Volume 9
Yom Ha’Atzmaut 5776, 2016
Editorial Introduction There is so much to be proud of as we celebrate Israel’s birthday. The advancements made since the country’s formation are astounding. Picture those scenes we all know so well from the State’s founding: chalutzim draining swamps to make the land suitable for planting, workers building towns and cities to resettle the nitzolai Shoah, and men women and children dancing in the streets in 1948 while singing the folk songs of the Zionist movement. Now imagine those unforgettable images side-by-side with what we see today: an Israel that is a world leader in hydroponic and clean water technology, workers building technology parks that house both local hitech companies and branches of the greatest technology companies in the world, and a music and arts scene that has produced Eurovision contest winners and a crop of world renowned Israeli artists. Yet as Modern Orthodox Jews, and particularly as members of the Ramaz community, what we draw the most satisfaction from is the fact that there are more Jews learning Torah, at all different levels, in the land of Israel than ever before in our history. Yeshivot, mechinot, and midrashot as well as Bible and Talmud departments at universities across the country, all provide fertile grounds for the furthering of the study of Torah. Importantly, these institutions are educating the religious leaders of the future, and the present. It is these thinkers and scholars who are tackling the serious issues that face religious society today, and providing courageous leadership in areas such as conversion, who is a Jew, and how we can be as inclusive and open-minded as possible while remaining within the spirit and guidelines of halachah. In keeping with this theme, in this issue of Aspirations you will read a piece by alumnus Olivia Hershkowitz (page 7), who is studying in Israel for the year at one of the finest Torah institutes for women, Midreshet Lindenbaum, as well as Akiva Gold’s “Intellectual Biography of HaRav Aharon Lichtenstein” (page 5), about the pre-eminent modern orthodox scholar of our generation. You will also read Adelaide Present’s “Israel - The Focal Point of Our Community” (page 3), Max Koffler’s book review of Alon Gratch’s “The Israeli Mind” (page 9) and a variety of other articles that focus on several themes related to Israel and Yom Ha’atzmaut. These are a small token of our love and esteem for the State of Israel and its people, to whom we all wish a Chag Sameach!
Your editor,
Elianna Schwartz ‘17 PAGE 1 1 PAGE
Salvation on Yom Ha’atzmaut Caroline Jaspan ‘17 Yom Ha’atzmaut, Israel Independence Day, celebrates the establishment of the State of Israel on May 14, 1948, and is observed on the 5th of Iyar. Most Jewish holidays are centered around a particular religious event, such as Matan Torah on Shavuot, celebration of the New Year on Rosh Hashanah, or atonement for our sins on Yom Kippur. Other Jewish holidays are observed because they are commanded in the Torah such as Sukkot and Pesach. Special tefillot are designated for these holidays, often including the recitation of Hallel. Why does the modern day holiday of Yom Ha’atzmaut include the reading of Hallel? What overt miracle occurred to warrant saying Hallel? There have been vigorous debates over the recitation of Hallel on Yom Ha’atzmaut. Some argue whether we should say it with or without a bracha, and some argue whether or not to say Hallel at all. It is instructive to understand the genesis of Hallel. The Gemara (Peschim 117a) teaches that Hallel was instituted by the nevi’im to be recited when the Jewish nation was saved from a dangerous situation. Many rishonim are of the opinion that this gemara refers to a salvation which affects all of k’lal Yisrael, and not just a small segment of Jews. The decision to recite Hallel on Yom Ha’atzmaut depends on how we understand the miracle to have occurred. The creation of the state occurred in the
State of Israel, thus it satisfied the requirement in the gemara in Megillah to say Hallel. The Chief Rabbinate in Israel decided during 1950-51 that Yom Ha’atzmaut should be considered a minor Jewish holiday on which hallel should be recited, without a blessing. Religious Zionists, on the other hand, believe the blessing should be required. In 1973, Chief Rabbi Shlomo Goren introduced the custom of the recitation of the blessing over Hallel. This practice was denounced by Rav Goren’s Sephardic counterpart, Rabbi Ovadia Yosef as well as by Rabbi Joseph B. Soloveitchik. There are also the extremist attitudes of those who mourn the establishment of the State of Israel before the coming of mashiach. These people fast and recite the prayers for fast days on Yom Ha’atzmaut. There are also those who recite a half Hallel. This is done to avoid the problem that is mentioned in the gemara (Taanit 28b), that if one recites Hallel every day or anytime when it is unwarranted, he has blasphemed the name of Hashem. The creation of the State of Israel came after the horrors of the Shoah, thus it satisfied the requirement of salvation for k’lal Yisrael since it benefitted all Jews by the establishment of a homeland, no matter where they live, and since it took place in Israel, and not
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Israel-The Focal Point of our Community Adelaide Present '16 T11e mitzvah to live in Israel is widely debated among rabbis of all sects of Judaism. Some strongly believe that there is no mitzvah, but even those thinkers understand that there is some value to living in Israel. But articulating this '"value" engenders discussions of its own. Perhaps this can only be understood through the exan1ination of the small number of fundamental mitzvot that can only be perfonned in Israel. T11e notion that there are, in fact, some mitzvot that can only be fulfilled in Israel is reason enough to believe that there is definitely some importance in living in Israel. Moshe Rabbeinu inherently understood this importance. When he was told that he would never be allowed to enter Israel, he attempted to reason with God, and said, "Let me go over and see." In the mishna (Sotah 14a) the rabbis analyze Moshe's desire to "see" Israel. It says, 1J,J.1 ilWb il1Nm ilb )J~b :,N':mW )J.1 WTl 1N ,,,~ N1il il,1~b ',1JN', )J1 Y'N', un,', ilWb 1bN lJ N',N ?V1~ N1il ilJ.HJb ))1J.W', N',N pn,,pnn pN1 ',N1W, m:>~J m~n nJ.1n _,.,, ';7v J',1J m,,p n,W ,.,J )'1N', ,JN UDN )"NJ.
"Why did Moshe desire to entire the land of Israel? Now did he need to eat of its fruit or sate himself of its goodness? He was saying rather: 'There are many mitzvot bound up with the land; may it be Your will that they be fulfilled by me."' T11e tannaim who wrote the mishna understood that Moshe wasn't just pleading to go into the land to enjoy its aesthetics; rather he PAGE 3
was motivated by religious belief. In the Derashot HaRan, a collection of fourteenth century essays by Rabbi Nissim ben Reuven Girundi, Rabbi Girundi explains this mishna in chapter nine and analyzes Moshe's yeaming. He explains, Moshe not only desired to see the land, but also wanted to enter it because he truly recognized the importance of the mitzvot that can only be performed m Israel. He understood that the essence of entering this land is to be granted the opportunity to do those mitzvot. T11e Shelah, a sixteenth century conm1entator and siddur compiler named Rabbi Isaiah Horowitz, in Vaetchanan, (Torah Ohr 50), expands our understanding of the importance of those mitzvot that can only be done in Israel. He said, "Moshe wanted to fulfill those commandments which can only be fulfilled on the soil of the land of Israel, and he was certain that by doing so he would ascend still higher spiritually." The essence of entering the land and fulfilling its value, is inherently connected with the mitzvot performed in Israel. Perhaps exan1ining some of the more famous mitzvot that can only be fulfilled in Israel can help define, or at least attempt to clarify, the value of the land. Shmittah is an important mitzvah to highlight because of its duality. One aspect of the mitzvah must be done in (Continued on page 14)
The IDF: The “Difference Maker” Jack Silber ‘17 equipment. Israel did not have a single fighter aircraft at her disposal. Just days after Israel ushered in her country’s first Prime Minister at a Tel-Aviv museum, the state was fighting for its very survival. Ben-Gurion knew that losing the war meant losing the state.
Givati Brigade 1948 Israel’s Declaration of Independence was formally proclaimed on May 14, 1948, Yom Ha’atzmaut, a day that commemorates the establishment of the State of Israel. Although the importance of that date cannot be underestimated, I would argue that May 31, 1948, the day that the IDF was officially established, was equally significant. After all, would Israel even have a birthday, without the support of a strong and unified army? On May 15th, one day after the creation of the Israel State, the Arab armies of Egypt, Syria, Jordan, Iraq, Saudi Arabia, and Lebanon invaded the fledgling Jewish state. The Egyptian Air Force struck the city of Tel-Aviv. The Arab forces attacked Israel from every direction leaving settlements in the Galilee and Negev totally isolated and exposed. Jewish Jerusalem was under siege and the Arabs blocked off the main road to the city. The Jews were outnumbered, outmatched, and only had access to outdated military
The “Defence Army of Israel Ordinance No. 4” signed by Ben-Gurion, marked the commencement of the IDF. The process of consolidating a centralized Israel Defense Force out of several highly independent paramilitary units was no easy task, especially in the midst of an all-out war. Ben-Gurion played a central role in shaping the IDF's doctrine and determining the army's structure. Through effective organization, the IDF was able to overcome many of the advantages held by its Arab enemies. With the help of the Jewish Agency, Ben-Gurion secured weapons from Czechoslovakia, including 25 Messerschmitt fighter planes. While Jordan and Egypt were busy fighting over the spoils of war in the summer of 1948, Commander Yigal Alon was implementing a systematic approach to take back the Negev. While the Arabs in Palestine were fighting with the Arab league, Commander Shimon Avidan of the Givati Brigade was cultivating relationships between his Sabra soldiers and his recruits that were
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Torat Eretz Yisrael—Intellectual Biography of HaRav Aharon Lichtenstein Akiva Gold ‘16 The following is an intellectual profile of HaRav Aharon Lichtenstein, (1933-2015), former Rosh haYeshiva of Yeshivat Har Etzion, in Gush Etzion, Israel. I chose to profile Rav Lichtenstein not only because he was a staunch Zionist who made aliyah with his family in 1971, but because he was a Torah giant who helped grow Torat Yisrael exponentially. He was a great proponent of the hesder system, where religious men would combine learning and army service, and his own yeshiva, Har Etzion, functioned as such. Additionally, in the 1980s he and Rav Amital founded the Meimad party, which sits on the center left of the Israeli political spectrum. He often supported the rulings of the Israeli government, stating that rebellion against the government would be terrible. Rav Lichtenstein’s students can be found throughout Israel, both in yeshivot and not, and many of his children now serve as rebbeim at different yeshivot around the country.
HaRav Aharon Lichtenstein (19332015), former Rosh Yeshiva at Yeshivat Har Etzion in Israel, was born in Paris, France. After immigrating to the United States, he learned under both Rabbi Yitzchak Hutner and Rabbi Yosef Dov
Soleveitchik, from whom he received his rabbinic semicha. Because of his time spent learning under both men, he was seen as a bridge between the more religious right of Rav Hutner, and the more modern left of the Rav. He also obtained a PhD in English Literature from Harvard University, writing his dissertation on the English philosopher Henry More under the guidance of Douglas Bush. He would remain the in the United States for many years, serving as Rosh Yeshiva at Yeshiva University under his father in law, the Rav. In 1971, HaRav Yehuda Amital requested that Rav Lichtenstein join him as the Co-Rosh Rosh Yeshiva of the newly founded Yeshiva in Gush Etzion. After discussion with Rabbi Joseph Soleveichik, his teacher and father in law, Rav Lichtenstein decided to make Aliyah, and co-headed the Yeshiva for the next 44 years. Although a scion of the Brisker family, and therefore the Brisker style of learning, over the course of his career, Rav Lichtenstein pioneered a new style of learning in line with his views of the world. Rav Lichtenstein adapted the Brisker method to match his view of learning. Just like the Briskers of old, Rav Lichtenstein approached learning in a way that valued organization, systematic and comprehensive nature. He put great value in appreciating the
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How Do We Own Israel from Six Thousand Miles Away? Aliza Schub ‘16
Ownership is defined as the act, homeowner of Israel. The values and state, or responsibility of possessing institutions that Israel stand for make up something. According to this definition, a the essence of every Jew. It may not be Jew living in the United States of America, obvious or tangible, but we can call roughly six thousand miles away from something six thousand miles away our Israel, cannot own the land of Israel. If we own. Lastly, a “home” is not necessarily do not physically possess the country, how where one lives, but rather it is where can we call it “ours” and what does it mean one has freedom to be their true self in a if we do? place of safety and protection. Therefore, despite our physical location, we will We are and always will be, owners always call Israel our home. of the State of Israel. In parshat Lech After recognizing Israel as our Lecha, God promised the land to Avraham own state, we must find a way to define and his en re na on. In promising the parameters of our obligations. The “ ֔”את־הָ ָ ֣א ֶרץ אֶ ֵ ּ֖תן ְל ֨ ַז ְרעֲ ָך, God made Israel Rambam (Maimonides) speaks about our “ours” and our children’s forever. duty to defend Israel in his discussion of However, many Jews living in the US a milchemet mitzvah. A milchemet today, dri ing farther and farther away mitzvah is a war in which one has the from the physical land of Israel, have obligation to participate. Reasons for this trouble feeling a connec on to the requirement to fight include saving Am covenant that was made between God Yisrael and/or self-defense. The and Avraham thousands of years ago. Rambam adds that a war waged to Furthermore, although the possess the land of Israel would fall definition of ownership speaks to physical under the category of a milchemet possession, Jews living outside of Israel mitzvah. A principle of Rashi’s helps have a mental and emotional attachment to enhance the concept of self-defense. Israel as well. The land of Israel is the Rashi says that in the case of a burglar backdrop to much of the Torah that we intruding in one’s house, the homeowner learn in the classroom each and every day. has the permission, and even It is the home to six million Jews. It acts as encouragement, to fight for himself and a living expression of the essence of his property. Jewish life. It provides Jews living in The ideas of Rashi and Rambam America the motivation—intellectually work together to teach us our obligation and emotionally—to live a Jewish lifestyle. toward the land of Israel. Defending Thus, every Jew is intrinsically a (Continued on page 14) PAGE PAGE 66
Answering the Knock at the Door Olivia Hershkowitz—Alumnus, Class of 2015 Olivia is currently completing her year of study at Midreshet Lindenbaum in Jerusalem, Israel.
“Because of the beating and knocking at the door of the mournful lover, the State of Israel was born” (Rabbi Joseph B. Soloveitchik, Kol Dodi Dofek, P.31). Beating? Knocking? What does that even mean? Before this year, if I were asked the questions, “How was the State of Israel officially born? How did we get to where we are today?” I probably would have answered something along the lines of “… Started with Balfour Declaration 1917… Partition Plan… Ben-Gurion 1948…”. Now, after I have experienced almost a year of studying Torah, Am Yisrael, Eretz Yisrael, and Midinat Yisrael, these questions mean something completely different to me; my answers would no longer be stating facts and dates, rather expressing emotions and experiences that have shaped my life and transformed the way I view Israel. I want to share a few of the many instances in my studies in which I have personally felt what the Rav classifies as the “beating” and the “knocking” from our Beloved, Hashem. Just a few weeks ago, we relived our Exodus, our revelation of Hashem, our becoming of an Am. The Exodus was the beginning of the eternal bond of love between Hashem and his chosen people. As Shir Hashirim 7:11 states, “I am my beloved’s, and his desire is for me.” On the night of the revelation of the shechina, we, PAGE 7
as a unit, created a marriage, a bondage, with Hakadosh Baruch Hu. In Shemot 12:6 it says, “They shall slaughter it as the assembly of the congregation of Israel in its entirety in the afternoon.” We learn from this that the entire congregation must come together in order to offer a single lamb- we, together as a congregation, are one. On the night of our marriage with our Beloved, every individual represents the nation as a whole. We, as Jews, can only keep our attachment to Hashem if we consider ourselves part of something bigger, if we consider ourselves part of Am Yisrael. Further than just the reminder of the revelation of the shechina on the seder night, there are hundreds of different daily “knocks” that give us the opportunity to be united as a nation and be one with Am Yisrael. In Parshat Vayakel 37:9 it is stated that, “The cherubim had their wings spread upwards, shielding the ark cover with their wings, with their faces toward one another; [turned] toward the ark cover were the faces of the cherubim.” The Tiferet Shlomo comments on the words, “with their faces towards one another.” Just like the cherubim turned towards one another explaining, so to, during our davening, by “turning towards one another,” praying as a minyan, we remember that we are a group serving Hashem. We cannot just think of (Continued on page 13)
Israel and the Art World Aspirations Art Editor Dynnor Shebshaievitz ‘16
Art has always been a form of expression and medium to express our thoughts, emotions and subconscious. Israeli and Jewish Art has always reflected our history as a nation in relationship to the society that we live in. Israeli Art is no different. Using different materials and techniques Israeli art is often innovative, provocative, and political. Most Israeli artists use Chagall as a point of reference. According to Robert Hughes, a major art critic, Marc Chagall is “the quintessential Jewish Artist of the twentieth century”. His style, technique and motivation can be found in many of the works of Israeli Art. Familiar Jewish imagery is often the subject. However, Israeli artists are very playful with their hidden messages. The Jewish imagery is the artist’s stepping stone. The stepping stone allow the audience to interpret the work with their association of the imagery and subconscious feelings. When I create the graphics for Illuminations, Illusions and Aspirations, I often use the Jewish Holidays as a stepping stone to create works of art that reflect my technique in relationship to the articles. In Art, I bring my imagination to life. My interpretations and imagination
allow the readers to enjoy not just the articles, but the holiday itself. I strive to be like Israeli Artists. I want to be innovative but allow my roots and surroundings to inspire my work. Creating these graphics all of high school has allowed me to embrace my roots and surroundings. I hope you’ve all enjoyed the artwork!
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shmittah places it on the fence. It is on the fence to demonstrate that while unity is the focal point of Israel, it can happen outside of Israel as well. The value of Israel is that we need to see it as the focal point of our community, but we can strive elsewhere as well. Sources: Mishnah Sotah 14a http://www.torahweb.org/torah/2009/ parsha/ryud_shlach.html http://www.sefaria.org/ Shelah,_Vaetchanan,_Torah_Ohr? lang=en&layout=lines&sidebarLang=all http://www.sefaria.org/ Darashos_HaRan.9?lang=heen&layout=heLeft&sidebarLang=all
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BOOK REVIEW The Israeli Mind: How the Israeli National Character Shapes our World by Alon Gratch (New York, 2015) Max Koffler ‘16
It doesn’t take much to understand that Israeli society is infinitely complex. Everything—the culture, people, land, policies, and religion—carries with it emotional weight and overt dissension. Alon Gratch’s “The Israeli Mind” helps to tackle the roots of the extreme polarization, with sensitivity and scholarship. The author’s deeply personal tone relates to the reader the struggles of defining himself as, and being defined as by others, a Jewish Zionist. Through personal anecdotes and first-hand experiences, Mr. Gratch makes his abstract psychological analysis tangible to the reader. The book is an intellectually stimulating autobiography and the reader is privileged with a full observation of the author’s inner workings. He begins by detailing his background, growing up in Israel during the majority of its wars, followed by his choice to make yeridah, moving from Israel to the U.S. in 1978. The author draws direct parallels between his upbringing and how it has shaped his beliefs today. A heavy percentage of the book utilizes causality—“if x then y”—to explain certain phenomena, particularly political and religious views among Israelis. For example, he applies the concepts of “reaction formation” and the Chinese yin/yang balance to these divides: PAGE 9
“Deep in his soul, the extreme secularist wants to believe, while the ultra orthodox wants to stray. But fearful of such desires, each resorts to fortifying his own extremism by attacking the other’s, which in turn further reinforces his own.” Mr. Gratch is candid with the reader and doesn’t simply propose theoretical postulates to explain a certain rationale—he openly discusses his own emotions and those of his acquaintances. He proves his ideas with an anthropocentric approach. I shared his feelings of remorse when he mentions his shame at choosing a “jobnick” position in the army instead of a combat one, and his relief when his singularly Israeli ingenuity narrowly rescued his car from being towed. This honesty builds support for his arguments for it isolates his ideas in a purely intellectual realm, devoid of personal pride. What I find so unique about the book is that it covers the basics of political science and sociology, but focuses in depth on psychology. The object of study is the effects of change and fragmentation on individual and national character development—not the actual events themselves. Mr. Gratch explores the side effects of the constant, (Continued on page 11)
על הניסיםon Yom Ha’atzmaut Hannah Blas ‘16 The holiday of Yom Ha’azamaut is generally associated with customs like wearing blue clothing, dancing to Hebrew music, waving the Israeli flag, and eating blue and white cookies in celebration of the State of Israel. There are many other traditions on this day that aren’t as well known, such as including special additions into tefilot, saying a half Hallel, and inserting an “Al Hanisim” prayer into Shemoneh Esrei. We also recite Al Hanisim on Chanuka and Purim as a commemoration of the events that took place on those respective days. On both holidays, we insert Al Hanisim as an addition to the Shemoneh Esrei and Birkat Hamazon where we thank God for the salvation, redemption, and miracles that he has done for us and our ancestors. The prayer then continues with a brief summary of the miracles that occurred on the respective holidays and describes the reason for our celebration. On Chanukah, in the paragraph linked to Al Hanisim, we discuss the major miracles: the small Jewish army defeated the powerful Greeks and the meager amount of pure oil lasted eight nights instead of just one. Thus, we thank and praise God for saving us. On Purim, the paragraph that we read is about how God thwarted Haman’s plans to kill all of the Jews in Shushan. From these two recitals of Al Hanisim, we see that Al Hanisim is read as a means of thanking God for the amazing miracles that he
performed on our behalf. Some people recite this prayer on Yom Ha’azmaut as well. The Kibbutz Hadati movement, the organization for religious kibbutzim around Israel, followed the Conservative movement’s motion to insert the prayer of Al Hanisim into their tefilot. Yom Ha’atzmaut commemorates the signing of Israel’s Declaration of Independence on May 14, 1948. But does this signing of a document alone qualify as a miracle enough that we should insert a prayer for it? One version of Al Hanisim for Yom Ha’atzmaut, written by Avi Shmidman and Ben-Tzion Spitz, focuses on the miracle of the War of Independence, where Israel was able to defeat its neighbors who attacked from all sides. It writes that the surrounding Arab countries bounded together with the goal of kicking the Jewish people out of Israel: “ ְו ַליּ ָם ִלזְרוֹק,שׁ ֵא ִרית ְ שׁם ו ֵ ָאָרץ ֶ ְל ַה ְכחִיד ִמן ה “--”כָלשׁוֹ ְמ ֵרי אֱמונֶי ָה to push into the sea all the keepers of its faith.” But, God realized we were suffering and rescued us from our enemies. This obvious miracle certainly deserves a prayer about it. So, why didn’t the entire Jewish community move in the direction of saying al hanisim in recent years? It is possible that the logic behind not saying
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drastic changing of Israeli geography, culture and demographics. The most notable, and noticeable, consequence of living in an environment of rapid change is the famous “no-BS” Israeli attitude. This outlook stems from the notion that there is no objective veracity to any situation, since what is true today may not be tomorrow in a changing atmosphere. Therefore, Israelis tend to cut right to the chase to find a truth, independent of others’ perceptions. This led to the author’s theory of “Israeli rigid fluidity,” which so characterizes the Israeli mind today: it’s “the phenomenon of high adaptability to changing contexts countered by a high degree of stubbornness.” Mr. Gratch uses the case studies of Ariel Sharon’s inconsistent political stance and Israeli business executives, followed by his own personal experience, to prove this theory. In today’s day and age, there is such an identity crisis regarding the questions “Who is an Israeli? Who is a Jew?” with an overabundance of radically differing answers from across the spectrum. Are we David or are we Goliath? Are we a traditional, scholarly people or are we indomitable “new Jews?” The Israeli Mind teaches that the Israeli common character is an ongoing evolution that is constantly shifting and morphing, and encompasses a wide range of philosophies and background. Like America and most other countries, each
new wave of immigration adds its own flavor to the country, forming a new variation of the national character. Idiosyncratic for Israel, the country faces so many different, intricate layers and competing values in society, that it will continue to develop and progress with time. As I read through Mr. Gratch’s brilliant work of literature and analysis, I vacillated between feeling repulsed from the thought of ever moving to Israel as he discussed the constant geopolitical and cultural conflicts, and a yearning to make Aliyah from learning of the underlying unity of Israeli society. Sprinkled with quotes from Freud and Falkner, this book serves as comprehensive psycho-social history book of the State of Israel, with implications, and predictions, for the future of the nation.
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chutz la’aretz. It is also comparable to Chanukah, which took place in the Beit Hamikdash, and thus it benefitted k’lal Yisrael. With or without the Hallel prayer, we must be thankful to Hashem for the gift of the creation of the State of Israel. Pass the blue and white cookies!
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Am Yisrael Chai!
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nuances and subtleties of the work being studied, and this was all underscored by an increased value in thorough and exact analysis. Additionally, Rav Lichtenstein felt that all learning was meant to teach and develop the learner as well. One of Rav Lichtenstein’s greatest beliefs was that one could not just learn to master material. Rather, one must also use their learning to develop their character and become a better leader. His yeshiva was the manifestation of this, as it is often seen as a place of open learning, not married to any specific creed or belief. Rav Lichtenstein saw learning as the tool to becoming a more dynamic person, as Halacha was the guiding force within Jewish life, according to him. One of Rav Lichtenstein’s most unique additions to Jewish learning was his addition of outside sources to his learning. A student of his shared a story that Rav Lichtenstein once opened a shiur with a quote from an ancient Greek school. The student shared that Rav Lichtenstein did not share this quote to show off, but rather, because he understood that this quote enlightened the particular topic they were learning. Rav Lichtenstein saw the outside world as something that can be incorporated into learning, and he himself was the manifestation of this. Studying under Douglas Bush at Harvard, Rav Lichtenstein became known as one of the few people who truly understood the writing of John Milton, and his dissertation
was on the 17th century theologian Henry More. Rav Lichtenstein saw the outside world as complementing a Jewish life, and truly encompassed that in his own learning. One of the causes that Rav Lichtenstein championed greatly was women’s learning. Following in the footsteps of his father in law, the Rav, Rav Lichtenstein believed that women must also engage in the high-level learning their male counterparts took part in. Rav Lichtenstein helped establish Migdal Oz, the female counterpart to his own yeshiva, and taught for a time at Stern College when he was living in the United States. One of the great Rabbis of the past generation, Rav Lichtenstein made an indelible mark on Judaism and Torah learning. Combining the powerful Brisker method with his own personal beliefs, Rav Lichtenstein helped create a one of a kind yeshiva, and added his own personal touch and style to Jewish learning. This, combined with his unmatched persona, made him into one of the most beloved and well-respected figures of his generation, one whose legacy will be felt for many more years. I am personally looking forward to be studying at Yeshivat Gush Etzion next year, and to engage with the many students of Rav Lichtenstein and his methodologies.
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ourselves when we are davening to Hashem, rather we must think of ourselves as part of a kehilla. This daily ritual is Hashem banging on our door, reminding us that we are a united nation. If we are supposed to think of one another while we are davening, which appears to be a personal and private time in a person’s day, kal v’chomer, when we are among our fellow Jews throughout our day we should remember that we must be a united nation, caring and including one another at all times. There are many examples in our tefillot where we are given knocks and signs on how to live a life the way Hashem, our Beloved, wants us to. In Devarim 11:13-21, we find the tefillah of V’hayah im Shamo’a, where it primarily talks about keeping mitzvot. It starts off with “if you shall come to pass, if you surely listen to the commandments (mitzvot), that I command you today…”. The pesukim then go on to state physical rewards we receive from Hashem for keeping the mitzvot. Why are we rewarded in the physical for doing mitzvot? The Rambam answers that we will receive our rewards for our mitzvot in olam haba. However, rewards such as oil and wine are just the means to the end. If we all follow the mitzvot, Hashem will create an environment where it will be easier for everyone to worship Him. The Ibn Ezra also comments that not only are mitzvot
essentially spiritual acts, which are rewarded with spiritual rewards, but our rewards can also affect the physical world. When caring for one another and doing acts of kindness, we are enhancing the physical world, which is why we are rewarded with the physical. Even though these physical rewards are just “a means to an end,” they are means that we must appreciate as knocks from our beloved to push us forward towards our ultimate goal. The Jews receiving the State of Israel, the land for our people, is the largest knock we have ever received from Hashem. Many Jews have struggled to recognize the State of Israel as the knock from Hashem that it really is, and therefore have not reacted properly to this revelation. The Chafetz Chaim states, “A mitzvah that is not commonly practiced is like a dead mitzvah and a mitzvah that does not have a pursuer is a mitzvah you must run after and go do.” Jews all over the world are keeping Shabbat, keeping kosher, and doing chessed, but making Aliyah is a neglected mitzvah, one which we are even more so obligated to run after and do immediately because the rest of Am Yisrael has neglected to do so. Rav Shvat, one of my rabbis at Midreshet Lindenbaum told my class, “My decision to move to Israel was my decision to
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Israel, while the other aspect can be performed throughout the world. The mitzvah of shmittah prohibits working the land of Israel every seven years. The second part, called shmitat kesafim, allows anyone who owes someone money to be absolved of their debt at the end of each shmittah year. It is this second aspect that can be done anywhere in the world. By comparing the dual aspects of this mitzvah, perhaps we can better understand the fundamental reasons that shmittah of the land can only be performed in Israel and then apply that reasoning to the value of Israel. The simple answer is to say that the essence of shmittah of the land is the physical dirt. Thus, it can only be done in Israel. The Talmud (Ketubot 111a) demonstrates the holiness of the physical land when it says that if one walks 4 cubits in Eretz Yisrael he has earned a share in the World to Come. Shmittah of the land is also about community and giving; everyone shares crops and helps each other out. So an additional purpose of performing this mitzvah specifically in Israel is to anchor the community. The essence of shmitat kesafim is about community as well; we help our friends out and do not require them to pay us back. So how can it be that the value of Israel is to create a community when shmittah kesafim isn’t only restricted to israel? The duality of the mitzvah of
Israel is a milchemet mitzvah. A milchemet mitzvah is justified by selfdefense. Self-defense extends to one’s home or property. We can understand from this that Israel is in fact our property and it is our job to protect and defend it forever. Each member of the Jewish nation, regardless of whether they live in or outside of Israel, has the responsibility to protect the land. This responsibility is a clear representation of each Jew’s personal ownership of the country. Although we may not be standing in Israel, we will always be proud to stand with Israel. Our ownership of Israel is and will always be contingent solely on our Jewish identity, and not on
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European refugees. As the tide of war began to turn in favor of the Israelis, it was clear that the biggest factor behind Israel’s success was the strong leadership of Ben-Gurion and the IDF. Despite their manpower and start of the art weaponry, the disorganized Arab Legion could not hold out against a unified IDF. As a result, the Jewish State that was established on May 14, 1948 survived. The IDF’s essential role in the State of Israel is reflected in the outcome of the War of Independence. Therefore, May 31, 1948, is a date that needs to be celebrated and commemorated in the history of Israel and the Jewish people.
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it has to do with the way we relate to Yom Ha’azmaut? Perhaps, instead of thinking of the holiday as commemorating a specific moment in Israel’s history, we should see it as a celebration of the ongoing miracle of the State of Israel. Just the fact that Israel has existed, against all odds, for 68 years, is a miracle. This ongoing miracle, therefore, is not specific enough to describe in a single, universal prayer. This reflects the assumption that we must have Israel in our prayers each and every day. We pray daily for the rebuilding of Jerusalem, and we say the prayer for the welfare of the State of Israel and the prayer for Israeli soldiers. Instead of adding a new prayer on Yom Ha’azmaut about the miracles of the many wars that took place in Israel, we should use the day as an opportunity to take a step back and thank God for the miracle that the State of Israel exists, and to pray that it will continue to exist in peace for many years to come.
move my family and our future generations to their final destination.” He recognized the knock and the urgency of fulfilling this forgotten mitzvah, and he brought the Jewish people closer to accomplish their hope and dream of gathering in Eretz Yisrael in the future. Through studying, learning, and being one with Am Yisrael, Eretz Yisrael, and Medinat Yisrael, this year, all the knocking and banging from Hashem became louder and louder in my ears each day. It has become clear to me how much it took for Israel to become the state it is today, and how lucky we are to have possession of our homeland. I hope through sharing little bits and pieces of my studies this year, you too, can be attuned to the knocks from Hashem, and feel inclined to answer the door to them. As my year comes to a close, I know I must remember to always be listening for the knocks and act upon them. Because just as Pirkei Avot 1:14 states, “If I am not for myself, who is for me? When I am for myself, what am I? If not now, when?”
Sources: https://www.jewishvirtuallibrary.org/ jsource/Judaism/alhanissim.html https://en.wikipedia.org/wiki/ Al_HaNissim#cite_note-Hunter24-1 http://ben-tzion.com/2010/04/12/alhanisim-for-yom-haatzmaut/
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Student Editors: Elianna Schwartz ‘17 and Sarah Ascherman ‘16 Artwork by: Dynnor Shebshaievitz ‘16 Faculty Advisor: Ms. Miriam Krupka
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