Hashem said to Abram, “Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you. And I will make of you a great nation; I will bless you, and make your name great, and you shall be a blessing. I will bless those who bless you, and him who curses you I will curse; and all the families of the earth shall bless themselves by you.” (Gen. 12:1-3)
After Adam sinned and G-d saw that it was impossible to achieve by natural processes a state in which all of mankind would be good, He decided to create a single emissary, one nation which would be anointed as G-d's Messiah on earth, a light unto the nations to teach them G-d's ways. This Messiah, this chosen people, was Israel. Israel were called “Adam” because it was they who were to continue the mission of Adam, who was created for this purpose yet failed. For two thousand years, G-d searched for the man who would undertake Adam's mission but execute it differently, who would fashion a nation – from his seed – which would be G-d's elect, a holy nation that would sanctify itself and thereby influence the world to accept the yoke of Heaven.
G-d waited two thousand years, searching the world over to find one person who would be worthy to have this nation emerge from him. Yet, He did not find him until he enhanced the intellect and understanding of our forefather Abraham, making him ready for this mission if he would only use that understanding for self-sacrifice. This is the intent of Bereshit Rabbah 30:8, which stated that Abraham “was ready to direct the whole world in repentance.” Clearly, greatness cannot emerge from lowliness, and G-d perfects the spirits of certain beings for greatness. Yet, if they do not use this Divine gift, it goes to waste. As our sages said (Esther Rabbah, 6:3), “Noach was ready to recognize his Maker”, yet he did not sacrifice himself for this. Abraham's intellectual improvement came about through his being from a family that was close to the monarchy and to priests of idolatry. It is obvious that this was so, for they certainly would not have allowed just anyone to fashion and sell idols as they did with Terach [his father]. Since Abraham was in this position, he had the opportunity to learn and ponder. The same goes for Moses. G-d arranged for Moses to grow up with Pharaoh so that he would be surrounded by royalty and greatness. All the same, whoever is unready for self-sacrifice forfeits G-d's improvement.
Nedarim 32a teaches, “When Abraham was three, he recognized his Creator, as it says, “It is because [“ekev” in Hebrew] Abraham obeyed My voice [and kept My charge, My commandments, My decrees and My laws]” (Gen. 26:5). Abraham lived 175 years, and “ekev” has the numerical value of 172. It is thus interpreted that out of his 175 years, he kept G-d's charge for 172 - “ekev” - years, i.e. all but the first three. Rambam explains (Hilchot Avodah Zarah 1:3): Weaned, but still a toddler, Abraham's thoughts began to soar. Day and night this great spirit would ask himself how our world could function without a master. He wondered who was directing it, for it could not possibly direct itself. No one had taught him or informed him of anything. He was immersed in Ur Kasdim among foolish idolaters, his father and mother and his whole nation, and he worshipped with them. Gradually his understanding grew until he grasped the truth through apt perceptions. He knew that there was just one G-d and that He conducts the world and created everything, and that in all the universe there is no G-d but Him. He knew that the whole world had erred, and that their error was due to their having worshipped the stars and images until they lost the truth.
Abraham's knowing his Maker began with his understanding as a small boy that idols are meaningless. Terach made and sold them, and the boy certainly saw how they were made and understood that something man made cannot cannot possibly be man's master. Our sages said (Bereshit Rabbah, 38:13). “R. Chiya, grandson of R. Ada of Jaffa, said: Terach was an idol worshiper. One time he went out and left Abraham to sell idols for him. When a customer came in to make a purchase, Abraham would ask how old he was, and he would reply that he was fifty or sixty. Abraham would then say, woe to the sixty-year old who wishes to worship something one day old. The customer would be embarrassed and leave. One time a woman came, carrying a plate of fine flour, and said, take this and place it before the idols. Abraham took a staff and broke all the idols, placing the staff in the hands of the largest idol. When his father returned, he asked Abraham who had done this, and Abraham responded: I cannot lie to you. A woman came with a plate of fine flour and told me to place it before the idols. I did so and they all began arguing over which one would eat first. Then that large one took the staff and smashed the others. Terach then said: Why are you mocking me? Do they have minds? Abraham responded, can your ears not hear what your mouth is saying? Terach took him and handed him over to Nimrod. Nimrod said to him, let us worship fire, and Abraham replied , let us worship water which douses fire. Nimrod said, then let us worship water, and Abraham replied, if so , then let us worship the clouds which hold the water. Nimrod said, let us worship the clouds. Abraham replied, let us worship the wind which disperses the clouds. Nimrod said, let us worship the wind. Abraham replied, let us worship man, who is not moved by the wind. Nimrod said, this is all just talk. I only bow down to fire. Now I shall throw you into it, and let the G-d that you bow down to come and save you.”
Thus, once Abraham's belief was complete, he proceeded to risk his life for the Oneness of G-d, treating idolatry with contempt. First, he did so with his father's idols, and then he went out and chastised the public. Abraham completed his spiritual development by not retreating or denying his faith, instead sanctifying the name Heaven (see Pirkei DeRabbi Eliezer, Ch. 26, where it says that before he was thrown into the fiery furnace,he also sat in prison: “His second trial was his being imprisoned for ten years, three in Cutha and seven in Kardu.”) This is how Abraham grew to greatness. G-d searched for someone fit to inaugurate the era of Torah, someone from whom the Chosen People could emerge and become G-d's anointed emissary to disseminate the true Jewish idea throughout the world. Such a person had to be unique, someone who would find the truth himself and be ready to risk his life for it without and prophecy or revelation by G-d until after he had passed his test. The true believer is known solely for his complete bitachon, his readiness to sacrifice his life for Kiddush Hashem. Our sages said (Shir HaShirim Rabbah, 1:13): “My beloved is to me a bundle of myrrh” (Song of Songs 1:13): R. Azariah, in the name of R. Yehudah, interpreted this verse as dealing with Abraham: Just as his myrrh heads the list of spices [Ex. 30:23, for the sacred anointment], so is Abraham at the head of all saints. Just as this myrrh gives off no scent without fire, so were Abraham's deeds unknown until he was thrown into a fiery furnace.
In other words, there was no proof of the genuineness of Abraham's faith until he was ready to sacrifice himself for Kiddush Hashem, trusting not that he would be saved, but in the truth of G-d's existence and in His ultimate victory. Having bitachon does not mean trusting that if one does a specific act he will be saved or that G-d will give him what he wants. When Abraham was ready to fall into a fiery furnace, he was not certain he would be saved, yet he was still ready to do it for the sake of Kiddush Hashem. He was certain of G-d's existence. Precisely his brother, Haran, who linked his trust in G-d to that G-d would perform a miracle for him, was killed. As our sages say (Bereshit Rabbah, 38:13): Haran was there, and he had conflicting thoughts. He said, “Either way! If Abraham wins, I will say that I am with Abraham, and if Nimrod wins, I will say that I am with Nimrod.” When Abraham entered the fiery furnace and was saved, they asked Haran, “Whose side are you on?” and he answered that he was with Abraham. They took him and threw him into the fire, and his innards burned up... He died in sight of Terach his father.
We see that G-d does not perform miracles for those who rely on them. That is not bitachon at all but knowledge that one will be saved. Bitachon comes into play precisely where there is danger, when a person does not know whether he will be saved, yet trusts in G-d anyway, championing Divine truth destined to win out. This self-sacrifice is the pinnacle of bitachon, as stated, and from it stems Kiddush Hashem. Kiddush Hashem is a trait that nothing else transcends; and because Abraham was ready to sanctify G-d's name even at the cost of his life, he merited to be chosen as G-d's select son, from whom would emerge lofty, holy seed.
The Jewish people were conceived through the self-sacrifice of their founder, our forefather Abraham, and only through such self-sacrifice, the climax of accepting the yoke of Heaven, was it possible to anoint the messenger nation of G-d. The Jews are unique because they possess the truth and are, moreover, obligated to preserve in their self-sacrifice on its behalf, even if standing alone like Abraham, the first Jew.
Compiled by Tzipora Liron-Pinner from "The Jewish Idea" of Rav Meir Kahane, HY"D
Sunday, October 30, 2011
Sunday, October 23, 2011
Parashat Noach - Creation annihilated? - Rav Binyamin Ze'ev Kahane
And He blotted out all existence that was on the face of the ground - from man to animals to creeping things and to the bird of the sky; and they were blotted out from the earth. Only Noach survived and those with him in the Ark. (Gen. 7:23)
Parashat Noach raises the following question: Why did G-d wipe out all of the beasts, birds, and crawling things in the flood? If man sinned, why should the animals suffer? Rashi explains:”The entire creation is for man, and when man is wiped out, who needs all these?” That is, the purpose of the creation is not simply to exist, but rather to actualize the destiny of the Creation. The moment there is no purpose (which is the case after G-d wiped out man, for whom the world was created), then the animals must perish since there is no longer a reason for their existence. Here, too, the moment the deeds of man prove that there is no longer a possibility for him to fulfill his destiny, his existence is no longer necessary, and he perishes. But we are still left wondering: All that creation, just for annihilation? All those generations before the flood (a span of 1654 years) were for nothing?
The answer is no. Harsh though this verses may be, a verse appears at the very end of Bereshit which turns everything around: “But Noach found grace in the eyes of G-d”. And while this lonely verse may appear to be only a small comfort to a world gone astray, the truth is that this one verse is everything. Even if we are speaking about one individual – he is the one who counts. Noach is the justification for the world's continued existence.
G-d created the world for the sake of those who will eventually fulfill the world's destiny, and He is not deterred by the possibility that there may be just a very few out there who may be willing. What really counts is that small ray of light that sometimes is not paid much attention to, but illuminates the world with the light of the world's true destiny.
But...
For 120 years, Noah fulfilled G-d's commandment and built the ark, all the while warning the people in his generation about the impending flood. When the people would pass by his house and ask what he was doing, he would reply, ”The Almighty said that He is bringing a flood upon the world”. The people reacted with vicious mockery. (Bereishit Raba 30:7)
The question that can be asked is the following: For 120 years Noach warned of the flood. And what came out of it? At first glance absolutely nothing!
In the end, the flood wiped out the entire world, except for whom? Except for Noach and his family. Not even one person was convinced to do “teshuva”. Not even one! Noach's “life endeavor” of 120 years was a waste of time. Or was it?
The story of Noach provides us with a concrete illustration as to what the true role of the chastising prophet is. Certainly the major goal of the warnings and admonishment are to direct the people onto the proper path, in the hope that they will do “teshuva” immediately. But in contrast as to what one might think, if the prophet does not succeed in bringing the people to “:teshuva”, this does not necessarily mean that he failed! A deeper look will reveal that the rebuke in itself has value. If we look at the prophets of Israel, we will notice an amazing fact: Generally speaking, they were a dismal failure. It seemed as if they influenced no one. The people were not interested in hearing them, and did not change their evil ways. Does this mean that there was no value in the warnings of the prophets? Of course not. After all, the words of the prophets are inscribed forever in our holy Tanach.
The answer to this question van be found in G-d's answer to Ezekiel when He appoints him as a prophet (chapter 2) “ And He said to me, Son of man, I sent thee to the children of Israel...that have rebelled against me...and you shall say to them, Thus says the Lord G-d. And they, whether they will hear, or whether they will refuse to hear, (for they are a rebellious house), so that they shall know that there has been a prophet amongst them ”. And afterwards (3:7): ”But the house of Israel will not hearken to you...” Can this be? If G-d knows that they will not listen, why send Ezekiel out and put him through such humiliation and abuse? And so a new concept is learned here. The saying of truth has value, even if it has no apparent influence at that particular moment. What is the value? “So that they shall know that there has been a prophet amongst them”. Even if immediate results are not seen, the value of the warnings are that they manifest the bringing in of G-d's word into the world. The prophet who expresses G-d's truth in giving expression to G-d's actual presence in this world. It is showing us that the world is not “hefker” (chaos). There is justice in the world. By so doing, the prophet in essence sanctifies G-d's name.
(Compiled by Tzipora Liron-Pinner from “The writings of Rav Binyamin Ze'ev Kahane“ HY"D - end of commentary on Parashat Bereshit and commentary on Parashat Noach)
Parashat Noach raises the following question: Why did G-d wipe out all of the beasts, birds, and crawling things in the flood? If man sinned, why should the animals suffer? Rashi explains:”The entire creation is for man, and when man is wiped out, who needs all these?” That is, the purpose of the creation is not simply to exist, but rather to actualize the destiny of the Creation. The moment there is no purpose (which is the case after G-d wiped out man, for whom the world was created), then the animals must perish since there is no longer a reason for their existence. Here, too, the moment the deeds of man prove that there is no longer a possibility for him to fulfill his destiny, his existence is no longer necessary, and he perishes. But we are still left wondering: All that creation, just for annihilation? All those generations before the flood (a span of 1654 years) were for nothing?
The answer is no. Harsh though this verses may be, a verse appears at the very end of Bereshit which turns everything around: “But Noach found grace in the eyes of G-d”. And while this lonely verse may appear to be only a small comfort to a world gone astray, the truth is that this one verse is everything. Even if we are speaking about one individual – he is the one who counts. Noach is the justification for the world's continued existence.
G-d created the world for the sake of those who will eventually fulfill the world's destiny, and He is not deterred by the possibility that there may be just a very few out there who may be willing. What really counts is that small ray of light that sometimes is not paid much attention to, but illuminates the world with the light of the world's true destiny.
But...
For 120 years, Noah fulfilled G-d's commandment and built the ark, all the while warning the people in his generation about the impending flood. When the people would pass by his house and ask what he was doing, he would reply, ”The Almighty said that He is bringing a flood upon the world”. The people reacted with vicious mockery. (Bereishit Raba 30:7)
The question that can be asked is the following: For 120 years Noach warned of the flood. And what came out of it? At first glance absolutely nothing!
In the end, the flood wiped out the entire world, except for whom? Except for Noach and his family. Not even one person was convinced to do “teshuva”. Not even one! Noach's “life endeavor” of 120 years was a waste of time. Or was it?
The story of Noach provides us with a concrete illustration as to what the true role of the chastising prophet is. Certainly the major goal of the warnings and admonishment are to direct the people onto the proper path, in the hope that they will do “teshuva” immediately. But in contrast as to what one might think, if the prophet does not succeed in bringing the people to “:teshuva”, this does not necessarily mean that he failed! A deeper look will reveal that the rebuke in itself has value. If we look at the prophets of Israel, we will notice an amazing fact: Generally speaking, they were a dismal failure. It seemed as if they influenced no one. The people were not interested in hearing them, and did not change their evil ways. Does this mean that there was no value in the warnings of the prophets? Of course not. After all, the words of the prophets are inscribed forever in our holy Tanach.
The answer to this question van be found in G-d's answer to Ezekiel when He appoints him as a prophet (chapter 2) “ And He said to me, Son of man, I sent thee to the children of Israel...that have rebelled against me...and you shall say to them, Thus says the Lord G-d. And they, whether they will hear, or whether they will refuse to hear, (for they are a rebellious house), so that they shall know that there has been a prophet amongst them ”. And afterwards (3:7): ”But the house of Israel will not hearken to you...” Can this be? If G-d knows that they will not listen, why send Ezekiel out and put him through such humiliation and abuse? And so a new concept is learned here. The saying of truth has value, even if it has no apparent influence at that particular moment. What is the value? “So that they shall know that there has been a prophet amongst them”. Even if immediate results are not seen, the value of the warnings are that they manifest the bringing in of G-d's word into the world. The prophet who expresses G-d's truth in giving expression to G-d's actual presence in this world. It is showing us that the world is not “hefker” (chaos). There is justice in the world. By so doing, the prophet in essence sanctifies G-d's name.
(Compiled by Tzipora Liron-Pinner from “The writings of Rav Binyamin Ze'ev Kahane“ HY"D - end of commentary on Parashat Bereshit and commentary on Parashat Noach)
Sunday, October 2, 2011
Repentance as a Nation: The Key to Redemption
“If you follow My statutes... I will bring peace in the Land... and if you do not listen to Me... I will bring upon you disaster” (Lev. 26:14, 16)
The Torah is Israel's strength. When they guard it, G-d strengthens them to overcome the nations, and only through that strength do the nations recognize Israel's might and submit to them peacefully.
Now, dear friend, heed a great principle for our age, when the Messiah's footsteps are so near. Place it over your eyes and heart – perhaps G-d will have mercy. The period in which Gog goes forth to war against Israel will be a terrible time of fear and dread on earth. If Israel are unworthy of redemption “in haste”, redemption devoid of terrible Messianic birthpangs, G-d in His great mercy, will try to delay, so as to avoid bringing the world redemption “ in its time”. Like a merciful father, G-d extends His deadline again and again in hopes of His children repenting and returning to Him, so that He, in turn, can return to them instantaneously, in glory and majesty.
Ponder my words well. Perhaps they will influence your emotions and understanding, dear reader, to hurry and cry out to our people, to tell them how to save themselves from awful, avoidable suffering. G-d said, “Oh that my people would hearken to Me and Israel walk in My ways – I would soon subdue their enemies” (Ps. 81:14-15). I have already explained that if Israel would only listen to G-d, He would bring redemption literally in a moment, for He is ready to take revenge on Gog and the nations instantaneously. G-d also said, “Oh that you had hearkened to My mitzvot! Your peace would then be like a river” (Isaiah 48:18) Avodah Zarah 5a teaches, “If only [hebr. 'im'] you would follow My statutes (Lev. 26:3): 'Im' can only connote supplication. It thus says, “Oh that My people would hearken to Me” and, “Oh that you had hearkened to My mitzvot!” G-d entreats Israel, so to speak, to repent and do acts of self-sacrifice, for only this will prove their faith and trust in G-d – and through such acts G-d will hasten redemption.
Our sages said (Torat Kohanim, Bechukotai, Parsheta 1):
“If only you would follow My statutes”: This teaches that G-d yearns for Israel to toil in Torah. It likewise says, “Oh that My people would hearken to Me”; “Oh that you had hearkened to My mitzvot!” and, “If only their hearts would remain this way, in awe of Me... for all time, so that it would go well with them and their children forever” (Deut. 5:26).
These verses surely refer to mitzvah observance, yet to bring redemption much more is required. The source continues: 'If only you would follow My statutes”: Might this refer to mitzvah observance? When the verse adds, “And be careful to keep My mitzvot” (Lev. 26:3), that connotes mitzvah observance. What then am I to learn from the first part of the verse? That we must toil in Torah.
We learn a major principle here. G-d does not suffice with mere mitzvah observance. Rather, He demands toil, hard labor, even psychological grief. He demands that we keep the difficult mitzvot which require faith and trust in G-d. Generally, these are the chukim, the statutes, which are hard to fathom and which oppose the will of man, who is ensnared by his weak, limited intellect. G-d says, “If you would only follow My statutes.” If we follow the ways of the Torah, even regarding the difficult chukim; if we do not just study them mechanically but engage in difficult, discouraging toil, in faith and trust in G-d, which is what G-d yearns for, then He will bring redemption instantaneously.
G-d fiercely longs to sanctify His name, profaned daily by the nations, but He demands that Israel sanctify His name first through complete and perfect faith and trust in G-d. They must take hold of dangerous, frightening mitzvot which leave them isolated and alone, with the nations opposing them, for only this can prove their real trust in Him. Then, when they have sanctified His name in this way, He will go forth in His wrathful revenge against the nations who profane His name, and will thereby save both Israel and Himself, so to speak.
Thus, complete and perfect deeds of trust in G-d sanctify His name, blot out the terrible chilul Hashem inherently associated with fear of the nations, and pave the way for majestic redemption “in haste”.
What, then, are these deeds? I shall enumerate them, dear friend, and you should engrave them on your hearts and proclaim them loudly in the streets to the Jewish People, before G-d's great and awesome punishment visits us, Heaven forbid!
1. Those Jews who dwell in the impure exile, thereby scorning the Pleasant Land and its holiness, profane G-d's name by their very habitation under the yoke and sovereignty of the nations. Through their dependency on the nations, they transform them and their false religion to masters over Israel, to whom Israel must lift their eyes. G-d will not bear this chilul Hashem. He will not tolerate the assimilation and the influence of the alien culture on Israel. These destroy their souls and introduce foreign thoughts into the Jewish People and their Torah.
This conquest of Jewish bodies and souls is a chilul Hashem, and also prevents the Jewish People from being a chosen, special people who dwell alone in their holy, special land. G-d, therefore, decreed that Israel had to leave Egypt and go up to Eretz Yisrael, and that otherwise, it would be their burial place.
The first exile is an omen for the last. G-d will not give in regarding Israel's scorning the Land. When it comes time for G-d to punish the nations for their sins, raining down upon them His wrath, He will “turn their hearts to hate His people, to scheme against His servants” (Ps. 105:25). All this will be in addition to the tragedy He will unleash upon all Jews who live among the nations, when He takes revenge on the nations for all their sins through the collapse of lands and peoples. G-d's liquidating the exile through Israel's leaving it and going up to Eretz Yisrael is a major part of His removing the chilul Hashem and sanctifying His name.
2. The impoverished regime, whose conception and birth occurred in the alien culture of the nations, and who denies the Torah of Moses, has refused to apply the authority and sovereignty of the people and G-d of Israel upon all parts of Eretz Yisrael for fear of the nations. This constitutes a chilul Hashem, a rebellion against and degradation of the holiness of Eretz Yisrael, large parts of which have remained under the control of the nations. A condition for complete redemption through Kiddush Hashem is control and sovereignty of the G-d and of the people of Israel over all portions of Eretz Yisrael in our hands.
3. For many hundreds of years, Jews lifted their eyes to the Holy Temple, about which was decreed, “Any alien who comes near shall die” (Num. 18:7). Here was the Holy of Holies where only the Kohen Gadol could enter once a year. The presence at this site of impure Ishmaelite heathens who wholeheartedly hate the Jewish People is blasphemy. The impoverished regime is handing over to the impure Ishmaelites ownership and authority over the Temple Mount and simultaneously preventing G-d's people, Israel, from ascending to the permissible places. Let all ears be spared hearing about this! For this shall Zion sit in sackcloth, in somber mourning. Could any chilul Hashem be more severe, more degrading? What can one say, knowing that the cause of all this is the heretics' fear of the nations and absolute lack of trust in G-d? Israel are turning the Divine blessing and kindness associated with the beginning of redemption, which are a Kiddush Hashem, into an unprecedented nightmare, a sordid, abominable chilul Hashem. G-d's wrath looms over us, and woe to the insult to our holy mountain! We bear a holy duty to remove the cursed Ishmaelites from the site of our Temple and to remove the disgrace of their mosques which daily anger G-d, if we hope to save our souls from the day of wrath.
4. The call of the hour is to “drive out all the Land's inhabitants” (Num. 33:52). Woe to us for having dealt treacherously with the Land and it's owner, G-d! Through our fear of the nations, we have refused to conquer the Land by banishing the enemies and revilers of Israel, the lowly Ishmaelites. How much innocent blood has been spilled in the Holy Land through murderers being allowed to remain in it!
G-d is imploring us, His beloved, chosen sons, to agree to accept what He desires to give us. The Messiah is knocking at our door, his footsteps can be heard in the streets, and the voice of the G-d of Israel calls: “Return to Me – the word of the L-rd of hosts – and I will return to you” (Zechariah 1:3). Hasten! Hurry! In glory! Today! At this very moment! “Today, if you hearken to His voice!” (Ps. 95:7). Yet if, G-d forbid, we miss our chance, and the moment arrives from which there is no turning back; if, Heaven forbid, G-d brings the last stage of redemption “in its time”, with Messianic birthpangs and tragedies the likes of which we have never known, then it will come, suddenly, out of the blue.
This is the choice, the only choice. All the rest is worthless and of no avail. Time is running out. The decision is in our hands.
Compiled by Tzipora Liron-Pinner from 'The Jewish Idea' of Rav Meir Kahane, HY"D
The Torah is Israel's strength. When they guard it, G-d strengthens them to overcome the nations, and only through that strength do the nations recognize Israel's might and submit to them peacefully.
Now, dear friend, heed a great principle for our age, when the Messiah's footsteps are so near. Place it over your eyes and heart – perhaps G-d will have mercy. The period in which Gog goes forth to war against Israel will be a terrible time of fear and dread on earth. If Israel are unworthy of redemption “in haste”, redemption devoid of terrible Messianic birthpangs, G-d in His great mercy, will try to delay, so as to avoid bringing the world redemption “ in its time”. Like a merciful father, G-d extends His deadline again and again in hopes of His children repenting and returning to Him, so that He, in turn, can return to them instantaneously, in glory and majesty.
Ponder my words well. Perhaps they will influence your emotions and understanding, dear reader, to hurry and cry out to our people, to tell them how to save themselves from awful, avoidable suffering. G-d said, “Oh that my people would hearken to Me and Israel walk in My ways – I would soon subdue their enemies” (Ps. 81:14-15). I have already explained that if Israel would only listen to G-d, He would bring redemption literally in a moment, for He is ready to take revenge on Gog and the nations instantaneously. G-d also said, “Oh that you had hearkened to My mitzvot! Your peace would then be like a river” (Isaiah 48:18) Avodah Zarah 5a teaches, “If only [hebr. 'im'] you would follow My statutes (Lev. 26:3): 'Im' can only connote supplication. It thus says, “Oh that My people would hearken to Me” and, “Oh that you had hearkened to My mitzvot!” G-d entreats Israel, so to speak, to repent and do acts of self-sacrifice, for only this will prove their faith and trust in G-d – and through such acts G-d will hasten redemption.
Our sages said (Torat Kohanim, Bechukotai, Parsheta 1):
“If only you would follow My statutes”: This teaches that G-d yearns for Israel to toil in Torah. It likewise says, “Oh that My people would hearken to Me”; “Oh that you had hearkened to My mitzvot!” and, “If only their hearts would remain this way, in awe of Me... for all time, so that it would go well with them and their children forever” (Deut. 5:26).
These verses surely refer to mitzvah observance, yet to bring redemption much more is required. The source continues: 'If only you would follow My statutes”: Might this refer to mitzvah observance? When the verse adds, “And be careful to keep My mitzvot” (Lev. 26:3), that connotes mitzvah observance. What then am I to learn from the first part of the verse? That we must toil in Torah.
We learn a major principle here. G-d does not suffice with mere mitzvah observance. Rather, He demands toil, hard labor, even psychological grief. He demands that we keep the difficult mitzvot which require faith and trust in G-d. Generally, these are the chukim, the statutes, which are hard to fathom and which oppose the will of man, who is ensnared by his weak, limited intellect. G-d says, “If you would only follow My statutes.” If we follow the ways of the Torah, even regarding the difficult chukim; if we do not just study them mechanically but engage in difficult, discouraging toil, in faith and trust in G-d, which is what G-d yearns for, then He will bring redemption instantaneously.
G-d fiercely longs to sanctify His name, profaned daily by the nations, but He demands that Israel sanctify His name first through complete and perfect faith and trust in G-d. They must take hold of dangerous, frightening mitzvot which leave them isolated and alone, with the nations opposing them, for only this can prove their real trust in Him. Then, when they have sanctified His name in this way, He will go forth in His wrathful revenge against the nations who profane His name, and will thereby save both Israel and Himself, so to speak.
Thus, complete and perfect deeds of trust in G-d sanctify His name, blot out the terrible chilul Hashem inherently associated with fear of the nations, and pave the way for majestic redemption “in haste”.
What, then, are these deeds? I shall enumerate them, dear friend, and you should engrave them on your hearts and proclaim them loudly in the streets to the Jewish People, before G-d's great and awesome punishment visits us, Heaven forbid!
1. Those Jews who dwell in the impure exile, thereby scorning the Pleasant Land and its holiness, profane G-d's name by their very habitation under the yoke and sovereignty of the nations. Through their dependency on the nations, they transform them and their false religion to masters over Israel, to whom Israel must lift their eyes. G-d will not bear this chilul Hashem. He will not tolerate the assimilation and the influence of the alien culture on Israel. These destroy their souls and introduce foreign thoughts into the Jewish People and their Torah.
This conquest of Jewish bodies and souls is a chilul Hashem, and also prevents the Jewish People from being a chosen, special people who dwell alone in their holy, special land. G-d, therefore, decreed that Israel had to leave Egypt and go up to Eretz Yisrael, and that otherwise, it would be their burial place.
The first exile is an omen for the last. G-d will not give in regarding Israel's scorning the Land. When it comes time for G-d to punish the nations for their sins, raining down upon them His wrath, He will “turn their hearts to hate His people, to scheme against His servants” (Ps. 105:25). All this will be in addition to the tragedy He will unleash upon all Jews who live among the nations, when He takes revenge on the nations for all their sins through the collapse of lands and peoples. G-d's liquidating the exile through Israel's leaving it and going up to Eretz Yisrael is a major part of His removing the chilul Hashem and sanctifying His name.
2. The impoverished regime, whose conception and birth occurred in the alien culture of the nations, and who denies the Torah of Moses, has refused to apply the authority and sovereignty of the people and G-d of Israel upon all parts of Eretz Yisrael for fear of the nations. This constitutes a chilul Hashem, a rebellion against and degradation of the holiness of Eretz Yisrael, large parts of which have remained under the control of the nations. A condition for complete redemption through Kiddush Hashem is control and sovereignty of the G-d and of the people of Israel over all portions of Eretz Yisrael in our hands.
3. For many hundreds of years, Jews lifted their eyes to the Holy Temple, about which was decreed, “Any alien who comes near shall die” (Num. 18:7). Here was the Holy of Holies where only the Kohen Gadol could enter once a year. The presence at this site of impure Ishmaelite heathens who wholeheartedly hate the Jewish People is blasphemy. The impoverished regime is handing over to the impure Ishmaelites ownership and authority over the Temple Mount and simultaneously preventing G-d's people, Israel, from ascending to the permissible places. Let all ears be spared hearing about this! For this shall Zion sit in sackcloth, in somber mourning. Could any chilul Hashem be more severe, more degrading? What can one say, knowing that the cause of all this is the heretics' fear of the nations and absolute lack of trust in G-d? Israel are turning the Divine blessing and kindness associated with the beginning of redemption, which are a Kiddush Hashem, into an unprecedented nightmare, a sordid, abominable chilul Hashem. G-d's wrath looms over us, and woe to the insult to our holy mountain! We bear a holy duty to remove the cursed Ishmaelites from the site of our Temple and to remove the disgrace of their mosques which daily anger G-d, if we hope to save our souls from the day of wrath.
4. The call of the hour is to “drive out all the Land's inhabitants” (Num. 33:52). Woe to us for having dealt treacherously with the Land and it's owner, G-d! Through our fear of the nations, we have refused to conquer the Land by banishing the enemies and revilers of Israel, the lowly Ishmaelites. How much innocent blood has been spilled in the Holy Land through murderers being allowed to remain in it!
G-d is imploring us, His beloved, chosen sons, to agree to accept what He desires to give us. The Messiah is knocking at our door, his footsteps can be heard in the streets, and the voice of the G-d of Israel calls: “Return to Me – the word of the L-rd of hosts – and I will return to you” (Zechariah 1:3). Hasten! Hurry! In glory! Today! At this very moment! “Today, if you hearken to His voice!” (Ps. 95:7). Yet if, G-d forbid, we miss our chance, and the moment arrives from which there is no turning back; if, Heaven forbid, G-d brings the last stage of redemption “in its time”, with Messianic birthpangs and tragedies the likes of which we have never known, then it will come, suddenly, out of the blue.
This is the choice, the only choice. All the rest is worthless and of no avail. Time is running out. The decision is in our hands.
Compiled by Tzipora Liron-Pinner from 'The Jewish Idea' of Rav Meir Kahane, HY"D
Subscribe to:
Posts (Atom)
Posts
