As we trace Zionism’s pulse throughout history, from Abraham to this vey point in time, we see that every generation had its Zionist expression.
In Genesis 13:17, Abraham is urged to קוּם הִתְהַלֵּךְ בָּאָרֶץ, “Arise and walk the land…”, literally to walk on it. Thousands of years later, pioneers of the late 1800’s and early 1900’s did the same.
In the book of Numbers 13:30, upon return from scouting the land, G-d reacts to Caleb’s positive account of the land in contrast to the negative reports. G-d says: “But my servant Caleb, because he had another spirit with him…him will I bring into the land...” The “other spirit” was the active expression of Zionism.
For those who experienced destruction and population transfer over 2,000 years ago, who lamented, in Psalm 137 “By the rivers of Babylon… we wept, when remembered Zion… If I forget thee, O Jerusalem…” Yearning to return home, overcoming dispersion, expulsion, inquisition, pogroms, genocide, and global apathy, in 1948, their dream became a reality. The State of Israel reflects Zionism as the active pursuant of Judaism’s collective drive, namely klal yisrael, and the ability to persevere beyond space and time.
Today a young assimilated Jew visits Israel for the first time, and as Ben Gurion once said of Moses, “something, he knows not what, pushes him to intervene.” – It is the spark of Zion from within.
Zionism is Assiyah, the active manifestation of the neshama yehudit, Judaism’s collective memory and spiritual identity.
- @ Sinai
Thursday, November 27, 2008
Wednesday, November 26, 2008
"Anti-Zionism = Anti-Semitism"
"Anti-Zionism = Anti-Semitism"
- Dr. Martin Luther King Jr.
". . . You declare, my friend, that you do not hate the Jews, you are merely 'anti-Zionist.' And I say, let the truth ring forth from the high mountain tops, let it echo through the valleys of God's green earth: When people criticize Zionism, they mean Jews--this is God's own truth.
"Antisemitism, the hatred of the Jewish people, has been and remains a blot on the soul of mankind. In this we are in full agreement. So know also this: anti-Zionist is inherently antisemitic, and ever will be so.
"Why is this? You know that Zionism is nothing less than the dream and ideal of the Jewish people returning to live in their own land. The Jewish people, the Scriptures tell us, once enjoyed a flourishing Commonwealth in the Holy Land. From this they were expelled by the Roman tyrant, the same Romans who cruelly murdered Our Lord. Driven from their homeland, their nation in ashes, forced to wander the globe, the Jewish people time and again suffered the lash of whichever tyrant happened to rule over them.
"The Negro people, my friend, know what it is to suffer the torment of tyranny under rulers not of our choosing. Our brothers in Africa have begged, pleaded, requested--DEMANDED the recognition and realization of our inborn right to live in peace under our own sovereignty in our own country.
"How easy it should be, for anyone who holds dear this inalienable right of all mankind, to understand and support the right of the Jewish People to live in their ancient Land of Israel. All men of good will exult in the fulfilment of God's promise, that his People should return in joy to rebuild their plundered land.
This is Zionism, nothing more, nothing less.
"And what is anti-Zionist? It is the denial to the Jewish people of a fundamental right that we justly claim for the people of Africa and freely accord all other nations of the Globe. It is discrimination against Jews, my friend, because they are Jews. In short, it is antisemitism.
"The antisemite rejoices at any opportunity to vent his malice. The times have made it unpopular, in the West, to proclaim openly a hatred of the Jews. This being the case, the antisemite must constantly seek new forms and forums for his poison. How he must revel in the new masquerade! He does not hate the Jews, he is just 'anti-Zionist'!
"My friend, I do not accuse you of deliberate antisemitism. I know you feel, as I do, a deep love of truth and justice and a revulsion for racism, prejudice, and discrimination. But I know you have been misled--as others have been--into thinking you can be 'anti-Zionist' and yet remain true to these heartfelt principles that you and I share.
Let my words echo in the depths of your soul: When people criticize Zionism, they mean Jews--make no mistake about it."
- Dr. Martin Luther King Jr.
". . . You declare, my friend, that you do not hate the Jews, you are merely 'anti-Zionist.' And I say, let the truth ring forth from the high mountain tops, let it echo through the valleys of God's green earth: When people criticize Zionism, they mean Jews--this is God's own truth.
"Antisemitism, the hatred of the Jewish people, has been and remains a blot on the soul of mankind. In this we are in full agreement. So know also this: anti-Zionist is inherently antisemitic, and ever will be so.
"Why is this? You know that Zionism is nothing less than the dream and ideal of the Jewish people returning to live in their own land. The Jewish people, the Scriptures tell us, once enjoyed a flourishing Commonwealth in the Holy Land. From this they were expelled by the Roman tyrant, the same Romans who cruelly murdered Our Lord. Driven from their homeland, their nation in ashes, forced to wander the globe, the Jewish people time and again suffered the lash of whichever tyrant happened to rule over them.
"The Negro people, my friend, know what it is to suffer the torment of tyranny under rulers not of our choosing. Our brothers in Africa have begged, pleaded, requested--DEMANDED the recognition and realization of our inborn right to live in peace under our own sovereignty in our own country.
"How easy it should be, for anyone who holds dear this inalienable right of all mankind, to understand and support the right of the Jewish People to live in their ancient Land of Israel. All men of good will exult in the fulfilment of God's promise, that his People should return in joy to rebuild their plundered land.
This is Zionism, nothing more, nothing less.
"And what is anti-Zionist? It is the denial to the Jewish people of a fundamental right that we justly claim for the people of Africa and freely accord all other nations of the Globe. It is discrimination against Jews, my friend, because they are Jews. In short, it is antisemitism.
"The antisemite rejoices at any opportunity to vent his malice. The times have made it unpopular, in the West, to proclaim openly a hatred of the Jews. This being the case, the antisemite must constantly seek new forms and forums for his poison. How he must revel in the new masquerade! He does not hate the Jews, he is just 'anti-Zionist'!
"My friend, I do not accuse you of deliberate antisemitism. I know you feel, as I do, a deep love of truth and justice and a revulsion for racism, prejudice, and discrimination. But I know you have been misled--as others have been--into thinking you can be 'anti-Zionist' and yet remain true to these heartfelt principles that you and I share.
Let my words echo in the depths of your soul: When people criticize Zionism, they mean Jews--make no mistake about it."
Tuesday, November 11, 2008
Doing the right thing
Genesis 18:1-3 "VaYera", and he saw/appeared...
וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם: ב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה: ג וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ:
1. And the Lord appeared to him in the plains of Mamre; and he sat in the tent door in the heat of the day;
2. And he lifted up his eyes and saw, and, lo, three men stood by him; and when he saw them, he ran to meet them from the tent door, and bowed himself to the ground,
3. And said, My Lord, if now I have found favor in your sight, pass not away, I beseech you, from your servant;
Rashi's commentary
(ב) וַיַּרְא. מַהוּ ”וַיַּרְא וַיַּרְא“ שְׁנֵי פְעָמִים, הָרִאשׁוֹן כְּמַשְׁמָעוֹ, וְהַשֵּׁנִי לְשׁוֹן הֲבָנָה, נִסְתַּכֵּל שֶׁהָיוּ נִצָּבִים בְּמָקוֹם אֶחָד וְהֵבִין שֶׁלֹּא הָיוּ רוֹצִים לְהַטְרִיחוֹ, (וְאַף עַל פִּי שֶׁיּוֹדְעִים הָיוּ שֶׁיֵּצֵא לִקְרָאתָם עָמְדוּ בִמְקוֹמָם לִכְבוֹדוֹ, לְהַרְאוֹתוֹ שֶׁלֹּא רָצוּ לְהַטְרִיחוֹ, וְקָדַם הוּא וְרָץ לִקְרָאתָם, כָּךְ הַגִּרְסָא בְּרַשִׁ"י יָשָׁן) (בבא מציעא פו ע"ב), כְּתִיב "נִצָּבִים עָלָיו“ וּכְתִיב "וַיָּרָץ לִקְרָאתָם", כַּד חָזְיוּהָ דַּהֲוָה שָׁרֵי וְאָסַר פֵּרְשׁוּ הֵימֶנּוּ, מִיָּד ”וַיָּרָץ לִקְרָאתָם“:
2. Why is {Hebrew Ref} written twice [in this verse]? The first is as it seems [i.e., and saw], whereas, the second means "understanding:" he saw them remain standing in one place and he understood that they did not wish to trouble him. He then quickly ran towards them. In Bava Metzia28 [there is another explanation]: First it says: "Standing near him" and then it says: "He ran to greet them." [The answer is:] when they saw him as he was untying and tying [his bandages] they distanced themselves from him. Immediately, "He ran to greet them”
Torah from Sinai -
- A couple of questions regarding verse 2: Why is it that VaYera (he saw) appears twice? Seems kind of redundant, no? After all, didn't Avraham see the guests the first time around?
- Rashi above explains that the first time he saw them, the second time Avraham realized that the strangers did not want to bother him (he was recovering from his brit milah - circumcision), so Avraham greeted them.
- I'd like to add to this comment. If we read this together with verse 3 (see above), then we can't help but highlight that while Avraham is having a one-on-one with Gd, he has no problem turning from Gd's divine presence so that he could welcome potential guests! In fact, Avraham's double take was as a result of his recognizing the opportunity laid out before him - hachnasat orchim - the opportunity to invite guests to his home. Imagine yourself walking in the desert, no water, food, shelter, and the sun of course is beating down on you; now imagine that you come across a tent, and from it runs to you an individual pleading with you to come in and enjoy some food, drink, and shelter! Amazing, no? And so, Avraham knew that while he may be turning his back on Gd, Gd in fact would be waiting; On his double take Avraham saw and understood the opportunity laid out before him, Avraham was in fact doing Gd's work here on earth.
Do the right thing.
A piece from the Sinai Narrative, Reclaiming Jewish Memory
וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם: ב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה: ג וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ:
1. And the Lord appeared to him in the plains of Mamre; and he sat in the tent door in the heat of the day;
2. And he lifted up his eyes and saw, and, lo, three men stood by him; and when he saw them, he ran to meet them from the tent door, and bowed himself to the ground,
3. And said, My Lord, if now I have found favor in your sight, pass not away, I beseech you, from your servant;
Rashi's commentary
(ב) וַיַּרְא. מַהוּ ”וַיַּרְא וַיַּרְא“ שְׁנֵי פְעָמִים, הָרִאשׁוֹן כְּמַשְׁמָעוֹ, וְהַשֵּׁנִי לְשׁוֹן הֲבָנָה, נִסְתַּכֵּל שֶׁהָיוּ נִצָּבִים בְּמָקוֹם אֶחָד וְהֵבִין שֶׁלֹּא הָיוּ רוֹצִים לְהַטְרִיחוֹ, (וְאַף עַל פִּי שֶׁיּוֹדְעִים הָיוּ שֶׁיֵּצֵא לִקְרָאתָם עָמְדוּ בִמְקוֹמָם לִכְבוֹדוֹ, לְהַרְאוֹתוֹ שֶׁלֹּא רָצוּ לְהַטְרִיחוֹ, וְקָדַם הוּא וְרָץ לִקְרָאתָם, כָּךְ הַגִּרְסָא בְּרַשִׁ"י יָשָׁן) (בבא מציעא פו ע"ב), כְּתִיב "נִצָּבִים עָלָיו“ וּכְתִיב "וַיָּרָץ לִקְרָאתָם", כַּד חָזְיוּהָ דַּהֲוָה שָׁרֵי וְאָסַר פֵּרְשׁוּ הֵימֶנּוּ, מִיָּד ”וַיָּרָץ לִקְרָאתָם“:
2. Why is {Hebrew Ref} written twice [in this verse]? The first is as it seems [i.e., and saw], whereas, the second means "understanding:" he saw them remain standing in one place and he understood that they did not wish to trouble him. He then quickly ran towards them. In Bava Metzia28 [there is another explanation]: First it says: "Standing near him" and then it says: "He ran to greet them." [The answer is:] when they saw him as he was untying and tying [his bandages] they distanced themselves from him. Immediately, "He ran to greet them”
Torah from Sinai -
- A couple of questions regarding verse 2: Why is it that VaYera (he saw) appears twice? Seems kind of redundant, no? After all, didn't Avraham see the guests the first time around?
- Rashi above explains that the first time he saw them, the second time Avraham realized that the strangers did not want to bother him (he was recovering from his brit milah - circumcision), so Avraham greeted them.
- I'd like to add to this comment. If we read this together with verse 3 (see above), then we can't help but highlight that while Avraham is having a one-on-one with Gd, he has no problem turning from Gd's divine presence so that he could welcome potential guests! In fact, Avraham's double take was as a result of his recognizing the opportunity laid out before him - hachnasat orchim - the opportunity to invite guests to his home. Imagine yourself walking in the desert, no water, food, shelter, and the sun of course is beating down on you; now imagine that you come across a tent, and from it runs to you an individual pleading with you to come in and enjoy some food, drink, and shelter! Amazing, no? And so, Avraham knew that while he may be turning his back on Gd, Gd in fact would be waiting; On his double take Avraham saw and understood the opportunity laid out before him, Avraham was in fact doing Gd's work here on earth.
Do the right thing.
A piece from the Sinai Narrative, Reclaiming Jewish Memory
Tuesday, November 4, 2008
Yitzchak Rabin - 13 years
I remember the first time it hit me, the value and fragility of Klal Yisrael, Jewish Peoplehood. It was the assassination of Yitzchak Rabin (zl’) in 1995; I was studying at Haifa University. Jews from Israel to North America and around the world reacted to the assassination in shock and grief. No one knew what would be next. Soon enough questions were asked: Who did it? Was it an Arab? A Jew? What would happen to the government? Would the Peace Process survive? What would be tomorrow?!
13 years ago today (11/4), Yitzchak Rabin, Israel’s first native Prime Minister, is remembered; a Jew who dedicated himself to his people, to defending his land, and to peace and co-existence.
We read in Genesis 13:17 God telling Abraham: "קום התהלך בארץ...", “Arise, walk about the land”; I read it as – get to know yourself, live a little, experience life, then go forth and reveal your purpose. Rabin indeed walked the land, tilled it, defended it, and knew just how precious its existence is. Soon his life’s journey brought him to a purpose no one thought existed – living in peace. Signing a peace agreement with King Hussein of Jordan, in 1994, Rabin explained: “Your Majesty, We have both seen a lot in our lifetime. We have both seen too much suffering. What will you leave to your children? What will I leave to my grandchildren?”
Like Avraham Avinu, who went forth, leaving all that was familiar to him behind, so too Yitzhak Rabin pursued a path not taken before. Let us find the strength to do the same, to get up and go forth – at times to a place we may not know with our minds, yet recognize with our hearts.
"od loh avdah tikvateinu..."
13 years ago today (11/4), Yitzchak Rabin, Israel’s first native Prime Minister, is remembered; a Jew who dedicated himself to his people, to defending his land, and to peace and co-existence.
We read in Genesis 13:17 God telling Abraham: "קום התהלך בארץ...", “Arise, walk about the land”; I read it as – get to know yourself, live a little, experience life, then go forth and reveal your purpose. Rabin indeed walked the land, tilled it, defended it, and knew just how precious its existence is. Soon his life’s journey brought him to a purpose no one thought existed – living in peace. Signing a peace agreement with King Hussein of Jordan, in 1994, Rabin explained: “Your Majesty, We have both seen a lot in our lifetime. We have both seen too much suffering. What will you leave to your children? What will I leave to my grandchildren?”
Like Avraham Avinu, who went forth, leaving all that was familiar to him behind, so too Yitzhak Rabin pursued a path not taken before. Let us find the strength to do the same, to get up and go forth – at times to a place we may not know with our minds, yet recognize with our hearts.
"od loh avdah tikvateinu..."
Get up and go! Lech L'cha!
Remember the first time you left your home, your family, and everything that was familiar to you? Perhaps it was college? Or simply moving on as is symbolic of growth and maturity? It may of not been an easy move, though in hindsight we all admit the great value of moving on, moving forward.
In this week’s Torah portion our forefather, Abraham, experiences a life altering moment we can relate to. In Genesis 12:1 - Lech L’cha, (Go forth for yourself),
וַיֹּאמֶר ה' אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ
“And Gd said to Abram, go forth from your country, and your family (or ancestry), and your father’s house…”
When I read this verse, it is obvious that Abraham is on a mission, but the idea of “going forth”, leaving as a process – your country, your family, your home… so emphasized, pushes us to think a bit deeper about what it means to leave that which is familiar, towards the great potential of that which is unknown.
Later on in Genesis 13:17, again Avraham is urged to קוּם הִתְהַלֵּךְ בָּאָרֶץ,“Arise and walk the land…”, literally walk on it. For some this commandment is kind of redundant, after all, Avraham was commanded to “Go Forth” to land at the very start?! An early 18th century commentator, Chaim b. Moshe, Or HaChaim, explains that this quote is where the rabbis derive the halacha, or Jewish Law, pertaining to acquisition, the term is known as a Hazaka - if one does not take ownership over one’s land, then it no longer belongs to that person. As a matter of fact when the Ottoman Empire controlled the land, this law was in effect; if one did not plant a tree, or till the land for seven years, the land no longer belonged to that person. Makes sense when we think about all those trees planted in Israel by the early pioneers, while under ottoman rule.
This concept makes just as much sense in our lives today, simply put we are the ones that need to “roll out of bed”, take the first steps, and own our decisions. I am of the belief that each of us has been given a destiny, a purpose, yet we are the ones who need to act and help to reveal the destiny which lies before us.
Abraham required a whole lot of compromise: his country, his ancestry, and the home he grew up in, basically everything that was familiar to him. Yet through the act of leaving, Abraham in fact arrived and found his purpose.
Lech L’cha - Get up and go forth!
In this week’s Torah portion our forefather, Abraham, experiences a life altering moment we can relate to. In Genesis 12:1 - Lech L’cha, (Go forth for yourself),
וַיֹּאמֶר ה' אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ
“And Gd said to Abram, go forth from your country, and your family (or ancestry), and your father’s house…”
When I read this verse, it is obvious that Abraham is on a mission, but the idea of “going forth”, leaving as a process – your country, your family, your home… so emphasized, pushes us to think a bit deeper about what it means to leave that which is familiar, towards the great potential of that which is unknown.
Later on in Genesis 13:17, again Avraham is urged to קוּם הִתְהַלֵּךְ בָּאָרֶץ,“Arise and walk the land…”, literally walk on it. For some this commandment is kind of redundant, after all, Avraham was commanded to “Go Forth” to land at the very start?! An early 18th century commentator, Chaim b. Moshe, Or HaChaim, explains that this quote is where the rabbis derive the halacha, or Jewish Law, pertaining to acquisition, the term is known as a Hazaka - if one does not take ownership over one’s land, then it no longer belongs to that person. As a matter of fact when the Ottoman Empire controlled the land, this law was in effect; if one did not plant a tree, or till the land for seven years, the land no longer belonged to that person. Makes sense when we think about all those trees planted in Israel by the early pioneers, while under ottoman rule.
This concept makes just as much sense in our lives today, simply put we are the ones that need to “roll out of bed”, take the first steps, and own our decisions. I am of the belief that each of us has been given a destiny, a purpose, yet we are the ones who need to act and help to reveal the destiny which lies before us.
Abraham required a whole lot of compromise: his country, his ancestry, and the home he grew up in, basically everything that was familiar to him. Yet through the act of leaving, Abraham in fact arrived and found his purpose.
Lech L’cha - Get up and go forth!
Subscribe to:
Posts (Atom)