5,000 up ... and counting!

At around mid-day on Thursday, The Hanassi Blog received its 5,000^th page view.  That’s not bad for a pretty recent blog that’s aimed at a relatively small and exclusive readership. We are of course grateful to our readers for making this new Hanassi enterprise worthwhile -- and we are even more grateful to our contributors!

For the record, we have peeped behind the blogposts and taken a look at the back pages, which have lots of juicy data about The Hanassi Blog. We have discovered, for instance, which blogposts have been most frequently accessed. Of the 127 posts we had published by Thursday morning, our "top ten" of most popular posts reads like this (if you want to read one, just click on the name):

• Jerusalem Street Art: a visual spectacular (linking to a video by Heshy Engelsberg)
  
  
• The Water-Drawing Ceremony set to music (featuring a jolly composition by Max Stern)
  
  
• Gevalt! It's Gevura (A report by Pessy Krausz on the Yom Iyun we shared with OU Israel before Chanukah, with links to recorded presentations by five speakers -- including Rabbis Wein and Kenigsberg)
  
  
• Meet Elie Samet (Elie tells us a little about his Gemara project and his fondness for our se'udah shelishit)
  
  
• Happiness in our Hall! (31 girls displaced from Shlomi, up north, come to Hanassi for their batmitzvah celebrations)
  
  
• Something to do with your Etrog (Juliette Rothschild passes on to us an etrog liqueur recipe that originated with our late member Sydney Faber a.h.)
  
  
• Strings and Things: the Ladies of Tzitzit for Tzahal come to Hanassi (Hanassi takes in Tzitzit for Tzahal)
  
  
• Chanukah in Jerusalem 2024 (this post flags another Heshy Engelsberg production number)
  
  
• Is Galut so Bad? (Rabbi Paul Bloom writes provocatively about the difficulties of overcoming the comfort of exile)
  
  
• Frogs here, frogs there. Frogs were jumping everywhere (local rabbi and eco-campaigner Jonathan Neril teaches us about the signficance of frogs in the environment and in the Torah).

Once again, thanks to everyone who has made this possible, for helping make Hanassi more than just a shul.

Two lovers of Zion

“Two Lovers of Zion, Rabb Eber Hirschowitz and Laurence Oliphant” was the title of a lecture delivered to the Israel branch of the Jewish Historical Society of England on Wednesday evening. The speaker was our member (and former President) Eli Friedwald. Eli, who is also the author of The Rabbi’s Suitcase. 

Eli has very kindly shared with us the video of this fascinating lecture (the link appears below).  Our member, Dr Chaim Sharman, was there and adds the following:

Eli Friedwald gave a most interesting, illustrated talk to the Jewish Historical Society of England, Israel branch, on two "lovers of Zion" in the late 19th century who could not have come from more different backgrounds.

Rabbi Eber Hirschowitz was born in Russia and in 1884 was sent to England to start the Chovevei Zion organisation. Laurence Oliphant (pictured, right) was an evangelical Christian, a member of the British Parliament as well as being a mystic, foreign correspondent, and staunch Zionist. His writings included a book, The Land of Gilead, which set out his plans for establishing Jewish farming communities in Israel. Indeed, Oliphant even met the Sadigura Rebbe in order to seek funds for Eretz Yisroel. At his funeral Rabbi Hirschowitz gave a hesped in which he described him as standing on a par with the greatest of Jewish philanthropists.

Pessy Krausz was there too. What impressed her most? Let her tell you:

Of particular interest to me were the enormous efforts of a non-Jew, Lawrence Oliphant, in propounding the vision of Gilead for the Jews, helping poor Jews in the pale of Russia to settle what was then Palestine. Oliphant's work was instrumental in laying the groundwork for the later charismatic figure of Theodore Hertzl.

You can tune into Eli's talk on YouTube here.

What makes a great leader? Shemot 5785

The Torah, Jewish history and tradition all show us that Heaven often chooses unusual people for roles that are essential and pivotal in Jewish leadership. King David is a clear example of this historical phenomenon. But I think that we can agree that the choice of Moshe as the redeemer and eternal teacher of the Jewish people, if not of all civilization, is at first blush a strange one. 

Moshe became separated from the Jewish people for decades. He had faced the death penalty under Egyptian law for striking an Egyptian taskmaster who was beating a Jewish slave;  so he escaped and became a shepherd in Midian, far removed from his brethren suffering in Egyptian bondage.  And, when presented by Heaven with the offer of Jewish leadership, he declined it forcefully. But the will of Heaven prevailed, as is always the case.   

Moshe must now embark on his new leadership role, albeit seemingly reluctantly.  He himself wonders why he is chosen when, logically, his brother Aaron would seem to be a better fit for the mission. And perhaps just as amazing as the choice of Moshe for this position of leadership is the willingness of the Jewish people to accept him instantly as their leader. 

To most of the Jewish people he is a stranger, an outsider who has a speech impediment and is, at most, a Johnny-come-lately to their troubles and situation.  Yet again we see that it is the will of Heaven that prevails, and it is only through Moshe that the story of the Exodus from Egypt will unfold.   

Moshe, it transpires, has outstanding qualities and character traits that make him the greatest leader in Jewish and world history.  Foremost among these attributes is his humility. While all leaders must have an appreciation of their talents and their self-worth, oftentimes this becomes their undoing as their egos grow and they become arrogant.  Not so Moshe: even after forty years of leading his people, the Torah still describes Moshe as being the most humble of all human beings on the face of the earth. 

Though it is this trait that makes him the greatest of all past and future prophets, Moshe also has within himself an unquenchable love for his people.  His love for them is sorely tested many times during his career as their leader but, in spite of all of their backsliding, sins, rebellions and mutterings, it is Moshe’s love of the people that remains ever-present and steadfast. As King Solomon wrote:  "Love obliterates all transgressions.”  Finally, Moshe’s path to complete the mission that Heaven thrust upon him never wavers, no matter what the events and circumstances may be. 

These noble traits and characteristics are apparently what the Almighty searches for in assigning leaders to our people.  Moshe is the model for future Jewish leaders in all generations to come. 

Shabbat shalom, Rabbi Berel Wein

The Birth of Moshe Rabbenu, Divine Light, and Leadership

In this week's parsha, Shemot, we are introduced to Moshe Rabbenu, the great leader who would guide the Israelites from slavery in Egypt to freedom. The opening verses describe the birth of Moshe, as his mother Yocheved sees something extraordinary in him:

וַתַּ֥הַר הָאִשָּׁ֖ה וַתֵּ֣לֶד בֵּ֑ן וַתֵּ֤רֶא אֹתוֹ֙ כִּי־ט֣וֹב ה֔וּא וַֽתִּצְפְּנֵ֖הוּ שְׁלֹשָׁ֥ה יְרָחִֽים

"The woman conceived and bore a son; and when she saw how beautiful he was, she hid him for three months" (Exodus 2:2).

This description has sparked a deep exploration by commentators. The words "ki tov" (“how beautiful”) seem to be a simple statement of a mother’s love for her child. However, Ramban asks: What exactly does "ki tov" mean here? Every mother thinks her child is beautiful, so what is being highlighted?

Rashi explains that the light in the room when Moshe was born was not ordinary—his presence illuminated the space around him. But what type of light are we talking about? The connection between Moshe’s birth and the "ki tov" mentioned in the creation story is significant. In Bereshit (Genesis 1:4), the phrase "ki tov" is used to describe the original light of creation, a light that transcends the physical and represents a higher spiritual energy. This light was hidden away after the creation of the world, and it is known as Or HaGanuz—the concealed light, a spiritual force reserved for the righteous in the World to Come, it is a light of pure ruchniut. This light, according to Rashi, was not the natural light of the sun created on day four of creation. Instead, it is a divine, spiritual light—a manifestation of Hashem’s presence in the world. And where was this light hidden? It was hidden in the Torah.

From the moment of Moshe’s birth he carried this light, which would later be reflected in his face when he descended from Mount Sinai after receiving the Torah. His face radiated so brightly that he needed to wear a veil. This spiritual illumination, which began with Moshe's birth, represents his unique role in the redemption of Israel and the revelation of Hashem's presence to the world.

The Kli Yakar asks why Yocheved hid Moshe for three months. He explains that this light, which symbolizes emunah (faith) and inspiration, was too powerful to be exposed to the outside world prematurely. It was a light that Yocheved, as well as Batya (the daughter of Pharaoh), recognized as a sign that Moshe was no ordinary child. It was the light of divine presence and the potential to lead the Israelites to redemption.

Moshe’s Appointment at the Burning Bush

As the parsha progresses, we see Moshe’s appointment at the burning bush, 80 years after his birth. Moshe, having grown up in Pharaoh's palace, is reluctant to accept the mission to redeem Bnei Yisrael. He offers two reasons: first, he doubts that he can convince Pharaoh to let the Israelites go, and second, he believes that the Israelites, after centuries of slavery, will not have the strength to oppose Pharaoh.

The Significance of Moshe’s Reluctance

When Hashem commands Moshe at the burning bush, Moshe initially resists. He refuses four times, citing reasons such as, "I cannot do this," and "They will not believe me." This refusal stands in contrast to the typical response of other prophets, who answer with the phrase "Hineni" (Here I am). What accounts for Moshe’s reluctance?

The Or HaChaim explains that Moshe could not fathom how the Israelites, immersed in the spiritual and moral impurity of Egypt, could ever be redeemed. He saw them as having reached the 49th level of impurity, and he thought it was impossible to bring them out. Yet Hashem’s response to Moshe is that it may seem impossible, but there is a spiritual link that can be restored. Indeed, only a fraction of the Israelites, those who demonstrated faith by marking their doors with blood during the final plague, would merit redemption. The fire of the burning bush symbolizes the immorality and spiritual contamination of Egypt, but the bush itself is indestructible. This teaches us that, even from the lowest levels, there is hope for redemption, and Moshe was chosen to find that spark of holiness within the Israelites and lead them out.

Rabbi Chaim Shmuelevitz offers another perspective, focusing on the concept of derech eretz (proper conduct). Moshe, who had an older brother, Aaron, saw him as the natural leader. Moshe was reluctant to take on the leadership role because of his humility and respect for his brother. This is a powerful lesson in leadership—Moshe did not act out of personal ambition, but from a sense of divine duty and humility.

Hashem answers Moshe with the phrase "אהיה אשר אהיה" ("I am that I am"). This phrase, unique to our parsha, alludes to a profound spiritual truth: Hashem’s presence transcends both the past and the future. According to Rav Samson Raphael Hirsch, the name Elokim refers to Hashem’s role in creation and the ongoing process of sustaining the world. However, "אהיה אשר אהיה" refers to the future redemption, signaling that Hashem will be with Bnei Yisrael in the future, guiding them through the exodus and eventual redemption.

The Meshech Chochmah connects the gematria of "אהיה" (which is 21) to the Tefillin, which is mentioned in the next week’s parsha. Rambam in Hilchot Tefillin teaches that the name of Hashem appears 21 times in the Tefillin, both in the Shel Rosh and Shel Yad. The Tefillin, with its association to the number 21, represents the spiritual connection between Hashem and the Jewish people. Through this connection, Bnei Yisrael have the strength to overcome their own negativity and ultimately bring Hashem’s presence into the world. The Rambam says that the kedusha of the Tefillin is greater than that of the tzitz worn on the head of the Kohen Gadol, where it is mentioned only once.

Tefillin is the secret weapon of klal yisrael.

The shel yad is the private strength of Bnei Yisrael to overcome their own negativity and overcome the Yetzer Harah.

The shel rosh is the public connection to Hashem that the goyim will eventually recognize the Shem Hashem.

Meshech Chochmah says that the gematria of the two אהיהs is 42. The ultimate name of Hashem has 42 letters mentioned in Gemara Kedushin. 42 is the number with which God creates the Universe in Kabbalistic tradition. In Kabbalah, the most significant name is that of the En Sof (also known as "Ein Sof", "Infinite" or "Endless")

The closest we get to understanding the 42 letter name of Hashem is the prayer Ana b’ Koach, which has 42 words. Each word represents one of the 42 letters of Hashem's name . There is a sefer called Ner Yisrael that explains Ana B’Koach.

Conclusion: Spiritual Light, Redemption, and Torah Study

The parsha of Shemot is rich with lessons for us. We see the light associated with Moshe’s birth—this divine light represents the creation of the Jewish people and their eventual redemption. We also learn that even those who have reached the lowest spiritual levels, as the Israelites had in Egypt, can still be redeemed. Moshe Rabbenu, in his role as leader, embodies these redemptive powers.

Finally, the parsha teaches the importance of delving deeply into the words of Torah. We should not merely take them at face value, but strive to understand the deeper, more profound meanings that are hidden within. Just as Moshe’s mission seemed impossible, so too does the task of bringing redemption to the world—but with faith, humility, and a commitment to the study of Torah, we can bring Hashem’s light into the world.

May we all merit to see the effects of the Or HaGanuz and bring the divine light into our lives, strengthening our connection to Hashem and to one another.

When the world is burning around us, it is to fire that we must turn

Speaking again in our Beit Midrash last night between minchah and maariv, Rabbi Jonathan Neril discussed the deeper meaning of the references to fire in the Torah. The tantalising topic of the Burning Bush--which was aflame but which the fire did not consume--was the point of connection between parshat Shemot, which we leyn this Shabbat, and a host of writings by our scholars and sages on different aspects of fire.

 

Rabbi Neril mentioned the horrendous fire that has gripped Los Angeles over the past week but put it firmly in its perspective. Despite the damage it has caused [recent estimates have placed the cost of this conflagration at between 250 and 275 billion US dollars], it is insignificant when compared to the scale of fires in the very recent past in the Amazon basin, in Siberia, in Canada and in Australia.  This unprecedented plague of fire must surely be telling us something.

Rabbi Neril then turned to the gemara, at Yoma 21b:

Our Rabbis taught: There are six different kinds of fire:

• fire which eats but does not drink;
• fire which drinks but does not eat;
• fire which eats and drinks;
• fire which consumes dry matter as well as moist matter;
• fire which pushes fire away;
• fire which eats fire.

The gemara explains and references each of these fires in turn, but Rabbi Aryeh Kaplan adds a seventh: the fire of the Burning Bush—the holy fire that burns inside us and motivates us to seek out the meaning of God in our lives. This is literally the aish haTorah. When the world is in flames, symbolising the crisis points in our own lives, it is to the fire of the Torah that we must turn.

Meet our member: Elie Samet

If you live, pray, shop and generally be around in Rechavia, you can't help recognise those familar faces you see so regularly in shul, in the shops or even at the traffic lights when you are waiting forever for them to change. But you may not know the names and personalities behind these familiar faces. Here's one face that most of us know so well -- but who is this good soul and what lies behind his cheerful exterior?  Let him speak for himself and answer these questions for us:

My name is Elie Samet. If I'm correct, I'm thirty-four and the youngest member of Beit Knesset Hanassi. I've had the joy of being around some of the greatest congregants and rabbis and I've been davening in Hanassi for almost seven years. 

I work in the area, at the local supermarket. The shul's tefillah times make it easier for me to keep learning and davening according to halachah. In my learning I found many ways to express my natural way to connect to people with Torah and avodah. One avenue that was revealed to me from above was the se'udat shlishit on Shabbat.

This arena, if you could call it that, gave me the opportunity to make siyumim and add positive feedback within the shul. I have finished in the neighborhood most of the Talmud and recently completed Seder Nezikin in the shul. You could call this my shalosh se'udot project (Baruch Hashem, it's an ongoing project!) My main goal is to finish the  Talmud. I use the Schottenstein ArtScroll and am currently two and a half books away from reaching my goal. 

I hope to see you at the Hanassi shalosh se'udot!

Frogs here, frogs there. Frogs were jumping everywhere ...

Were you in shul for minchah-maariv yesterday? If so, you would have been in for a surprise. Instead of a devar Torah from Rabbi Wein, you would have heard an entertaining and quite off-beat presentation by Rabbi Jonathan Neril (right)-- mainly on the subject of frogs. We learned a great deal about the sensitivity of frogs to environmental change and natural disasters, about research that has revealed much about the antiviral and antibacterial qualities of their skin, and about the deeper significance of the popular midrash of the frogs that increased in number every time the Egyptians smote them: this was no mere Biblical version of Whac-a-Mole.

We should explain that Rabbi Neril is the co-author, together with Rabbi Leo Dee, of Eco Bible, the first volume of which, published in 2020, covers the books of Bereishit and Shemot. Volume two, published a year later, addresses environmental issues in the rest of the Chumash. The thoughts of Rabbis Neril and Dee are supplemented by entries furnished by other contributors.

The publishers market these books with the following explanation of their contents and objectives:

What does the Bible say about ecology? As people face huge ecological challenges--including growing hurricanes, floods, forest fires, and plastic pollution--the groundbreaking Eco Bible dives into this question. Drawing on 3,500 years of religious ethics, it shows how the Bible itself and its great scholars embrace care for God's creation as a fundamental and living message. Eco Bible has been a #1 bestseller on multiple Amazon Kindle categories. Eco Bible both informs the reader and inspires spiritual commitment and action to protect all of God's creation.

 This 'earth Bible' is a great read for those interested in Jewish and Christian social issues. It also represents an important contribution to eco theology, and to the spiritual ecology movement. Publishers Weekly called the book an "insightful analysis," which "will inspire contemplation on how to live in harmony with nature and the power of conservation. Ecologically minded readers interested in the Hebrew Bible will love this."

Between the two volumes, the authors reference 450 pasukim from the Torah. By linking faith and science, this work seeks to connect religion with contemporary scientific thought regarding human health, biodiversity, and clean air, land, and water.

Rabbi Neril has kindly donated a copy of volume 1 of Eco Bible to Beit Knesset Hanassi. You will be able to find it in the downstairs Beit Midrash library.

When women learn with women

Beit Knesset Hanassi is privileged to have many fine members who have much to offer the shul and, indeed, the wider community. One such member is Gitta Neufeld. If you have yet to meet Gitta, let us introduce her to you.

Gitta (right) has over 40 years of experience in educational leadership, teacher training and special education in both general and Judaic studies.  She has served as Program Coordinator of the Touro University Masters in Jewish Education and Special Education program, and Director of Education and Pedagogy for the Sephardic Rabbinical College and the Allegra Franco School of Educational Leadership, and worked with Herzog College in Alon Shvut to create and then coordinate a Tanach teaching program.  She is currently an educational consultant for a variety of Jewish educational institutions.  The recipient of multiple awards for teaching and adult education, including the Covenant Foundation Award for Excellence in Education for her work in the Syrian community, Gitta is a Jeopardy! champion, whose Final Jeopardy! question was on Tanach.

Gitta is keen to encourage women-for-women learning here at Hanassi. This is what she says on the topic:

In the Rechavia community, we are blessed with a plethora of women’s shiurim of all types, some of which are hosted in our own Beit Knesset.  Most of these shiurim are frontal, with a learned teacher explaining material and sharing insights. The Hanassi community has many learned women who, though they may not be giving formal shiurim, have much to share.

Collaboratively learning – women learning with women – adds another dimension to the process.  There is an opportunity for deeper engagement in a shared, collaborative and supportive environment.  At the heart of traditional Torah study is chavruta, whose sounds echo in every bet medrash.  By learning collaboratively, we can discuss, debate and analyze the texts together.  Each learner can bring her own unique perspective, knowledge base and background to the process. Collaborative learning also fosters a greater sense of community, strengthening connections and creating a shared purpose as participants delve into texts, share insights and experiences, and arrive at rich and meaningful conclusions. Learning together also models the importance of learning for our families and friends.

If you’d like to know more about Gitta’s ideas, email bkhanassi@gmail.com and we will pass your message on.

Stones that speak: come visit the Jerusalem Archeological Park

We all know that Jerusalem is a city of great beauty -- but beauty is something that lies on the surface. A superficial inspection will easily tell us if something is beautiful or not.  But Jerusalem is far more than that. It is a city of history, and this history stretches back for thousands of years. 

We know of Jerusalem's past from Tanach and from the writings of our earliest sages, and this knowledge has helped nurture our love of Jerusalem for countless generations when we were hopelessly separated from it. However, now we have our city back, and Ir HaKodesh is speaking to us -- not through words but through the very bricks, tiles and stones with which it was built by our ancestors and others in its multifaceted past.

The Jerusalem Archeological Park sheds much light on Jerusalem's physical past. Though mute, its stones and structures offer eloquent testimony to the life and times of its former inhabitants. We thank our member Heshy Engelsberg for sharing with us this video clip of the Archeological Gardens. It lasts a little under 25 minutes and, if you watch attentively, you will even catch a glimpse of Heshy!

You can access this video by clicking here.

A promise deferred, a passive response: Vayechi 5785

The book of Bereishit reaches its climax this week with the deaths of our father Yaakov and of Yosef. The era of the founders of our people ends in relative tranquillity and contentment, albeit on foreign soil. It will be a long and arduous journey for the descendants of Yaakov to return home to the Land of Israel. 

The dark and foreboding era that is about to begin was foretold many years earlier to our father Avraham. From the simple meaning of the words of the Torah, it is apparent that the family of Yaakov made themselves comfortable and settled well in their home in Goshen. Though the promise of Yosef that the Lord would take them forth from Egypt was certainly remembered and passed on from one generation to the next, there was no sense of immediacy regarding this promise and its fulfilment; the Jews would view Egypt rather than the Land of Israel as their home for a long time. They hastened to return to Egypt after burying Yaakov in the Cave of Machpela: it was their home while the Land of Israel was a far distant goal, a dream that would somehow eventually be realized but that had no direct bearing on their day-to-day living. 

This attitude persisted throughout the long history of the Jewish people and of its various exiles, in Egypt, Babylonia, Persia, Europe—and today the entire world—where outposts have hosted and still host the Jewish people in our far-flung diaspora. The Jewish people were never in a hurry to leave any of these places and return to the Land of Israel. We have seen this in our time too.

It is difficult to understand why the holy family of Yaakov seems so passive and unresponsive in relation to the Land of Israel. There are commentators who state that they were aware of the heavenly decree that they would have to be strangers in a strange land for many centuries, so they accepted their lot and decided to make the best of it under the circumstances. However, as Maimonides points out regarding the Egyptian enslavement of the Jewish people, Egypt was not preordained to be the oppressor and enslaver of Israel. Nor was it apparently preordained that those early generations of Jews living in Egypt were to fulfil the vision of Avraham to be strangers and slaves in a land that did not belong to them. According to Maimonides the Egyptians had a choice as to whether to enslave the Jews, and the Jews—before their enslavement—equally had the choice of leaving Egypt and returning to their ancestral home in the Land of Israel. However we deal with this baffling issue, there is no question that this represents a template for all later Jewish exiles and for Diaspora Jewry in all times and places. Seemingly, only tragedy moves the Jewish people and, throughout our history, tragedies abound. Let us hope that history does not repeat itself in our time as well. 

Shabbat shalom, Rabbi Berel Wein

Fasting on Friday: the strange case of 10 Tevet

Just two days ago Beit Knesset Hanassi was privileged to host, together with OU Israel, a wonderful lecture by Rabbi Hershel Schachter on Asarah be'Tevet and the implications of that solemn day falling on a Friday. Rabbi Schachter has a whole list of responsibilities to shoulder, being Senior Posek for OU Kosher and Rosh Yeshiva RIETS/Yeshiva University -- but he still found time to come and speak to us for nearly an hour on this highly topical issue. 

OU Israel has posted Rabbi Schachter's shiur in full on its YouTube channel. So, if you didn't get the chance to hear it in person, or if you were there but want to do some chazarah and revise it before tomorrow's tzom, you can enjoy it by clicking here. 

For the record, tomorrow's fast begins at 4.55 am and it goes out at 5.17 pm. If you are fasting, we wish you a צום קל (tzom kal), an easy fast -- and also a meaningful one.

Is Galut so bad?

If you were in shul on Monday afternoon, you would have heard a thought-provoking devar Torah by our member Rabbi Paul Bloom, putting to good use those few but precious minutes that separate minchah from maariv.  An expanded version of Paul’s devar Torah was published the same day on Arutz Sheva’s Israel International News website, here, under the title “Is Galut so bad? Bittersweet Exile - A reflection on Galut and the call of Eretz Yisrael”. This is how it reads:

Many years ago, Rabbi Riskin of Efrat visited Highland Park, New Jersey, and described it as an example of "bittersweet Galut." The community boasts yeshivas, shuls, mikvahs, and kosher restaurants—a vibrant Jewish life in exile. Highland Park is one of many communities worldwide where Jews are well-educated, professionally successful, and comfortably settled. Why would anyone willingly trade such a secure and predictable life for the uncertainties of living in Eretz Yisrael?

This question is not new. Jewish communities have faced this dilemma since the very first exile: the Galut of Egypt. This Galut lead to Bnei Yisrael coming home and eventually building the first Beit HaMikdash , but tragically, 80 percent of the Jews in Egypt were unwilling to leave and perished during the Plague of Darkness.

History has repeated this pattern. For example, during the Babylonian exile, when Cyrus allowed the Jews to rebuild the Temple, only a small percentage returned to Israel.

In early 20th-century Europe, many Jews were persuaded by their rabbis to stay put due to concerns over religious observance in Israel and America. Tragically, countless lives might have been saved had Jewish leadership encouraged emigration in the late 1800s and early 1900s (of course, since Hitler and the Mufti were building concentration camps in today's Israel, they would have not have been saved had Rommel won the Battle of El Alamein, which he thankfully lost).

Hindsight reveals the profound dangers of inertia and complacency, yet radical change remains challenging in every era.

The Comfort of Exile

In Parashat Vayigash, we read how the children of Israel grew comfortable in their new, albeit foreign, surroundings. The Torah states:

וישב יִשְׁרָאֵל בְּאֶרֶץ מִצְרִים בְּאָרֶץ גּשֶׁן וַיַחֲזוּ בָּה וַיִפְרוּ וַיֹרְבּוּ מְאָד

"Thus, Israel settled in the land of Egypt, in the region of Goshen; they acquired property there and were fruitful and multiplied greatly" (Bereishit 47:27).

Ya’akov Avinu foresaw the dangers of this complacency and took proactive steps to ensure his descendants would not lose sight of their ultimate mission.

Ya'akov’s Final Request

In this week's parsha, Vayechi, as Ya’akov’s life drew to a close, he summoned Yosef and made an unusual request:

אםּ־נָא מָצָאתִּי חֵן בְּעֵינֵיךּ שִׁים נָא יִדְךּ תַּחֲת יָרַכִי וְעָשִׁיתָּ עָמָדִי חֶסֶד וֶאֵמֶת אַלּ־נָא תְקַבְּרִנִי בֶּמַצָרִים

"If I have found favor in your eyes, please place your hand under my thigh and do kindness and truth with me: do not bury me in Egypt" (Bereishit 47:29).

Rabbi Samson Raphael Hirsch explains the deeper meaning behind this request. While Ya’akov trusted Yosef to fulfill his wishes, he insisted on an oath to emphasize the importance of not being buried in Egypt. This was more than a personal preference; it was a national message.

Pharaoh and the Egyptians likely viewed Ya’akov's burial in Canaan as a rejection of Egypt. For Ya’akov, this act symbolized that his family did not consider Egypt their true home. After 17 years in Egypt, Ya’akov witnessed how the Nile River began to replace the Jordan River in his family’s eyes. Egypt no longer felt like exile to them. This troubled Ya’akov deeply, prompting his emphatic request to be buried in the land of his forefathers.

By expressing this wish as Yisrael, the bearer of the national mission, Ya’akov left a lasting message: Galut is unnatural, a punishment, and must never become permanent. His descendants were to strive for their return to Eretz Yisrael—not just after death, but ideally during their lifetimes.

Living, Not Just Dying, in Eretz Yisrael

The Chatam Sofer sharply criticized those who choose to live in exile but arrange to be buried in Eretz Yisrael. He interpreted the verse "komemiyut l’artzeinu" (“standing upright to our land”) as a call to return to Israel alive, not posthumously. Chazal also condemned this practice, applying harsh words from Yirmiyahu:

וֶנַחֲלָתִּי שָׁמֶתֶּם לָתֹעֵבָה וַתָּבֹאוּ וַתָּמֹאוּ אֶתּ־אֶרצִי

"You turned My inheritance into an abomination during your lifetimes, and defiled My land after your deaths" (Yerushalmi Kilayim 9:4, Bereishit Rabbah 96).

Rabbi Yehuda HaLevi explained that this critique applies to those who could have lived in Eretz Yisrael but chose not to. The Talmud Yerushalmi teaches that there is no comparison between one who returns their soul in the bosom of their homeland and one who does so in foreign lands.

A Legacy of Longing

Before his death, Ya’akov blessed his grandsons, Ephraim and Menashe:

הַמַלְאָךּ הַגֵּאל אֶתִּי מִכָּל־רָע יְבָרֶךּ אֶתּ־הַנְעָרִים וֶיַקָרֵא בָּהֶם שְׁמִי וֶשָׁםִי אַבֹתָי אַבְרָהַם וֶיִצְחַק וִיֳדְגוּ לָרֶב בְּקֵרֶב הָאֶרֶץ

"May the angel who redeemed me from all evil bless the lads, and may my name be called upon them, and the names of my fathers, Avraham and Yitzchak; and may they multiply greatly in the midst of the Land" (Bereishit 48:16).

Ya’akov’s blessing subtly reinforced the importance of longing for Eretz Yisrael. By connecting their blessing to the land, he reminded them of their true homeland and their duty to return.

Eretz Yisrael: The Source of All Blessings

Chazal teach that all blessings flow from Zion:

• Torah: כִי מִצִּיוֹן תָּצְא תֹורָה "For out of Zion shall Torah go forth" (Yeshayahu 2:3).
  
  
• Blessing: יְבָּרֶכְּךּ ה' מִצִיוֹן "May the Lord bless you from Zion" (Tehillim 128:5).
  
  
• Life: כְּטָלִל חַרָמֹן שֶׁיֹרֶד עָל־הָרְרֵי צִיוֹן כִּי שָׁם צָוָה ה' אֶתּ־הַבְּרָכָּה חַיִּם עַד־הָעוֹלָם "Like the dew of Hermon that descends upon the mountains of Zion, for there the Lord has commanded the blessing, eternal life" (Tehillim 133:3).

Today, the opportunity to live in Eretz Yisrael is within reach for almost every Jew. Yet many remain in the comfort of exile, ignoring the profound call of our forefather Ya’akov.

The Time to Act

Will we heed Ya’akov’s warning and take steps to leave the Galut? The land of Israel awaits—a land of unparalleled blessings and divine connection. Let us rise to the challenge, fulfill our destiny, and begin planning our future in the land of our forefathers.