A Man and His Dog

A Man and His Dogs

            Once upon a time there was a man who owned vicious and aggressive dogs.  But, he was a strict, sometimes cruel master, and the dogs soon learned to control the aggression, and to behave.  While they chaffed under the man's cruelty, the man also cared for the dogs with love.  They're bellies were full, and they wanted for nothing.     One day, a stranger came by.  Because the dogs were under the man's control, the dogs appeared docile and tame.  They licked the stranger's hand, and offered their belly for the stranger to pet and rub.  Then the stranger noticed the strict way in which the man controlled the dogs.  He protested, but the man said he did not understand the nature of the dogs, and the stranger should mind his own business.  The stranger became more and more agitated. 

            Unable to bear it any longer, one night the stranger, released the dogs, helping them to escape.  The dogs, now free, first attacked their former master, killing him.  The stranger looked on, confidant that, though it was a tragedy, the man had gotten what he deserved, for had he only been kinder to the dogs, then they would have appreciated all he had done for them. 

            The stranger was sad, but resigned.  But as he died, the man looked at the stranger and smiled, as if he held a secret that the stranger couldn't comprehend.   This disconcerted the stranger, but he tried to put it out of his mind. 

            The stranger continued to come to the man's home and visit the dogs, with which he had developed such a fondness for.  He assumed they loved him, especially now that the stranger had helped to liberate them from the cruel master.

             Then one day, the dogs, unrestrained by their former master saw something in the stranger, something they despised.   When the stranger came closer, full of love and charity, the dogs attacked him. 

            The stranger protested, how could they do such a thing?  But the dogs didn't listen.  The stranger tried to explain how it was he that had freed them – they owed him, but this only angered the dogs more.  They soon tore him to shreds.  Before he died, the stranger remembered the man, and his smile, and cried a bitter cry.

Towards an Authentic Jewish Spirituality

by 

Yoel Qeren

(reposted with permission from http://machonshilo.org/en/eng/component/content/article/34-featured/611-towards-an-authentic-jewish-spirituality)

What is Jewish spirituality? As with all Torah concepts, exile has clouded our ideas of what spirituality is and what purpose it serves. True spirituality is a personal experience of the ethereal universe and ultimately, of God Himself. In its highest form, Jewish spirituality is prophecy, and prophecy in its highest form will bring about the resurrection of the dead. Our sages tell us that this is the true goal of authentic Jewish spirituality. They called us "B'nei Nevi'im", the sons, or spiritual heirs of prophets. That is who we are meant to be.

Prophecy was once the driving force behind the nation of Israel, its leaders and its military. That was its purpose, to guide the nation according to the will of Hashem. Needless to say, we are a far cry from this lofty ideal today. However, it is our duty, as a nation reconstituted on its ancient homeland, to begin moving back toward this original spirituality, back toward the prophetic ideal.

To begin moving in this direction, we must take small steps. First and foremost is the study of Tanakh. This in and of itself is a great spiritual endeavor. Its pages are a window into the world of the prophets. We can see how they prayed, how they spoke, and the message they brought to Israel. From them we learn of the profound spiritual effects of music and that in addition to communal prayer, one must make time to speak directly to our Father in heaven. The importance of these concepts was recognized throughout history by such luminaries as R' Nahman of Breslov, who brilliantly expounded on the spiritual benefits of music and meditation, and taught his disciples to engage in free, unscripted conversation with God every day.

Next, we must immerse ourselves in the words of our sages, who imparted to us their knowledge of prophecy and its purpose. From them we learn that the prophetic experience exists on many levels. Our sages tell us that every dream is one sixtieth of prophecy. Stop and think about that for a moment. Something as mundane and routine as a dream is actually a small taste of the loftiest spiritual state attainable by man. Even though actual prophecy may seem out of our reach, we must know that it is always with us. And if we train ourselves to think, act and pray in a manner consistent with the way of the prophets, we may gain small glimpses, small flashes of light and clarity that can change us for the better.

Lastly and perhaps most importantly is the necessity of having a continual connection with the land of Israel. Prophecy is intimately connected with this land, and eretz Yisrael is the only aspect of Jewish spirituality that is tangible. The land itself is holy and unlike other aspects of qedusha, it can be touched, smelled, tasted. When you touch the land of Israel, you touch and experience holiness. The physical and spiritual planes are united here like nowhere else on earth. Yet they are united in a way that is simply and easily experienced.

Do not confuse this with the awe of creation that one might experience upon seeing a beautiful mountain or river. This is also a profound spiritual experience, but it can be found anywhere. The land of Israel is different. It is overflowing, not only with natural beauty, but also with an overpowering sense of history and purpose.

When one drinks from the same springs as prophets and kings, when one climbs to the caves his ancestors lived and even died in, he begins to feel a sense of continuity and connection with those who came before him. It is almost as if they are standing beside him. Their words come alive, echoing through the hills and valleys. The lines between past and present, between physical and spiritual, begin to blur.

It is at this point that a Jew begins to grasp who he truly is. He begins to understand his relationship with his maker and his people. He attains a clearer vision of his purpose in this world and where he should be headed. These are small yet vital steps toward the ultimate goal of restoring prophecy.

Immersion in Tanakh and Hazal, connecting with eretz Yisrael and engaging in honest, heartfelt prayer; this is the way of our fathers. It will do for us what no red string or swinging chicken can. This is authentic Jewish spirituality and like a fiery chariot, it waits to carry our nation to new heights.

על החטא שחטאנו לפניך על השפלת הארץ לחלקה של נדל"ן - For the Sin We Have Sinned Against You By Reducing the Land to a Parcel of Real Estate

The English version follows the Hebrew

על החטא שחטאנו לפניך על השפלת הארץ לחלקה של נדל"ן

חטאנו לפניך, וחטאנו לפני ארץ ישראל. כן, גם אנחנו, האלה שחזקים בדעת ובהבנה כי זוהי זכותנו וחובתנו להתיישב בכל מרחב הארץ.

כן, גם את הטובים ביותר שלנו, אלו הציונים בעמדה ברורה, הפטריוטים – אנו חטאנו לארץ. אנו עושים זאת כל פעם שאנו טוענים נגד הנסיגה מרמת הגולן, או יהודה ושומרון על ידי הפקת טיעונים חזקים, מוצקים המבוססים על "צורכי ביטחון", ו"עומק אסטרטגי".  אלה הם טיעונים מסוכנים, טיעונים שיפעילו מלכודת כשהשיקולים למסור השטחים יהיו יותר חזקים ויותר מעשיים והגיוניים.  בכל פעם שאנחנו נכנסים לויכוח על הסיבות המעשיות לשמירה על השטחים, אנו מציעים שאם הטוענים הרציונאליים המעשיים  יעדיפו לוותר על השטחים האלה אז יהיה מתאים לעשות כך.  ולא כן.   "הביטחון" בבעלות של ארץ ישראל שלנו הוא מעבר לכל השאלות של ביטחון.

אנחנו חטאנו לפניך ונגד ארץ ישראל.

כן, גם את הטוב ביותר שלנו, המאמינים, אלה שמוסרים נפשנו לארץ, חטאנו לפניה. אנו עושים זאת כאשר מתחילים לטעון טיעונים "הגיוניים" ומציעים "סיבות" טובות, מדוע כדאי לעבור לגור בישראל (במקום לעלות). אנחנו חוטאים לארץ לא פחות מאלה שמתרצים למה לא טוב לחיות כאן, למה קשה או לא מעשי.  אנחנו היהודים באנו לגור בארץ שלנו, לא בגלל סיבות גשמיות.  לא בגלל אנטי-שמיות ולא ל"הציל" יהודים מהגלות.  ולא רק כי זכותנו, אלא כי חובתנו "לעלות" לארץ הקודש, כדי ליישב ולגאול אותה.  דרך ההגשמה של חובתנו זו תהיה טובה בעצמה, טובה מאוד. כאשר מקטינים את הארץ לחבילת רכוש שיש לו ערך בשוק זה כמו לצמצם יהודי לסתם גוף ביולוגי שיש לו ערך בשוק.  כמו שאסור להתעלם מנשמתו של אדם,  אסור לנו להניח בצד את נשמתה של הארץ.  ארץ ישראל היא מקום שיהודים שייכים לו. היא הבית שלנו. ואין שום סיבה או תמורה אחרת להיות פה.

אבל, אתה טוען, שלא משנה למה באים יהודים.  העיקר שהם באים.  שום דבר לא יכול להיות יותר רחוק מהאמת.  האלה שבאים משום שישראל היא מקום בריא לחיות, או כלכלתה חזקה, האלה יעזבו כשהיא כבר לא תעמוד בקריטריונים אלה.  "כל אהבה התלויה בדבר – בטל דבר, בטלה אהבה, וכל אהבה שאינה תלויה בדבר – אינה בטלה לעולם." (מסכת אבות ה:טז)

כמו אנחנו רואים בגיור.  אף אחד לא יציע לבקש או לעודד גיור ליהדות, ומעולם לא רצוי אפילו לקבל גרים שמתגיירים ברצון שתלוי בעניין נישואים או סיבות כלכליות או סיבות חברתיות.  בסופו של דבר, הם יהיו השפעה שלילית על העם כולו.  כמובן, אם אחד מהמתגיירים שהתגיירו לסיבות לא מוצדקות, אנחנו מתייחסים אליו בכבוד, כמו לכל יהודי.  ועוד ננסה להפוך אותו מגר שתלוי בדבר לגר צדק.  ואולי יש מעטים שכן יגיעו לרמה הזו.  בכל זאת, אפילו אם כל הגרים האלו הפכו להיות צדיקים, אסור לנו לעודד תהליך גיור כפתרון לבעיות מעשיות.  המטרה לא מקדשת את האמצעים.  גיור הוא רק "פתרון" לאדם שרוצה להסתפח אל העם היהודי בגלל המניעים הרוחניים הגבוהים ביותר.

וכן הדבר בעלייה לארץ.  אנחנו רוצים שיהודים יבואו לארץ משום שהם מוכנים להמשיך במאבק להקמתה של מלכות ישראל.  אנשים שמגיעים לכאן לבריאותם או לאורח חיים נוח יותר רק יפריעו במאבק הזה.  הם יאבקו ויתלוננו שהמאבק הזה יפריע לאורח החיים שהם מחפשים.  כאשר אנו נאבקנו נגד שלטון זר כאן (עוד מזמן הבריטים), היישוב היהודי התנגד לכל דבר שהיה עלול לשבש את חיי היום יום, או בביטחונם הכלכלי והצלחתם.  וזו הסיבה שאנחנו בסופו של דבר נשארנו רק עם חצי מהירושה שלנו.  הם אפילו לא רצו להפגין ולשבות כשהבריטיים הרגו יהודים שעלו לארץ ב"עליה ב'."   הם רצו חיים "נורמאלים" ואם הבריטים שלטו - מה לעשות. 

ואותה עמדה ממשיכה עד היום.  כאשר היהודים גורשו מבתיהם, הייתה מחאה קטנה מאוד, ובוודאי ששום דבר לא נעשה לשבש או להשפיע לרעה על החיים הנורמאלים של תושבי ישראל.  כלומר, במהותו, שום דבר רציני לא נעשה כדי למנוע את כניעתה של הארץ לאויבים וגירוש היהודים מבתיהם.

כל השיקולים "המעשיים" לעבור לגור בארץ ישראל, לא יקרבו אותנו למטרה.  כמובן, אם יבוא מישהו אז ברוך הבא, מכל סיבה שהם באים.  אני לא מציע לסנן את העולים, חלילה.

עם זאת, אנחנו הנאמנים "לרעיון" ואת המאבק להקמת מלכות ישראל, אשר השיא שלה הוא בניין בית המקדש, אז אנחנו חייבים להפסיק להשתמש בשפה והטיעונים "ההגיוניים" של "מתווך הנדל"ן."

לו לא התביישנו כל כך על הסיבות האמיתיות, והתחלנו להגיד את האמת הישרה, אז אנשים יפסיקו ללא "לעבור" לגור בישראל, אלא אולי הם כן, בעזרת השם, יעלו לישראל בגלל "הרעיון."  כי אי אפשר להתווכח עם הרעיון - הוא נקבל או לא.  כמובן יגישו תירוצים למה הם מסרבים לחיות לפי "הרעיון", אבל הם לא יהיו סיבות, אלא תירוצים בלבד.  כאשר פותחים שיחה בסיבות מעשיות למה כדאי לעבור לגור בישראל, המאזין יתחיל מייד לחשוב על כל הסיבות למה לא כדאי לו.  והם יהיו סיבות אמיתיות וטובות, בדיוק כמו הסיבות הטובות וסבירות מציעים לאנשים "לעבור" לפה.

דרך מחשבה זו, של שימוש ב"סיבות" וטיעונים המעשיים, עושה לנו עוול, גם ליהודים שבגלות, וגם האלה שכבר גרים בארץ ישראל.  היא מחליש את עמדתנו מול הטענות של אומות העולם.  אנחנו חייבים להשתמש בשפת הגאולה אם אנחנו רוצים לראות את הקמתה של המלכות שכולנו מקווים מצפים ומתפללים שתהיה.  הגיע הזמן להפסיק לחטא נגד הארץ שאנחנו יכולים להביא את הגאולה כי בא מועד.

For the Sin We Have Sinned Against You

By Reducing the Land to a Parcel of Real Estate.

We have sinned against You, and we have sinned against the Land of Israel.  Yes, even we, those of us that are strong in our knowledge and understanding that it is our right and obligation to settle in the whole expanse of the Land.

Yes, even the best of us, those taking a clear Zionist, patriotic stand have sinned against the Land.  We do so, every time we argue against the retreat from the Golan, or Yehudah and Shomron by producing strong, solid arguments based on "security needs," and "strategic depth."  These are dangerous arguments, arguments that will act the snare for the time when the practical, rational arguments weigh more heavily against keeping the territories.  Any time we enter into an argument about the practical reasons for keeping the territories, we suggest that if such practical rational arguments favored relinquishing those territories then it would be proper to do so.  The "security" of our ownership of Erets Yisrael (the Land of Israel) is beyond all questions of security.

We have sinned against You and against the Land of Yisrael. 

Yes, even the best of us, the faithful, those who offer our lives and our souls for the Land - we have sinned against her.  We do so when we start making "rational" arguments and offer good "reasons" as to why one should move to Israel (as opposed to making aliyah).  We sin against the land no less than those who make their excuses as to why it's not good to live here, as to why it's impractical or difficult. We Jews come to live in our Land because it is not only our right, but our obligation to "go up" to the Holy Land, to settle and redeem it. Through the very fulfillment of our obligation it will be good, very good.  To reduce the Land to a parcel of property that has a market value is like diminishing a person to a biological entity that has market value. We do not ever ignore the soul of a person, when discussing his worth, and we should never set aside the soul of the Land when discussing her value.  The Land of Israel is where Jews belong.  It is our home.  There is no other reason or consideration.

But, you would argue, it doesn't matter why they come, just as long as the Jews come.  Nothing could be further from the truth.  For those who come because Israel is a healthier place to live, or her economy is strong, they will also leave when it no longer meets these criteria.   

It is the same with converts.  No one would suggest that we should seek out or encourage insincere conversion to Judaism.  We have never wanted those who convert because of marriage or financial or social reasons.  Ultimately such converts will only have a negative impact on the nation as a whole.  Of course, if one of these insincere converts has already converted, we treat him with the respect that should be accorded all Jews, and we try and transform him into a Righteous convert.  A few might even make that leap.  However, even if all of these insincere converts were to become righteous, we should never advertise conversion as a solution for practical mundane problems.  Conversion should only be advocated as a "solution" for the individual who wants to attach himself to the Jewish people because of the highest spiritual motivations. 

It is the same with aliyah, or it should be.  We want Jews to come to the Land because they are willing to continue the struggle for the establishment of the Kingdom of Israel. People who come here for their health or a more comfortable lifestyle will only interfere with such a struggle, complaining that that struggle will necessarily interfere with the lifestyle they seek. When we were struggling against foreign rule here, the Yishuv objected to anything that would disrupt daily life, or their financial security and success.  This is why we ended up with less than half of our inheritance. They didn't even want to strike or protest when the British killed immigrants, etc.  They wanted "normal" life and if that helped the British continue in its rule, then so be it. When Jews are expelled from their homes, there is very little protest, and certainly nothing that would disrupt or adversely affect the normal life of the residents of the Israel.  Which means that, in essence, nothing is ever serious done to prevent the surrender of the Land to our enemies and expulsion of Jews from their homes.  This is the result of practical considerations.

All these "practical" considerations for moving to Israel do not bring us closer to the goal.  Of course, if someone does come to live in Israel, they should be welcomed, no matter the reason or motivation that brought them here.  I am not advocating the filtering of olim, based on purity of motivation, G-d Forbid. 

However, those of use who are faithful to the idea and the struggle to establish the Kingdom of Israel, who's climax is the building of the Temple, must stop using the language and the "rational" arguments of the "real estate broker."

Maybe if we weren't so embarrassed about the real reasons, and started talking the truth, the straight truth, then Jews would not still be considering their move to Israel but instead already be make aliyah - because of the Idea.  One can't argue with an Idea.  It is either accepted or not.  Of course many will make excuses why they refuse to live in accordance with the ideal, but they won't be reasons, only excuses, for with an Idea reasons are less than secondary.  But, when one opens with practical reasons as to why one should move to Israel, the listener will immediately start thinking about all the reasons why they shouldn't. And they will be real reasons, and good reasons, just like the good and reasonable reasons one will offer people to move here.

It's this way of thinking, of using "reasons" and practical arguments that do us all a disservice, both the Jews of the Exile, and those who already live Land of Israel.  And it weakens our stand against the arguments of the Nations. We need to use the language of redemption if we are to ever see the establishment of that Sovereign Kingdom we all hope and pray for.  It is time to stop sinning against the Land, so that we can bask in the Redemption.  The time is past due.

 

Excerpts from "The First Tithe"  Israel Eldad

"Thirteen years have passed since the appearance of the first edition of the First Tithe.  The name and content of that book imply a second tithe; but there is none, not yet, at least not in any coherent way.  Most of my spiritual energy has been invested in twelve volumes of Sulam L'Malkhuth Yisrael (The Ladder towards a Sovereign Israel); which was established together with my friends, carriers of the soul of Lehi, carriers of the idea of complete Israeli liberation, of buttressing the concept of Jerusalem in the face of opposing concepts, in the face of empty concepts.

Unlike the years of the first tithe, these years have been without actual combat and without an official organization.  And while this is not a positive development, still, we do not wish to be numbered among those who believe that what we do is important rather than what we say.   We are descendants of a people who have at the beginning of their Bible and in the depths of their soul the declaration," And God said, let there be light and there was light," and we believe man was created in the image of God and we believe – we know – from the experience of man and Israel and this generation, the great strength of words spoken truthfully and their power to induce deeds; for only light itself was created by God out of nothing, while since then man carries the light and flame, the light of clear thought that clarifies; and the flame of a burning soul that ignites, the eternal flame.  The flame of necessity of bodies who want redemption will come even if it is delayed, even if it has fallen with us into the coastal plain and the valley.

On this side of the mountains, of the Mountain, in the middle of the journey, it has fallen into the material.  It may have fallen because of shortness of breath, or damned up soul, or weariness, or bounty - the body's satisfaction with its bounty, or the soul's satisfaction with what has been achieved so far – or perhaps because of the natural limitations of the achiever.  It has fallen under various and sundry kinds of inaction and non-fulfillment, of dropping of the initiative, and even of an honestly felt and easily adopted attitude towards the State of Israel.

This state is an achievement only if it is viewed as a stage, meaning as a bridgehead toward Malkhuth Yisrael, the Sovereign Kingdom of Israel, with all this entails in terms of strengthening its political position, especially in light of the hatred surrounding it and the dark treason and plotting within, even among former Fighters for the Freedom of Israel, and with all this implies for the importance of maintaining the spiritual tension that desires the great things which are to come, things necessary and beautiful, which means raising high the idea of Malkhuth.

We have come to the threshold of this Malkhuth for which we are destined.  That this is true can be seen in everything that surrounds us, from the confusion and continued desert and ruins in the geopolitical region waiting for Hebrew mastery, to our continuing social and spiritual oppression and servitude to both external and internal slavery – including the spiritual confusion within Israel on questions of Judah vs. Israel, Judaism vs. Israeli-ness, all of which are a sign that the process has come to a halt at its very beginning, a sign that the revolution is in its twilight and awaits renewal.  The Almighty is signaling – with lights and with shadows, with all the colors and in all the directions of the historical and political and ideal traffic lights – what must come next in the process of redemption, and without which what has already been attained will not last, and will become a modern version of Betar instead of a modern version of Modi'in.  And the fault lies not in the length of our arms, nor any inability, but in the fat that surrounds our heart and the fog in our brain. 

For today, our arms are not short, and great is the physical power in the hands of the Jewish people in Israel and in the Exile.  This was not the case in those days that are the subject of this book.  This is not the case of the Jewish people who were for the most part in cages and crematoria, slaughtered and shocked and shoveled  and burned, and only a few took their expansive souls in their little hands and set out to act, to begin the redeeming act.  And though the deed was great and holy, this book will tell of the constant gap between the idea and the song of the great Kingdom with their powerful desires and readiness, and the arms' inability to carry through, such that breath came up short and the soul turned asthmatic and the cannon, when it was forged, was given to those of little faith.

And so we have come this far, to the physical power of two million in this little parcel of land, who are equal in ability and science and organization to all the surrounding states, whoa are equal in meaning and purpose to ten million Jews in Exile.  In the land, we have the tremendous potential to manage our national and physical and spiritual powers in a wide expanse, yet we also see so many brains and hearts reduced to a lack of vision, or even an openly professed and exhibited anti-Vision of the type now expressed in what is called literature and art; a culture of content of which is abandon and which, in boredom and plenitude, mimics the wild and disturbed West which is actualizing the anthem of the East:  No god, no king, no heroes.

Therefore let this second edition of The First Tithe come not only to meet the need of a first edition that long ago sold out, but also to fill the need to return to the great days of desire and action and action –which-flows-from-desire.

The Lehi movement published more material than other movements in the 1940s, and its publications have even been collected in two large volumes.  This book does not purport to be the history of Lehi.  It is a personal memoir.  And if a baker may praise his own wares, let it be said that it speaks well of a book of this sort that after thirteen years, its author has nothing to change in its text,  excepting minor consequential corrections.  And though the words originally came close upon the organizational demise of Lehi, and though they came from the heart, a heat which is often burning and shaken, the author can sign off today on all the judgments and evaluations inside, which he judged the events, the movements and the people then and which – not this or that detail – are the stuff of this book.

From the perspective of thirteen years, from the permanency now attached to and the calm, for better or worse, attained regarding the past events, nothing stands out that obligates the author to say:  I erred in assessing it.  And the author is only able to take this view because he looks out from the Sulam, the Ladder.  As he is neither prophet nor son of a prophet, and is able to ascertain the end of things from the beginning, still he is able to see the beginning and what followed upon that beginning, the beginning of the ladder, the ladder towards which events moved, on which they climbed, even if they did not mount it; but all their value, and the means of judging them, is on this ladder, at the top of this ladder.  From this ladder the relative importance of what happened – and what may yet happen is judged, and this is done so that it may happen again on the coming rungs, and this is my wish for those who continue to climb the ladder."

-         Israel Eldad, 5723 (1963), Introduction to the Second Edition, The First Tithe.