November 5, 2013 Volume VII

Volume 7 Yom Ha’atzmaut 5774, 2014

Illuminationsהארות

In his article "Affirming the Sanctity of the Day of Our Independence," Rav Tzvi Yehudah Kook makes the case that Yom Ha’Atzmaut is more than just a secular Israeli holiday- that it is in fact a religious holiday based on the mitzvah of Yishuv Ha'Aretz: settling the land of Israel. Rav Kook based his opinion on the Ramban, who claimed that the Sages had deemed the mitzvah of settling the land to be “equal to all the other mitzvot." The idea that Yishuv Ha'Aretz is equal to a l l o t h e r m i t z v o t s o u n d s l i k e a n understatement. After all, so much of the Torah revolves around God’s promise to Avraham, Yitzchak and Yaakov that He would give their descendants the land of Israel as a homeland. Moshe and Aharon were to lead the

Israelites out of Egypt so that they could receive the Torah and finally settle Israel as free men. Given the great importance of the land of Israel in the Torah, the mitzvah “to return and possess the land that G o d p r o m i s e d t o o u r fathers” (Ramban) should be among

In a world where Ramaz and many other M o d e r n O r t h o d ox d ay s c h o o l s s e n d delegations to AIPAC, it can be hard to believe that Orthodox Judaism was once largely anti- Zionist. Some (mostly Satmar Jews) cited a fear of breaking the “three oaths” made in the Talmud (Ketubot 111a), saying that the Jews should not go to Israel before the coming of the Mashiach. Others had an aversion to working together with the secular, Zionist settlers. Rav Kook created a new religious perspective, which paved the way for religious Zionism as we know it. While openly critical of the secular, Zionist movement, Rav Kook thought it necessary to support them. He saw the importance of the state of Israel and was therefore willing and able to collaborate with non-observant Jews in the effort to establish the State. He also deeply respected general mankind and appreciated the contributions of all people, regardless of their

Rav Kook’s LegacyAlexander Leibowitz ’15

Yishuv Ha’Artez TodayWill Fried ’15

Continued on page 15Continued on page 14

Dedicated  in  honor  of  the  Bat  Mitzvah  of

Gabriella  Schwartz, גילה  רחל 

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Yom HaAtzmaut is the anniversary of the formation of the State of Israel. It was the first time in nearly 2,000 years that the Jews achieved self-rule. But Jews never left the land of Israel. Even before the birth of modern Zionism, Jews made Aliyah from places like Babylonia, Egypt, Russia and all over Europe at great personal risk. Is the basis of making Aliyah sentimentality and nationalism, or is there a deeper mitzvah embedded in our religion? The Torah says that we "shall possess the Land and dwell in it" (Numbers 33:53). Much of the Torah’s narrative is about the Jewish nation’s sufferings and their journey to the land of milk and honey. If the Torah is to serve as a model for how we Jews should live our lives, shouldn’t we interpret that as an obligation? The following sources will give us an understanding of how the mitzvah of Aliyah is interpreted in Rabbinic Literature. The first Rashi in Tanach, Bereishit 1:1, explains why the Torah begins with Creation instead of the first commandment of Rosh Chodesh. Rashi answers: “Because of the verse ‘The strength of His works He related to His people, to give them the inheritance of the nations.’ (Psalms 111:6) For if the nations of the world say to Israel, ‘You are robbers, for you conquered by force the lands of the seven nations of Canaan,’ they will reply, ‘The entire earth belongs to the Holy One, blessed be He; He created it (this we learn from the story of Creation) and gave it to whomever He

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deemed proper’“ Rashi claims that this is the Torah’s number one focus from the very beginning.

The Talmud discusses the importance of living in Eretz Yisrael many times. In Ketubot, the Talmud states that "every 4 amot (about 7 feet) that a person walks in Israel is another mitzvah”, and that "A person who dwells in the diaspora is like one who worships idols" (Ketubot 110b). The Talmud then states that a man may force his family to move with him to Israel. It’s clear from Rashi’s commentary on Bereishit and all of these sources that valuing Eretz Yisrael and feeling an ownership of it is supposed to be a deeply rooted priority of the Jewish people. Now, let’s look at the Rambam-Ramban dispute. The Ramban believes the living in Israel is one of the 613 biblical commandments. This interpretation can be supported by the pasuk from the Torah we mentioned earlier, "You shall possess the Land and dwell in it" (Numbers 33:53), as well as the Talmud. However, the Rambam does not list making Aliyah as a mitzvah in his list of 613. Why? Does he not agree that it is a mitzvah? I don’t think that it’s feasible to believe that Rambam disregards Rashi and all the Rabbis from the time of the Talmud who kissed the ground when they arrived in Israel or swam across rivers to get there. Rambam writes in his Mishna Torah (Hilchot Melachim Perek 5) that one is “forbidden to leave Eretz

The Value of Living in Eretz YisraelRachel Kastner ’14

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Yisrael for the diaspora at all times except: to study Torah, to marry, or to save one's p r o p e r t y f r o m t h e g e n t i l e s . A f t e r accomplishing these objectives, one must return to Eretz Yisrael,” and “At all times, a person should dwell in Eretz Yisrael even in a city whose population is primarily gentile, rather than dwell in the diaspora, even in a city whose population is primarily Jewish.”

The Rambam realizes the importance and value of living in Israel, but also believes that it is not an explicit mitzvah commanded to the Jewish people. The Rambam sees Eretz Yisrael as a national inspiration, an inherent value to be kept by all of the Jewish people. Although living there is not an explicit commandment, it is an important Jewish value, according to the Rambam. This can teach us something important about Judaism. There are certain things that are not commanded mitzvot that we are still

expected to value and respect. Maybe the reason for this is so that we will approach them not as an obligation, but with love! For example, not everyone is commanded to learn Torah. But everyone is expected to value and appreciate learning whether or not it is an explicit mitzvah. We are supposed to approach living in Eretz Yisrael with love, and appreciate the value of Eretz Yisrael, even if we don’t live there.

There is a very interesting article on this topic published by aish.com. I think Rabbi Moshe Feinstein perfectly sums up this idea. He concludes by saying that living in Israel is a "kiyum mitzvah," meaning that it is not an obligation but a mitzvah is accomplished when living in Israel. Thus, while it is a great mitzvah, there is no absolute obligation to do so. This Yom HaAtzmaut, let us remember the importance of valuing Eretz Yisrael- even if we aren’t currently living there.

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Mitzvot in America: Do They Count?Talia Menche ’14

The Ramban, based on a pasuk, believes that mitzvot done outside of Israel are only practiced for when we eventually live there. When I learned this Ramban in my 11th grade Talmud class it left me thinking: Are the mitzvot I do now worthless? What is really the purpose of my mitzvot if I’m only “practicing”?

The Ramban uses proofs from the Avot to support his idea that mitzvot done outside of Israel are just for practice. Ever since we Jews received the Torah at Har Sinai, we have been obligated to keep the

mitzvot in all circumstances (except when our lives are in danger). Mitzvot are an obligation, not a choice. The Avot, on the other hand, were not obligated to follow the mitzvot; they chose to. The Ramban explains that when they were outside of Israel the Avot sometimes ‘fiddled’ with the mitzvot. However, when in Israel they kept the whole Torah, knowing full well that Israel is where the Torah is meant to be followed. For example, Yaakov was married to both Rachel and Leah outside of Israel. However, Rachel had to die

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upon enter ing Israel because of the prohibition to be married to sisters (Vayikra 18:18). Furthermore, it was Rachel who had to die rather than Leah because Jacob married Rachel second, making her the “wife’s sister,” and therefore against the Torah to marry. Additionally, Avraham, who learned the whole Torah through Ruach HaKodesh, practiced all the mitzvot voluntarily (Ramban Bereishit 26:5; Yoma 28B).

A problem now arises: if according to the Ramban we aren’t actually obligated to do mitzvot outside of Israel, why do we say brachot on our actions? We can resolve this

Aspirationsissue by saying that it is in fact a mitzvah to do commandments outside of Israel (which is why we say brachot). However, our aspiration should be to do these mitzvot where they are really intended to be practiced: in Israel. It is not necessarily a depressing concept to be doing mitzvot with a lower level of obligation. Just like anything else we aspire to do, we have a goal when practicing mitzvot. We should realize there is always a higher lever to the mitzvot to which we can aspire; each mitzva can encourage us to have Israel in mind. The ultimate goal of the Jewish people is to be doing the mitzvot together in Israel.

“Proclaim Liberty Throughout the Land”Andrew Lobel ’15

In the year 1751, the Pennsylvania Assembly took an action that relates directly both to this week’s Parasha and to Yom Ha’atzmaut. The Assembly commissioned the construction of a new bell to commemorate the golden anniversary of William Penn’s Charter of Privileges, Pennsylvania’s original constitution. The Charter was one of the most forward-thinking constitutional documents of its time and speaks of rights and freedoms valued universally. Included were provisions guaranteeing religious freedom, trial by jury, freedom of the press, inclusion of citizens in enacting laws, and freedom of passage.

To p a y h o m a g e t o P e n n , t h e Pennsylvania Assembly directed that the bell be inscribed with the Biblical message of freedom: “Proclaim liberty throughout the land unto all the inhabitants thereof.” This bell became known as the Liberty Bell and its

chimes were sounded on many great national occasions commemorating freedom. One of the earliest of these was on July 8, 1776, when the Liberty Bel l rang out from Independence Hall summoning the citizens of Philadelphia to hear the first public reading of the Declaration of Independence.

Liberty Bell Park in Jerusalem contains a replica of the Liberty Bell, from which it gets its name. It is located near the Talbiyeh, G e r m a n C o l o ny , a n d Ye m i n M o s h e neighborhoods. Founded in 1976 to celebrate the USA's bicentennial and covering 9 acres, it is the most popular park in the city. It include sports facilities, a picnic area, a 1,000-seat amphitheater, a music corner and areas for exhibitions, folk dancing and performances.

The inscription on the Liberty Bell is particularly apt because it comes directly from the Torah. In Parshat Behar (Lev. 25:10),

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the pasuk says, “You shall sanctify the fiftieth year and you shall proclaim liberty throughout all the land unto all the inhabitants thereof. It is a freedom year for you— you shall return each person to his ancestral home, and you shall return each person to his family.” In commemorating the 50th anniversary of Penn’s Charter, the Philadelphia Assembly publicly affirmed a key element of our tradition of the yovel being a year of individual and national freedom.

As Ramaz students, we should be aware of the impact that our religious heritage has had on the culture of both the United States and Israel. While we must always remember how fortunate we are to live in a land that protects our religious and personal freedoms, we should also feel proud that we have a State we can call our own.

Are We Obligated to Live in Israel?Jennifer Mammon ’14

Nowadays it’s relatively easy to make Aliyah. So why don’t we all just make Aliyah and live in Israel? Does the Torah obligate us to live there? According to the Ramban, definitely. However, the Rambam seems to disagree. His book “Sefer HaMitzvot” does not list living in the land of Israel as one of the 613 Biblical commandments. Who is right? Are we obligated to live in Israel or not? The basis for the law to live in Israel comes from the Torah: “You shall dispossess of the land and dwell in it, because I have given you the land to possess it.” (Bamidbar 33:53) God told us that we have to conquer and settle the land. For this reason Ramban claims that “the fourth mitzvah… is to conquer the land that God gave to Abraham, Isaac, and Jacob, and not to abandon it to the hands of other nations or to emptiness.” The Ramban quotes a story from midrash as a proof. Rabbi Yehuda ben Beteira, Rabbi Mattiah ben Cheresh, Rabbi Chanania ben Achi, Rabbi Yehoshua, and Rabbi Natan were leaving

Israel. The rabbis started crying and tore their clothes saying the verse, “And you shall dispossess of the land and dwell in it.” In addition to this proof, the Ramban cites two more. In the Talmud (Ketuvot daf 110b) we learn that anyone who lives in Israel is as if they have a God, but those who live in the diaspora are as if they have no God, as it is written in the Torah, “I took you out of Egypt to give you the land of Canaan and to be a God for you.” (Vayikra 25:38) His last proof is also in the Talmud (Ketuvot daf 110b), which states that if one spouse wants to move to Israel and the other does not want to move, the one who wants to move to Israel can divorce the other because it’s dangerous to travel from place to place. So how can the Rambam argue that living is Israel is not a biblical commandment? In his book written to defend the Rambam against the Ramban, the Megillat Esther provides a number of proofs that there is no mitzvah to live in Israel. First of all, the

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AspirationsIsrael is not a danger and many people do it. Rabbi Asher ben Yechiel says that the halacha of forcing a spouse to move to Israel always applies; the Rambam agrees that this is a Biblical commandment.

And with regard to the opinion that you are not allowed to move to Israel from Bavel, Rabbi Zeira and many other Tannaim and Amoraim did move from Bavel to Israel, even after the destruction of the Beit HaMikdash.

The story in the midrash seems to be saying that rather than leaving Israel, the Rabbis were returning to Israel and crying tears of joy, because they were finally able to fulfill the mitzvah of living there. It is very difficult to understand how the Rambam did not consider living in Israel as a Biblical commandment. Rabbi Abraham Bornstein suggests a way to interpret the Rambam. He thinks that the Rambam does consider living in Israel to be a commandment, and that the Rambam just categorizes his list of 613 mitzvot differently than the Ramban does. The Rambam’s way of categorizing the mitzvot entails, when there are two mitzvot and one is the conduit for the other, only listing the mitzvah that enables the main mitzvah. Therefore the Rambam l ists conquering the land as one of the 613, and so logically this implies that it is also a mitzvah to settle the land. On the other hand, the Ramban counts every single mitzvah, which is why he counts both the mitzvot to conquer the land and to the mitzvot settle the land. After the San Remo Conference in 1920, where the Jewish sovereignty and settlement rights were established, the Ohr Sameach

mitzvah of living in Israel was only given to the generations living before the exile. Rambam’s list of the 613 mitzvot in “Sefer HaMitzvot” only includes the mitzvot that apply to all generations. Rabbi Isaac de Leon suggests that the reason the Rabbis cried when leaving Israel was that it was no longer possible for them to fulfill the mitzvah of living there. The Tosafot (Ketuvot 110b) say that the rule allowing a spouse to divorce the other for not wanting to move to Israel does not apply today because it is no longer dangerous to travel. Rabbeinu Chaim says there is no longer a mitzvah to live in Israel because we are unable to completely fulfill the Mizvot HaTeluyot Ba’Aretz.

Rav Yehuda said (Ketuvot 110b) that anyone who goes to Israel from Bavel violates a positive commandment as it says, “They shall be carried to Bavel, and there shall they b e , u n t i l t h e d a y I r e m e m b e r them.” (Yirmeyahu 27:22) Therefore, nowadays in the diaspora not only is it a not a mitzvah to move to Israel, but maybe even a sin- according to Rav Yehuda’s interpretation of this pasuk in Yirmeyahu.

However, all these proofs for the Rambam do not completely validate the Rambam’s argument that living in Israel is not a biblical commandment. Some arguethat the Rabbeinu Chaim’s comment about not being able to fulfill the Mitzvot Teluyot Ba’aretz is invalid. If someone wishes to fulfill those mitzvot, although perhaps not obligated to do so, he can buy land in Israel and do those commandments. Also, Tosafot’s opinion that there is a danger to travel to Israel only applies to his time. As of now, traveling to

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said that the mitzvah to settle the land once again became obligatory and equal to all the other commandments combined. According to the Sifrei, living in Israel enables all the other mitzvot to be observed with greater purpose.

In conclusion, living in Israel is very i m p o r t a n t , a n d l i k e l y a b i b l i c a l commandment.

Sources:http://www.ou.org/ou/print_this/70844

Aspiring With the RambanRabbi Kenny Schiowitz, Talmud Faculty

The centrality of the Land of Israel in the thought of the Ramban is self-evident. Most notably are the facts that he counts the mitzvah to live in Israel in his Book of Mitzvot, as well as the fact that he personally moved from Spain to Israel towards the end of his life, where he founded the recently-renovated “Ramban Shul” in the Old City of Jerusalem in the 13th Century. Maimonides, however, does not consider “Yishuv Eretz Yisrael” to be one of the 613 Mitzvot in the Book of Mitzvot, while the Ramban argues that this is a mistaken omission. There has been much speculation as to the rationale of the Rambam, but the Ramban’s inclusion clearly demonstrates the centrality of the Land of Israel in his halakhic thought. In this essay I would like to explore more precisely how the Ramban defines this aspect of Jewish religious life. What exactly is the religious meaning of the Land of Israel and the experience of living in that land? I believe that a consistent approach can be developed by looking at a series of passages in his writings on the Torah.

The Meraglim In the episode of the Sin of the Spies, the Ramban demonstrates that everything about the report of the spies (at least at the beginning) was honest and accurate, and conformed to Moshe’s instructions for them. Their sole sin was the use of the the word “e fes ” ( 1 3 :28) , wh ich i nd i cated the impossibility of the Jewish conquer of the Land of Israel. This lack of faith, and self-doubt in their abilities even with the help of God was the heart of their failure. Rav Soloveitchik noted that the mitzvah of Hafrashat Challah is introduced at the end of the parsha of Shlach, subsequent to the account of the Meraglim, while the other agricultural laws or Terumah and Maaser tithes are taught at the end of Korach, immediately preceding the story of the Meraglim. Rav Soloveitchik suggested that this division can be explained based on this Ramban. Terumah and Maaser reflect the sanctity that is inherent in the land. This kedusha is manifest in the fact that

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Aspirationsimmediately after the produce is grown it has a halakhic status that triggers special mitzvot. Challah, however, is a mitzvah that is initiated only after a human being takes the raw materials produced by the earth and actively processes them into something different and greater. Only after the wheat is ground, sifted and kneaded into dough does this mitzvah take effect. Thus Challah represents the incredible capacity and potential that man possesses to improve God’s world. In direct response to the fear of the Spies, God counters with the mitzvah of Challah to emphasize the abilities that they indeed had, though they did not realize it. While this thought seems to stand on its own, if we will consider this in light of other comments of the Ramban about the kedusha of the Land of Israel, we can achieve an even deeper insight into the mistake of the meraglim and the response of the Torah.

Torah HaAretz and Torat Chutz LaAretz

The Ramban (Bereishit 26:5 and Devarim 11:18) asserts that the entire Torah was given to be fulfilled specifically in the Land of Israel. While it is true that only agricultural mitzvot are specific to the Land of Israel and “chovot haguf”, mitzvot that depend on the person (not the land) apply even outside of Israel, in truth all mitzvot were designed specifically for the Land of Israel. The Ramban dramatically suggests that the ultimate purpose of the mitzvot that we do outside of Israel is merely as practice, so that the Jewish People will remember these mitzvot when we ultimately return to Israel. Since the Jewish People were destined to be

sent into exile, the Torah sought to ensure the continuation of our traditions through the generations. If mitzvot would be limited to the Land of Israel, then they would be long forgotten by the time of our return from our long exiles. The prophet Yirmiyahu (31:20) instructed the Jewish People to make signs on the roads as we leave Israel that will point towards our return to Israel. The Ramban quotes the Midrash that says the same of mitzvot in exile: we must perform them in exile so that we will remember them upon our return. We must pave the road to our redemption even in the midst of our exile, from both a spiritual and physical perspective. In the same vein, the Ramban (Vayikra 18:25) accepts the midrashic view that the Avot fulfilled the mitzvot of the Torah even though it was not yet given. Avraham was taught the mitzvot of the Torah by God and fulfilled them along with his children and grandchildren. They voluntarily performed the mitzvot because they understood the incredible spiritual opportunity that the mitzvot offered. However, the Ramban believes that this was limited to the time that they were in the Land of Israel, where the mitzvot were ultimately designed to be kept. It was unnecessary for them to volunteer to practice their mitzvot while in exile. That was only needed for the nation while in actual exile. (This reconciles their commitment to the mitzvot with seemingly serious violations, such as Yaakov who was married to two sisters until he returned to Israel.) Th is conc ept sheds l i ght on a problematic verse that the Ramban himself analyzes. In Sefer Vayikra (18:25) the Torah

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reminds us to comply with all of the commandments and threatens that if we fail to comply with the mitzvot then the Land will “spit us out into exile”. The Ramban notes that in context, the threat in this pasuk in linked to non-agricultural laws that are seemingly unrelated to the Land of Israel. In particular, the Torah is referring to the arayot, forbidden sexual relationships. Why then will the Land of Israel spit out the violators of these mitzvot? This sin is equally wrong in all lands. The Ramban responds that the Land of Israel is particularly sensitive to Godliness and kedusha. God is intimately connected to the Land of Israel and directly guides its destiny. In respect to the other lands of the world, God leaves a distance between Himself and man and, therefore, tolerates sin. The elevated sanctity of the Land of Israel makes sin intolerable and the land literally spits out those who defile it through sin. This is especially logical in light of the previous thesis of the Ramban that all of the mitzvot were designed uniquely for the Land of Israel. The Torah and the Land of Israel were designed for one another and the Land cannot tolerate the defilement of the mitzvot of the Torah.

Meraglim Revisited Based on this understanding we can add a new layer of understanding of the sin of the Meraglim. The spies testified to the greatness of the land, but claimed that the Jewish People would be unable to conquer it. It is possible that they did not merely underestimate their military ability; perhaps they und erest imated the i r sp i r i tua l worthiness. Possibly they understood these lessons of the Torah (Vayikra 18:25, according

to Ramban) and realized that if they would not properly comply with the mitzvot they would be spat out. They feared that they would not be worthy of inheriting the land and thus would lose their battles. According to the interpretation of Rav Soloveitchik, God responded with the mitzva of Challah. This mitzva, that revolves around human innovation, does not merely symbolize the physical and military potential of the new fledgling Jewish army; the mitzva of Challah also represents the spiritual potential that this new nation possessed. Man will not only follow the mitzvot that exist, but will create opportunities for more mitzvot and new challenges that will continue to elevate us through our spiritual journey. We must certainly engage in the challenge and not seek to avoid the spiritual challenges out of our fear. We will take the “risk” of a spiritual life in the Land of Israel even though it can threaten to spit us out, because if we succeed, it will elevate us to unimaginable heights. In sum, the Ramban sees the Land of Israel as inseparable from the Torah. The mitzvot need Israel and Israel needs the mitzvot. Israel is the place for the ultimate fulfillment of the mitzvot of the Torah and the Land of Israel can only tolerate lives that observe the values of the Torah. The sin of the spies was to fear the opportunities and challenges that Israel presented them; the aspiration of the Ramban is to yearn for the opportunity to place ourselves in the Land of Israel, and to aim high for spiritual opportunity and growth.

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AspirationsIm Eshkachech Yerushalayim: The Mitzvah Of Remembering Jerusalem

Elisheva Blas ’14

Every day in Shmoneh Esrei and in Birkat HaMazon, we mention Jerusalem and pray for her reconstruction. When we daven, we face toward Yerushalayim, and have an entire day dedicated to remembering the destruction of Jerusalem. We conclude the seder and Yom Kippur with a wish that “leshana haba’ah beyerushalayim habenuya,” that next year we will be in a rebuilt Yerushalayim. Even in modern music— from Naomi Shemer’s song “Yerushalayim Shel Zahav” to Matisyahu’s song “Jerusalem”— there is a focus on yearning for and thinking about Jerusalem. Judaism is the only religion in which people mention their capital immediately after getting married, and leave holes in their houses to remember a destroyed city. Remembering Jerusalem, even at our happiest moments, has become an integral part of Jewish life. In Sefer Tehillim, David writes “im eshkachech Yerushalayim, tishkach yemini, tidbak leshoni lechiki, im lo ezkerechi, im lo a’aleh et yerushalayim al rosh simchati,” “if I forget you, Jerusalem, let me forget my right hand, let my tongue stick to my palate if I do not think of you, if I do not raise Jerusalem in my memory at happy times.” Remembering Jerusalem is a dual mitzvah, as in following it we remember two aspects of Jerusalem. Whi le some tradit ions are meant to remember the destruction of the Beit Hamikdash, such as fasting on Tisha B’av, others are meant to look forward to the

reconstruction of the Temple, such as concluding the Pesach seder and the Yom Kippur Neilah service with “leshana haba’ah beyerushalayim habenuya,” that next year we will be in a rebuilt Jerusalem. According to Yirmiyahu, the focus of this mitzvah is on the past. He states that one must “remember Jerusalem in the days of her affliction and her anguish, and all of her treasures that she used to have” (Eicha 1:7). There seems to be precedence in the Torah to remembering the destruction. In Breishit, when Yosef revealed himself to his brothers, it says that he cried on Binyamin’s shoulder, and that Binyamin cried on Yosef’s shoulder (45:14). According the midrash (Masechet Megilla 16b), Yosef cried because he saw that the Temple, which was to be built on Binyamin’s land, would be destroyed. Binyamin cried because he saw that the Mishkan, which would be built on Yosef’s land, would be destroyed. Even at one of the happiest moments— the brothers reunited in peace after many years apart— Binyamin and Yosef cried over the destruction of the Temples. Rabbi Yehoshua states that we should not mourn the destruction of the Temple more than is necessary (Bava Batra 60b). We cannot harp on the sadness of the past too much, because there is a brighter future ahead. Rabbi Soloveitchik focused on both aspects of Jerusalem: the sadness of the destruction, and the happy memories of

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what Jerusalem once was in her glorious days. He explains that according to the Talmud, we must remember Jerusalem as it was in its glory and mourn her destruction. We also, however, must remember the laws relating to the Beit Hamikdash, so that when it is rebuilt, we will know how to use it. This explanation illustrates the Talmudic teaching that “all who mourn the loss of Jerusalem will merit seeing Jerusalem in its happiness.” We must remember the past in order to move forward, because by remembering what happened, we will be able to learn from our mistakes and create a better future.

There is no distinction between r e m e m b e r i n g t h e d e s t r u c t i o n a n d remembering the rebirth of Jerusalem. By remembering the past, we will be able to see that a better future awaits us. In our saddest times, we must remember that better times are ahead, yet in our happiest times we must remember that we used to suffer from sad times, and that even better times are ahead.

Sources:http://www.torah.org/learning/yomtov/jerusalem/no1.html

http://www.myjewishlearning.com/holidays/Jewish_Holidays/Modern_Holidays/Yom_Yerushalayim/

Centrality_of_Jerusalem.shtmlhttp://unitedwithisrael.org/jerusalem-eternal-capital/

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PeaceYona Kornsgold ’15

It states in Isaiah 11:6-9:The wolf shall dwell with the lamb, the leopard lie down with the kid; the calf the beast of prey, and the fatling together, with a little boy to herd them. The cow and the bear shall graze, their young shall lie down together; and the lion, like the ox shall eat straw. A babe shall play over a viper’s hole, and an infant pass his hand over an adder’s den. In all my sacred mount nothing evil or vile shall be done; shall be filled with devotion to the Lord as water covers the sea.

These four verses in Isaiah are difficult in that, on face value, it is hard to understand Isaiah’s point in his extended aspiration for an animal kingdom. However, if we take Isaiah’s words

as a metaphor, we can see the true value in them. These words are a parable for peace. When Isaiah says, “the cow and the bear shall graze, their young shall lie down together,” he refers to Israel and its neighbors making peace in the future. Israel is surrounded by enemies, countries and people who hate it and us, people who have said that their goal is to wipe Israel off the map and push it into the Sea. Despite these realities, Israel needs to continue to push for peace and do anything and everything in its power to make it. It is extraordinary how relevant Isaiah’s 2,700 year old words are, and how important it is for today’s State of Israel to heed them. As we enter the 67th year since the rebirth of the modern State of Israel, we can look back to 1948 and see many improvements. Israel

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Aspirationsand may Israel finally have complete, sustainable peace.

Source:http://www.torah.org/learning/yomtov/israel/

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has done so much for itself and the rest of the world. It has created many technological innovations that have improved and saved many lives, and has made peace with both Jordan and Egypt.

Unfortunately, there is still a long way until Israel can have peace with all of its neighbors. Yom Ha’atzmaut is an important time to evaluate Israel’s situation and circumstances. As we celebrate Yom Ha’atzmaut, we should pray for peace. May Israel and the surrounding countries emulate Isaiah’s words that “the wolf shall dwell with the lamb, the leopard lie down with the kid,”

Terah: A Connection with the LandDavid Major ’15

During Magid, the Hagada mentions Terah, the father of Avraham. However, it is strange that the Hagada brings up Terah. Terah worshipped idols and was a seemingly evil man. Rashi even says that Terah is to be blamed for his son Haran’s death. After Avraham smashed Terach’s idols, Terah complained to Nimrod. Nimrod then threw Avraham into the furnace. Nimrod made Haran choose whether to support Avraham, his brother, or Terah, his father. After Avraham miraculously survived the furnace, Haran decided to support him. In response, Nimrod threw Haran into the furnace. So after all these terrible acts, why did Terah merit being mentioned in the Hagada? According to midrash, Terah is not as evil as he initially seems. In Parashat Noah,

Terah’s name is repeated twice: “And these are the generations of Terah: Terah...” (11: 27). Midrash states that anyone whose name is repeated merits a place in Olam Haba. So clearly this teaches that Terah repented at some point in his life and earned his share in Olam Haba. So how did Terah fully repent? Amazingly, the answer is related to Israel. It is written in Noah, “Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter in law, the wife of Abram his son, and they went forth with them from Ur of the Chaldees to go to the land of Canaan” (11:31). Although Terah initially opposed Judaism, he ultimately took his family to Israel. In essence, Terah was the first to make Aliya in history! This is an impressive feat and merited him a place in

Jill Adler ’15

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Every day during class, I look around and I see a bright orange poster. This poster contains the Ramaz mission statement, which includes “A commitment to Torah, mitzvot, Ahavat Yisrael, and love and support for the State of Israel.” At Ramaz we support Israel, as well as some people’s decisions to make Aliyah. Some Jews have wanted to make Aliyah, and upon consultation with their parents, they were told, ‘No, we do not want you to make Aliyah.” This is a difficult situation for these Jews, as they become conflicted between the two mitzvot of living in Israel and listening to one’s parents. Do they do the Mitzvah of “Kibud Av Va’Em” and stay, or do they fulfill the mitzvah of “Ve’horashtem et ha’aretz, ve’yishavten bam:” possessing the land and living in it? Should one defy his parents to make Aliyah?

I have always been told to respect my parents and their every desire no matter what. However, this is not the opinion of many commentators regarding the question of making Aliyah in defiance of parents’ wishes. According to the Shulchan Aruch (Yoreh Deah 240:14), there is no mitzvah of honoring your parents if it forces you to disregard another mitzvah. Therefore, according to this source,

one should disregard their parents and make Aliyah in this scenario.

However, in the book Panim Yafot, the author looks at God’s command to Avraham to move to Israel (“Canaan”). He quotes a Midrash that says that God told Avraham that he specifically is exempt from Kibud Av Va’Em to move to Israel. He derives from this that for everyone else Kibud Av Va’Em takes precedence. He is one of the few who have this opinion, most Rabbis and commentators agree with the Shulchan Aruch. In conclusion there are two possibly contradictory mitzvot one to make Aliyah and one to respects and honor one’s parents. Hopefully most parents will let, and they should even support their child’s decision to make Aliyah, and support the Jewish State. However if one’s parents disagree with the child’s opinion, the accepted opinion is that they may disregard their parents and make Aliyah. On Yom Ha’atzmaut we should think about Aliyah, and even if one chooses not to, to at least support the state of Israel, The Jewish homeland, in any way possible.

Sources:VBM: “Living in Israel Versus Honoring Parents” by Rav Moshe

Aberman

תקוות

Permission Needed?Ben Kaplan ’16

Olam Haba. This story teaches us about the importance of support for Israel. As Terah’s actions show, support for Israel is one of the greatest mitzvot that one can do. Today we

have the amazing opportunity to support Israel on Yom Ha’atzmaut. Like Terah, we should take advantage of this opportunity to support Am Yisrael.

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Illusions

observance. Therefore he was the obvious candidate to serve as Israel’s first chief Rabbi. Rav Kook did not merely “tolerate” p e o p l e w i t h different ideas; h e e m b r a c e d them. He wrote, “your love for humanity must burst forth- not as an arbitrary obl igat ion, for then i t wou ld lose the most clear aspect of its brilliance, but as a powerful

movement of the spirit within you.” (Shulman) He did not single out this type of love for religious people; he loved all people- every

s i n g l e h u m a n being. This idea is o n c e a g a i n evidenced in Rav Kook’s writ ings about secu lar Jews in Israel, “All the more so [regarding the secular Zionists, since] one may find in every Jew, even the most u n w o r t h y ,

Continued from page 1

Sitting here by the Great Wall of JerusalemThis white expanse colored with striped scarves and salt-and-pepper beardsI reminisce being put in my place a mereTwelve hours ago, writing in a crispy journal with yellow flowersOn a bus back from Auschwitz. I rememberThe walls and floor of the metal box shook as I recorded the trialsOf haunting memories that wereNot even mine, the footprints in myMarshmallow of a brain made bySix million countless souls

A plane took me from that busHours of eyes twitching awakeAnd then asleep, to the Holy Land. I feel so small nowIn this place, packed with glorious history, because I emergedFrom a sea of shadows ever-reaching.Earnest people who prayAnd touch this wall with paper slipped inOften forget these shadowsThough their cries ring from everywhere, evenOff crinkled yellow stoneBuilt by kings

Sitting Here by the Great Wall of JerusalemJessica Gruenstein ’14

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תקוות

Today, Israel’s fight continues to be the epic battle of the few against the many. The message we can learn from Rav Kook’s words is that we, American Jews, seem to be making an historical mistake in believing that we can count on remaining comfortable and safe in exile. Now that it’s easier to live in Israel than ever, we should consider making Aliya, taking on the burden of having our own country, and fighting for it when necessary.

the highest of mitzvot. Yom Ha’atzmaut should be celebrated as a paramount sacred holiday because the establishment of the State of Israel represents a miracle in our time. But we can’t ignore that this day has come about because Jewish soldiers fought bravely during the War of Independence and continue to fight bravely in every other war that has been thrust upon Israel. From the time of Joshua, Jews have had to fight for the land; they couldn’t depend exclusively on miracles.

rabbi’s legacy by attempting to be more empathet ic to people with d ifferent viewpoints. Furthermore, we should learn to separate one’s viewpoint from his own self worth.

Sources:Shulman, Yaacov D. "Ravkook.net - Home." Ravkook.net. N.p.,

n.d. Web. 07 Apr. 2014.Sperling, David. "Rav Kook on Yom Ha'Atzma'ut: Rav Kook and

Zionism." Rav Kook on Yom Ha'Atzma'ut: Rav Kook and Zionism. N.p., n.d. Web. 07 Apr. 2014.

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precious gems of good deeds and positive traits. Certainly the land of Israel helps elevate and sanctify them. And if this is not evident in them, it will become so in their descendants." (Sperling) He saw the good within each and every one of us. In this day and age, we as Modern Orthodox Jews face many of challenges. Be it from outside or within, our way of life and culture is subject to much criticism. However, we have to learn to be tolerant of other people’s views and understand them, much the way Rav Kook did. It should be noted that the famous commandment to, “Love your neighbor as yourself” (Leviticus 19:18) does not just apply to religious Jews or Jews that go to AIPAC; it applies to each and every Jew. We have an obligation to love each other regardless of creed. On this day, Yom Ha’atzmaut, we should celebrate this great

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Aspirations

The Rabbi Joseph H. Lookstein Upper School of Ramaz60 East 78th St. New York, NY 10075

Phone: 212-774-8070 www.ramaz.tv www.ramaz.org

Editors: Anna Cappell ’14, Jessica Gruenstein ’14

Faculty Editor: Rabbi Kenny Schiowitz

This  Torah  publica.on  is  dedicatedIn  honor  of  our  daughter  

Gabriella  Schwartz, גילה  רחל   who  celebrated  her  

Bat  Mitzvah  in  Israel  over  Pesach.

Ha’atzmaut as a sacred holiday and continue to defend our land when necessary, because as the Ramban says, “we will not abandon [the land of Israel] to another nation, or leave it desolate."

Source:http://ravkooktorah.org/YOM-HAATZMAUT-69.htm

We can also learn that all Israeli citizens should be eager to join the Israel Defense Forces and fight for our country, because it wouldn’t be possible to fulfill the mitzvah of Yishuv Ha’Aretz if no one defended the land. While perhaps the very br ightest Torah students shou ld be encouraged to study full-time, the vast majority of us should take our place among the rest of the Israelis who fight to defend them and everyone else in the country. As Jews, we are a l l happy to commemorate the miracles of Chanukkah and Purim that happened long ago. Is it no less of a miracle that in the last 65 years tiny Israel has been able to stave off the billions of Arabs who have mounted so many wars to destroy us? We should not take for granted that we are finally free to govern ourselves and follow our own Jewish laws in our c ount r y . We shou ld c e lebrate Yom

Hannah Blas ’16