שולחן
ערוך מחבר ורמ"א
הלכות ארץ ישראל
מצוות
התלויות בארץ, ישוב ארץ ישראל, ירושלים, בית המקדש, חורבן בית המקדש,
ומקום המקדש, וכל התלויים בהם!
(הרב שלמה זאנוויל ווייל, ירושלים תרפ"ז לפ"ק)
ארץ ישראל ERETZ ISRAEL
מצות ישוב ארץ ישראל שקולה כנגד כל מצות התורה ספרי ראה
“Dwelling
in Eretz Israel is the equivalent of
all the Mitzvot in the Torah” (Sifrei, Parashat Ree)
שולחן
ערוך מחבר ורמ"א
הלכות ארץ ישראל
מצוות
התלויות בארץ, ישוב ארץ ישראל, ירושלים, בית המקדש, חורבן בית המקדש,
ומקום המקדש, וכל התלויים בהם!
(הרב שלמה זאנוויל ווייל, ירושלים תרפ"ז לפ"ק)
| קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ ה' יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹקֵינוּ: סוד והתגלות נפלא ונורא מספר הקדוש חסד לאברהם, באותו יום כשיבוא המשיח עם קיבוץ גליות לארץ ישראל - מה יהיה? - נערך ע"י איש בן פרצ"י עיה"ק צפת תובב"א. | |
| קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ ה' יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹקֵינוּ: הגאון הצדיק הקדוש רשכבה"ג, מקנא קנאת ה' צבאות, לוחם מלחמות ה' ברמה, רבינו יעקב עמדין זיע"א, בן הצדיק הקדוש הקנאי הגדול רבינו החכם צבי זיע"א מתאונן וקונן על מצב הדור, ומחזק ידים רפות וברכים כושלות, ומסדר דיני ועניני תפלה בהקדמתו לסידורו "בית יעקב", נערך ע"י איש בן פרצ"י עיה"ק צפת תובב"א. |
קוֹל קוֹרֵא בַּמִּדְבָּר שנה א' גליון ב' כ"ב אדר תשס"ו |
| קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ ה' יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹקֵינוּ: המשך מרבינו הקדוש רבי יעקב עמדין זצ"ל. - ואין להאריך בידוע כמה הפליגו רבותינו ז"ל בשבח ארץ ישראל והדרים בה, כי התלמוד והמדרשים והזוהר וספרי החכמה מלאים מפה לפה, וכן המפרשים מלאו ידיהם לה', להזכירה לשבח גדול, ביחוד הראב"ע והרמב"ן על התורה, יעיין שם. ובעל ספר הכוזר החסיד הפליא בדבר זה בכמה מקומות מספרו. , נערך ע"י איש בן פרצ"י עיה"ק צפת תובב"א. |
קוֹל קוֹרֵא בַּמִּדְבָּר שנה א' גליון ג' כ"ג אדר תשס"ו |
|
דברים ברורים ומזהירים כנתינתן מסיני, מרבינו האלשי"ך הקדוש זצ"ל, בספרו תורת משה פרשת כי תבוא (פרק כ"ח פסוקים ו-ח). או יאמר ברוך אתה בבואך וכו'. אם תצטרך לצאת חוץ לארץ להרויח טרף ביתך, אל תחוש תאכל מתחת החצונים ותפרוש הקדושה ממך או שטומאה תדבק בך, כי הנה כאשר ברוך אתה בבואך לארץ כי אתה בא אל הקדושה, כן ברוך אתה בצאתך שלא תוסר קדושה ממך כי גם שם ברוך תהיה, ובמה תדע כי כן, הנה אם יקומו אויביך עליך בצאתך יתנם ה' נגפים לפניך וכו' כבקודם, ואין זה רק הוראה כי מלאכיו יצוה לך לשמרך ולהפיל את אויביך: ועם כל זה, זאת עצתי,שלא תצא חוץ לארץ לבקש מזונך, כי אם שכון בארץ הקדושה ובטח בה' ועשה טוב, כי לא יגעל בך ה' מלהטיב לך שם. וזהו יצו ה' אתך כו' בארץ אשר ה' אלהיך נותן לך, והסר מלבך דבר שקר לומר כי יותר יבורך גבר בחוץ לארץ, כי הלא שא נא קל וחומר ואמור, ומה אם בחוץ לארץ שיהודי הדר בה דומה כמי שאין לו אלוה מתפרנס איש ישראל, מה גם עתה בארצו יתברך אשר בה ה' אלהיו עמו שיפרנסהו בה אם יבטח בו. וזהו אומרו יצו ה' אתך את הברכה, לומר הלא ודאי הוא כי יצו ה' אתך כלומר בהיותו אתך את הברכה וכו', והיכן הוא אתך הלא הוא בארץ אשר ה' אלהיך נותן לך, ואמר באסמיך לומר אל תעש לך חשבונות לומר איזה הדרך ירוח לי בארץ, והן לא אזרע שדה בית כור כי איננו לי, וכרמי שלי לא יראה ולא ימצא, ועושר ונכסים לשאת ולתת אין אתי, ומעט אשר לפני אין בו די מזון שנים עשר חדש, ואחרי כן אסעה ואלכה מארצו יתברך אצא בחוסר כל וטוב לי, כי בעוד יש אתי אלכה לי ואסתתרה וירוח לי ומעט אשר לפני יפרוץ לרוב. והנה האיש הזה כמקרה הכהן עם אשתו שסיפרו בירושלמי (מד"ר ויקרא טו ג) גם הוא יקרנו שהיה דחוק בארץ ישראל, ויאמר לאשתו הנני הולך בדרך חוץ לארץ אולי שם ייטיב לי ומאומה אין בידי להניח בידך שתזכרני בו, אך אשר חלק לי ה' בבינה במראות נגעים אלמדך: ויהי הוא דובר אליה משפטי צדק אשר בין נגע לנגע ולשאת ולספחת ולבהרת והשחין והנתק, ובתוך הדברים אמר אליה דעי איפה כי כל שער שבראש האדם יש לו גומא, שהוא מקור ומבוע מימי חיותו לגדל בו, ואילו היו נוגעים מבוע של זה לזה היו עיניו כהות מראות. ויהי כשומעה ותען ותאמר לו הלא ישמעו אזניך מה שפיך מדבר, והלא לשער אחד משערות גופך משגיח בו הוא יתברך לתת לו מחייתו בלתי נוגעת בחבירו, כל שכן את כל גופך מכף רגלך ועד קדקדך שישלח ה' את מחייתך, ולא תצא מארצו ובטח בה' והוא יכלכלך, ויעש כן ולא חסר לו. והן אלה דברי משה רבינו ע"ה בתורתו יתברך, אל תעמוד בדבר רע לומר כי טוב יהיה לך כי תצא מארצך הקדושה כי דל חלקך, כי הלא בטח בה' ויצו את הברכה: אך בשתים תתחתן ותצליח, אחת כי לא תעשה משאך ומתנך גלוי במקום רואים לכל כי אם סמוי מן העין, כי אז במעט יצו ה' בו את הברכה. שנית שלא תהיה יושב ובטל ומה גם אם הכסף אזל מכליך לגמרי, כי ששת ימים תעשה מלאכה ובה יצו ה' את הברכה, וזהו ובכל משלח ידך, וכל אשר אמרתי שיצו ה' את הברכה כו' היא בארץ וזהו אומרו בארץ שהיא ארץ הקדושה: ועוד אני אומר לך, כי אפילו תאמר כי בארץ ישראל מדקדקין יותר במעשיך וימעטו מזונותיך בה, טוב לך מעט בארץ ישראל אשר שם אתה מקבל מידו יתברך וניכר שהוא אלהיך, ממה שתקבל הרבה בחוץ לארץ על ידי שרים חצונים ותדמה כמי שאין לו אלוה שמקבל על ידי החצונים. וזהו אומרו אשר ה' אלהיך נותן לך, כי הברכה הנזכרת יהיה מה שה' בעצמו שהוא הוראת היותו אלהיך נותן לך, ולא מה שיותן לך על ידי חצוני שתדמה כמי שאין לו אלוה חלילה: |
|
ועד העולמי למען מצוות ישוב ארץ ישראל ארגון עולמי מוקדש לעורר שכל היהודים יעלו ויבואו לגור בארצינו הקדושה, ועל ידי זה נזכה בקרוב לביאת משיח צדקינו בב"א תני רבי שמעון בר יוחאי: אדם כשהוא גולה מיהודה לגליל או מגליל ליהודה, אין זה קרוי גולה, בשעה שהוא גולה מארץ ישראל לחוצה לארץ קרוי גולה (מדרש שמואל פרק ח). תנו רבנן: לעולם ידור אדם בארץ ישראל אפילו בעיר שרובה נכרים, ואל ידור בחוצה לארץ ואפילו בעיר שרובה ישראל, שכל הדר בארץ ישראל דומה כמי שיש לו אלוה, וכל הדר בחוצה לארץ דומה כמי שאין לו אלוה (כתובות קיא, ב). ר' ישמעאל אומר: ישראל שבחוצה לארץ עובדי כוכבים ומזלות בטהרה הן. (עבודה זרה ח, א). מאן דנשמתיה נפקת בארעא קדישא, אי אתקבר בההוא יומא, לא שלטא עליה רוחא מסאבא כלל. [תרגום הזוהר: מי שמת בארץ ונקבר באותו יום, אין רוח הטומאה שולט עליו כלל]. (זוהר חלק ב' דף דף קמ"א עמוד א'). עשרה חלקים של גבורה בעולם, תשעה ביהודה ואחד בכל העולם. עשרה חלקים של יופי בעולם, תשעה בירושלים ואחד בכל העולם, עשרה חלקים של חכמה בעולם, תשעה בארץ ישראל ואחד בכל העולם (מדרש מגלת אסתר) עלה עזרא וכל הקהל עמו, ורצה יחזקאל לעבר את השנה בחוצה לארץ, אמר לו הקדוש ברוך הוא: אין לך רשות לעבר את השנה בחוצה לארץ (פרקי דרבי אלעזר הג' פרק שמיני). אמר הקדוש ברוך הוא: חביבה עלי כת קטנה בארץ ישראל, מסנהדרין גדולה שבחוצה לארץ (ירושלמי נדרים פ' ו) כל מאן דזכי בהאי ארעא קדישא, אית ליה חולקא לעלמא דאתי. [תרגום הזוהר: כל שזכה בארץ ישראל, יש לו חלק לעולם הבא]. (זוהר חלק א' דף קע"ז עמוד ב'). אמר רבי יוסי בן חלפתא לרבי ישמעאל בנו: אתה מבקש לראות את השכינה בעולם הזה, עסוק בתורה בארץ ישראל (מדרש שוחר טוב). אפילו צדיקים וחכמים בחוץ לארץ, ורועי צאן ובקר בארץ ישראל, אין מעברין את השנה אלא על ידי רועי צאן ובקר בארץ ישראל. אפילו נביאים בחוץ לארץ, והדיוטים בארץ ישראל, אין מעברין את השנה אלא על ידי הדיוטים שבארץ ישראל (פרקי דרבי אלעזר הג' פרק שמיני). גליל. ארעא דגליל כו' תמן זמין מלכא משיחא לאתגלאה, בגין דאיהו חולקיה דיוסף. [תרגום הזוהר: בגליל עתיד מלך המשיח להתגלות]. (זוהר חלק ב' דף ר"כ עמוד א'. דף ט' עמוד א'. חלק א' דף קי"ט עמוד א'). |
|
One should always live in the Land of Israel, even in a city where the majority are idol worshippers, and not in chutz la Aretz, even in a city where the majority are Jews. (Kesubos 110); also included in the Rambam (Hilchos Melachim Chapter 5) Said the Holy One Blessed be He: A small group in the Land of Israel is dearer to Me than a full Sanhedrin outside the Land. (Yerushalmi, Sanhedrin 86) There are ten measures of Torah in the world. Nine are in Eretz Israel. and one in the rest of the world. (Esther Rabba) Better is a dry piece of bread with tranquility in it than a house full of quarrelsome feasts (Mishle 17:1): Better is a dry piece of bread with tranquility in it: R. Yochanan said, "This refers to Eretz Israel, for even if a person eats (dry) bread and salt every day while dwelling in Eretz Israel, he is assured a portion in the World to Come…Than a house full of quarrelsome feasts: This refers to Chutz LaAretz, which is full of violence and robbery." (Yalkut Shimoni 2:956) Settling Eretz Israel is a Mitzvah that encompasses all the Torah, for all those who walk in it four Amot have a portion in the World to Come which is all life. (Or ha Chayim ha Kaddosh Devarim 30:20) "It is preferable to dwell in the deserts of Eretz Israel than the palaces of Chutz LaAretz" (Bereshit Rabba 39:8). |
|
In the beginning (Bereshit) G-d created the Heavens and the earth” (Bereshit 1:1) Rashi comments: "Rabbi Ytzchak said: The Torah did not need to start from Bereshit but from “This month is the first of the months for you”(Shemot 12:2) for it is the first Mitzvah that Israel was commanded. Why does the Torah start with Bereshit? Because “The strength of his acts He declared to His people TO GIVE TO THEM THE INHERITANCE OF THE NATIONS” (Tehillim 111:6) For if the nations of the world say to Israel: You are thieves for you conquered the land of seven nations, the Jews will be able to respond to the nations of the world: The entire Land belongs to The Holy One Blessed be He”, He created it and He choose to give it to whom it seemed right in His eyes” According to His will, He gave it to the seven nations, and according to His will, He took it from them and gave it to us” |
 |
|
For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until her righteousness goes forth like radiance, and her salvation like a burning torch. And the nations shall see your righteousness, and all kings your glory; and you shall be called by a new name, which the mouth of Hashem shall express. (Yeshayahu 62: 1- 2) The side of Keddusha [Holiness] only rests in the heart of the world and this is Yerushalaim (Zohar ha Kaddosh Ki Tisa 193) |
 |
 |
 |
|
This is what abolished our kingdom, destroyed our Beit HaMikdash, prolonged our exile, and brought us to our present predicament. Our fathers sinned and are no more. For they found many astrology books, followed them, and went astray. They imagined that these wisdoms were glorious and greatly beneficial, and they did not study warfare and land conquest. Instead, they imagined that these wisdoms would help them. Therefore, the prophets called them fools; and they certainly were fools, for they followed vanities which cannot avail nor rescue, for they are vain. (Iggrot U'Teshuvot LeRambam, Iggrot Shonot, p. 21. 204) The Rambam writes as follows: (Rambam, Laws of Kings and Their Wars, 7:15) "A man should not think at the time of war of his wife, nor of his children, nor of his possessions, but he must free his heart of everything and set himself to the battle. And more - he should think that the entire existence of Israel depends on him. And if he is afraid and turns back, it is as if he spilled the blood of his comrades. And regarding this, it is written: 'Not to melt his brother's heart like his heart'... For everyone who fights with all of his heart, and with the intention to sanctify the Name of Hashem, is promised that he will not be harmed... and he will merit the life of the World To Come." (Rambam, Laws of Kings and Their Wars, 7:15) |
|
|
Kol HaTor (Ch. I, letter 10), quotes the holy Gra: It says, "In Mount Zion and Jerusalem there shall be those who escape... and among the remnant those whom Hashem shall call" (Joel 3:5). According to Midrash Tanchuma, Zion, in the mountains, is equated with Mashiach ben Yosef, such that whatever happens to Joseph happens to Zion. Our master hinted at this also through the word ["among the remnant"] having a numerical value of 566, the same as [Mashiach ben Yosef], for according to our master, the ingathering of the exiles will occur through him. The greater the ingathering will be, the stronger the forces of impurity [sitra achra] will become. Also, there will be an increase in Divine prosecution of those who do not support the ingathering of the exiles, since the redemption will start through it! for then there will be survivors in Zion and Jerusalem and from the remnant. Our master worried about this greatly. G-d's whole refusal to bring the speedy redemption that could have come immediately, and His choosing instead to bring slow, sorrowful redemption "in its time," is explained in the work Kol HaTor based on the Gra (Ch. I, letter 15): "We asked our master why the start of redemption must be specifically "gradual." If an auspicious moment comes for G-d to gather the scattered of Israel, will He lack the might to make the ingathering an enormous, immediate event? Our master responded that the whole idea of gradual redemption applies where Israel lack merit, that is, where redemption does not come through our righteousness". |
 Rav Eliyahu The Vilna Gaon ZTKL |
|
I discovered a letter written by the author of the Tanya (The Alter Rebbe ZTKL) to the Rebbe of Berditchev, informing him of his release from prison in Petersburg. The letter was written in 5559 [1799], and is printed in Beit Rebbe, chap. 18. Also see a similar letter in Iggrot Ba'al HaTanya, David Tzvi Hillman (Jerusalem, 5713 [1953]), no. 62 “I shall recount and declare that which is too great to tell. For Hashem has done wondrously in the land. Who am I, lowly of men, that Hashem has helped me glorify and sanctify His name... This was all Hashem’s doing. He has arranged this by virtue of the merit of the Holy Land and its inhabitants. This is what stood by our side and will always assist in relieving us from the oppressor and delivering us from distress.” From his holy words I learned an entirely new concept, of which I was unaware until now and which I had not come across in any book. That is, when a Jew is in trouble, he can be saved through the merit of Eretz Israel and its inhabitants... (From Em ha Banim Semecha) "Don't you know? Haven't you heard? The beauty, the glory and the greatness of the Mitzvah of strengthening the settlement of Eretz Israel, for it is a great Mitzvah, to awaken the old love and the desire for the Holy Land and to renew the love as former days, so that the love burns like flames of fire The Alter Rebbe brought in the Sefer Mishnat Yoel) |
 |
|
The Zohar ha Kaddosh states: "R. Chiya said, 'The nations will rule over Israel for only one day, a day of the Holy One Blessed be He, which is a thousand years. It is thus written, “He has made me desolate, faint throughout the day” (Eichah I:13), one day and no longer.' R. Yosi said, 'If [the Jews] are subjugated longer than this, it is not because of the King's decree, but because they refuse to return towards Him " (Zohar 2:17a). (Minchat Yehuda sec. 18, p. 237 by R Yehuda Alkalai) Rabbi Yehuda Chai Alkalai writes in a Kol Korai, "Because Israel didn't rise up to return to our Land, and to the inheritance of our forefathers, the decrees began, the expulsions and slaughters, for the matter is dependent on the repentance of returning to Eretz Israel (Kol Korai, Rabbi Yehuda Chai Alkalai. The Writings of Rav Alkalai.) |
 Rabbi Yehuda Alkalai ZTK'L 5639 |
|
The redemption of Israel and our righteous Mashiach whom we hope for all day long, Don't think that suddenly Hashem Yitbarach Shemo will come from the heavens to the earth and say to His people: Come out...It is not so, little by little the redemption of Israel will come...The beginning of the Geula will be through natural means originating from man... And it will come to pass that when there will be many of the remnant of Israel in the Holy Land and in Yerushalaim, and when their sacrifice will ascend as a pleasant aroma to Hashem and will cure the broken Mizbeach, Then there will be The Will of Hashem to bring down the light of his face for His people Rav Tzvi Hirsch Kalisher Ztk'l Author of Derishat Tzion |
 |
|
Our mentor, the Chatam Sofer, (Derashot Chatam Sofer, Derush for Shabbat HaGadol 5558 [1798], vol. 2, p. 233a ) explains: …..Chazal state, "One Torah scholar from Eretz Israel is like two from Babylonia. And, one of us [from Babylonia] who ascends to Eretz Israel is like two of them" (Ketuvot 75a). Thus, any Tzaddik from the Diaspora who ascends to Eretz Israel is equal to four tzaddikim. Now, it seems to me that he does not have to actually ascend. Even if he just desires to ascend, but fails, he is considered like four tzaddikim and is worthy to have a miracle occur on his account. For, anyone who contemplates doing a mitzvah, but is unable to do so, Scripture considers it as if he did it (Berachot 6a). |
 |
|
“Rav Ami and Rav Asi used to (have their students) get up (and move) from a sunny place to a shady place, and from a shady place to a sunny one.” (Ketuvot 112) The Ben Ish Chai comments on this Gemara the following: “So that no student would be moved to say, about the place where they stood, ‘not good,’ and thereby speak ill of a piece of the earth of Eretz Israel. And from this should every man learn a lesson: to guard his mouth and tongue against any negative utterance, condemning even one cubit of Eretz Israel, whether its air, its weather, its fruits, or its buildings; even in a time when the Land is desolate and in gentile hands, and the houses belong to non-Jews.” The Ben Ish Chai |
|
|
And I must let you know, the great yearning
in my soul to come for the Holy days (Yamim Keddoshim) to the gates of
Yerushalaim, but what can I do, that this was not possible and I have to
wait until after Succot Im Irtze Hashem
I will hereby recount to my brothers what
has happened to me in the last few years at my old age, and I am forced to
let the public know about my distress that I have been through up until
today. Because for the last few years I have had the thought of traveling
to the Holy Land (Eretz ha Koddesh) and to settle there before Hashem
during my final days in Torah and Divine service during all the days of my
life which Hashem will merit me to live there. And I made great
preparations towards this end, and I have almost spent a whole year making
all the arrangements necessary for this, like documents and tickets, and
when the time finally came in which to travel, one or two days before my
departure, suddenly my wife fell ill with a dangerous disease and I was
forced to travel to Vilna for great Doctors were there...
It has been already three years since I was
ready to travel to the Holy Land (Eretz ha Koddesh) but I was prevented
from heaven, because suddenly my wife fell ill, and Boruch Hashem through
the prayers of many, she has become healthy again. Meantime I have become
older, and it is still my desire to travel to the Eretz ha Koddesh... “"I heard from Rabbi Aryeh Leib, the son of the Chofetz Chaim, that when his father heard about the settlements which had been founded in Eretz Israel; in Rehovot, Rishon L'Zion, and Gedera, he said in Yiddish, 'Behold, the thing (Geula) has already begun.' |
|
|
HaRav Shmuel Mohliver ZTKL
|
 |
|
Rabbi Yosef Chaim Sonnenfeld ZTK'L Again and again, Rabbi Yosef Chaim Sonnenfeld exhorted the Jews of chutz la'Aretz to come to Eretz Israel. “Whoever has the means to come live in Eretz Israel and does not, will have to answer for it in Heaven," he would say. (HaIsh Al HaChoma, II, 149 ) R' Chaim looked at his grandson lovingly and replied, "My son, I feel that being a laborer in Eretz Israel is greater than being a Rav in Chutz La'aretz (the diaspora)." Hearing this, the grandson immediately abandoned his plans [To leave for chutz la aretz]. In Moriah, Rav Yitzchak Breuer tells us that in 1926, Rabbi Yosef Chaim Sonnenfeld asked him, "Where are the Torah Jews from the lands of our exile? Don't they see G-d's finger in all this? Now I understand what it says in the musaf prayer for Yom Tov. "And because of our sins we were exiled from our country and were distanced from our Land.' 'We were exiled from our country' by Hashem, and then 'we were distanced from our Land' by ourselves! Have we ceased our constant anticipation? Imagine that it hadn't rained for 2,000 years, and then suddenly one day a tiny cloud appeared. Wouldn't everyone become excited, and say, trembling - 'Perhaps this is it? Maybe after all...? Isn't the Mandate at least comparable to this little cloud?' , (Moriah, p. 197). "How can one fail to see G-d's hand in all this? We must work to settle the Land, with faith in G-d who gave us His Torah" (Haish Al haChoma, part II, p. 57). R' Chaim would also go out of his way to befriend the Haganah boys when they came into shul. When some people criticized his association with these young men who were known to desecrate the Shabbos, R' Chaim replied: "I have never seen them desecrate the Shabbos and until I have absolute evidence of this, I must apply the principle that Jews are assumed to be G-d-fearing and observant until proven otherwise ... In any case, these youngsters risk their lives to defend other Jews and they deserve an effort on our part to draw them closer to Torah and mitzvos." |
|
|
The Rav issued this manifesto in 5667 (1907), when he served as the Rabbi of Jaffa and the settlements. To Eretz Israel, my friends, to Eretz Israel!: Let us proclaim this with one voice, with a great and incessant voice. Come to Eretz Israel, dear brothers; come to Eretz Israel. Save your souls; save the souls of your [future] generations, the souls of our entire nation. Save [our people] from desolation and destruction, from decay and debasement, from, defilement and evil, from all the troubles and distress that they are likely to encounter in the lands of the nations, without exception or distinction. “Come to Eretz Israel!” we shall exclaim, in an awesome and mighty voice, a thunderous and resounding cry that generates a storm and shakes heaven and earth, a voice that rends all chambers of the heart. Run for your lives and come to Eretz Israel. G-d’s voice summons us; His hand is stretched out to us; His spirit in our hearts gathers us in, encourages us, and compels us all to cry out in a mighty and awesome voice: “Jewish brethren, beloved and precious kinsmen, come to Eretz Israel; gather together one by one. (Yeshayah 27:12) "The more one is incapable of tolerating the air outside the land of Israel; the more one feels the impure spirit of the defiled land - this is a sign of a more interior absorption of the Kedusha of the Land of Israel, of the sublime kindness which will never abandon the person who has merited to take refuge in the clear umbrage of the land of life, even in his distant journeys, even in his exile, and in the land of his wanderings". (Orot, Eretz Israel) |
 Rav Avraham Yitzchak Ha Kohen Kook ZTKL |
|
Furthermore, I am astonished at you, "exile-Jew." Your eyes are so blinded that you do not see what is happening around you. You see how the oppressors torture your brethren, beating and afflicting them terribly, and you are not moved at all! You see your brothers' blood flowing on the ground like water and you are not frightened, for you believe that the hour is still propitious. You say in your heart that these things will not affect you at all because you are standing in a safe place, and you bless yourself in your heart saying that you will have peace. If only your words could be true! So may Hashem say. O "exile-Jew" listen and pay heed to my words. Open your eyes and see that your brethren, upon whom this calamity has fallen, also dwelt in a safe place like you do. But in the end, the tables were turned, and they were plundered and murdered (may the Merciful One protect us). How are you so sure and confident that you will be spared this fate? Why are you not afraid? And why is your heart not softened by your friend's misfortune? The explanation for this is as I stated above: The exile has made the Jew into an "exile-Jew." It separated and detached him from the collective nation and made him live an isolated life in exile. He no longer lives a nationalistic life, nor does he feel for his nation and inheritance. He only knows about his own affairs. This is the true description of an "exile-Jew," and this is what has brought us to our present situation. |
 Rabbi Yisachar Shlomo Teichtal ZTK'L Em ha Banim Semecha, 1943 |
|
The Chazon Ish ZTKL The following passage from Pe'er Hador describes the voyage of the Chazon Ish to Eretz Israel. It illustrates the halachic imperative felt by the Chazon Ish in his aliya: "He spent most of the day on the deck, wrapped in his simple threadbare coat. After long years of use, it was old, but spotless. From under it, protruded the fringes of his tallis-katan, which was nearly as long as the tallis-gadol most men would wear. His face glowed with an inner serenity. In his hand was an open book, his 'personal adviser'; the Shulchan Aruch. He never made a move without first consulting this mentor. Before this trip as well he had inquired of the Shulchan Aruch, and had received the unequivocal reply that he must go. The mitzvah of living in Eretz Israel was determined in force by the Rambam, the Ramban and other poskim. This was sufficient reason to go. But there was another: He knew how fervently the Chafetz Chaim - another of his advisers - had yearned to move to Eretz Israel. "The Chazon Ish looked over the boat rail to the east, as he traveled through the very waters traveled by the Vilna Gaon, his spiritual guide par excellence. Heaven had not allowed the Vilna Gaon to reach his goal, and he had been forced to turn back. But the Gaon had not let mere hardship stop him, and the Chazon Ish was determined to be strong. If only he were allowed to travel on, he would be deterred by nothing. The pains through which Eretz Israel is acquired were precious to him" (Pe'er Hador, p. 344). |
 |
|
Rav Joseph Soloveitchik ZTKL The Mitzvah to settle in Eretz Yisrael is one of the Mitzvot that has not found its rightful place in Jewish eyes, and may hence be classed as an orphaned Mitzvah. I am not speaking of the middle ages, when traveling to Eretz Yisrael and remaining there was hazardous...I mean in modern times. Jews have failed to observe this Mitzvah properly. If Jews had fulfilled this Mitzvah in full measure and in proper time, hundreds of thousands of Jews would have been saved during the years of the Holocaust... What have we contributed that is novel to the mitzvah of settling Eretz Yisrael? First, we were the first to explain that the establishment of the State has halachic significance, since by its means we shall be able to fulfil the mitzvah of possessing and settling it. We said, this mitzvah is fulfilled not only by building up the country economically, but also by our sovereignty there. The existence of the State of Israel and the fact that Jews and not Englishmen determine Aliyah; that Jews and not Arabs are the political masters in the country; and that a Jewish government, police force and army exist, is the greatest possible fulfilment of the mitzvah of settling in Eretz Yisrael |
 |
|
THE LEADERS ARE RESPONSIBLE FOR NOT MAKING THE MASSES GO UP TO ERETZ ISRAEL This explains the words of our mentor, the Or HaChayim. He writes that Israel's leaders throughout the generations will be held responsible for the fact that we are still in exile, because they should have inspired the Children of Israel to love Eretz Israel.(Or HaChayim, VaYikra 25:25) Rabbi Ysachar Shlomo Teichtel ZTKL Em ha Banim Semecha |
WE HAVE TO COMPENSATE FOT THE SIN OF THE SPIES
|
At that time, (The time of the Spies in the Wilderness) the leaders of the congregation spread evil propaganda against Eretz Yisrael. Therefore, today, as well, the leaders of the congregation must propagandize for the sake of Eretz Yisrael, in order to pay off their "bad loan." (Midrash Eicha Rabba 1:23)They must be the first ones to open the nation's eyes. They must explain that there is no reason for us to remain in the foreign, impure, and polluted atmosphere of exile, nor to expend our energies in vain while the Gentiles rob the fruits of our labor from before our very eyes. The leaders must speak to the people in this fashion and arouse within them a tire and a spark of love for our desirable Land. This alone will make us worthy of redemption, as I cited above from the Beit Yosef's Maggid. The Maharsha also writes that when the people of Israel cherish the stones and dust of Eretz Yisrael they bring the appointed time of redemption closer. Thus, the leaders will unite all of Klal Yisrael together for the sake of Eretz Yisrael, and then our "bad debt" will be paid off. However, if the leaders neglect this matter, there is a danger that they themselves will have to pay for the bad loan that they took back then. The halachah states that if two partners borrow money from someone, the lender can collect the entire debt from whichever partner he wishes, because each partner becomes a guarantor for his friend.( See Shulchan Aruch, Choshen Mishpat 77:3) The same applies to the "bad debt" that the spies and their entire generation incurred. Since they all joined together [against Eretz Yisrael], they became like partners who borrowed from the Holy One Blessed be He. Therefore, if HaShem wants He can collect the debt - which Klal Yisrael incurred by causing the exile - entirely from Israel's leaders. Moreover, the leaders have a greater obligation to pay off this debt, because they were the primary cause of this "loan" to begin with. This explains the words of our mentor, the Or HaChayim. He writes that Israel's leaders throughout the generations will be held responsible for the fact that we are still in exile, because they should have inspired the Children of Israel to love Eretz Yisrael.( Or HaChayim, VaYikra 25:25) ….Now, based on the preceeding ideas, we can understand this better. Just as during the time of the spies all of Israel united for evil, to oppose Eretz Yisrael; today as well, we must unify all of Israel for good, to support Eretz Yisrael. This way, we will pay off our debt, tear up our record of liability, and cause the glory of HaShem to shine upon us with the complete redemption, speedily in our days. Amen. ...But, as long as we fail to do this, all of our complaints to the Holy One Blessed be He about the lengthiness of our exile are in vain. In vain we pray in our synagogues and study halls, "Our Father, our King, erase through Your abundant merey all of our bills of debt." For, the debt that we incurred by despising the desirable Land still hovers over uso How can we pray that God should erase this bill of debt when it is up to us to pay it off and rectify it? This is like a debtor who asks his creditor to rip up the bill of debt before he has paid. The creditor will certainly do no such thing! The same is true of us. Em ha Banim Semecha, Rabbi Yisachar Shlomo Teichtal ZTK'L |
|
BEING TAKEN OUT OF THE LAND IS THE GREATEST TRAGEDY OF ALL FOR US The bitterness and pain of the exile is not experienced in the same way by everyone. For the masses, the main cause of distress is the subjugation to the gentiles and the elusiveness of making a living without a homestead in the land where they live. When the ruling powers take something away from them, they feel miserable. And, vise versa, those who are successful, make a comfortable living, and have a lot of social influence do not feel the pain of exile at all. They think: “What difference does it make whether I am here or there?” But the righteous ones recognize that the Land of Israel is a much more hospitable environment for the soul. Everyone knows that water-bound creatures are sustained by the water and face death when they leave it. In the same way, the Land of Israel is the only habitat that really sustains us effectively, and being taken out of the Land is the greatest tragedy of all for us. For then we are like fish that have been captured in a net and taken out of the sea onto dry land. The worst of all the troubles we suffer in the exile is being forced to live in an impure land. The Dubno Maggid commentary on Echa 1:21 About this Jeremiah says: “This is a real sickness.” There is no greater tragedy than that which Jeremiah so movingly describes: “My tent is hindered, all the cords are severed, and my children have left me and are no more.” We have left the Land of Israel and dwell there no more: we have been exiled to gentile lands. None of the tragedies we suffer in exile compares with the tragedy of being removed from our sacred homeland. This is the worst sickness of all. The Dubno Maggid commentary on Echa 1:21 Today we do not feel any pain over the fact that we are exiled and living outside the Land of Israel. We are concerned only about the worldly troubles that befall us. Our basic disability is so far removed from our consciousness that we are completely unperturbed by it. We do not really feel a need to pray to be healed of it. How, then, can our prayers be pleasing to G-d? The Dubno Maggid commentary on Echa 1:21 |
