“Do not
become disheartened nor discouraged by the words of the antagonists, for they
speak out of ignorance.” Writes the renowned gaon,
Yisrael Yehoshua of Kutno z”l, av
beit din of Kutno, in the approbations to the volume Derishat Tzion written by R. Tzvi Kalishcher z”l in 5624/1864.
R. Kalishscher was the prime advocate of rebuilding our Land.
Rabbi Sholom
Gold in his article "Shall We Ascend the Mountain" quoted Reb Dovid:
"Reb Dovid quoted the Yid HaKodosh who said that though
every Jew must strive to fulfill all the commandments of Torah, there are
commandments unique to each individual from the time of creation and for which
he came to this world. How, asked the Yid HaKadosh, should one know what is
the commandment destined for him? He replied, the
Mitzvah toward which one feels drawn and longs to fulfill.
R. Yisachar
Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah wrote that he
discovered in the volume, Tiferet HaGershuni, by R. Gershon of Metz,
z”l (a colleague of the Shach), that we must take the initiative to bring
the complete redemption by moving to our Land*. If HaShem acts first, we cannot
possibly reckon that exact moment and begin together with Him. On the other
hand, if we act first, HaShem can certainly synchronize with us and begin at
that very moment. Tiferet HaGershuni (Munkatch, 5663 [1903], VeZot
HaBerachah, p.98
Ketubim Midrash Tehillim (Psalms) 85
I. For the
leader. A Psalm of the sons of Korah. Lord, You have been favorable unto
Your land, You have turned the captivity of Jacob (Ps. 85:1-3). These words
are to be considered in the light of the verse A land which the Lord your
God cares for; the eyes of the Lord your God are always upon it (Deut.
11:12). That is, God turns to it, and turns again to it, and regards it, and
keeps His eyes upon it until such time as its deeds and the performance of
precepts concerning it, which were enjoined upon Israel, will find favor with
the Holy One, blessed be He. When they bring forth the tithes, and observe
the years of release and of Jubilee, and observe all the other precepts which
were enjoined concerning the land, in that hour the land will make its deeds
find favor with the Holy One, blessed be He. As Scripture says, Then will
the land make her Sabbaths find favor (Lev. 26:34). Hence, You have been
favorable unto Your land.
II. You
have forgiven the iniquity/lawlessness of Your people (Ps. 85:3). Can
anything but the land wherein they dwell cause the iniquity/lawlessness of the
people of Israel to be forgiven, since it is said The people that dwell
therein will be forgiven their iniquity/lawlessness (Isa. 33:24)? Behold,
the living will be forgiven. The dead, too? Yes. Since Scripture says Its
earth makes expiation for His people (Deut. 32:43), we are to understand
that what makes expiation for His people is its very earth.
Happy are they, they that dwell
in the Land of Israel, for neither when they are alive nor when they are dead
is sin or iniquity/lawlessness in them. Thus Scripture says, You have
forgiven the iniquity/lawlessness of Your people, You have pardoned all their
sin for ever (Ps. 85:3). And it is also written Who is a God like unto
You, that pardons the iniquity/lawlessness, and passes by the transgression of
the remnant of His heritage? (Micah 7:18).
III. You have
taken away all Your wrath; You have turned Yourself from the fierceness of Your
anger (Ps. 85:4). As Ezekiel said: Thus will Mine anger spend
itself (Ezek. 5:13), and as Hosea also said: I will heal their
backsliding ... For Mine anger is turned away from him (Hos. 14:5). When
the Sons of Korah asked: How long will You be angry with us? You did
say, Return, O backsliding children (Jer. 3:14). However, when the
children of Israel said to You: “Return You first,” as is said Return, O
Lord; how long? (Ps. 90:13), You did reply: “No, but let Israel return
first.” Since You wilt not return alone, and since we will not return alone,
let the two of us return as one, as is said Return [both of] us, O God of
our salvation (Ps. 85:5). And what is Your answer? Will You be angry
with us for ever? (ibid. 85:6): If we repent, will You not receive us? Will
You not revive us again? (Ps. 85:7), even as Ezekiel says: Behold, I
will open your graves) etc. (Ezek. 37:12), and again And I will put My
spirit in you, and you will live (ibid. 37:14).
……………“We
will receive the goodness from God at the end of day, [but only] after the
proper preparation.” * Writes the great gaon,
the holy Sefardic scholar, the Rishon LeTzion, R. Chayim David Chazan, z”l,
in the approbations to the volume Derishat Tzion written by R. Tzvi
Kalishcher z”l in 5624/1864
* R. Yisachar Shlomo
Teichtal, zt”l, in his book Eim Habanim Semeichah writes “..the words of
the gaon z”l are stated explicitly in Yeshayahu’s prophecy: For the
increase of dominion and for peace without end upon the throne of David and
upon his kingdom, to establish it and support it with justice and righteousness
from now to eternity. The zeal of the Lord of Hosts performs this.
(Yeshayah 9:6) This verse seems to contradict itself. At first it says that we
ourselves must establish and support it with justice and righteousness. But
afterwards it says, The zeal of the Lord of Hosts performs this. We can
understand this based on the gaon’s idea [above]. In order to receive
this great good from HaShem, we must first
effect a great preparation through our deeds. Then, the zeal of the Lord of
Hosts will bring our work to a successful end, for we cannot complete it with
our strength alone. HaShem will only bring it to the utmost perfection after we
perform some initial act which will serve as a preparation.
R. Yisachar
Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah writes: The
brilliant and holy Kabbalist of Greiditz and the Sefardic scholar, the Rishon
LeTzion, regard the fact that the gentile kings gave us permission to build
Eretz Yisrael and Jerusalem as the fulfillment of the verse My Beloved sent
forth His hand through the hole (Shir HaShirim 5:4). They concur with our
Sages in the Midrash on this point [see Shir HaShirim Rabbah 5:3].
Similarly,
these righteous and profound gedolim are correct that today, as well, the fact
that the kings of the nations permit us to come and build the Land is
considered a miracle and a fulfillment of this verse [Shir HaShirim 5:4]. This
is the handiwork of our God; the Holy One Blessed be He is performing miracles
through them. Therefore, anyone who opposes
this, opposes the will of the Almighty. We can say to him, as Moshe
Rabbeinu said to Korach, Your complaints are not against us, rather against the
Lord. (The verse quoted here is Shemot 16:8 which referes to the episode of
the quails. It, therefore, seems that the author’s reference to Korach is a
scribal error. [See, however, BeMidbar 16:11 where a similar verse can be found
in reference to Korach.]
“….it is
undoubtly a great mitzvah because the ingathering is the beginning of
redemption, and it says, I will gather others to him, beside those already
gathered to him (Yeshaya 66:8).” Also, the Talmud states that the Shechinah
does not rest upon less than 20,000 Jews (Yevamot 64a). Especially, now that we
have seen the great desire [for Eretz Yisrael displayed by all typed of
Jews], including lowly, average, and upright people, it is almost certain that
the spirit of redemption has sprouted. Fortunate is your portion, for you are
among those who bring merit to the masses.
Writes the renowned gaon, Yisrael Yehoshua of Kutno z”l, av beit din of Kutno, in Teshuvot
Yeshu’ot Malko 66.
R. Yisachar
Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah writes: “…..in
the year 5660 [1900], the holy gaon, our mentor, R. Hillel of Kalamoya,
published a manifesto calling and urging our Jewish brethren to buy the Land of
Israel from the Ishmaelites (Arabs). It was an opportune moment, for the sultan
was at war and needed money. He was willing to sell Eretz Yisrael ,
Transjordan, and Syria for almost nothing……….”
And
“Those who
tremble at the word of HaShem however, stood on the side and refrained from
sharing in the work [to build the land with the irreligious whose desire was to
return to the Land of our forefathers]. They stood by their age-old claim, “It
is preferable to sit and do nothing.” In the meantime, these “initiators” began
rebuilding our Holy Land (so may it continue and prosper), while the Orthodox
Jews and the tzaddikim stood aloof. It is clear that he who prepares
prior to the Sabbath will eat on the Sabbath, (Avodah Zarah 3a), and since the
Orthodox did not toil, they have absolutely NO INFLUENCE in the Land. Those who
toil and build have the influence, and they are the masters of the Land. It is,
therefore, no wonder that they are in control, for He who guards the fig
tree will eat its fruit (Mishley 27:18).
“……….Now,
what will the Orthodox say? I do not know if they will ever be able to
vindicate themselves before the heavenly court for not participating in the
movement to rebuild the Land, and for not heeding the call of these tzaddikim
of the generation.
The author
of Chovot HaLevavot, in his introduction, writes, “One of the components of caution
is not to be overly cautious.” (Lev Tov edition vol.1, p.51) He further
states that if every person who is involved in something positive would wait
silently until all of his requirements are fulfilled, no one would accomplish
anything.
The divine Kabbalist,
R. Avraham Azulai (the grandfather of our master, the Chida), writes in his
holy work, Chesed LeAvraham (Ma’ayan 3, Nahar 12):
Anyone who lives in Eretz Yisrael is
considered a tzaddik even though it does not seem that way. For if he
was not a tzaddik , the Land would vomit him out, as it says, “And the
Land vomits out its inhabitants (VaYikra 18:25). Since the Land does not vomit
him out he must be considered a tzaddik, even though he is presumed to
be wicked.*
R. Yisachar
Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah writes on the
above: It seems to me that there is a Talmudic source for the words of this
divine Kabbalist, whose every utterance was said with Ruach HaKodesh. It can be
found in Avodah Zarah (26a) in the statement “Come and see the
difference between the thieves of Babylonia and the highway robbers of Eretz
Yisrael…” See Rashi’s comments, as well as those of the brilliant Maharshak
of Brod zt”l in Avodat Avodah.
I would like
to add to this. When we see from Chazal that the Omnipresent is pleased
by the acts of today’s builders (as I will demonstrate at length, God willing,
in chapter three), then it is certainly forbidden to slander them. Hence, he
who is not careful to guard his tongue about this, does not guard his soul from
troubles (Based on Mishley 21:23). He will be included in the decree And all
who provoke Me shall not see it (BeMidbar 14:23), as explained by R. Moshe
Chagiz (above) [see pg. 28]. May HaShem protect us from them and their
associates.
When Rabbis
admit their mistakes, they are praiseworthy.
R. Yisachar
Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah also writes: I
will not revoke my Torah opinion because of any gadol or rebbe of
our generation, unless he debates the issues with me in the manner of Torah
dialogue, using proofs from the words of Chazal. I will then concede to
his words, if they are correct, but not if they are unfounded.
The blog
writer now directs attention to the following from the Introduction of the book
Song of the Soul based on Rabbi Chaim Moshe Luzatto’s “Kalach Pitchei Chochma”:
The Chazon
Ish in his work Emunah U’Vitachon (Faith and Trust) writes: “If man is
refined, at peace with himself, free of lustful desire, and amazed at the sight
of the heavens on high and depths of the earth, he becomes excited and
astounded because the world before him seems to be a hidden, wondrous enigma. This enigma captivates his intellect and heart,
leaving them no ambition other than solving this puzzle. This solution absorbs
his soul. He would pass through fire and water to attain it, for what
is the point of this pleasant life if its purpose is concealed from him? His
soul becomes disoriented, mourning and yearning to comprehend this secret and
know its roots – but the gateways are locked.”
…..As noted,
our purpose in this world is to transform the world into a kingdom of the
Almighty. The first step toward this goal is the fulfillment of the 613 mitzvot,
as specified in the Torah and Oral Law. The performance of mitzvoth inspires
one to learn, expand his knowledge, and rise spiritually. Once a person decides to fulfill his obligation in
this world, he cannot remain the same. There is ascent and descent,
advancement and regression; he cannot stagnate. Driven by his soul, this person will search more and more. This drive
fills him with yearning. As King David said, “My soul thirsts for You”
(Tehillim 63), and “As a deer yearns for brooks of water, so my soul yearns for
you, O God.” (ibid 42). This internal push differs from person to person.
Every Jew’s neshamah (soul) is rooted in the upper worlds, and the
higher the root, the stronger the push. His aspirations to unite with and
devote himself to his Creator lead him to seek until his thirst is quenched.
Some are
satisfied with fulfilling mitzvoth and understanding their reasons as expounded
in many classical texts, such as Sefer HaChinuch. These explainations suffice
for those seeking general information related to fulfilling mitzvoth. These
people pray with devotion and study Torah for its own sake. In their prayers,
Torah study, and mitzvoth, they serve their Creator with all their hearts and
grow in Torah and fear of God, each according
to the root of his soul. [blog writer directs the reader to type in the
blog search on this page “your name is your essence to read about the blog
writer’s soul after reading here.]
However, these reasons do not satisfy everyone. Some
consider this approach is too superficial. They feel that the stories in the
Torah have deeper meaning…….
The sefer Kol
HaTor writes that The Gaon of Vilna wrote
much about the fact that the redemption depends on learning Kabbalism, for thus
the teachings of our righteous Mashiach will be revealed gradually, which means
the teachings the Tora of Eretz Israel (which is the Jerusalem Talmud). This is
revealed in the words “and the gold of the land is good” (Bereshis 2:12) – blog
writer [this is mentioned in the reading of my name] ………………… Mashiach ben Yosef
resides within the 999 sparks of many a soul in Israel, in those who merit
carrying out deeds that promote the ingathering of Israel, in those who merit
carrying out deeds that promote the ingathering of exiles, etc. Whoever merits,
on the basis of his deeds as well as the merits of his forefathers, carrying
out deeds that are characteristic of Mashiach ben Yosef, is considered a spark
from the root of the soul of Mashiach ben Yosef – each according to the level
of his deeds.
This blog
writer ends here for the time being. May
my deed in bringing just a “tidbit” of emes to my readers regarding the
ingathering of exiles to our Land indeed give me merit to have a tidbit
spark of Mashiach ben Yosef within me.
READ THE ESSENCE OF MY NAME! I have a son named Yosef – my name is GOLD - …the
gold of the land is good – LET US ALL GO HOME! Please HaShem NOW! Pray
for the peace of Israel.
Levi Chazan of Yeshivat Ohr Hara'ayon states in his article The Natural Miracle, "Interestingly, when it comes to finding the best doctors or running after a livelihood, we make the greatest effort. Why, then, when it comes to bringing the Redemption closer do we just sit around and wait?"
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