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Solidarity with Israel
The
following is a personal opinion piece written by
Andrew White, an alumnus of Yeshivat Darche Noam/Shapell's
College for Men, currently residing in England.
Solidarity with Israel
by Andrew White, London
Thursday 24 May 2001 / 2 Sivan 5761
Making the spiritual connection
At this time of anguish for the Jewish people, those
of us who live outside Israel have an obligation
to respond through our spiritual efforts.
We here in England, and elsewhere in the diaspora,
are physically distant from the land of Israel.
However, we are all connected to the situation.
This connection is nothing to do with politics but
it is about our essential identity as part of Klal
Yisrael - the community of Israel.
Our fellow Jews are enduring outrage upon outrage.
Families, schools, communities, army units have
been shattered - bombs in shopping centers, on buses
and in other public places, sniper and mortar attacks,
drive-by shootings, kidnappings - an unbearable
list.
The most holy sites to the Jewish nation are under
assault - machine-guns attacks on Kever Rochel (Rachel's
tomb), repeated stonings of the Kotel, the destruction
of Joseph's tomb, synagogues desecrated.
Israel's political compromises - far-reaching and
controversial - have been rebuffed by violence.
And Israel's efforts to defend its citizens against
attacks of a type which no other democratic country
has to confront have been condemned by the world.
There can be no country in the world that yearns
for peace as much as Israel. Israel has no interest
in an unending conflict. It has taken risks, withdrawn
from territory and made difficult concessions. And
yet hopes for peace, however real or illusory they
were, appear to have been dashed.
Instead, there is acute anxiety over security throughout
the country. And to compound all of this, there
are the other major challenges of daily life: the
water crisis, the economic downturn and so on (The
Jerusalem wedding hall tragedy occurred on the day
this piece was submitted.) Hardly surprisingly,
there is despondency in the country. Peoples' faith
and willpower are all being deeply tested.
In this piece, I would like to share some sources
which can help us to understand our responsibilities
at this time: the requirement for solidarity, the
power of prayer, ways of sustaining hope, and why
it is important to express constant gratitude to
Hashem for the miraculous accomplishments of the
Jewish people in the Land of Israel.
The Foundations of Solidarity
The starting point for us outside Israel is solidarity.
There is a lot of talk about solidarity - trips
to Israel, public rallies, increased fund-raising,
lobbying the media for balanced journalism, and
so on. All of this is no doubt important.
But this is only half the picture. The concept of
solidarity is rooted in the Torah. Solidarity is
not just a desirable instinct, or set of gestures,
but a religious obligation that we are required
to fulfil in our everyday lives. It is not a political
statement, but a religious one. We are one people,
dependent on Hashem, and the Torah teaches that
we have a duty to identify totally with our fellow
Jews in their current anguish.
The Jews in Egypt
We learn "solidarity" from the earliest moments
of our national history.
The angel of Hashem appears to Moshe Rabbeinu to
deliver the message of redemption, from a burning
thorn bush. Why a thorn bush, uncomfortable and
lowly, rather than another location more in keeping
with the elevated nature of the moment?
Rashi explains that the angel of Hashem appeared
in a lowly bush in order to fulfil the verse in
Tehillim (91:15) "Imo Anochi be'tzara…" - I am with
him in distress". The Jews were suffering under
the Egyptian taskmasters, and Hashem wished to demonstrate,
as it were, that He shared in the distress of the
Jewish nation (see comments of the Mizrachi).
The War with Amalek
The concept of solidarity is likewise taught when
the Amalekites attack the Jewish nation. Moshe Rabbeinu
raises his arms to inspire the nation to faith and
prayer (see Shemos 17:11-12). The verse then states:
"The
hands of Moshe Rabbeinu grew heavy, and [Aharon
and Hur] took a stone and they put it under him,
and he sat on it."
Rashi
asks: why a stone? Would it not have been more fitting
for Moshe Rabbeinu, the leader of the Jewish people,
to rest on a pillow or a cushion, rather than a
hard stone? To which Rashi answers - Moshe Rabbeinu
said at that moment (see Rashi 17:12):
"The
nation Israel are absorbed in distress, also I
will be absorbed in distress."
Sitting
on a stone indicated solidarity - total identification
- by Moshe Rabbeinu with the nation in crisis at
that time.
"Do Not Separate Yourself From the Community"
The idea is also taught in Pirkei Avos ("Ethics
of the Fathers"). The Tanna Hillel states: "Do not
separate yourself from the community" (Avos 2:4).
Rav Ovadia Bartenura, in his commentary on the Mishna,
teaches that the Tanna is referring to the concept
of solidarity - total identification. In the Bartenura's
words "Do not separate yourself from the community
- rather, be a partner in their experiences of distress".
He continues, strikingly, by teaching that "he who
separates himself from the community will not see
the consolation of the community [at the time of
the Moshiach]".
The Bartenura's comment is based upon a Talmudic
source, which reinforces the idea of "total identification".
The Gemara teaches (Ta'anis 11a):"At a time when
the community are in a state of anguish, a person
should not say - I will go to my house, and eat
and drink… such a person will not see the consolation
of the community... rather, he should share in the
suffering of the community".
This principle is codified by the Rambam (Hilchos
Teshuva 3:11) and by the Shulchan Aruch (Orach Chaim
574:4) as binding halacha.
We thus see the need to rise to the challenge of
solidarity with dedication and seriousness.
For those of us who are not experiencing the tension
day to day, the least we can do is demonstrate a
continuous awareness of the tzara (distress) of
our fellow Jews. We cannot continue on the basis
of "business as usual."
We need to understand (from family, friends and
reliable reporting sources) what Jews in Israel
are experiencing (because we certainly will not
obtain this from most accepted news sources).
And, above all, we need to be willing to share,
even from a distance, their pain. No one is suggesting
this is easy, and I wish I knew myself how to do
this. But this is what we are religiously obligated
to do.
Solidarity Across Boundaries
It is natural to feel solidarity with immediate
family, community or peer group - this is vital
in itself - but the Torah obligation does not stop
there. The mutual obligation of solidarity applies
among Jews - strangers to each other -of all affiliations.
A Jew with right-wing ideology is obliged to identify
with the distress of a fellow Jew - religious or
secular - on the "left". And Jews on the left are
obliged to feel solidarity with Jews on the "right".
Solidarity cuts across the Haredi world, to the
national religious, and to the secular. It cuts
across cultures.
And it doesn't matter where the person lives who
is experiencing anguish: Kfar Sava, Kfar Darom,
Sderot, Tekoa, Hebron, Netanya, Efrat, Jerusalem
or the Lebanese border, or anywhere else in the
country. Solidarity at time of distress knows no
territorial boundaries or ideological cut-off points.
Solidarity through Elevating our Conduct
There are many ways of expressing solidarity in
our daily lives.
On the spiritual level, we have to remind ourselves
that the conduct of each of us has the potential
to influence the collective merit of the Jewish
nation, and the mercies that Hashem bestows upon
the nation. It follows that we should all look to
our conduct and find some way, however large, however
small, of elevating it in response to the current
situation.
Increased Torah learning; enhanced observance of
mitzvot; efforts to reduce lashon hara, and to strengthen
ahavas chinom (unconditional love between Jewish
people), and so forth. All have been urged upon
us in recent months.
Enhancing our Efforts at Prayer
The most central expression of spiritual solidarity
is through tefilla - prayer.
We are the nation of tefilla - it defines our approach
to our national destiny - "they by chariots and
they by horses, but we... call out to Hashem" (Tehillim
chapter 20). Our individual lives and our national
history have always been dependent upon our tefillos:
see the Ramban (Nachmanides) on Shemos 2:25 who
explains that the Jews' cries to Hashem in Egypt
were a precondition to their redemption from slavery.
Tefilla offers many opportunities for solidarity.
Every time we open the siddur we can embark upon
a personal solidarity mission.
The following are extracts from a call which was
issued last summer (two months before Rosh Hashanah
and therefore before the outbreak of the current
wave of violence), by a distinguished group of rabbinical
leaders in Israel:
"People
of Hashem - awake and rouse yourselves and call
out to Hashem.
We are full of trepidation over the current, difficult
situation in the Eretz Hakedosha, where no person
knows what each day will bring.
.... these are matters of life and death for everyone
living in the Land….
It is a sacred obligation on every single individual
to strengthen themselves in Torah and in the fear
of Heaven, in the keeping of mitzvoth and in acts
of chesed, and to multiply prayers and entreaties,
so that He may have pity on His poor and destitute
nation, have mercy and remember His people quickly
for a salvation, and that the [Righteous Redeemer]
may come speedily in our days...."
If this message was powerful ten months ago, then
how much more so now?
There are many ways of channelling our efforts.
(I am speaking 100% to myself here, only doing so
out loud):-
Increasing our Kavana - or spiritual focus:
To daven with increased kavana, to work on our sense
of our utter reliance on Hashem, to open up our
hearts to the tribulations of our fellow Jews in
Israel, to pray as fervently as we can that these
tribulations cease, and that the shechina of Hashem
rest fully on the land - these are themes which
can pervade our davening every day.
Absorbing the words themselves. It may sound
obvious to say so, but if you simply read the words
of the brachos of the Amida, slowly and with reflection,
one can be overwhelmed by their power for today's
situation. The brachos of Go'el Yisroel, of Ve'Lirushalaim,
of Modim, of Sim Shalom - and so on. It is a striking
thought that Jews everywhere in the world, from
Jerusalem to Jonannesburg, Manchester to Mexico
City, and Moscow to Melbourne, can all turn to the
identical words to channel their feelings towards
the Almighty. It might be said that we have a spiritual
solidarity meeting with our fellow Jews in Israel
and around the world every time we daven the amida
with sincerity.
The extra tehillim. Many months ago, leading
rabbis in Israel called for Jews around the world
daily to say three tehillim daily in response to
the situation:
- Chapter
83 ("A song with musical accompaniment by
Asaph…O Hashem, do not hold yourself silent
…")
-
Chapter 130 ("Mima'amakim" - "From the depths
I called you, Hashem…")
- Chapter
142 ("A Maskil by David - when he was in the
cave - a prayer …")
The
words of each of these Tehillim (interpreted through
our classic commentators: see the Artscroll Tehillim's
wonderful anthology) are acutely relevant in the
current situation.
The call of these Rabbis is more pressing than ever,
today. Starting to say these Tehillim daily is an
expression of solidarity we can each make, at no
price, and with minimal effort.
Praying for the captured Israelis: Israeli
soldiers are, today, held prisoner in Lebanon -
we do not know if they are alive, and if so whether
they will be returned. Can you imagine the anguish
of their families? "Imo Anochi be'tzara - "I am
with him in his distress". How about saying Tehillim
each day for their safe return? Chapters 63 or 143
- two of the Tehillim customarily said at a time
of tzara - come to mind.
Children and Tefilla: Our Rabbis teach that
children have a particularly strong channel of communication
to Hashem, when they daven with sincerity. I know
of families where the parents regularly say Tehillim
together with their children in response to the
current situation. This is surely an appropriate
act of solidarity (besides being good chinuch -
character shaping - for the children). And is it
not within the immediate, daily reach of many of
us?
Focussing on the land of Israel, and Jerusalem:
Our prayers are rich with references to Jerusalem,
the holy city. The Torah is infused with the centrality
of the Land of Israel, from the first verse of the
sedra of Breishis (see Rashi there). At a time when
our national connection with Jerusalem, and with
the Land as a whole, have come under intense challenge,
it is an expression of solidarity to reinforce our
connection with each by (for example) selecting
divrei torah on these themes, saying Chapter 122
of Tehillim regularly, and by learning the many
passages in the commentary on the Torah of the Ramban
which relate to the Land.
We know that there is no guarantee that our tefillos
will be answered. And it goes without saying that,
in Israel, tefillos need to be accompanied by practical
measures of security - the armoured buses for school
children, and so on. Our tefillos are our way of
invoking Hashem's mercy that these daily efforts
of our fellow Jews do indeed protect them from harm.
"Kave El Hashem" - Prayer as a means of maintaining
spirit and resolve
In the current situation, many are dispirited.
Yet we are a people of faith, of optimism, of hope
- and prayer can, we learn from our Rabbis, help
to sustain hope.
We learn this lesson strikingly from the verse at
the end of Chapter 27 of Tehillim ("Ledavid Hashem")
which we read in the period between Ellul and Hoshana
Rabba. The verse there states:
"Kave
el Hashem…" - "Place confidence in Hashem, strengthen
yourself and He will give you courage, and place
confidence in Hashem".
This
verse is expressed as a spiritual progression -
but what does it mean?
The Gemara in Brachos (32b) provides the classic
interpretation. The verse is teaching that even
if prayers are not answered immediately, we should
persist - hence the repetition of the words. The
same Gemara goes on to teach that there are four
areas of life which require Chizuk (constant upward
reinforcement) - Torah study, good deeds, prayer
and livelihood. The source cited for that concept
is this verse - "Kave el Hashem".
The Radak, one of the major commentators on Tehillim,
adds a further insight. He suggests that the verse
is explaining how prayer can enable a person not
to lose hope as a result of the plans of an adversary.
He explains: "Place confidence in Hashem" - a person
should sincerely pray for the aid of Hashem, and
not pay heed to the words of the adversary. "He
will strengthen you, and give you courage" - If
a person strengthens his conduct, then Hashem will
strengthen the person's heart and enable him not
to be weakened by the words of the enemy. The verse
then repeats "Place confidence in Hashem" a second
time, to teach that such a person can always have
hope, and his heart will not weaken.
The relevance of the Radak's interpretation is clear:
prayer can serve as a means of retaining spirit
and resolve even in the most difficult of times.
No one is saying this is easy. But the opportunity
is there.
"The Abundant Redemptions" of Hashem
People often comment that they find the current
situation "impossible" - that there are no political
"solutions".
But we are a people of faith. The fact that we do
not see a resolution reflects limitations in our
vision.
We can learn this lesson, once again, from a verse
in Tehillim. In the famous chapter 130 ("Mima'amakim"
-see above) which is traditionally said in times
of crisis, we read:
"Let
Israel hope in Hashem, for with Hashem there is
kindness, and with Him are abundant redemptions
-VeHarbe Imo Pedus" (verse 130:7).
What
is meant by the expression " abundant redemptions"?
Rashi explains this to be a reference to the past
- that Hashem has repeatedly exercised miraculous
power to redeem us - from Egypt, from Bavel, and
so on. These are the "abundant redemptions".
But the Sforno provides a slightly different perspective.
He writes:
"even
when the natural means of redemption are exhausted,
there are many ways before Him to redeem you".
According
to this interpretation, the verse is not a description
of the past, but a description of the infinite power
of Hashem applying both to the past and to the future.
By all natural calculations of diplomacy, of politics
and of pragmatism, we may regard a situation as
being "impossible". The "natural means of redemption",
in the Sforno's words, may appear "exhausted". But
that is looking at a situation through our eyes.
Hashem has "abundant" means of redemption that we
cannot begin to grasp, by which He can redeem us.
Jewish Life in Russia - the "Abundant Redemptions"
As a generation we are fortunate to have seen a
process which might bear out this idea: the rebirth
of Jewish life in Russia, and in Eastern Europe,
the mass migration of Russian Jews to Israel, and
the disintegration in the most humiliating manner
of Soviet communism, arguably the most "invincible"
political system in history. Children are learning
Torah in Kiev while statues of Lenin are demolished
for the sake of construction schemes.
No one would have dreamed of these extraordinary
events even twenty years ago. But Hashem has "abundant
redemptions".
As a generation which has witnessed these events,
we should be cautious before declaring, based on
our understanding, that the present situation for
Israel is "impossible". After seeing such miracles
(and there are many others which could be discussed),
who can say what is and is not possible?
Miraculous Events in Israel
This idea has added, immediate relevance to events
in Israel. It is not out of place to observe that
even in these last months on the ground, we have
seen many "impossible" events, defying rational
explanation, and rules of nature. The bombs which
"failed" to explode; the devices which were "miraculously"
defused by amateurs; the weapons armouries discovered
"by chance"; the weapons-loaded infiltrators intercepted
"by chance"; the shootings which "missed" their
targets; the attacks which "miraculously" backfired.
Through such episodes, Hashem is daily conferring
his protection on the Jewish nation, by events that
are beyond human power to control, and which have
no rational explanation. Our spiritual efforts need
to focus on these miracles, and express our gratitude
for them. They are a demonstration of "Veharbe Imo
Pedus - He has abundant redemptions".
"He who makes peace in His heights" - Bringing
together irreconcilable forces
It is often said that the Jewish nation and their
adversaries are irreconcilable. But through the
teachings of our Rabbis we can find the encouragement
to look beyond this analysis.
We read every day at the end of the amida, and also
at the end of birkat hamazon :
"Oseh
shalom bimromav…- He who makes peace in His heights,
may He make peace for us and for all Israel".
What
do these words mean? In what sense does Hashem make
"peace in His heights" ? And in any event how does
this relate to peace for the nation of Israel?
The explanation is linked to an aspect of creation,
of brias haolam. In the second chapter of the book
of Bereishis we learn of the creation of "shamayim"
- heaven. Shamayim - even the very word itself -
is a synthesis of fire ("esh") and water ("mayim")
- (see Rashi, Breishis, 1:8). Hashem brought together
fire and water. Despite natural laws as we understand
them, the water did not extinguish the fire - they
coexisted.
The words "Oseh Shalom Bimromav - He who made peace
in His heights" are found in the Book of Job. Rashi
there comments (Book of Job 25:2) that they are
referring to this aspect of creation. Hashem made
"peace" in "His heights" by mixing together the
natural forces of fire and water which according
to the rules of nature were irreconcilable.
It was suggested to me (by Mr Jonathan Halberstadt
from London) that from here we can understand the
meaning of the words at the end of the Amida.
"He who makes peace in His Heights" - between the
elements of fire and water - "may He make peace
for us and for all the Jewish nation" - may He reconcile
seemingly opposing people so as to bring about peace
for the Jewish nation.
It is no more "impossible" for Hashem to make peace
for the Jewish nation than it was to bring together
fire and water in heaven.
But we express a further idea when we say "Oseh
Shalom Bimromav". It is one thing to make peace
between friends but another between adversaries.
The verse teaches that it is beyond the Jewish people
to make peace, unguided. We need Divine assistance,
encouraged by the awareness that nothing is "impossible"
to the Almighty.
Expressing Gratitude in Our Daily Lives
When we think of the purpose of prayer to the Almighty,
we naturally think primarily of requests.
But there is another dimension to Tefilla: "shevach"
- praises, which flow from a sense of gratitude
for that which we receive from the Almighty.
The Gemara (Brachos 4b) discusses the fact that
we say chapter 145 of Tehillim (known as 'Ashrei')
three times daily - twice in the morning, and once
before the Mincha amida. Why this chapter of Tehillim
in particular?
The Gemara teaches that it was selected because
it expresses our gratitude for the essential sustenance
that we receive from Hashem - "Poteach et yadecha…
- You open Your hand and fulfil the desire of every
living being" (Tehillim 145:16). (There is a discussion
in the Gemara about why this chapter was selected
in preference to Hallel Hagadol (Chapter 136) but
that is not the issue for these purposes).
Expressing gratitude to Hashem for the basic things
which we and our loved ones receive in life - health,
food, shelter and so on - is central to our lives
as believing Jews.
Expressing Gratitude on a National Level
"Ashrei" emphasises gratitude in relation to our
personal lives. But the obligation to express gratitude
to Hashem applies to our national circumstances
too. When the people of Israel, as a nation, receive
kindnesses from Hashem, we have an ongoing obligation
to express our gratitude for this fact.
We learn this most tellingly from a verse which
we say every morning in shacharis: "Hashem favours
His nation, He adorns the humble with salvation"
(Psalm 149:4).
What does that verse mean? In what sense is the
nation "humble", and how does this merit Divine
salvation?
One of the attributes of a humble person is that
he or she takes no credit for personal achievement
but acknowledges Hashem for them. That is humility.
According to the Radak (in his commentary on the
above verse in Tehillim) that is what is being referred
to by David Hemelech. If the Jewish nation acknowledges
Hashem as the Master of its national achievements,
the nation demonstrates "humility". Hashem, says
David Hamelech, "favours His nation" - favours such
acknowledgement by the nation. And Hashem responds
by "adorning" the nation with salvation.
There is a strong lesson here for today. If we wish
to be "humble", we need to deepen our sense of gratitude
to Hashem for the extraordinary kindnesses that
Israel embodies:
The survival of the country: In 1948, Israel
was a country of 550,000 Jews. Within two generations
of the Shoah, it is home to over five million Jews
- a ten-fold increase in population in 53 years!
The country has miraculously prevailed in wars,
absorbed millions of Jewish refugees in times of
trouble, and created reasonable material prosperity.
We have to express our gratitude to Hashem for this;
Torah and chesed in Israel: Hundreds of thousands
of people, hundreds of communities, and entire towns,
are built around the learning of Torah, the fulfilment
of mitzvot and gemillus chasadim. We are witnessing
an amazing blossoming of religious schools, chedarim,
yeshivot, kollelim, and outreach activities up and
down the country. Chesed is practised, day-to-day,
on a vast scale - little commented upon, little
noticed by those outside the immediate environment.
We have the ability to pray at the Kotel and access
to the holy sites throughout the Land. And the opportunity
to fulfil mitzvot like shmitta (the sabbatical year)
in a manner which for our ancestors was just a distant,
unimaginable dream. We need to step back and express
our gratitude for this;
Israel has the means to help the sick, the poor
and the victims of calamity: Israel is a leader
in medical technology and agricultural expertise.
Its universities are centres of innovation. Many
of the resulting inventions are of greatest benefit
to the poor, the sick, and the blind in Israel and
beyond. Meanwhile, when a natural calamity strikes
- earthquake in Turkey, flood in the Ukraine, monsoon
in India, to name three recent examples - it is
the Israelis with their mobile field hospital who
are among the first on the scene, saving lives,
rescuing victims, tending the injured. These rescue
efforts are a Kiddush Hashem. We are obliged to
express our gratitude to Hashem that Israel has
the means to provide for itself and to help the
needy (inside and outside Israel) in this way;
Respect for human life and dignity: Even
when under ruthless attack, Israel endeavours to
preserve the rights of its Arab minority. Thousands
of Arabs enjoy the benefits of the Israeli healthcare
system (it is an ultimate irony that Jewish victims
of the current violence have included health workers
famed for treating Jews and Arabs in the hospital
system without favour or preference). Arabs throughout
Israel have freedom to worship, while Israeli leaders
publicly express regret at the loss of innocent
Arab life. Even under the most extreme conditions,
Israel upholds the basic principle of kavod habrios
(human respect), and we need to recognise this fact.
If we take to heart the Radak's interpretation of
Psalm 149, this compels us to consider how we speak
about Israel. Our starting point is not pride but
humility. By expressing gratitude to Hashem for
the miraculous accomplishments of the Jewish people
in the Land, we can all help to lay the groundwork
for salvation : "He adorns the humble with salvation".
Spiritual Resources are our Greatest Asset
The greatest resources of the Jewish people are
spiritual, and solidarity with Israel at this time
must absorb us, spiritually and emotionally. In
that way we can each contribute in some way - however
big, however small - to bringing nearer the peace
and blessing for the Jewish nation for which we
all so deeply yearn.
"Hoshiya et Amecha" - Save Your nation, and bless
Your estate, and tend them and elevate them for
ever" (Tehillim 28:9).
Andrew White studied at the Yeshivat Darche Noam
("Shapell's") in Jerusalem, and now lives in London
where he belongs to the Golders Green Beth Hamedrash
("Munks"). He is involved with adult education programmes.
This piece is adapted from various shiurim and talks
given in the past year. The opinions expressed are
his own. The piece may be redistributed as long
as it includes this paragraph and the one preceding
the article. |
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