d gave the Jewish
people three wonderful presents, and each one was
given through a process of difficulty and suffering.
And these are the presents: Torah, the Land of Israel,
and Olam HaBah (the World to Come). A Jew who wants
access to these three special gifts must be prepared
to sacrifice for them.
Rashi’s first comment in the book of Breishith explains
why the Torah, which is the book of G-d’s commandments
to the Jewish people, begins with the events of
creation. “The power of His acts He told to His
people, in order to give them the estate of nations”
(Tehillim 111:6). If the nations of the world will
say to Israel “You are bandits (occupiers, invaders,
colonialists, settlers, etc.) for you have conquered
the lands of the seven nations (Canaan, Israel,
Palestine, etc.)” Israel will say to them: “The
whole world belongs to G-d, He created it, and He
gave it to the one found proper in His eyes. When
He wanted, He gave it to them, and when He wanted,
He took it from them and gave it to us.”
This is the beginning and the end of our claim to
the Land of Israel. It was promised to us by G-d,
as the descendants of Avraham, Yitzchak and Yakov.
And it is the legacy for the covenant between G-d
and the Jewish people. The events of creation were
included in the eternal Torah to inform us of the
power of His acts, giving us our right to the Land
of Israel. This argument may or may not convince
Yasser Arafat or Kofi Anan. But first and foremost,
we have to know it, believe it, and be ready to
live our lives based on that reality.
The next comment Rashi makes is to explain the strange
construct of the word “Breishith” -- for the reishith,
the beginning. Based on the Midrash, Rashi explains
that the world was created for the Torah which is
called “Reishith” and for the Jewish people who
are called “Reishith.” Our lives are supposed to
be devoted to ensuring that the world actualizes
its purpose, the Torah and the Divine mission of
the Jewish people.
There are a number of Midrashim dealing with the
significance of Torah study in the Land of Israel
which I find very relevant at this crucial time,
and I would like to share them with you, along with
come personal insights.
The Midrash (Vayikrah Rabbah 13:5) analyzes the
verses (Breishith 2:11-12) “…where the gold is found.
The gold of the land is good…” Gold refers to Torah,
and the gold of the Land of Israel is good, to teach
that there is no Torah like the Torah of the Land
of Israel, and no [Divine] wisdom as the wisdom
of the Land of Israel. The Midrash (Midrash Tehillim
105:1) tells us: “If you endeavor to see the face
of the Divine Presence in the this world, involve
yourself in Torah study in the Land of Israel.”
It is difficult to be in Israel now (although not
nearly as difficult and dangerous as the media portrays).
But Torah study and the Land of Israel are our natural
habitats. And as Rebbe Akiva told Pappus (Brachoth
61b) in the famous parable about the fox offering
protection to the fish by having them join him on
dry land: “If in our natural habitat we find ourselves
in danger, imagine how much more dangerous it would
be if we abandoned that natural habitat.”
We have the opportunity to learn Torah in Eretz
Yisrael. It is the highest level of Torah learning
and it solidifies our rights to Eretz Yisrael..
Two wonderful presents that were given to us by
G-d, with each one reinforcing the other. These
gifts are accompanied with difficulties, and if
we want them to come easily, it means we are looking
for imitations, rather than the real thing. Our
challenge is to recognize how much greater is the
reward over the difficulties, the risks and the
costs. Overcoming these difficulties ensures that
we will play a major role in the battle for the
Jewish presence in the Land of Israel, and that
we will help resolve the battle for the soul of
the State of Israel. May we merit to see Mashiach’s
arrival in a most painless and speedy way. |
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