In memory of Gerald Cromer with gratitude for the gifts he bequeathed us - the lasting beauty of his voice, the depth of his caring, the breadth of his thinking and an infinite capacity to hope and work for peace for our children. His memory is a blessing for all who were privileged to be his friend.

 

AND I WILL GRANT PEACE IN THE LAND, AND YOU WILL LIE DOWN WITH NO ONE TO FRIGHTEN [YOU]; I WILL REMOVE WILD BEASTS FROM THE LAND, AND NO SWORD WILL PASS THROUGH YOUR LAND.

(Vayikra 26:6)

 

And I will grant peace You might say, "Here is food, and here is drink, but if there is no peace, there is nothing!" Scripture, therefore, states, after all this [blessing], I will grant peace in the Land. From here, [we learn] that peace is equal to everything else. And so, [this is illustrated in our morning prayers,] when we say: "[Blessed are You, O Lord...] Who... makes peace and creates everything" [a paraphrase of the verse] (Isaiah 45:7).

and no sword will pass through your land It is unnecessary to state that they will not come to wage war, but [they will not come] even to pass through your land from one country to another.

(Rashi ad loc, Judaica Press translation)

 

And I will grant peace - Amongst yourselves. With no one to frighten - not a wild animal or an enemy, rather you shall pursue the enemy and he shall fall before you. It is a marvel when the few chase after the many of the enemy.

(Ibn Ezra ad loc)

 

And I will grant peace in the land - These are the two later sets of blessings, which refer to wild beasts and the sword. The passage does not refer to peace between those who dwell in the land. After all, it begins with the words, If you keep my laws. When people hate each other, they are not keeping God's laws! Rather, the passage refers to peace with evil beasts and with crawling creatures and with hostile nations. In regard to these it is said, and I will grant peace in the land. It is similar to the verse, and the beasts of the field shall be at peace with you (Job 5:23).

(R. Yitzhak Shemuel Reggio ad loc)

 

The First Flowering of Our Redemption?

Pinchas Leiser

In memory of my dear friend

Gerald Cromer

A founder of Netivot Shalom

And the initiator of Shabbat Shalom

Who passed away on the 23^rd of Adar Bet 5768

The Hebrew calendar invites us to contemplate several significant dates found in the month of Iyyar. Two weeks ago we celebrated the 60^th anniversary of Israel's independence. Yesterday, thousands celebrated the anniversary of R. Shimon bar Yohai's death in Meron, and bonfires were lit across the country in honor of LaG ba'Omer. Yom Yerushalayim is just a few days away. It marks one of the central milestones in the history of the state: the Six Day War.

It is indisputable that the fact of the existence of the State of Israel and the accessibility of historically important places created feelings of pride and security in every Jew. When, forty-one years ago, it was announced that "The Temple Mount is in our hands" euphoria swept through Israel and the Diaspora.

It seems to me that it is still too early, historically speaking, to evaluate the importance of these events for future generations. It seems to me that it is not within our power to decipher God's plans concerning the Redemption of Israel and the Messianic Era. This is in contrast both to those theological approaches that try to read certain signs as predictive of the End of Days as well as to extreme Ultra-Orthodox doctrine that considers the establishment of the State of Israel to be a rebellion against the Holy One, Blessed Be He.

R. Shimon bar Yohai's "Story of the Cave" (Shabbat 33b-34a) can be read as describing the essential struggle of a believing person who is devoted to Torah with the reality surrounding him.

In the wake of a discussion amongst Israel's Sages regarding the contributions of Roman Culture and the leaking of the radically anti-Roman views expressed therein by R. Shimon bar Yohai, he found it necessary to flee in order to escape the death penalty to which he had been sentenced by the Roman authorities. After hiding for a short time in the beit midrash he decided to take refuge with his son in a cave where they remained for twelve years, sustained by a carob tree and drinking the water of a miraculous spring.

The Gemara relates that during their stay in the cave they engaged in Torah study all day long, occasionally breaking in order to pray. They had no contact with the outside world until the day when "Elijah came and stood by the cave's entrance and said, 'Who will inform Bar Yohai that the Emperor has died and that his sentenced has been voided?'" The Gemara tells us that when Elijah's voice was heard, "They emerged from the cave and saw people engaged in plowing and sowing. He [R. Shimon bar Yohai] said: 'They push eternal life aside and engage in temporal life!' Everywhere they set their gaze was immediately burned up. A heavenly voice [bat kol] came out and told them: 'You have come out to destroy my world!? Return to your cave!'

By announcing the annulment of the Emperor's decree and the passing of the external threat to R. Shimon's life, Elijah's voice allowed R. Shimon and his son to leave the cave. It could be, however, that they interpreted Elijah's voice as being more than a mere event in present reality. They may have thought that it constituted an essential change in the world, that the world had undergone a process of redemption paralleling the spiritual development they had experienced in the cave. R. Shimon bar Yohai - like his mentor, R. Akiva - was imbued with the messianic spirit. As a result, he could not understand how, in such times, people could "push eternal life aside and engage in temporal life." How is it possible, when the Messiah is "really" arriving, to engage in profane activities?

He needed another years stay in the cave in order to learn how to relate in a different way to happenings in the real world. The Gemara tells us: "They returned [to the cave] for a period of twelve months, saying: 'The wicked are sentenced to spend twelve months in Gehinom.' A heavenly voice came out and said: 'Leave your cave!' They left..." As the story continues, R. Shimon has further encounters, most of which express a different attitude towards the world. The most representative story tells us that R. Shimon said, "'Since a miracle occurred for my sake, I shall go and institute a reform.' He asked: 'What needs to be reformed?' They told him: 'There is a place here that might be impure and the Kohanim don't like having to walk around it.' He asked: 'Is there anyone here who knows that the place was held to be pure?' One old man told him: 'Ben Zakkai used to cut lupine for teruma here.' So he did likewise; everywhere that [the soil] was hard he proclaimed it pure, and everywhere that was soft, he marked off [as impure]."

The story has further details and continues on, but my present intention is to contrast R. Shimon bar Yohai's attitude upon leaving the cage the frist time with his attitude when he left the second time; this points to a different basic insight.

When R. Shimon emerged the first time he interpreted Elijah's voice as proclaiming a Messianic age in which all of life's order of priorities must be changed, in which there is no room for patience or tolerance towards people who are insensitive to the greatness of the hour, towards those who might be delaying redemption.

In contrast, after spending twelve months in the cave, where he felt maybe as being punished in "Gehinom" - perhaps in atonement for his presumptuous attitude when earlier leaving the cave - he understood that places of holiness can be found even within an unchanged world, and that there are reforms to be made.

Perhaps we can learn from this that long term isolation in "the cave" can disrupt one's ability and readiness to accept the world as it is and people as they are, with all of their weaknesses; to know that reality goes on according to its own custom; and to understand that even in such a world there is a place for holiness and improvement.

Isolation is likely to bring one to hear "Elijah's voice" with great fervor and to find in it the signs of a messianic age in which principles and orders of priority must be changed. Perhaps it is worthwhile to learn from R. Shimon bar Yohai that when a lengthy stay in the cave and emergence from it is not conjoined with empathetic attention to outside reality it can - God forbid - invite destruction.

Anyone who wants to reform the world should learn to ask R. Shimon's question: "What needs to be reformed?" Might I find partners in my endeavors and relate to the most basic needs of human beings?

I think that in its early days Religious Zionism did not engage in burning the places where people "push eternal life aside and engage in temporal life" rather, they were full partners in building a society based on morality and justice. The three milestones of Iyyar represent the three stages of development which we must internalize: recognition of the importance of political independence as an historical opportunity, internalization of the destructive danger associated with dehikat haketz [pressing for the realization of Redemption] and the messianic interpretation of historical events, and appreciation of the Sages' dictum:

And Rabbi Yohanan said: God said: I shall no enter the heavenly Jerusalem until I enter the earthly Jerusalem. But is there a heavenly Jerusalem? There is, for it is written, Jerusalem is built as a city joined together [i.e., of two parts] (Ta'anit 5a)

The link between the heavenly and spiritual Jerusalem goes by way of the "earthly Jerusalem." This link is not a matter of political action; rather it depends upon the realization of the words of the prophet Isaiah (1:26-7):

And I will restore your judges as at first and your counselors as in the beginning; afterwards you shall be called City of Righteousness, Faithful City.

Zion shall be redeemed through justice and her penitent through righteousness.

Pinchas Leiser, the editor of Shabbat shalom, is a psychologist

 

Historical Processes and the Vision of the End of Days

Prior to the coming of the Messiah, falsehood will rule the world, and this is a major sign of these times that our salvation is close, and therefore falsehood gains much strength and power, even amongst people whose vocation is the search for truth. Every man is need of great reinforcement, lest he fall into the trap of falsehood... and one who is ensnared in this trap and falsehood rules his personality is to be much pitied.

(Shem MiShemuel, Behukotai, p. 368)

 

All the days of The World to Come, will be entirely feasting and drinking, joy and holiday, rejoicing and thanksgiving, happiness, joy and laughing, praise and benediction, tranquility and security, life without sorrow, good days without grief and years without misfortune and without distress, without the Evil Inclination and the Angel of Death, without fear and without trembling, without quarrel, without trials, without crying, without alarm, without war, without controversy, for there will be peace throughout the world, as is written The lowly shall inherit the land, and delight in abundant well-being... (Psalms 37:11) From where do we know [that the end of days will be marked by] no war and controversy? For it is written, And I will banish bow, sword and war from the land (Hosea 2:20), [And from where do we know that] all inhabitants of the world will dwell in peace? It is written, I will grant peace in the land (Vayikra 26:6).

(Batei Midrashot, Midrash Otiyot D'Rabbi Akiva (version II), 2)

 

The Laws of the Torah Were Intended to Mold a More Ethical Person, Lest He Be Drawn by His Evil Inclination

...It appears to me that when Scripture says the thing vowed and its substitute shall both be holy, it is similar to and if he who has consecrated his house wishes to redeem it, he must add one-fifth to the sum at which it was assessed, and it shall be his -The Torah understood man's deepest thoughts and his evil inclination. Man's nature leads him to increase his possessions and safeguard his property. Even though he made a vow and consecrated [something belonging to him] he is liable to reconsider and redeem it for less than its real value. [So as a precaution against this] the Torah ruled that if one redeems [consecrated property, reestablishing his own ownership of it] for himself, he is to add a fifth [to the price he must pay to buy it back]. If he consecrated the body of an animal, he is liable to regret it, and since one cannot redeem such an animal, he might replace it with a less valuable animal. If you permit him to replace a poor [animal] with a better one, he may replace a good [animal] with a worse one, claiming, "It is a good [animal]". Therefore the Torah forbade exchange [altogether], and if one does exchange [animals] he is to be fined as is written, the thing vowed and its substitute shall both be holy. All of these [laws] are [given] in order that one rule over one's inclination and correct one's ideas, and most of the Torah's regulations are but counsel from afar, from the Master of Counsel, for perfection of ideas and the straightening of acts. And so it is written Indeed, I wrote down for you a threefold lore, Wise counsel, To let you know truly reliable words, That you may give a faithful reply to him who sent you.

 (RaMBaM Mishneh Torah, Hilkhot Temurah 4:13)

 

The Patriarchs' Merit and the Patriarchs' Covenant

Following the description of the destruction and the redemption, it is said: and I shall remember My covenant with Jacob, and even My covenant with Isaac, and even My covenant with Abraham I shall remember, and I shall remember the land... Yet, even then when they are in their enemies' land, I will not reject them or spurn them so as to destroy them, annulling My covenant with them: or I am the Lord their God. I will remember in their favor the covenant with the ancients, whom I took out of the land of Egypt in the sight of the nations to be their God, I am the Lord.

Let us consider those verses: They say that God remembers the covenant, but say nothing at all about what happened. The covenant is remembered in God's mind, God who "remembers the covenant." These verses are understood by popular religious thought to refer to the merit of the patriarchs: and even My covenant with Abraham I shall remember, and I shall remember the land - we benefit from the merit of the patriarchs.

All those who make such a connection ignore our Sages' discussion of the question, "When did the merit of the patriarchs end?" (Shabbat 55a)... According to the greatest Amoraim, the merit of the patriarchs has already ended. We gained this land by the merit of our patriarchs, and due to our sins, we lost it... The Ba'alei Ha'Tosafot accept this as a plain fact: there is no more merit of the patriarchs. Rabbeinu Tam points out that while the merit of the patriarchs has ceased, their covenant has not been annulled - Scripture testifies that it is still enduring and valid. The notion of covenant can be understood in two ways. In parashat Noah we read that following the Flood God made a covenant that the flood would not reoccur, and that the rainbow was the sign of the covenant, the sign that the order of nature shall not change. In this case, it is clear the covenant is a divine promise. Nature bears no obligations and is incapable of taking obligations upon itself.

However, there is also a covenant which is reciprocal... we see that Rabbeinu Tam understood the term covenant in this second sense. The covenant between Israel and its God - or should we say, between the God of Israel and His people - remains enduring and valid because one side remembers it. Yet, if the covenant is to be fulfilled, that depends also on the other party to it...and we are that other party.

(Prof. Yishayahu Leibowitz, z"l, Herarot Le'Parshiyot Ha'Shavu'a pg. 84)

 

Peace is not just a matter of an ethical tendency. Working for peace is a constant cultural effort, sublime and powerful. All the most productive forces of the nation should be directed towards that effort. We must consider: What will be the end result of all the ever-increasing divisions - the parties, the federations and the factions, the organization and the minyanim, the ideological streams and the platforms - if we do not find a single Tel-Talpiyot [Mound of trophies - a poetic reference to Jerusalem] which will hold high the banner of all the people, and which will unceasingly engage in all of the more desirable efforts to promote the unity of the nation, to heal the rifts, and to unite aspirations. Just as we recognize and believe that the salvation of Israel will arrive with the burgeoning Revealed End [a reference to the renewed fruitfulness of the Land of Israel as an indicator of Messianic times], - which will be enacted by us, with the strength which God has given us to succeed - to purchase the land, to redeem it, to work it and build it up, to conquer it with cultural and practical conquests. So must we become more and more aware that the spirit of God which was upon Elijah, to reconcile parents with children and children with their parents, to make peace in the world and to resolve all controversies. These must also be expressed in our spiritual action, the action of the entire nation, by its finest forces - the scholars who increase peace in the world.

(From a letter to the representatives of the Mizrachi to the Zionist Congress, Iggrot HaRAYaH of Rav Kook, ztz"l, letter 671)

 

 

 

If you enjoy Shabbat Shalom, please consider contributing towards its publication and distribution.

• Hebrew edition distributed in Israel $700
• English edition distributed via email $ 100

Issues may be dedicated in honor of an event, person, simcha, etc. Requests must be made 3-4 weeks in advance to appear in the Hebrew, 10 days in advance to appear in the English email.

In Israel, checks made out to Oz VeShalom may be sent to Oz VeShalom-P.O.B. 4433, Jerusalem 91043. Unfortunately there is no Israeli tax-exemption for local donations.

US and British tax-exempt contributions to Oz VeShalom may be made through:

New Israel Fund, POB 91588, Washington, DC 20090-1588, USA

New Israel Fund of Great Britain, 26 Enford Street, London W1H 2DD, Great Britain

PLEASE NOTE THAT THE NEW ISRAEL FUND IS NO LONGER ACCEPTING DONATIONS UNDER $100.

PEF will also channel donations and provide a tax-exemption. Donations should be sent to P.E.F. Israel Endowment Funds, Inc., 317 Madison Ave., Suite 607, New York, New York 10017 USA

All contributions should be marked as donor-advised to Oz ve'Shalom, the Shabbat Shalom project.

 

About us

Oz Veshalom-Netivot Shalom is a movement dedicated to the advancement of a civil society in Israel. It is committed to promoting the ideals of tolerance, pluralism, and justice, concepts that have always been central to Jewish tradition and law.

Oz Veshalom-Netivot Shalom shares a deep attachment to the land of Israel and it no less views peace as a central religious value. It believes that Jews have both the religious and the national obligation to support the pursuit of peace. It maintains that Jewish law clearly requires us to create a fair and just society, and that co-existence between Jews and Arabs is not an option but an imperative.

5,000 copies of a 4-page peace oriented commentary on the weekly Torah reading are written and published by Oz VeShalom/Netivot Shalom and they are distributed to over 350 synagogues in Israel and are sent overseas via email. Our web site is www.netivot-shalom.org.il.