by Rabbi Shaya Karlinsky
October 30, 2000

The Jewish people in Israel are at war. As Torah Jews who believe in Jewish destiny and divine providence, we are required to look at the theological dimension of current events, especially since what is happening today is having such an overwhelming impact on the future of the State of Israel, and on the Jewish nation worldwide. This war is a different kind of war than we have experienced in the past. There are different rules, different aims, different dangers, and the weapons are also different.

In every war, it is critical to have a correct assessment of the nature of the war, what kind of battle is being fought, what strategic assets are available, and what weapons are effective. Jamming radar won’t help in a tank battle, and smart bombs won’t help if the enemy is infiltrating your computer systems.

Being in the period of lkvatha d’M’shicha, in the final steps leading toward Mashiach and the final redemption, we need to view what happens in our world as having roots in the upper, spiritual worlds. If we are experiencing conflict over our claims to the Land of Israel, this reflects a conflict that must be taking place in the Heavens over our presence here.

In looking back over the last thirteen years, since the outbreak of the intifada in 1987, it appears that the Jewish people is engaged in a war with the descendants of Yishmael over our right to the Land of Israel. And if we look even deeper, we will find that the Jewish people is engaged in an internal struggle about the inherent holiness of the Land of Israel, and over the holiness of the society we are building in the Land of Israel. Our struggles with the Palestinians play out the struggles taking place between the forces of holiness and darkness in the spiritual worlds. In these wars, each of us can play a major role, and our effectiveness is no less than that of a paratrooper or tank commander. To appreciate this, we need to consider the nature of the battle and the power of our arsenal.

Is it dangerous to be in Israel now? Just as in every investment decision, an analysis of the danger of being in Israel at this time must create a risk-reward equation. How great is the risk? What is the reward that can be expected for undertaking this level of risk?

Risk

On the risk side, it is certainly more dangerous to be here now than it was six months ago. Yet living in Beit Hakerem, Givat Shaul or Har Nof, Darche Noam/Shapell’s and Midreshet Rachel v’Chaya students wouldn’t know anything is out of the ordinary if they didn’t listen to the news or log on the CNN web site. But even though we can avoid personal danger by limiting our travels,  and diaspora Jews can refrain from traveling to Israel and post armed guards in front of their communal buildings buildings, the Jewish nation is one organism and no member of that nation can be insulated from events effecting the whole, especially when those events are centered around the Jewish presence in the Land of Israel.

(It is important to appreciate the level of protection, to a miraculous degree that the army and the Jewish settlers in Judea and Samaria are experiencing. While much is made of the imbalance between the number of Palestinian casualties compared to Jewish casualties, it is not only due to the imbalance of military power. There have been dozens of road side bombs and hundreds of shooting incidents that miraculously left no Jewish casualties. The number of times this has happened shows a special providence we are experiencing. We don’t rely on miracles, and we certainly must take all precautions to minimize our exposure to danger, but it is quite clear to this believing Jew that as G-d brings danger and difficulties to the Jewish people in the Land of Israel, the level of casualties is way below any natural explanation.)

Chazal anticipated the very difficult and painful times we would experience as the Messianic process unfolded. These pains are called chevlei Mashiach, the birth pains of the coming of Mashiach. Giving birth, bringing new life into the world, is a painful process, and that is what happens as Mashiach is brought into the world.

The Gemara in Sanhedrin (98b) has two opinions about living at the time of this process. Ullah and Rabbah said “He should come, but I shouldn’t see it” (because of the painful process that would unfold). Rav Yosef said “He should come, and I should just merit to sit in the shade of the dung of his donkey.” (Rav Yosef was willing to subject himself to the most uncomfortable situation, the lowest possible degradation, simply to be able to be part of the process of Mashiach’s arrival.) Then the Gemara asks “What should one do to be saved from the birth pains of Mashiach’s arrival? He should involve himself in Torah [study] and good deeds.”

Reward

Which leads us to the reward side of the equation. The Gemara in Brachoth (5a) teaches us in the name of Rebbe Shimon bar Yochai: “G-d gave the Jewish people three wonderful presents, and each one was given through a process of difficulty and suffering. And these are the presents: Torah, the Land of Israel, and Olam HaBah (the World to Come).” A Jew who wants access to these three special gifts must be prepared to sacrifice for them.

Rashi’s first comment in the book of Breishith explains why the Torah, which is the book of G-d’s commandments to the Jewish people, begins with the events of creation instead of the first commandment. As we read in Tehillim, “The power of His acts He told to His people, in order to give them the estate of nations” (Tehillim 111:6). If the nations of the world will say to Israel “You are bandits (occupiers, invaders, colonialists, settlers, etc.) for you have conquered the lands of the seven nations (Canaan, Israel, Palestine, etc.),” Israel will say to them: “The whole world belongs to G-d, He created it, and He gave it to the one found proper in His eyes. When He wanted, He gave it to them, and when He wanted, He took it from them and gave it to us.”

This is the beginning and the end of our claim to the Land of Israel. It was promised to us by G-d, as the descendants of Avraham, Yitzchak and Yakov. And it is the legacy for the covenant between G-d and the Jewish people. The events of creation were included in the eternal Torah to inform us of the power of His acts, giving us our right to the Land of Israel. This argument may or may not convince Yasser Arafat or Kofi Anan. But first and foremost, we have to know it, believe it, and be ready to live our lives based on that reality.

The next comment Rashi makes is to explain the strange construct of the word “B’reishith” — for the reishith, the beginning. Based on the Midrash, Rashi explains that the world was created for the Torah which is called “Reishith” and for the Jewish people who are called “Reishith.” Our lives are supposed to be devoted to ensuring that the world actualizes its purpose, the Torah and the Divine mission of the Jewish people.

There are a number of Midrashim dealing with the significance of Torah study in the Land of Israel which I find very relevant at this crucial time, and I would like to share them with you, along with come personal insights.

The Midrash (Vayikrah Rabbah 13:5) analyzes the verses (Breishith 2:11-12) “where the gold is found. The gold of the land is good.” “Gold” refers to Torah, and the gold of the Land of Israel is good, teaching us that there is no Torah like the Torah of the Land of Israel, and no [Divine] wisdom as the wisdom of the Land of Israel.

The Midrash (Midrash Tehillim 105:1) tells us: “If you endeavor to see the face of the Divine Presence in the this world, involve yourself in Torah study in the Land of Israel.” It is difficult to be in Israel now (although not nearly as difficult and dangerous as the media portrays). But Torah study and the Land of Israel are our natural habitats. And as Rebbe Akiva told Pappus (Brachoth 61b) in the famous parable about the fox offering protection to the fish by having them join him on dry land: “If in our natural habitat we find ourselves in danger, imagine how much more dangerous it would be if we abandoned that natural habitat.”

We have the opportunity to learn Torah in Eretz Yisrael. It is the highest level of Torah learning and it solidifies our right to Eretz Yisrael. We enjoy two wonderful presents given to us by G-d, one reinforcing the other. These gifts are accompanied with difficulties, and if we want them to come easily, it means we are looking for imitations rather than the real thing. Our challenge is to recognize how much greater the reward is than the difficulties, the risks and the costs. By overcoming these difficulties we play a major role in the battle for the Jewish presence in the Land of Israel, helping to resolve the battle for the soul of the State of Israel. May we merit to see Mashiach’s arrival in a most painless and speedy way.