Parashat Vayakhel

“Torat Erez Yisra’el as opposed to Torat Huzah La-Arez”

Regarding the mizvah of the construction of the Aron

Rav M. Elon.

Parashat Vayakhel deals almost entirely with the construction of the Mishkan, (the Tabernacle.)  In fact, Vayakhel records the fulfillment of those commands given in Parashot Terumah-Tezaveh.

A recurring comment throughout the verses is:

"ëÌÇàÂùÑÆø öÄåÌÈä é-äåä àÆú îÉùÑÆä."

“As God had commanded Mosheh.”

(Shemot  39:1, et. al.)

After each activity in the construction of the various aspects of the Mishkan, the Torah emphasizes that execution was in precise accordance with the divine commandment.

However, there is one exception out of the entire record of the construction of the Mishkan, an exception relating to the Aron, the Ark.  The Aron in fact forms the basis of the Mishkan and defines it as “Ohel Mo’ed” – “Tent of Communion” – the place for God’s meeting with His children, this meeting occurring between the two Keruvim (Cherubs) that adorn the Aron.

[It is important to note that the concept of “Mo’ed” – the term used to classify each Yom Tov – is incorrectly understood to mean “Holiday.”  The term “Mo’ed” denotes communion, meeting, and therefore this may occur in a specific location or at a specific time.  The meeting place – in space – between God and Yisra’el is the Ohel Mo’ed and the Temple, while the meeting place in time is Yom Tov.]

Let us consider the verses detailing the command to build the Aron, and then those that detail the execution of this command.

In Parashat Terumah the Torah states:

"åÀòÈùÒåÌ àÂøåÉï òÂöÅé ùÑÄèÌÄéí àÇîÌÈúÇéÄí åÈçÅöÄé àÈøÀëÌåÉ åÀàÇîÌÈä åÈçÅöÄé øÈçÀáÌåÉ åÀàÇîÌÈä åÈçÅöÄé ÷ÉîÈúåÉ; åÀöÄôÌÄéúÈ àÉúåÉ æÈäÈá èÈäåÉø îÄáÌÇéÄú åÌîÄçåÌõ úÌÀöÇôÌÆðÌåÌ åÀòÈùÒÄéúÈ òÈìÈéå æÅø æÈäÈá ñÈáÄéá; åÀéÈöÇ÷ÀúÌÈ ìÌåÉ àÇøÀáÌÇò èÇáÌÀòÉú æÈäÈá åÀðÈúÇúÌÈä òÇì àÇøÀáÌÇò ôÌÇòÂîÉúÈéå åÌùÑÀúÌÅé èÇáÌÈòÉú òÇì öÇìÀòåÉ äÈàÆçÈú åÌùÑÀúÌÅé èÇáÌÈòÉú òÇì öÇìÀòåÉ äÇùÌÑÅðÄéú."

“And they shall make an ark of shittim wood; two and a half cubits in length, and a cubit and a half its breadth, and a cubit and a half its height.  And you shall overlay it with pure gold, inside and outside you must overlay it, and upon it make a rim of gold around it. And cast four rings of gold for it, and place them in its four corners: two rings shall be on one side, and two rings on the other side.”

(Shemot 25:10-12)

The term “va-asu” – “and they shall make” – is the imperative commanding that this shall be done, and does not denote the past tense “and they made.”  This command opens in the plural, however the remaining aspects of the Aron are all commanded in the singular: “ve-zipita” - “And you shall overlay it;” “ve-yazakta” - “And you shall cast.”

Then, in our parashah, where we read of the implementation of these commands, we read:

"åÇéÌÇòÇùÒ áÌÀöÇìÀàÅì àÆú äÈàÈøÉï òÂöÅé ùÑÄèÌÄéí àÇîÌÈúÇéÄí åÈçÅöÄé àÈøÀëÌåÉ

åÀàÇîÌÈä åÈçÅöÄé øÈçÀáÌåÉ åÀàÇîÌÈä åÈçÅöÄé ÷ÉîÈúåÉ."

“And Bezal’el made the ark of shittim wood; two and a half cubits in length, and a cubit and a half in breadth, and a cubit and a half in height.”

(Shemot 37:1)

Only Bezal’el constructs the Aron!  What, then, was the commandment which stated “va’asu” – “And they shall make?”

Hazal deal with this issue in the Midrash Rabbah:

"åòùå àøåï – îôðé îä áëì äëìéí äàìä ëúéá åòùéú,

åáàøåï ëúéá åòùå àøåï?

àîø øáé éäåãä áø øáé ùìåí: àîø ìäí ä÷á"ä:

éáåàå äëì åéòñ÷å áàøåï ëãé ùéæëå ëåìí ìúåøä."

“‘And they shall make an ark’ – Why does it state ‘And you shall make’ with regard to all the vessels (of the Mishkan) yet with regard the Aron it states: ‘And they shall make an ark?’

Rabi Yehudah bar Rabi Shalom said: ‘God said to them: ‘Let everyone be involved in (the construction of) the Aron in order that everybody will merit Torah.’’”

(Shemot Rabbah 34:4)

Certainly we can appreciate that the construction of the Mishkan is something that is to be the responsibility – and merit – of all of Yisra’el, indeed it is an obligation that includes everyone.  As the Rambam writes:

"äîöååä äë' – äöéååé ùðöèåéðå ìòùåú áéú ìòáåãä,

ùáå úäéä ää÷øáä åäáòøú äàù úîéã,

åàìéå úäéä äôðéä åáå úäéä äçâéâä åääú÷áöåú áëì ùðä,

ëîå ùéúáàø, åäåà àåîøå éúòìä: 'åÀòÈùÒåÌ ìÄé îÄ÷ÀãÌÈùÑ.'"

“The twentieth mizvah – the command we were commanded to make a Temple for (divine) service wherein sacrificing would occur, and the burning of the perpetual flame, and towards this all will face, and in it will transpire the celebration and the gathering every year, as will be explained, and this is as God stated: ‘And you shall make Me a Mikdash,’ (Shemot  25:8.)”

(Rambam, Positive Commandments, Mizvah 20.)

Am Yisra’el joins together in the construction of the Mishkan through the Mahatzit ha-Shekel, yet it is specifically the commandment to build the Aron which states “va-asu” – something which is simply impossible practically.  The Midrash explained that each individual will merit Torah through the construction of the Aron, yet we must understand what this means on the practical level.  How is each individual Jew to take part in the construction of the Aron?

The Ramban approaches the issue of the difficult terminology – in the plural – of the verse, and offers three explanations:

"åëï àîøå áîãøù øáä, îôðé îä áëì äëìéí ëúåá åòùéú,

åáàøåï ëúéá åòùå àøåï? à"ø éäåãä áø' ùìåí:

àîø ä÷á"ä éáåàå äëì åéúòñ÷å áàøåï ùéæëå ìúåøä.

åäòñ÷ ùéúðãá ëì àçã ëìé æäá àçã ìàøåï;

àå éòæåø ìáöìàì òæø îòè;

"àå ùéëååðå ìãáø."

 “And they stated in Midrash Rabbah: ‘Why does it state ‘And you shall make’ with regard to all the vessels (of the Mishkan) yet with regard the Aron it states: ‘And they shall make an ark?’  Rabi Yehudah bar Rabi Shalom said: ‘God said to them: ‘Let everyone be involved in (the construction of) the Aron in order that everybody will merit Torah.’

This involvement is through each person donating a gold article for the Aron; or by assisting Bezal’el in some small way;

or that they should have kavanah for this.”

(Ramban, Shemot 25:10)

The Ramban answers that the commandment was for each and every person to donate one item of gold for the Aron.  This explanation is rather difficult, for even if each person were to only give one gram of gold this would be far more than is required for the Aron. 

Possibly for this reason the Ramban offers another explanation: each person would offer some assistance to Bezal’el in his constructing the Aron.  Once again this explanation does not fully solve our quandary, for just the thought of over six-hundred thousand people attempting to assist Bezal’el is enough to have us understand that this is not a practical solution whereby each person may participate in the construction of the Aron.

Thus, the Ramban offers a third explanation:  “they should have kavanah (intention) for this.”  Unfortunately this explanation remains unclear – what is this “kavanah?”

All the Halakhic authorities discuss the Ramban’s explanation.

The Keli Hemdah writes:

"îáåàø îãáøé øáéðå äøîá"ï æ"ì ãàôéìå áîçùáä

 îé ùäéä îùúå÷÷ ìñééò ìáöìàì áòðééï òùééú äàøåï

 äéä î÷ééí äîöååä áòùééú äàøåï åìëï ëúéá 'åòùå àøåï'

 ùéäéä ìëì éùøàì çì÷ áå

åëéååï ãôòåìú äàøåï äéä àôéìå áîçùáä".

“It is explicit from the words of our teacher, the Ramban, that even through thought whoever desired to assist Bezal’el in the construction of the Aron would fulfill the mizvah of the construction of the Aron; therefore it states: ‘And they shall make an Aron’ – that all of Yisra’el should take part in it, since the construction of the Aron was even (affected) through thought.”

(Keli Hemdah, Pekudei, pg. 129.)

This “kavanah” that the Ramban speaks of, then, is not simply good intentions or positive thought, but rather ‘intent’ of Halakhic proportions. 

It is interesting to note that when Mosheh revisits the building of the Aron in Sefer Devarim, he uses the singular in his description:

"áÌÈòÅú äÇäÄåà àÈîÇø é-äåä àÅìÇé ôÌÀñÈì ìÀêÈ ùÑÀðÅé ìåÌçÉú àÂáÈðÄéí ëÌÈøÄàùÑÉðÄéí

åÇòÂìÅä àÅìÇé äÈäÈøÈä åÀòÈùÒÄéúÈ ìÌÀêÈ àÂøåÉï òÅõ."

“At that time God said to me, ‘Carve two tablets of stone like the first, and ascend to Me on the mountain, and make yourself an Aron of wood.”

(Devarim 10:1.)

We will examine the Ramban’s explanation through the words of one of the unique Hassidic Rebbes of the last generation, the Rebbe from Hosatin.  Already in the year 5693, (1934,) the Hosatiner Rebbe sends his Hassidim to Erez Yisra’el, saying that whatever they desire is to be found in Erez Yisra’el.  He establishes his Hassidut (his Hassidic sect) in Tel Aviv, (in Bialik Street, next door to the municipality building,) and when on Friday, the fifth of Iyar, the State of Israel is declared, it is only natural that that night, Shabbat the sixth of Iyar, he holds a Yom ha-Azma’ut tish for his Hassidut. 

[A “tish,” literally “table,” is the festive gathering of Hassidim around their Rebbe who sits at the head of a large table.  Aside from singing, the Rebbe addresses his followers.]

Understanding his personality will aid us in appreciating his words.

In his book, “Ohalei Ya’akov,” he distinguishes between two concepts of Mikdash.  We will utilize his explanation in order to understand the Aron ha-Berit – the Ark of the Covenant.

He writes:

"ôä îãåáø áî÷ãù ááçéðúå äôøèéú,

àåìí äî÷ãù ááçéðúå äëììéú ùäéà ä÷åîä äùìéîä

 ùì äàåîä äéùøàìéú ÷ùåøä áàøõ éùøàì.

åìëï ìà ðòùå éùøàì òøáéí æä ìæä òã ùòáøå àú äéøãï,

ø÷ àøõ éùøàì âîø àú ä÷ùø

äîäã÷ àú éùøàì ìâåó àçã ì÷åîä ùìéîä...

åäðä äú÷ùøåú éùøàì ì÷åîä ùìéîä

åìî÷ãù äøåçðé áàøõ-éùøàì òì-éãé äúåøä ä÷ãåùä

 äåà úëìéú äáøéàä".

“Here, the topic at hand is the Mikdash in its private aspect, yet the Mikdash in its collective aspect is the complete posture of the nation of Israel which is bound to Erez Yisra’el.  Therefore Yisra’el were not made guarantors for each other until they traversed the Jordan, only Erez Yisra’el completed the bond that fuses Yisra’el into one body of complete posture…

And indeed the fusing of Yisra’el into a complete posture and into a spiritual Mikdash in Erez Yisra’el through the holy Torah is the purpose of creation.”

(Ohalei Ya’akov, Terumah 167.)

The Rebbe distinguishes between two facets of Mikdash – the one, private, which manifested in the Mishkan; and the second, collective, in Erez Yisra’el, in the Beit Mikdash, the Temple.  The latter is the manifestation of the bond of the nation in its land to the Mikdash – and this is “the purpose of creation.”

Let us return to the Aron.

Two seemingly contradictory verses relate to the Aron: “And they shall make an Aron,” and “And Bezal’el made the Aron.”  The Aron alludes to the Torah, and there are in fact two aspects of Torah: Torat Huzah la-Arez – the Torah of the Diaspora – which is the Torah of the individual, and Torat Erez Yisra’el – the Torah of the Land of Israel – which is the Torah of the collective nation.

In our contemporary age, when individuality and self-realization have become the focus of our lives, the concept of the “kelal” - “the collective” - has been scorned and disparaged.  Today, the kelal is understood to be nothing more than a collection of individuals, with the purpose of coming together as a collective being for the individual to realize himself.  However the kelal is far greater than the sum of its members.  It is its own living entity.

There is Torah which is manifest through individuals.  I do not simply denote an individual person when I use the term “individuals,” for even a million people can simply be a collection of individuals.  This is Torat Huzah la-Arez, which is based on individuals – and even the blessed unity that prevails within the Diaspora communities does not possess that quality that elevates the individuals to a kelal.  The ability to transform individuals into a collective can only be found in Erez Yisra’el.

Let us consider one mizvah which will define the difference between individuals and the kelal:

"äîöååä ä÷ðâ – äöéååé ùöéååðå éúòìä áçùáåï çãùéí åùðéí,

åæå äéà îöååú ÷éãåù äçéãåù,

åäåà àîøå éúòìä: äçåãù äæä ìëí øàù çãùéí".

“The one-hundred and fifty third mizvah – the commandment that God commanded us regarding the calculation of the months and the years, and this is the mizvah of Kiddush ha-Hodesh, (Sanctifying the new month,) as God stated: ‘This month shall be for you the first of the months,’ (Shemot  12:2.)”

(Rambam, Sefer ha-Mizvot, positive mizvah 153)

This is the mizvah of Kiddush ha-Hodesh and the calculation of the leap years.  The ramifications of this mizvah are far-reaching, for the sanctification of the months establishes the occurrences of all the Festivals – when the Shalosh Regalim (the Three Pilgrimage Festivals) will occur, when Rosh ha-Shanah and Yom Kippur will occur, etc.

This mizvah may only be performed by a Beit Din (“Court”) composed of those who live in Erez Yisra’el, or by a Beit Din which received its ordination in Erez Yisra’el.

Let us consider then, a situation whereby the greatest Sages live outside of Erez Yisra’el, and in Erez Yisra’el there is a Beit Din of rather ordinary scholarly stature.  The Halakhic might of those great Sages stems from the mediocre (in comparison) Beit Din in Erez Yisra’el.

As the Rambam explains further:

"åéù ëàï éñåã âãåì îàåã îéñåãåú äàîåðä,

ùìà éãòåäå åìà éøâéùå áå àìà äîòîé÷éí ç÷ø.

äééðå: æä ùàðå îçùáéí äéåí áçåöä-ìàøõ

áñãø äòéáåø ùáéãéðå åàåîøéí ùéåí æä øàù-çåãù åéåí æä çâ –

äøé áùåí ôðéí ìà áâìì çùáåðéðå àðå òåùéí àåúå çâ,

àìà îôðé ùáéú-ãéï ùáàøõ-éùøàì

ëáø ÷áòå éåí æä çâ àå øàù-çåãù,

åîôðé ùäí àîøå ùäéåí øàù-çåãù àå äéåí çâ,

äåà ðòùä çâ àå øàù-çåãù".

“There is an extremely important fundamental concept in this, (which is) one of the fundamental concepts of our faith, that only those who examine deeply will know it and feel it.  This is: that which we calculate (the months) in Huzah la-Arez through the order of the calculations that we have in our hands, and we say that this day is Rosh Hodesh, and this day is a Festival – in no way do we make it a Festival through our calculations.  Rather since the Beit Din in Erez Yisra’el already established this day as a Festival or Rosh Hodesh, and since they said that today is Rosh Hodesh or a Festival it is made a Festival or Rosh Hodesh.”

            (ibid.)

Unlike his succint style throughout his Sefer ha-Mizvot, the Rambam goes to considerable lengths in order to explain “an extremely important fundamental concept, (which is) one of the fundamental concepts of our faith,” that the authority of those in the Diaspora to make their calculations stems from the authority of the Beit Din in Erez Yisra’el.

Then the Rambam offers an extreme hypothesis:

"åäððé îåñéó ìê áéàåø: àìå äðçðå, ìîùì,

ùáðé àøõ-éùøàì éòãøå îàøõ-éùøàì, çìéìä ìà-ì îìòùåú æàú,

ìôé ùëáø äáèéç ùìà éîçä åìà éùøù àú ùàøéú äàåîä ìâîøé,

åàéìå äðçðå ùìà éäéä áéú-ãéï áðîöà,

åìà éäéä áçåöä-ìàøõ áéú-ãéï ùðñîê áàøõ-éùøàì –

äøé àæ ìà äéä çùáåððå æä îåòéì ìðå ëìì áùåí àåôï,

ìôé ùàéï ìðå ìçùá áçåöä-ìàøõ åìòáø ùðéí åì÷áåò çãùéí

 àìà áàåúí äúðàéí äðæëøéí".

“And I would like to explain further: If we were to assume, for example, that those in Erez Yisra’el were no longer to be in Erez Yisra’el – may God never do this, for He has already sworn that He will not obliterate nor completely uproot the remnant of the nation – and if we were to assume that there would be no Beit Din (in Erez Yisra’el,)  and there would be no Beit Din in the Diaspora which had been ordained in Erez Yisra’el: Then our calculations would be of no worth to us in any manner, for we may not calculate (the months) in the Diaspora, nor establish leap years, nor establish months except under the conditions mentioned (above.)”

(ibid.)

The Rambam posits an extreme hypothesis whereby the entire Jewish population of Erez Yisra’el ceases – and this is such an extreme thought the Rambam immediately notes that God has promised never to completely uproot all of Jewish life from Erez Yisra’el. 

[It is interesting to note that the Rambam refers to those who live in Erez Yisrael, as “the remnant of the nation.”]

Accepting this hypothesis – the reality of no Beit Din in Erez Yisrael, as well as no Beit Din in the Diaspora that received its ordination from a Beit Din in Erez Yisrael, then Yisra’el would have no Festivals.  The nation would be unable to exist, and therefore the Rambam says: “may God never do this.”

The Rambam continues, concluding with an iron-clad assertion:

"ëîå ùáàøðå ëé îöéåï úöà úåøä åãáø ä' îéøåùìéí.

åàí éúáåðï îé ùéù ìå ãòä ùìîä áãáøé äúìîåã ùáòðééï æä,

éúáàø ìå ëì îä ùàîøðå áøåø ùàéï áå ùåí ñô÷."

“As we explained: ‘For Torah shall come forth from Zion, and the word of God from Jerusalem,’ (Yeshayahu 2:3.)  And if one who has complete intellect will consider the words of the Talmud on this matter, it will be apparent to him that everything we have said is clear without any aspects of doubt.”

(ibid.)

Indeed the verse that the Rambam bases his words on appears in the Babylonian Talmud, in Masekhet Berakhot, in relation to an incident involving Hanina, the nephew of Rabi Yehoshu’a who left Erez Yisra’el for the Diaspora, and would calculate the months and the leap years there.  Of course he was permitted to do so, for he had been ordained in Erez Yisra’el and there were Jewish communities still living in Erez Yisra’el.  However the Sages of Erez Yisra’el were not content with his actions, as the Gemara relates:

"ëùéøã çðéðà áï àçé øáé éäåùò ìâåìä,

äéä îòáø ùðéí å÷åáò çãùéí áçåöä ìàøõ.

ùâøå àçøéå ùðé úìîéãé çëîéí: øáé éåñé áï ëéôø åáï áðå ùì æëøéä áï ÷áåèì.

ëéåï ùøàä àåúí, àîø ìäí: ìîä áàúí?  àîøå ìéä: ììîåã úåøä áàðå. äëøéæ òìéäí: àðùéí äììå âãåìé äãåø, äí åàáåúéäí, ùéîùå ááéú-äî÷ãù...

äúçéì äåà îèîà åäí îèäøéí, äåà àåñø åäí îúéøéí.

äëøéæ òìéäí: àðùéí äììå ùì ùåà äí, ùì úäå äí.

àîøå ìå: ëáø áðéú åàé-àúä éëåì ìñúåø, ëáø âãøú åàé-àúä éëåì ìôøåõ".

“When Hanina the son of the brother of Rabi Yehoshu’a descended to the Diaspora, he would calculate leap years and establish the months in Huzah la-Arez. They sent two Sages after him: Rabi Yossi ben Kiper and the grandson of Zekharya ben Kabutal.

When he saw them, he said: ‘Why have you come?’

They said to him: ‘We have come to study Torah.’ 

He declared: ‘These people are the greatest of the generation, they and their fathers served in the Beit Mikdash…

He would declare (something) ta’me (impure,) and they would declare it tahor (pure.)

He would forbid, and they would permit.

He declared: ‘These people are in vain, they are of to’hu (void, emptiness.)

They said to him: ‘You have already built – you cannot demolish; you have already constructed a fence – you cannot rend it asunder.’”

(Berakhot 63a.)

Hanina already declared that they are great Sages, therefore they tell him that he cannot simply negate their claims by deriding their erudition.  Having to consider the claims of two great Sages, the dialogue between them develops:

"àîø ìäí: îôðé îä àðé îèîà åàúí îèäøéí,

 àðé àåñø åàúí îúéøéí?

àîøå ìå: îôðé ùàúä îòáø ùðéí å÷åáò çãùéí áçåöä-ìàøõ.

àîø ìäí: åäìà ò÷éáà áï éåñó

äéä îòáø ùðéí å÷åáò çãùéí áçåöä-ìàøõ?

àîøå ìå: äðç øáé ò÷éáà ùìà äðéç ëîåúå áàøõ-éùøàì.

àîø ìäí: àó àðé ìà äðçúé ëîåúé áàøõ-éùøàì.

àîøå ìå: âãééí ùäðçú ðòùå úééùéí áòìé ÷øðééí åäí ùâøåðå àöìê".

“He said to them: ‘Why is it that I declare it ta’me, yet you declare it tahor, I forbid yet you permit?’

They said to him: ‘For you calculate leap years and establish the months in Huzah la-Arez.’

He said to them: ‘Did not Akiva ben Yosef calculate leap years and establish the months in Huza la-Arez?’

They said to him: ‘Do not consider Rabi Akiva for he did not leave anyone his equal in Erez Yisra’el.’

He said to them: ‘I too did not leave anyone my equal in Erez Yisra’el.’

They answered: ‘The goat-kids that you left have grown into adult goats with horns – and they dispatched us to you.’”

(ibid.)

Now the two Sages reveal the true nature of their visit to Hanina, their mission on behalf of the Sages of Erez Yisra’el:

"åëï àîøå ìðå: ìëï åàîøå ìå áùîðå,

àí ùåîò – îåèá, åàí ìàå – éäà áðéãåé.

"åàîøå ìàçéðå ùáâåìä, àí ùåîòéï – îåèá, åàí ìàå – éòìå ìäø.

àçéÈä éáðä îæáç, çððéä éðâï áëéðåø åéëôøå ëåìí,

åéàîøå àéï ìäí çì÷ áà-ìåäé éùøàì".

“And this is what they said to us: ‘Go and tell him in our names, if he heeds (our words and ceases) – good; if not – he will be excommunicated.

And tell our brethren in the Diaspora, (not to listen to him,) if they heed (our words) – good; if not – let them ascend the mountain, (and serve idolatry):

Ahiyah will build the altar, Hananyah will play the violin, and let them all become heretics and say they have no part in the God of Israel.”

(ibid 63b.)

These harsh words lead to a reaction that then concludes the incident, with the Gemara itself explaining the necessity for the entire incident:

"îééã âòå ëì äòí ááëéä, åàîøå:

çñ åùìåí, éù ìðå çì÷ áà-ìåäé éùøàì!

åëì-ëê ìîä?

îùåí ùðàîø: ëé îöéåï úöà úåøä åãáø ä' îéøåùìéí."

“Immediately the entire nation broke out into weeping and declared:

‘God forbid!  We have a part in the God of Israel!’

And why was this whole incident necessary? 

For it states: ‘‘For Torah shall come forth from Zion, and the word of God from Jerusalem,’ (Yeshayahu 2:3.)”

(ibid.)

Let us return to the Rambam.

The Rambam makes an amazing statement – that even the greatest sage does not have the power to establish the months and the Festivals.  He does not have the ability to set the dates for the meeting of the Beloved with his loved one.  Only Yisra’el’s presence in Erez Yisra’el – even the smallest remnant that remains – can give the power to sanctify the months and calculate the leap years.  For Am Yisra’el is the expression of eternity, of the infinite, which is manifest through the numerous individuals of Yisra’el.  This can only become manifest through the power of Erez Yisra’el which joins the individuals into the collective, thereby causing the eternal content to become manifest.

This very fact was at the basis of the dispute between Yosef and his brothers.  Were they, the children of Ya’akov, a gathering of individuals, and thus they could forego one individual – Yosef – or where they a collective with each and every individual being a part of the infinite.

Division and separation within Yisra’el, is tantamount to separating the letters of God’s name, for Yisra’el is named after God. This is what lies at the base of Mosheh’s defense of Yisra’el after the sin of the Golden Calf: “Yet now, if You will – forgive their sin; and if not, blot me, I beg You, from Your book which You have written,” (Shemot  32:32.)  Mosheh, the greatest prophet, and the only man to speak to God “face to face,” (ibid. v. 11,) is willing to afflict himself for the good of the collective – for the collective surpasses every rank and level.

We may further clarify the difference between the collective and the individual through one additional example.

Let us consider a man whose life is at risk, and let us think of a doctor who is capable of saving him.  Is it not obvious that the doctor is obliged to save him?  Yet what if that ill person considerably endangers the life of the doctor should the doctor treat him?  If the person suffers from a highly contagious disease which may lead to the doctor’s death should he contract it from him – is the doctor still obligated to save the patient’s life all the while greatly endangering his own?

The Halakhic rule is “àéï ãåçéï ðôù îôðé ðôù” – “We do not set aside one life for another” – which means that the doctor is not obligated to risk his own life for that of another.

However, what if the situation was slightly different, and instead a soldier was taken hostage, and his life was in danger – would a platoon of soldiers be obligated to attempt to save his life, all the while greatly risking their own?

Rav Eli’ezer Waldenberg, the Ziz Eli’ezer, one of the greatest sages of our generation, writes that since this soldier was taken hostage simply because he is an Israeli soldier, this soldier is a representative of Am Yisrael.  Therefore the rule of “We do not set aside one life for another” does not apply and we are obligated to save him.

This is precisely the expression of the Torah that emanates from Erez Yisra’el, as the verse states: “For Torah shall come forth from Zion, and the word of God from Jerusalem.”

Let us examine this verse in its context.

Yeshayahu prophesies of the end of days, the days of the Messiah as follows:

"äÇãÌÈáÈø àÂùÑÆø çÈæÈä éÀùÑÇòÀéÈäåÌ áÌÆï àÈîåÉõ òÇì éÀäåÌãÈä åÄéøåÌùÑÈìÈÄí; åÀäÈéÈä áÌÀàÇçÂøÄéú äÇéÌÈîÄéí ðÈëåÉï éÄäÀéÆä äÇø áÌÅéú é-äåä áÌÀøÉàùÑ äÆäÈøÄéí åÀðÄùÌÒÈà îÄâÌÀáÈòåÉú åÀðÈäÂøåÌ àÅìÈéå ëÌÈì äÇâÌåÉéÄí; åÀäÈìÀëåÌ òÇîÌÄéí øÇáÌÄéí åÀàÈîÀøåÌ ìÀëåÌ åÀðÇòÂìÆä àÆì äÇø é-äåä àÆì áÌÅéú àÁ-ìÉäÅé éÇòÂ÷Éá åÀéÉøÅðåÌ îÄãÌÀøÈëÈéå åÀðÅìÀëÈä áÌÀàÉøÀçÉúÈéå ëÌÄé îÄöÌÄéÌåÉï úÌÅöÅà úåÉøÈä åÌãÀáÇø é-äåä îÄéøåÌùÑÈìÈÄí."

“The word that Yeshayahu the son of Amoz saw concerning Yehudah and Jerusalem: ‘And it will come to pass in the end of days, that the mountain of the God’s house will be established at the peak of the mountains, and it will be exalted above the hills; and all the nations shall throng to it. And many nations will go and say, ‘Come, and let us ascend to the mountain of God, to the house of the God of Ya’akov; and He will teach us of His ways, and we will walk in His paths; for Torah shall come forth from Zion, and the word of God from Jerusalem.’’”

(Yeshayahu 2:1-3)

In Yeshayahu’s vision it is the other nations who proclaim: “for Torah shall come forth from Zion, and the word of God from Jerusalem.”  Therefore the following results:

"åÀùÑÈôÇè áÌÅéï äÇâÌåÉéÄí åÀäåÉëÄéçÇ ìÀòÇîÌÄéí øÇáÌÄéí åÀëÄúÌÀúåÌ çÇøÀáåÉúÈí ìÀàÄúÌÄéí åÇçÂðÄéúåÉúÅéäÆí ìÀîÇæÀîÅøåÉú ìÉà éÄùÌÒÈà âåÉé àÆì âÌåÉé çÆøÆá åÀìÉà éÄìÀîÀãåÌ òåÉã îÄìÀçÈîÈä; áÌÅéú éÇòÂ÷Éá ìÀëåÌ åÀðÅìÀëÈä áÌÀàåÉø é-äåä; ëÌÄé ðÈèÇùÑÀúÌÈä òÇîÌÀêÈ áÌÅéú éÇòÂ÷Éá ëÌÄé îÈìÀàåÌ îÄ÷ÌÆãÆí åÀòÉðÀðÄéí ëÌÇôÌÀìÄùÑÀúÌÄéí åÌáÀéÇìÀãÅé ðÈëÀøÄéí éÇùÒÀôÌÄé÷åÌ."

“And he (the Messiah) will judge among the nations, and will arbitrate for many nations; and they will beat their swords into plowshares, and their spears into pruning shears; no nation will raise a sword against another nation, nor will they study war (tactics) any more.  House of Ya’akov - let us walk in the light of God: for you have abandoned your people; the House of Ya’akov, they are replenished from the east, and are soothsayers like the Philistines, and they suffice themselves with the children of strangers.”

(ibid. v. 4-6.)

Hazal say that when the nations will come to the Temple, as depicted in the above verses, they will not be searching for God’s manifestation as the God of Avraham, nor as the God of Yizhak, rather they search for God’s manifestation as the God of Ya’akov, as the “House of Ya’akov.”  [As Hazal say, Avraham termed God “har” – “mountain,” Yizhak termed God “sadeh” – “field,” and Ya’akov termed God “bayit” – “house.”] 

In their dealings with Avimelekh, both Avraham and Yizhak enter into a dual covenant.  Ya’akov, however, when entering into a covenant with Lavan, erects a monumental testimony to their covenant, and clearly defines Lavan’s place on one side, and his, Ya’akov’s, place on the other side.  The same is true of his meeting with Esav – Ya’akov refuses to even travel with Esav.  Unlike his fathers before him, Ya’akov clearly defines the bounds of Am Yisra’el – he creates the “House of Ya’akov.”

This is the basis of the nations’ anger with Yisra’el: the spiritual home that is maintained as a national, separatist entity – yet it is specifically this that will resurrect all the nations.  Many of our own brothers thought that only when the Jew will enter the open universal brotherhood of nations will he be able to have influence – unfortunately they were proven wrong, often having their blood spilled by fellow members of that universal brotherhood.

In Yeshayahu’s vision the nations recognize the fusion with the infinite that becomes manifest in Zion, in Jerusalem.  Only then is the world rectified, only then does every nation beat their swords into plowshares, and their spears into pruning shears.  This is Torat Erez Yisra’el, the Torah that is so exalted and superior that even the fulfillment of mizvot within the boundaries of Erez Yisra’el is distinct from the fulfillment of mizvot in the Diaspora.

The proof of this is derived from the parashah of Keri’at Shema, where we are told that after we worship other gods – “And God’s wrath will blaze against you; He will restrain the heavens so that there will be no rain… you will quickly perish from the good land which God gives you,” (Devarim 11:17.)  The very next verse states: “Place these words of Mine upon your heart and upon your soul…” (ibid. v. 18.)

Rashi makes the most astounding comment – based on Hazal – on this last verse:

"'åÀùÒÇîÀúÌÆí àÆú ãÌÀáÈøÇé'– àó ìàçø ùúÄâÀìå, äéå îöåéðéí áîöååú, äðéçå úôéìéï åòùå îæåæåú, ëãé ùìà éäéå ìëí çãùéí ëùúçæøå, åëï äåà àåîø: äöéáé ìê öéåðéí".

“‘Place these words of Mine’ – even after you are exiled, remain marked by mizvot, lay Tefillin, make mezuzot, in order that they should not be new to you when you return, as the verse states: ‘Set up road marks for yourself.’”

(Rashi, Devarim 11:18)

In other words, the fulfillment of mizvot in Huzah la-Arez is merely “that they should not be new to you when you return.”  Therefore placing Tefillin on one’s arm in the Diaspora is not the same as placing Tefillin on your arm in Erez Yisra’el.

This explanation is based on the verse in Yirmeyahu:

"äÇöÌÄéáÄé ìÈêÀ öÄéÌËðÄéí ùÒÄîÄé ìÈêÀ úÌÇîÀøåÌøÄéí ùÑÄúÄé ìÄáÌÅêÀ ìÇîÀñÄìÌÈä ãÌÆøÆêÀ äÈìÈëÀúÌÀ ùÑåÌáÄé áÌÀúåÌìÇú éÄùÒÀøÈàÅì ùÑËáÄé àÆì òÈøÇéÄêÀ àÅìÌÆä; òÇã îÈúÇé úÌÄúÀçÇîÌÈ÷Äéï äÇáÌÇú äÇùÌÑåÉáÅáÈä ëÌÄé áÈøÈà é-äåä çÂãÈùÑÈä áÌÈàÈøÆõ ðÀ÷ÅáÈä úÌÀñåÉáÅá âÌÈáÆø."

“Set up road marks for yourself, make signposts; set your heart towards the road, the way on which you go; turn back, O virgin Yisra’el, turn back to these, your cities.  How long will you evade, O you faithless daughter?  For the God has created a new thing in the earth: A woman will encircle a man.”

(Yirmeyahu 31:20,21)

Yirmeyahu calls to Yisra’el to return, to return to the natural order, yet he concludes “A woman will court a man,” the intention being that Am Yisra’el will move in a circle around God. 

[This is a very deep concept, yet it lies outside the scope of this shi’ur.)

Let us reconsider the point with which we started – the Torah mentions “and you shall make” and also “and they shall make.”  In truth every Jew must concern himself with each and every individual mizvah, yet he must always remember that there is a collective, there is the aspect of “and they shall make” which binds everyone to the infinite, and to the revelation of God’s name in the world.  Everyone fulfills his own specific duties - yet all of us participate with our fellows through kavanah.

In the Diaspora, the Torah developed in all its individual minutiae and details, and each of these is more precious than diamonds.  May we never concede on even the smallest aspect of any of these details.

Yet now, in Erez Yisra’el, it is our duty to prepare the next stage.  The redemption of our people was also the redemption of our Torah, and now we desire that the Torah become manifest in the national, collective plane – in questions of law and social justice, in questions of economy, agriculture, and army; in questions of the secrets of this world and the hidden truths of the Torah.  Indeed we desire the facet of Torah that will offer the solutions to world-encompassing questions.

Praise God that “the lion cub of Yehudah,” (Bereshit 49:9,) has risen resurrected, together with its Torah, and now we are obliged to exemplify the concept of “And they will make an Aron of shittim wood.”

Translated by Sholem Hurwitz.

Copyright Keren Yishai/Rav M. Elon