Parashat Toldot: Why was Yitzchak’s Relationship with the Land of Israel so Special?

Parashat Toldot
Why was Yitzchak’s Relationship with the Land of Israel so Special?

When are Jews Permitted to Leave the Holy Land?

I abhor having to leave the land of Israel. Whenever I must go to Chutz laAretz (abroad) I cringe inside for leaving my spiritual comfort zone. For me, Israel is not only my home, it is my everything. My soul is entwined with the spirit of the land where I perpetually inhale my spiritual nutrients. Yet, I am not a fanatic. I will leave the land when required. This summer B”H my mother (May she live to 120!) will celebrate her 90-year birthday in Denmark, and of course, my husband and I will be there to honor my mom with our presence. For twenty years (from year 2000 until the coronavirus pandemic) I have been going on my annual international speaking tours to teach Torah and fundraise for Midreshet B’erot Bat Ayin. I knew instinctively for such purposes there is no problem leaving the Holy Land. It is indeed permitted to leave the land of Israel to teach Torah and bring people close to mitzvah observance including the mitzvah to live in the land of Israel. Of the three dispensations that the Torah permits a Jew to live in the land of Israel: To find a spouse, for parnassa (livelihood), and for Torah study, Rav Melamed teaches that the latter hardly applies today since the majority of Torah scholars nowadays live in Israel. Yet commonly Rabbis are in demand to leave Israel to teach Torah and educate the Jews in the Diaspora to make Aliyah to Israel. This says Rav Melamed is not only permitted but even a mitzvah! (Peninei Halacha, The Nation and the Land Chapter 3 Section 9). Thus, I admire my neighbors across the street who recently returned from a 3-months stint at The Bayit Yehudi, in India. They have helped many Jews searching for spirituality in the Far East return safely home. I have a hard time understanding why so many religious residents of Israel choose to leave Israel for vacation. According to the statistics over 4.96 million citizens aged 25 to 59 traveled abroad in 2023 from Israel, this was only a modest increase since the prior year, so therefore not necessarily due to the October 7^th war. To give the benefit of the doubt large families save a considerable amount of money by vacationing outside of Israel, as hotels are substantially cheaper in Greece, Cypress, Romania, and the Balkans than anywhere in Israel. Furthermore, the prohibition to leave the land of Israel applies only to a minimum of one month since, when the law was enacted traveling from country to country could take several months (Rav Melamed, Ibid). Nevertheless, it is surely a great virtue to remain perpetually in the land the pious should avoid leaving Israel for vacation, because each day, and every moment a Jew stays in the Holy Land he fulfills the mitzvah of living in the land of Israel.

 

Is it a Mitzvah to Remain in Israel During Challenging Times?

The Sages said, “A person should always dwell in Eretz Yisrael, even in a city inhabited mostly by heathens, and he should not dwell outside the Land, even in a city inhabited mostly by Jews, for anyone who dwells in Eretz Yisrael is like one who has a G-d, and anyone who dwells outside the Land is like one who has no G-d” (Babylonian Talmud, Ketuvot 110b). Based on this sacrifice required by the Talmud for the sake of dwelling in Eretz Yisrael, I would think that for a Torah Jew, it would be worthwhile spending extra on vacation in Israel. For those who can’t afford the expense of Glatt Kosher hotels, I can testify that going camping and roasting chicken or fish over a bonfire can be a super meaningful experience for the family.   The notion that anyone who lives outside of Israel is as if he doesn’t have a G-d is usually not taught to Diaspora Jews. In New York, during Parashat Lech Lecha I once shared this quote, mentioned by Rashi on the Parasha, to the great misgiving of all the women present who had never been exposed to this concept (Rashi, Bereishit 17:8). Additionally, many of my FFB students (from religious homes) have likewise never heard of such an idea. They even try to deny it by claiming that it can’t apply to the many Torah-observant people who live outside of Israel. I would answer, that according to Ramban, keeping the mitzvot only applies in the land of Israel, keeping them outside of the land is only practice (Ramban, Vayikra 18:25). Rambam also emphasizes the virtue of remaining in the Land of Israel despite severe famine. Even when it is permitted to leave Eretz Yisrael it is not pious behavior to leave the Holy Land. Thus, G-d punished Elimelech, Machlon, and Kilyon, the greatest men of their generation with untimely death for leaving the Holy Land despite the severe famine in the land.  (See Megillat Ruth 1:5); Rambam, Laws of Kings and their Wars 5:9).

 

What is the Connection between the Torah’s Pun Linking the Red Soup to Esav’s Land?

In Parashat Toldot Avraham’s spiritual heritage which centers around the Land of Israel is apportioned. When Esav sold his birthright for a bowl of very red lentil soup, he forfeited his right to Eretz Yisrael:

ספר בראשית פרק כה פסוק ל

וַיֹּאמֶר עֵשָׂו אֶל יַעֲקֹב הַלְעִיטֵנִי נָא מִן הָאָדֹם הָאָדֹם הַזֶּה כִּי עָיֵף אָנֹכִי עַל כֵּן קָרָא שְׁמוֹ אֱדוֹם:

“Esav said to Ya’acov, ‘Pour into [me] some of this very red [soup], for I am faint;’ he was therefore named Edom” (Bereishit 25:30).

 

What is the connection between the red (Adom in Hebrew) soup and Esav’s name: Edom (red)? The color provides a basis for the name Edom given to Esav and his land.  The Torah refers to the land settled by Esav and his descendants as the land of Edom (see for example, Bereishit 36:16), rather than as the land of Esav. The name, Edom represents how Esav relinquished the right to become Yitzchak’s spiritual heir when he sold his birthright. Therefore, he and his descendants do not have a right to the land of Israel. His land is the land of Edom (outside of the Land of Israel). The connection between the red soup and Esav’s name Edom thus comes to teach us that through the deal of the red soup the land of Esav’s descendants became reduced to the land of Edom. They could therefore have no claim to the land of Israel (Rabbi Bernie Fox, What's So Important about the Soup?).

 

Planting the Shechinah in the Promised Land

In contrast to Esav forfeiting his right to the Land of Israel, Parashat Toldot illuminates how Yitzchak, his father steadfastly cleaved to the Holy Land and never separated from it. Even during the famine similar to that in his father’s time, Yitzchak did not follow in Avraham’s footsteps to go down to Egypt:

 

ספר בראשית פרק כו פסוק א וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים גְּרָרָה :(ב) וַיֵּרָא אֵלָיו הַשֵׁם וַיֹּאמֶר אַל תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ אֲשֶׁר אֹמַר אֵלֶיךָ: (ג) גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרֲכֶךָּ כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ:

“Then there was a famine in the land, aside from the first famine that had been in the days of Avraham, and Yitzchak went to Avimelech the king of the Philistines, to Gerar. Then Hashem appeared to him, and said, ‘Do not go down to Egypt; dwell in the land that I will tell you. Sojourn in this land, and I will be with you, and I will bless you, for to you and to your seed will I give all these lands, and I will establish the oath that I swore to Avraham, your father’” (Bereishit 26:1-3).

 

During the most severe famine in the Land of Israel, Hashem promised Yitzchak that His Divine providence would accompany him and bless him specifically in the Holy Land. Why did G-d expect Yitzchak to remain in Israel despite the famine when He allowed both Avraham and Ya’acov to leave the land? The reason is that Yitzchak was too holy to leave the kedushah (holiness) of Eretz Yisrael. His near-death experience at the Akeida (Binding of Yitzchak) had transformed him into a holy korban (sacrifice), just as sacrifices would one day be proscribed outside the Land of Israel (and eventually outside the Temple Mount). Thus, Hashem told Yitzchak, “Do not go down to Egypt.” You are [as] a perfect burnt offering, and being outside the Holy Land is not fitting for you (Rashi, Bereishit 26:2 based on Tanchuma Buber, Toldot 6; Midrash Bereishit Rabbah 64:3). While Rashi emphasizes the singular and holy nature of Yitzchak, the Kli Yakar focuses upon Hashem’s Divine Presence linked with the Land of Israel: “It appears likely to me that the reason why Hashem prevented him [Yitzchak] from leaving Eretz Yisrael was because chutz l’aretz (outside the Land of Israel) is no place for the Divine Presence to make itself manifest. If that is the case, Hashem would have been unable [so to speak] to utter His prophetic utterances to Yitzchak regarding pressing matters of the moment. Therefore, Hashem was really telling him: ‘Dwell in the land wherein I manifest My Divine Presence, for therein I will speak to you at any moment I so desire regarding any matter of Prophecy’” (Kli Yakar, Bereishit 26:2). Both of these commentaries highlight the holiness of Eretz Yisrael. The fact that Eretz Yisrael is the land wherein the Shechinah dwells is also alluded to in the words that Hashem used to instruct Yitzchak to remain within the land. G-d addressed Yitzchak with the unusual wordשְׁכֹן /shechon rather than its more common synonyms שֵׁב/shev or גּוּר/gur becauseשְׁכֹן /Shechon is related to the word שְׁכִינָה/Shechinah (Divine Indwelling Presence). As the Midrash elucidates:

 

מדרש רבה בראשית פרשה סד פסקה ג וירא אליו הָשֵׁם ויאמר אל תרד מצרימה שכון בארץ עשה שכונה בארץ ישראל הוי נוטע הוי זורע הוי נציב ד”א שכון בארץ שכן את השכינה בארץ גור בארץ הזאת:

“Hashem revealed Himself to him and said, don’t go down to Egypt, dwell (שְׁכֹן/shechon) in the land.” Make a shechuna (neighborhood) in the land of Israel, that is, plant trees and seeds and raise up trees. Another explanation, dwell (shechon) in the land; make the Shechinah dwell (shachen) in the land, live in his land! (Midrash Bereishit Rabbah 64:3).

Yitzchak heeded Hashem’s command and began planting in the land and his work was blessed and yielded fruits:

 

ספר בראשית פרק כו פסוק יב וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִוא וַיִּמְצָא בַּשָּׁנָה הַהִוא מֵאָה שְׁעָרִים  וַיְבָרֲכֵהוּ הָשֵׁם:

“Then Yitzchak planted in this land, and he found in that year a hundred ears of crop, for Hashem blessed him” (Bereishit 26:12).

May we, the descendants of Yitzchak, merit cleaving to the Promised Land and receiving Hashem’s blessings of bounty in the Land. May the following prophecy of trading instruments of war for farming tools be fulfilled in our days “…They shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore” (Yesha’yahu 2:4).

Parashat Chayei Sarah: How do We Know to Whom the Biblical City of Chevron Belong?

Parashat Chayei Sarah
How do We Know to Whom the Biblical City of Chevron Belongs? 

The Elements of the Four Holy Cities Flow Through Bat Ayin

I’m very blessed to live in Bat Ayin, situated between the two holiest cities in the world: Yerushalayim and Chevron! The two additional holy cities Tiberias and Tzfat are also dear to my heart and soul. Although they are further away, I try to visit them every year, swim in the Kineret, and pray at the tombs of Tzaddikim buried in these cities. The term “four holy cities of Israel” was coined in the 16^th century when these cities connected for charitable purposes under the leadership of Rabbi Moshe Alshich, together with Rabbi Yosef Caro, Rabbi Yitzchak Luria, and Rabbi David ibn Zimra (Radbaz). I have not found the source for how these four cities correspond to the four elements, Jerusalem – Fire, Chevron – Earth, Tzefat – Air, and Tiberias – Water. In my experience, often the most self-evident doesn’t have or require a source, everyone senses that these cities are holy through their particular elements. Thus, we here in Bat Ayin live in the vortex point between holy fire and the holy earth, and here you can feel the red-brown earth element flowing from Chevron to merge with the red fire of Jerusalem. Bat Ayin, is, furthermore called the Tzefat of Yerushalayim, due to the air of the devoted Chassidim who live here and their intense prayer. Our numerous wellsprings also connect us with Tiberias’ holiness through water. Needless to say, in our experience, the zenith of the land of Israel is gathered here in Bat Ayin. This year, on our annual school trip to the Machpelah Cave, we were fortunate to find the Yitzchak Hall open. It is known that inside this Hall – which is only open to Jews 10 days a year – is the opening to the Garden of Eden through which all our prayers ascend. As I stepped into this enchanted hall, I felt transported beyond the dimensions of time and space. As I bent down and felt the cool air from the opening to the Garden of Eden, my prayers flowed like never before, as if my soul was wrapped in prayer. What an incredible, powerful, experience!

Sarah Ensures Ownership of the Machpelah Cave for Her Descendents

Sarah, our mother, was very well connected with the holiness of the land. Therefore, she made sure to pass away specifically in Chevron so she could be buried within the holiest earth in the world. The Eishet Chayil that we sing Friday night upon returning home from the synagogue was originally Avraham’s eulogy for Sarah. Later King Solomon recaptured it and included it at the end of his Mishlei (Proverbs). This is what is written, “A woman of valor is the crown of her husband” (Mishlei 12:4). This is Avraham who would lament over Sarah as it stated, “She envisioned a field and took it” (Mishlei 31:16) – She envisioned and took the field of Machpelah and there she was buried as it states, “Afterward Avraham buried Sarah” (Bereishit 23:19); (Midrash Tanchuma, Chayei Sarah, Chapter 4). Sarah, through her gevurah, decided during her lifetime the location of her burial place in the holy cave where Adam and Chava were buried. We can learn from her to devote ourselves to establishing the holy places of Israel under Jewish autonomy. Avraham wouldn’t have had the idea to request the Machpelah if Sarah had not established her place nearby throughout the days of her last years. In Sarah’s merit, Avraham was able to redeem the Machpelah for her, for the rest of the matriarchs and patriarchs, and for all their descendants until this day. We need to renew to merit the Cave of Machpelah through the power of Sarah. Let us keep visiting this holy cave and keep praying the Hall of Yitzchak will be redeemed from the captivity of the Ishmaelites and be returned to the descendant of Yitzchak, son of Sarah our Matriarch!

How can the nations defraud Israel by Saying that our Holy Places are Stolen Property?

Parashat Chayei Sarah opens with Sarah’s passing and Avraham’s purchase of not only the Machpelah cave but also its surrounding land as it states:

ספר בראשית פרק כג פסוק יז וַיָּקָם שְׂדֵה עֶפְרוֹן אֲשֶׁר בַּמַּכְפֵּלָה אֲשֶׁר לִפְנֵי מַמְרֵא הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר בּוֹ וְכָל הָעֵץ אֲשֶׁר בַּשָּׂדֶה אֲשֶׁר בְּכָל גְּבֻלוֹ סָבִיב:יח) לְאַבְרָהָם לְמִקְנָה לְעֵינֵי בְנֵי חֵת בְּכֹל בָּאֵי שַׁעַר עִירוֹ:

“And so, the field of Efron which was in Machpelah, facing Mamre, was established (as Avraham's possession). [This included] the field and the cave that was in it, and all the trees that were in the field, which were within its entire border around. [It was] to Avraham as a possession before the eyes of the sons of Chet, in the presence of all who had come within the gate of his city” (Bereishit 23:17-18).

The description of Avraham’s purchase spans most of chapter 23 in Bereishit (Verses 9-20), including numerous repetitions. “The field” is mentioned 6 times, “give”is mentioned 4 times, “Machpelah” is mentioned 3 times, “Silver” 3 times, “before the eyes of the sons” 2 times, and “before the ears” 2 times. Moreover, both in verse 2 and in verse 19 it mentions “The same is Chevron in the land of Canaan.” Emphasizing that Chevron is part of the Land of Canaan and not Philistine land. These redundancies clearly indicate Avraham’s purchase of the Machpelah cave in the eyes and ears of those present, so no misunderstanding could ever occur about the Machpelah belonging to Avraham. Yet, Chevron and its Machpelah cave has been and still is one of the most disputed places in the world. It is as if the Torah preempted that the Ishmaelites and other nations would try to dispute Jewish sovereignty over this holy city. Thus, the Torah clarified in black on white how Avraham purchased this whole area for his wife for posterity for all of their descendants. The Midrash furthermore nails this point:

…Rabbi Yudan bar Simon said: This is one of the three places that the nations of the world cannot defraud Israel and say, “This is stolen property in your hands.” They are the Machpelah cave, the Beit Hamikdash, and the tomb of Yosef [in Shechem]. The Machpelah cave, as it states: “Avraham listened to Efron, and Avraham weighed out the silver for Efron” (Bereishit 23:16). The Temple, as it states: “David gave to Ornan for the place 600 Shekel of gold by weight” (I Divrei Hayamim 21:25). The tomb of Yosef, as it states: “He bought the part of the field where he had pitched his tent, at the hand of the sons of Chamor, Shechem’s father for a hundred pieces of silver” (Bereishit 33:19); (Midrash Bereishit Rabbah 79:7). It is interesting to note that these are the three most disputed places in Israel and perhaps in the entire world.

The Eternal Connection Between the People of Israel and Our Promised Land

When the Promised Land is redeemed, by its rightful owner – the people of Israel, it becomes elevated as Rashi explains that although the simple meaning of Beresishit 23:17 is that the field and the cave that was within it, and all the trees…became secured to Avraham as a possession, etc., the literal meaning of וַיָּקָם שְׂדֵה עֶפְרוֹן is that “the field of Efron rose” – וַיָקָם/vayakam. It experienced an elevation, for it left being the possession of a simple person [and went] into the possession of a king (Midrash Bereishit Rabbah 48:8); (Rashi, Bereishit 23:17). We experience the application of this principle concerning Gaza. When this area was under Jewish autonomy it was the thriving land of Gush Katif with Israel’s most developed agriculture. Yet as soon as Israel left the lands to the Ishmaelites, all the flourishing greenhouses and fields were destroyed along with our synagogues and graveyards. The entire land turned into breeding grounds for terrorism with tunnels for lethal arsenals of deadly weapons, may Hashem save us. The holiness of the land of Israel must be activated by her people. Only when the people of Israel live on its land and connect with its holiness, does the land bear its holy fruit. The word Chevron is from the root ח-ב-ר –‘connect’ from which also the word  ‘friend’ derives. Chevron is the connecting point between this world and the Garden of Eden, as the Zohar explains:

Rabbi Kisma said The Machpelah Cave is close to the opening of the Garden of Eden. When Chava died, Adam buried her there. There he sensed the scents of the Garden of Eden. He wanted to dig more, but a heavenly voice emerged and proclaimed: “Enough!” At that moment he stopped and did not dig anymore, and there he was buried. Who took care of his body?  Shet, his son, who was created in his likeness and image… [Since then] No one knew the cave until Avraham came and entered it, saw it, and smelled the perfumed scent of the Garden of Eden. He heard the voice of the ministering angels saying: “The first man was buried there; Avraham, Yitzchak, and Ya’acov were prepared for this place.” He saw the lit candle and went out. Immediately his desire was for this place…Before Avraham came, many others desired to be buried there, but the ministering angels would guard the place.  (Zohar Chadash, Midrash Ruth, Article When Hashem expelled Adam from the Garden). So, you see that the exclusive right to the holy Machpelah cave has already been established since Avraham’s time.

What is the Connection Between Chevron and Yerushalayim?

Whereas the Temple in Jerusalem is high upon a hill, revealed and open to all, Ma’arat HaMachpelah is a cave that embodies the inner dimension, hidden from all eyes. The Beit HaMikdash extends outward to the heavens – a masculine quality, while the Cave of Machpelah extends inward, to the depths of the earth – the feminine mother earth. Jerusalem bursts out, while Chevron is directed toward the roots. Chevron is the preparation for Yerushalayim just like our Patriarchs are the preparation for King David who conquered Yerushalayim. Moreover, King David himself was first a king in Chevron for seven years before he was crowned king over all of Israel in Yerushalayim. The root letters of the word יִרְאָה /yirah – ‘awe’ are included in the name יְרוּשָׁלַיִם/Yerushalayim, the city of awe. It is a place of intense גְּבוּרָה/gevurah – ‘might,’ the trait of Yitzchak. The near sacrifice of Yitzchak occurred in Jerusalem at the site of Beit HaMikdash. In contrast, the humble cave of Machpelah is a place that inspires אַהֲבָה – ‘love of G-d and חֶסֶד/chesed – ‘loving kindness’ the trait that characterized Avraham. He even discovered the Cave of Machpelah while being engaged in the hospitality of slaughtering calves to serve angels disguised as guests. The Zohar asks, how did Avraham enter the cave? He would run after the calf as it states “Avraham ran to the herd...”  (Bereishit 18:7). The calf fled to this cave. Avraham entered after it into the cave and saw what he saw. When he would pray daily, he would go out to this field, which gave rise to celestial scents. Since he saw a light emanating from the cave, he made it his place of prayer. In this place, G-d would speak with him. Therefore, he desired the cave and yearned for it perpetually (Zohar, Part 1 127b). The merit by which Avraham earned discovery of Ma’arat HaMachpelah is likely due to his desire and willingness to fulfill the positive precept of hachnasat orchim (hosting guests), despite the exceedingly hot weather and the pain he experienced on the third day after his Brit Milah. This reflects Avraham’s primary trait of ‘Chesed’ – total, unrelenting loving-kindness.  All may view that which is revealed but the revelation of the hidden is dependent on G-d’s Chesed – His willingness to allow entrance into ‘the arena of the hidden.’ In other words, Avraham’s discovery of Ma’arat HaMachpelah is an example of how Chesed begets Chesed. Jerusalem and Chevron blend and unify. Torah – the rules, the boundaries – the Tablets of the Ten Commandments are found in Jerusalem. The Chesed, the full loving-kindness without restriction, the trait of Avraham is in Chevron. The lights of Chevron and the lights of Jerusalem merge to create a unity of spirituality that imbues the Jewish people, the revealed and the hidden, this is the secret of Ma’arat HaMachpelah, a unity which cannot be, and never will be, ‘disengaged.’

Parashat Vayera: How Does the First Peace Treaty Teach Us Rectified Relations between Israel and the Nations?

 

Parashat Vayera

How Does the First Peace Treaty Teach Us Rectified Relations  between Israel and the Nations?

Looking for the Little Light of Hashem’s Supervision Behind the Scenes
I am no political mavin; I don’t have the time or patience to read or listen to the news. However, I do believe in the importance of contemplating the historical events of our time to discover Hashem’s miraculous supervision behind the scenes. It is a known fact that things often have to get worse in order to get better. I have recently experienced in my own family life how an emergency conflict is now laying the foundation for a new and better restart. Whereas we all mourn our fallen soldiers and keep praying for the plight of hostages, we do see the light at the end of the tunnel. The last part of the lyrics of Hurricane (the only Hebrew part) song by Eden Golan expresses well the sentiment here in Israel across the spectrum of our people:

לֹא צָרִיךְ מִלִּים גְּדוֹלוֹת רַק תְּפִלּוֹת אֲפִלּוּ אִם קָשֶׁה לִרְאוֹת תָּמִיד אַתָּה מַשְׁאִיר לִי אוֹר אֶחָד קָטָן.

“We don’t need big words, only prayers, even if it is hard to see, You always leave us a little light.”

I’m a light seeker who tries to live according to the principle of unless proven otherwise, choose to see the light, and believe in the good outcome! Through the thick and thin of our rollercoaster of life, my husband and I bless each other every night before going to sleep with, “There is still hope!” Believing that G-d is in charge of everything that happens personally and globally and believing that G-d is the ultimate good, I choose to look for underlying glimmers of light in everything happening in the world, including the effects of October 7^th. Interestingly, Israel ranked in the top 5, in the 2024 World Happiness Report, despite, political turmoil, and the October 7 attack occurring during the observed period. Following the ‘October 7 crisis,’ many anticipated a significant mental health downturn in Israel. Contrary to these predictions, the Health Ministry reported a decrease in suicides from October to December compared to the previous years. The traumatic event spurred an unprecedented wave of solidarity and mutual support. The sense of ‘togetherness’ and shared destiny became palpable. The strong sense of belonging and community in Israel plays a pivotal role in its high happiness ranking. How can we continue to discover the light behind the political scene of the world, and how does it tie in with the First Peace Treaty in the world depicted in Parashat Vayera?

How Did October 7^th Affect the Israeli Outlook on a Two-state Solution?

Parashat Vayera teaches us the foundations of understanding who the land of Israel belongs to, as well as the Torah’s conditions for Israel entering a peace treaty with other nations. Sarah, prophetically inspired, demands that Avraham expel his biological son, Yishmael because he has become a threat to Yitzchak’s life:

ספר בראשית פרק כא פסוק י וַתֹּאמֶר לְאַבְרָהָם גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת בְּנָהּ כִּי לֹא יִירַשׁ בֶּן הָאָמָה הַזֹּאת עִם בְּנִי עִם יִצְחָק:

“Then Sarah said to Avraham, ‘Drive out this handmaid and her son, for the son of this handmaid shall not inherit with my son, with Yitzchak’” (Bereishit 21:9).

Rashi explains that Yishmael would quarrel with Yitzchak about the inheritance, saying, “I am the firstborn and will, therefore, take a double portion.” They would go out to the field, and he would take his bow and shoot arrows at him, as it states, “Like a madman who casts firebrand” (Mishlei 26:18). He would then say: “I am just playing” (Rashi, Bereishit 21:10). Maharal explains that the reason Sarah stressed “he won’t inherit” [the right to the Land of Israel] as the main reason why Yishmael must be expelled, is because the inheritance threatened to cause Yitzchak’s murder. What else is new?!  

ספר בראשית פרק כא פסוק יא וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדֹת בְּנוֹ:

“But the matter greatly displeased Abraham, concerning his son” (Bereishit 21:11).

Avraham was very reluctant to send away his son, but when Hashem validated Sarah’s assertion, he nevertheless, got up early to fulfill the difficult mitzvah:

ספר בראשית פרק כא פסוק יב וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם אַל יֵרַע בְּעֵינֶיךָ עַל הַנַּעַר וְעַל אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע:

“Then G-d said to Avraham, ‘Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, listen to her voice, for in Yitzchak will be called your seed’” (Bereishit 21:12).

This Torah verse gives a clue of how to solve the Middle East conflict and the war over the right to the Land of Israel. The Torah makes it clear that there is to be no “two-state solution” in the biblical land of Israel. The phrase “In Yitzchak, your seed will be called” implies that Hashem told Avraham, “My covenant, that I established with your seed; to give them the land of Israel… this promise pertains to Yitzchak [alone] (Rashbam, Bereishit 21:12). One of the little lights that October 7^th ignited is that any residual public support for the establishment of a Palestinian state west of the Jordan River has disappeared (outside the fever swamps of the radical left). The onslaught from Gaza, which has been an independent Palestinian state since 2005, and the near-unanimous support the atrocities enjoyed among Palestinian Arabs in Judea and Samaria made clear that a Palestinian state is not a solution to anything. Rather, it is an existential threat to Israel no less severe than Iran’s nuclear weapons project. Caroline Glick, Arutz 7, Israel National News, Nov 7, 2024.

How do we Recognize Hashem’s Hand in Electing His World Leaders?

When I attempt to look at recent political events with G-d-colored classes, I’m amazed at the re-election as Presidents of both Benjamin Netanyahu with an open court case of accusations, and Donald Trump who recently was criminally convicted. With all the opposition prior to both presidents’ re-election, it just doesn’t make sense logically that they both became reelected as presidents! On top of this, the 78-year-old Trump is the oldest elected president in American history. Trump became the second president to be elected to a non-consecutive second term, 132 years after Grover Cleveland defeated Benjamin Harrison in the 1892 election; Trump, at the age of 78, is also the oldest person ever to be elected U.S. president. These circumstances seem to me to clearly show how none of these two men became presidents coincidentally nor due to their great popularity, as I have never heard of any president with more opposition than Donald Trump. When he became president for the first time in 2017, I even was asked to treat a Jewish woman in NY for her distress and anxiety due to Trump's election. It is clearly the Hand of Hashem electing these men to positions of power to return the land of Israel to its rightful owners. Trump is well known for hosting the signing of the Avraham Accords in 2020, in which several Arab countries recognized Israel’s sovereignty over the Land of Israel without having to accept a future independent Palestinian state alongside it - the so-called two-state solution - previously a condition of Arab countries for such a regional deal. Trump has also repeatedly urged to Israel “finish the job” and destroy Hamas. Netanyahu has demonstrated bravery and strength in refusing to give in to world pressure of ending the war before its objectives have been procured, that is: permanent security. After decades of Israel’s tolerance of terrorism without responding with a strong hand, under Netanyahu’s government, the Israeli parliament has given its final approval to controversial legislation to expel family members of terrorists if they publicly supported or identified with the terrorist act or praised, sympathized with, or encouraged terrorism or terrorist organizations. The law passed 61-41 on November 7, 2024.

Why did Avimelech and his General Request a Peace Treaty After Yishmael’s Expulsion?

After the expulsion of Yishmael and his mother, Hagar, Avimelech, the King of ‘Palestine’ and his general came to request to make a peace treaty with Avraham:

ספר בראשית פרק כא פסוק כב                                                                                                                            וַיְהִי בָּעֵת הַהִוא וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל שַׂר צְבָאוֹ אֶל אַבְרָהָם לֵאמֹר אֱלֹהִים עִמְּךָ בְּכֹל אֲשֶׁר אַתָּה עֹשֶׂה:) כג) וְעַתָּה הִשָּׁבְעָה לִּי בֵאלֹהִים הֵנָּה אִם תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי כַּחֶסֶד אֲשֶׁר עָשִׂיתִי עִמְּךָ תַּעֲשֶׂה עִמָּדִי וְעִם הָאָרֶץ אֲשֶׁר גַּרְתָּה בָּהּ:

“Now it came to pass at that time, that Avimelech and Pichol his general said to Avraham, saying, ‘G-d is with you in all that you do. Now, swear to me here by G-d, that you will not lie to me or to my son or to my grandson; according to the kindness that I have done with you, you shall do with me, and with the land wherein you have sojourned’” (Bereishit 21:22-23).

Why would the king of the land and his general ask a stranger to swear not to harm them?   Why would they want to make a peace treaty with a mere sojourner?  One answer is that when his neighbors saw Avraham’s great cruelty in sending away to the wilderness – the woman lying in his bosom together with his firstborn son – with only a container of water and bread – they feared him lest he become angry with them and take revenge. They took counsel to precede the ‘healing’ to the ‘wound,’ by making a covenant with him. This is the reason it states, “and it was at this time…” (Meshech Chachmah, Bereishit 21:22). Another response is that when Avraham had sent away his firstborn son, and all his future became rooted in Yitzchak, it became clear to Avimelech that he is not just relating to Avraham as an individual person. Rather he is facing the seed of Avraham’s entire future, as an entire people facing his people. He is aware of Hashem’s promise to Avraham that would now be fulfilled through Yitzchak. Yishmael is no longer, and Avraham is at the end of his life, although Yitzchak is still swinging in his crib – with him the future of the entire people will rise (Rabbi Shimshon, Raphael Hirsch, Bereishit 21:23).

Israel’s Conditions for Entering into a Peace Treaty with Other Nations

The very first Peace Treaty in the world is described in Parashat Vaera. A careful, in-depth reading of the Torah verses about this Peace Treaty teaches us important principles that pertain to current politics. After having taught the Torah Reading for the first day of Rosh Hashana for about two decades, Hashem revealed Ten of these principles to me, which I share with you below:

Biblical Peace Treaty Based on the Brit Between Avimelech and Avraham Bereishit 21:22-30 The Peace Treaty must be:

1.    Inspired by Experiencing the Strength and Gevurah of Israel to Act Harshly When Necessary  

 וַיְהִי בָּעֵת הַהִוא  – “It was at that time” (verse 22)

When his neighbors saw Avraham’s great cruelty in sending away to the wilderness – the woman lying in his bosom together with his firstborn son – with only a container of water and bread – they feared him lest he become angry with them and take revenge. They took counsel to precede the ‘healing’ to the ‘wound,’ by making a covenant with him. Therefore, it states, “and it was at this time…” (Meshech Chachmah, Bereishit 21:22).

2.    Initiated by the Party Who Wants to Make a Covenant with Israel  

וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל שַׂר  צְבָאוֹ אֶל אַבְרָהָם – “Avimelech and Pichol his general said to Avraham” (verse 22).

3.    Prompted by Recognizing that G-d is with Israel

 אֱלֹהִים עִמְּךָ בְּכֹל אֲשֶׁר אַתָּה עֹשֶׂה: - “G-d is with you in all that you do” (verse 22).

4.    Motivated by the Fear of Israel’s Power …”  (verse 22).

 (Meshech Chachmah, Bereishit 21:22).

G-D IS WITH YOU - Therefore I fear you, not because of your might and wealth.  Therefore, I request that you swear to me (Sforno, Bereishit 21:22).

5.    Acknowledging the Divine Promise that the Land of Israel Belongs to the People of Israel

 הֵנָּה אִם תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי – “Now, swear to me here by G-d, that you will not lie to me or to my son or to my grandson…” (verse 23).

IT CAME TO PASS AT THIS TIME – when Sarah gave birth, the kings of the land said, “Surely G-d will fulfill His oath to Avraham as He said, ‘To your seed, I have given this land from the river of Egypt…’” (Bereishit 15:18). Therefore, Avimelech requested of him “that you will not deal falsely with me, my offspring, or with my grandchild.” Avimelech could not ask for more, for behold Hashem had promised Avraham, “But the fourth generation shall return to here” (Bereishit 15:16). That is, after the fourth generation of the Amorites, your children will return and conquer this land. Therefore, when Avimelech, the second came in the days of Yitzchak, he said; “Let us make a covenant between us, between our sons and yours” (Ibid. 26:28). He did not ask on behalf of their grandchildren, since it stated, “but the fourth generation will return here” (Chizkuni, Bereishit 21:22).

6.    Believing in the G-d of Israel and the Truth of His Torah

Avimelech believed in the Brit Bein Habetarim (the Covenant between the Pieces), that the land of Israel was promised to Avraham’s descendants (Verse 23).

7.    Israel Must Not Allow the Partner in a Covenant to Sign it, as They Can’t be Trusted to Keep Their Word

וַיֹּאמֶר אַבְרָהָם אָנֹכִי אִשָּׁבֵעַ: - “Avraham said, ‘I will swear’” (Verse 24).           

Davkah (precisely) “I will swear” and not you, as I don’t desire your swear (Be’er Mayin Chayim, Bereishit 21:24).

8.    Required to Repair the Injustice They Have Afflicted Upon Israel Before Entering a Brit with Israel 

ספר בראשית פרק כא פסוק כה וְהוֹכִחַ אַבְרָהָם אֶת אֲבִימֶלֶךְ עַל אֹדוֹת בְּאֵר הַמַּיִם אֲשֶׁר גָּזְלוּ עַבְדֵי אֲבִימֶלֶךְ:

“Avraham contended with Avimelech about the well of water that the servants of Avimelech had forcibly seized” (verse 25). By rebuking Avimelech about the wells his servants had stolen, Avraham made it clear that the Brit is mutual, and both must keep their part. If one party breaks his promise, the other is exempt from fulfilling his part of the Brit. This is why David could conquer the Yibusi (descendants of Avimelech) since they broke the Brit first (Malbim, Bereishit 21:25).

9.    Agreeing to Grant Israel’s Rights

וַיֹּאמֶר כִּי אֶת שֶׁבַע כְּבָשׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת הַבְּאֵר הַזֹּאת:

“He said, ‘For these seven ewe lambs you shall take from my hand so that it be to me for a witness that I dug this well’” (Verse 30). Avraham is saying these seven cattle and sheep are a sign that I have dug this well, meaning that I have a right to tzion after seven generations in the merit of having dug this well, that is having revealed G-d’s kingdom on earth (Be’er Mayim Chayim, Bereishit 21:28),

10. Israel Must Never Agree to Give Away Any Part of the Land of Israel Permanently Even for The Sake of ‘Peace’

(Verse 30) Since Avraham was concerned that Avimelech’s descendants would hold this oath eternal, he placed the ewes as proof that “I have dug this well – Tzion…” It is the way of someone who holds a house or a city as a guarantee as collateral for a long time to place a rock or engraved wood as proof that the collateral is only for a certain time. Afterward, it will return to become his. The seven sheep and cattle were a sign that the Brit with Avimelech would only last for seven generations until Avraham’s children would conquer the land for his children. (Be’er Mayim Chayim, Bereishit 21:28). Full autonomy over Yerushalayim will thus eventually return to Avraham’s descendants.

Parashat Lech Lecha: How Does Avraham’s Journey Reflect the Spiritual Journey of Every Jew?

Parashat Lech Lecha

How Does Avraham’s Journey Reflect the Spiritual Journey of Every Jew? 

Why Did I Choose to Teach Parashat Lech Lecha for Numerous Years?

Parashat Lech Lecha is one of my favorites because it is about G-d charging Avraham and Sarah with the mission to follow Him to the Land of Israel. Avraham and Sarah’s journey toward the land, while forging their relationship with Hashem, parallels my own and the journeys of most of my students in so many ways. As Ramban teaches “The actions of the (fore)fathers are an indication to their children” (Ramban, Bereishit 12:6). Just as G-d told Avraham, “Lech lecha – go to yourself,” to your source, each of us is always trying to grow spiritually whether we are fully aware of it or not. Since we can all identify with leaving our country, birthplace, and our father’s house, I have chosen to teach Parashat Lech Lecha and continued to teach it for numerous years. For most students from abroad (including myself 45 years ago), it can be challenging to uproot ourselves from our well-known surroundings and replant ourselves in an unknown land with a foreign language and culture. Therefore, we are soothed by Rashi’s comforting words which resonate so well with our own inner truth: “Go for yourself - for your own benefit, for your own good” (Rashi, Bereishit 12:1). Going to the land of Israel, for a born Jew or a Jew to be, is a spiritual journey to the essence of our soul which is enrooted deeply in the Holy Land. Our connection to the Land of Israel is like the relationship of our soul to the body. Without the Land of Israel, we are a mere shadow of our inner potential, unable to truly express our Jewish Neshama. The Divine gift of the Promised Land to Avraham’s descendants has its own positive deeper purpose that transcends any rational explanations. When G-d told Avrahamלֶךְ לְךָ /Lech lecha, He didn’t reveal where to go, because his true destination was the internal journey to the essence of his soul. Avraham was to go to the place from where he was created, which is the Temple Mount. For humanity is created from the place of his atonement. The Temple below is connected to the Temple above. From this place, the souls descend and ascend on the ladder (Kli Yakar, Bereishit 12:1). In my own spiritual journey, at that very place, I discovered my soul! Any tourist visiting Israel ends up sooner or later at the Western Wall. I just stood there, in awe of the sense of sanctity that pervaded the place, without a word of prayer crystallizing on my lips. The intense light reflected by the ancient stones penetrated the empty space in my very heart and soul. As I entered the square in front of the Wall, I knew that I had finally come home.  

Eretz Yisrael the Land of Prophecy

ספר בראשית פרק יב פסוק א וַיֹּאמֶר הָשֵׁם אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ:

“Hashem said to Avram, ‘Go forth from your land and from your birthplace and from your father’s house to the land that I will show you’” (Bereishit 12:1).

Why didn’t Hashem reveal to Avraham which land he was leading him to? According to Rashi, by not revealing his destination at once, Avraham would value the land so much more. In addition, Hashem wanted to reward Avraham for fulfilling His commandment each step of the way. Another reason is that it’s impossible to perceive the meaning of the Land of Israel outside of the land. Many newcomers to Israel can testify to how they had to arrive here before understanding what Eretz Yisrael is all about. In this spirit, Kli Yakar explains that G-d did not want to show Avraham the original place of body and soul until he first received a Divine spirit from above. Since prophecy does not exist outside the land of Israel, whenever he was still outside the land of Israel, he did not understand the essence of the soul whose source is at the Temple Mount. He could not even understand the core of the formation of the physical from there. Only within the land of Israel – the place prepared for prophecy – could G-d show him the goodness of this holy place and how it is the place of the essence of humanity, for there is his home and the place from where both his body and soul emanate. Therefore, it is fitting to leave everything behind to go and cleave to this holy place, for from there we will be able to cleave to the Divine presence… (Kli Yakar, Bereishit 12:1).

“The Land that I Will Show You” – Our Dynamic Relationship with the Land of Israel

The phrase הָאָרֶץ אֲשֶׁר אַרְאֶךָּ – “…the land that I will show you,” can also be understood as “the land to which I will show you.” (The suffix ךָּ/cha – “you” can be read both as – ‘I will show the land to you,’ or as I will show you to the land.’ In the holy tongue, the root of the word to see or to show ר-א-ה/resh, alef, heh is also the root of the word רָאוּי/ra’ui – ‘seen,’ ‘fitting’ or ‘suitable.’ Thus, the meaning of the word אַרְאֶךָּ /areka – I will show you to her and her to you. For one without the other is not seen (fitting) to have the Shechina dwell successfully. When Hashem told Avraham to follow him to the land that he would show him, Hashem also alluded that Avraham and the Land of Israel are suitable for one another. Furthermore, they will be in a 2-way relationship. The land is not only seen by Avraham, Avraham is also seen by the land. (Based on Ohr Hachayim, Bereishit 12:1). Just as the painter sees the tree, the tree sees the painter. Hashem is saying, “I will show you to her, and I will show her to you.” In Israel, you will experience and feel as if the land looks back on you. Here we are not only a subject but also an object. Be’er Mayim explains the phrase, “In the land, I will reveal myself to you.” That is, only in the Holy Land does G-d reveal Himself to us. The land of Israel endows us with a new quality of seeing, it is the quality of mutual relationship with Hashem, the land, and with ourselves. Perhaps we can say that Israel is “The Land of Relationship.” 

“The Land of Israel is Acquired through Suffering” 

Why wasn’t Avraham born in the Land of Israel? Why did he have to undergo the extreme difficulties of uprooting himself from his familiar surroundings and enduring ten increasingly difficult tests? Avraham served as our predecessor by overcoming tests and challenges to deserve the Holy Land. “The Land of Israel is acquired through suffering” (Babylonian Talmud, Berachot 5a). To reach Eretz Yisrael, the Jewish people demonstrated complete commitment to her. Throughout the exile, ascending to Eretz Yisrael was most difficult, with many dying en route. In most generations, the majority of those who succeeded in reaching the Land were forced to live in poverty. Establishing the State of Israel also involved great self-sacrifice and hardships, we have been forced to fight for her. Had Avraham not undergone his great challenges to earn the merit of the Land of Israel for his descendants, the Land would not and could not have become part of the heart of Jews, nor would we have been privileged to return to her and live within her. The first time we encounter the need to suffer to merit the Land of Israel is in chapter 15 of Bereishit. In the Covenant Between the Pieces, G-d promised the Land to Avraham’s descendants who would have to first go through oppression during the Egyptian exile (Bereishit 15:13). Still, today during our current war, the suffering continues as our brave, devoted, and holy soldiers are risking their lives fighting for our safety. 

The Holocaust Teaches us About the Value of the Land of Israel

During the Covenant Between the Pieces, an intense fright and a great darkness fell upon Avraham as he was shown a vision of a smoking furnace which is dreadfully reminiscent of the holocaust:

ספר בראשית פרק ט”ו פסוק יז וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה:

“Now it came to pass that the sun had set, and it was dark, and behold, a smoking furnace and a torch of fire passed between these pieces” (Bereishit 15:17).

Indeed, this pasuk includes a Torah code spelling out the word Hitler with an ELS (equal letter sequence of seven. It is not by chance that only three years following the end of the Holocaust, the land of Israel returned to Jewish hands after almost 2000 years of exile. Nobody can explain or justify the horrors of the Holocaust, but it still gives us a clue about the value of the Land of Israel, that we had to undergo suffering to this extent in order to merit the Land of Israel. Let us honor those who perished in the Holocaust by investing our energy and efforts in connecting to and building the Land of Israel! Nevertheless, we will never be able to realize the preciousness of the G-d-given land intertwined with the essence of our soul. 

The Connection between Character Development and the Final Boundaries of the Land 

Whenever I get up to the end of Bereishit Chapter 15 in my course in Parashat Lech Lecha, my students are always surprised to learn that according to the Torah, the final boundaries of the land of Israel will be so much greater than the part of the Land that we possess today. The difference between Israel today and Israel in the time of Mashiach is almost according to the same proportion as one single finger to a hand. Hashem promised Avraham not only the land of the seven Canaanite nations that King David had conquered, mentioned in Devarim 7:1, but also the land of three additional nations, the Kenites, the Kenisites, and the Kadmonites (See Bereishit 15:19-21). Ten nations are mentioned here, but He only gave them seven nations. The three first ones mentioned the Keni, Knizi, and Kadmoni are nicknames for Edom, Moav, and Amon their land will only be inherited in the future-to-come (Rashi, Bereishit 15:19). The Keni is Amon, The Kenizi is Moav, The Kadmoni is Edom since Amalek came from him who was the first (kadmoni) to attack Israel... (Chizkuni). For many years I have been teaching that I believe the ten nations correspond to the 10 sefirot. They are divided into three and seven corresponding to the three intellectual sefirot (Chabad) and the seven emotional. The ten nations were the impure husk of the sefirot (the other side). Recently I learned a Torah teaching that confirmed my assertion. Our ability to conquer the Holy Land depends on rectifying our character traits corresponding to the sefirot. Our Patriarchs were promised the land of Israel due to their rectification of the character traits that correspond to the seven lower sefirot. When Mashiach will come and rectify the three uppermost sefirot of Keter, Chachma, and Binah, then we will be able to conquer the entire land promised to Avraham in the Covenant Between the Pieces. For those of us who aren’t serving in the army, fighting evil terrorists, it is good to know that we too can contribute to the victory of our current war, by working hard at refining our character.