What an amazing year this has been as the Religious Zionists of America has embarked on a program to strengthen their base and spread its message to the American Jewish community.
 
In honor of the 50th anniversary of the Reunification of Jerusalem, RZA has created a National Honor Roll of schools and synagogues committed to celebrating this historic milestone. Proudly, more than 220 communities across North America have signed the RZA honor roll and committed to initiate programming in celebration of the 50th anniversary of Yom Yerushalayim. Communities are organizing creative programs such as lectures, movie nights, concerts, picnics and of course festive prayers.
 
Additionally, thanks to the efforts and support of RZA co-President Martin Oliner, RZA has organized a mission to Washington DC where the leadership of twenty five Jewish organizations – representing the spectrum of the Jewish community – will meet at the U.S. Capitol with members of Congress (from both sides of the aisle) to pass a Resolution in Congress in recognition of the 50th anniversary of the Reunification of Jerusalem.
 
RZA has also initiated a National Children’s Art Contest as well as a Yom Yerushalayim button campaign whose theme is “United with Jerusalem.”
 
Furthermore, RZA has arranged for hundreds of individuals from communities across North America to participate in the International Mizrachi Mission to Israel. These representatives of the American Jewish community will be gathering in Israel where they will be joined by fellow Jews from across the globe for a four day, once in a lifetime, world-Jewry celebration in Jerusalem.
 
In November RZA held its National Convention featuring presentations by RIETS Rosh Yeshiva HaRav Hershel Schachter, World Mizrachi CEO Rav Doron Perez and former Wall Street Journal columnist Bret Stephens. In December RZA went to Teaneck, NJ for a special program with Rabbi Dr. Jacob J. Schacter. In January RZA’s Chicago chapter held a sold-out “Beit Café” and RZA Los Angeles chapter organized a Shabbaton, featuring myself, Rabbi Shaul Robinson of the Lincoln Square Synagogue and Rabbi Marvin Hier, director of the Simon Wiesenthal Center, who had just returned from speaking at the inauguration in Washington D.C. In February, RZA held two events in Boca Raton, Florida and last week Professor Alan Dershowitz addressed a crowd of more than four hundred people in Scarsdale, NY.
 
But the crown jewel of the RZA, no doubt, is the Aryeh Fellowship. This past winter-break RZA sponsored missions-to-Israel for forty college students from around the country. These students became RZA “Aryeh Fellows” and have committed to pursue Manhigut (leadership) projects designed to bring the message of Religious Zionism back to communities across the United States. The students are working in thirteen different groups, each focused on a different Religious Zionist initiative. As an example, one initiative was the first ever national collegiate Chidon HaTanach (Bible contest) which was held a few weeks ago in Midtown Manhattan. A second group is organizing Kumzitz style get-togethers on college campuses across the country. A third group launched a “Humans of Israel” social media campaign shedding light on the lives of recent Olim and highlighting their Aliyah experience. Yet another group is translating into English, divrei Torah from Roshei Yeshiva of Yeshivot Hesder in Israel which appear in RZA’s weekly emails. Essentially, the Aryeh Fellowship has enabled RZA to organize a cadre of student leaders who are rooted in Torah knowledge and are passionate about activism both on the college campus and beyond.
 
For more than 100 years, Religious Zionists of America-Mizrachi has been at the forefront of world Jewry, advancing through educational, political and social programs, an everlasting commitment to “the Land of Israel, for the People of Israel, according to the Torah of Israel.” I invite you to join me ( gshloush@rza.org) in strengthening the umbrella organization whose primary objective is to invigorate communities across America with the message of Religious Zionism. 

See our honor roll and article in the Jewish Home LA  and the

New Jersey Jewish Link .  

See our Honor Roll Here. 

"As the ancestral and spiritual home of the Jewish people, Jerusalem has over the centuries been a constant focus of narrative and material description as well as of intangible and ethereal longing. Indeed, the city’s sacred character has often been evoked through richly palpable imagery, while its physical landscape has prompted mystical reflection. Marking the 50th anniversary of the Six-Day War (June, 1967) and the reunification of the city, this exhibition explores the tension between the imaginary and physical Jerusalem, between the visionary and the illustrative, between word and image.

Featuring paintings, drawings, prints, photographs, medals, posters, books, video, architectural models and memorabilia from the collection of Yeshiva University Museum, with select loans from local collections, the exhibition juxtaposes an array of visual and material characterizations of the Holy City from the 17th to 21st centuries with a series of Talmudic, prose and poetic passages that highlight Jerusalem’s sometimes elusive, immaterial character.

In partnership with the Center for Israel Studies of Yeshiva University, the exhibition is complemented by a series of talks/walks through the galleries by writers, scholars and musicians, who offer portraits of Jerusalem from distinct historic, literary, religious, political and artistic vantage points. See Programs for information on speakers, topics, and dates."

See full details here. 

For more resources for Yom Yerushalayim, please visit the resource section of our website here. Our resource section has many videos, materials, and suggestions for Yom Yerushalayim programs and events.

Here on our website, you can find flyers and events from different communities around the country. Join a a Yom Yerushalayim celebration near you! 

Artwork submitted may be used for RZA purposes in connection to the Art Contest.

Winning entries will have their name and grade featured along with their artwork on the RZA virtual Art Exhibition.

ENTRY MUST INCLUDE YOUR JPEG SUBMISSION, see flyer for complete details.

Questions? Call 212-465-9234.

"In anticipation of the 50th anniversay of the reunification of Jerusalem we are pleased to offer free Yom Yerushalayim buttons. Please stop by the Shul office to pick one up. Show your support for Yom Yerushalayim!"

The past several parashiyot have dealt with the concept of kedushah, holiness. Parshat Kedoshim dealt with the holiness of man “You shall be holy, for I am holy” (קדושים תהיו כי קדוש אני), Parshat Emor also dealt with the sanctity of man, but mainly with the sanctity of time “God’s appointed festivals which you shall designate as holy convocations” (מועדי ה אשר תקראו אותם מקראי קודש). Subsequently, Parshat Behar-Bechukotai deals with the sanctity of the Land of Israel, “the land shall observe a sabbath rest for God” (ושבתה הארץ שבת לה). Sefer HaYetzirah states that all these three, the holiness of man, time and land testify to the oneness of God who created them. Additionally, all three (man, time and land) are the foundations upon which life stands upon. Yet fascinatingly, while dealing with the holiness of the land the Torah speaks about the land not as some non-living object but as a living being. Indeed, in Parshat Behar-Bechukotai the Torah seems to explicitly equate the redemption of man and that of the land, telling us that not only do men require redemption; the land also requires redemption.

And we see this too within the curses of Parshat Bechukotai, “I will make the land barren, and your enemies who dwell there will be desolate” (והשימותי אהי את הארץ ושממו עליה אויביכם היושבים בה). On the surface one might assume that this is a horrific curse; that the Land of Israel will be so desolate that even our enemies will not be able to dwell there. Rashi and the Ramban, however, point out that this is actually a blessing, for it means that the nations of the world will not be able to settle the Land of Israel, thus keeping it empty till we return. Indeed, throughout the exile this was extremely evident, as the Land of Israel was a barren land and despite many attempts no nations were able to settle it. Yet when Jews returned en masse to the Land of Israel, suddenly the land became fruitful and sprouted.

Therefore, the Land of Israel isn’t just a land, but a living being and a sacred place which the Jewish People have a living connection to. Consequently, when the Jewish people return to the Land of Israel it isn’t merely redeeming for our nation but also redeeming to the land. Moreover, this is true not only in the national sphere but also in the individual sphere, as every individual Jew owns a piece of the land that was inherited to him. The Torah teaches us that during the Yovel (Jubilee) the land returns to its original owners.  Why? Because God teaches us that the Land of Israel does not belong to us, but to Him; “The land shall not be sold in perpetuity, for the land is Mine; for you are sojourners and residents with Me” (והארץ לא תמכר לצמיתות כי לי הארץ כי גרים ותושבים אתם עמדי). With this in mind we can better comprehend the importance and significance of the Land of Israel in the Torah.

Rabbi Elazar Aharonson is the Rosh Yeshiva of Yehivat HaHesder Cholon. The yeshivah was founded in order to strengthen the underdeveloped part of the city of Cholon through social and religious programming. Rabbi Aharonson is a student of Rabbi Yehoshua Weitzman, the Rosh Yeshiva of Yeshivat HaHesder in Ma’a lot. 

The RZA-Aryeh Fellowship is a new initiative of the RZA-Mizrachi to strengthen the mission of Religious Zionism. Fifty college and graduate school students from around the country have been invited to spend their winter-break in Israel where they studied Torah and attended intensive seminars devoted to Religious Zionism education. Sincce their return the Aryeh Fellows have been focused on their year-long Manhigut (leadership) projects designed to bring the message of Religious Zionism back to communities across America. We are excited to profile a different “Aryeh Fellow” each week. 

Hi, I'm Liat Clark, hailing from Bergenfield, NJ. I went to Ma'ayanot Yeshiva High School, and then spent a year learning in Migdal Oz in Israel. Spending a year in an Israeli midrasha not only improved my Hebrew and increased my love of Eretz Yisrael, but also provided me with great Israeli friends and along with them a greater sense of community and family in Israel.

I am currently a sophomore in Stern College for Women, hoping to double major in Judaic Studies and Marketing or Business. I am an ORA (Organization for the Resolution of Agunot) Campus Fellow, as well as a College Fellow in Ma'ayanot. I have worked as a counselor in Moshava IO for the past few summers, which has helped bolster and concretize my passion for Israel and dream to make aliyah. A few fun facts about me are that I love country music, I drive an old minivan named Trudy, and I love sleeping on couches more than in my own bed. Last but not least, I am very excited to be an RZA Aryeh fellow!

Watch this video invitation from the iconic paratroopers who liberated Jerusalem in 1967. They invite you to join them for a once in a lifetime opportunity to celebrate the 50th anniversary of Yom Yerushalaym, May 22nd-May 25th. More details below. 

Dear RZA-Mizrachi Friends, 

We very much look forward to having you take part in our Mizrachi World Movement's "This Year in Jerusalem" Mega-Mission over Yom Yerushalayim. Our aim is to bring thousands of people (including rabbinic and community leaders) from hundreds of communities from across the global Jewish community to learn, experience and celebrate together at this momentous time in Jewish history. 

Please see below a personal invitation from Rabbi Lord Jonathan Sacks, one of the global leaders of the mission, inviting you to join him on this once-in-a-lifetime opportunity. 

More details about the program can be found at the following link -  www.mizrachi.org/YY50  - including the draft schedule, highlights, pricing options and booking procedure.

Please note the following:

1. There are 10 hotel options, with a price range depending on hotel choice. Each hotel package includes breakfast, lunch and dinner (excluding Wed evening). The hotel packages also include the entire 4 day program at discounted rates. 

2. There is also an option for people who are not staying in hotels - if they have their own accommodation - to join for the 4 day program, at a cost of $630 per person. It does not include hotel, breakfast and dinner, but does include transport from central meeting points to and from all the venues, lunch each day, and participation in the full program. 

3. For those shuls/communities/groups who wish to bring missions and want to extend their trip either before or after our 4 day mission, that can also be arranged by contacting us at  YY50@mizrachi.org , and we - together with our partners - will put together a tailor-made package for your group.

Looking forward to celebrating together – in Jerusalem – on this historic occasion. 

With excitement and anticipation, 

Rabbi Gideon Shloush                                                Rav Doron Perez
Mizrachi – Religious Zionists of America                    Mizrachi World Movement

This year marks the 50th anniversary of the reunification of Jerusalem. On May 22-25 be front and center for a mega-celebration in Israel in partnership with the Religious Zionist of merica (RZA) and World Mizrachi. Individuals and communities from around the world will participate in this once in a lifetime opportunity. Celebrating 50 years of a reunited Jerusalem on Yom Yerushalayim. See www.mizrachi.org/YY50. 

“Atchalta D’Geulah” – the Beginning of Redemption 

“And he will leave at the Yovel and he will return to his heritage... And if a man sells a house of dwelling in a walled city...” [Vayikra 25:28-29]. 

“‘A man’ refers to the Holy One, Blessed be He. If he sells a house of dwelling – this is a house where G-d appears, meaning the Temple. A walled city is Jerusalem, as is written, “Jerusalem surrounded by mountains...” [Tehillim 125:2]... The verse returns to explain the situation: How can it be that G-d will sell His heritage, the holy Temple? [The answer is that] this is the way leading to redemption! This is similar to what is written, that G-d vented His anger on wood and stones, because if this had not happened not a single remnant or refugee would have remained. (Midrash Tehillim 79.) And if Yisrael would not exist there would be neither the Temple nor Jerusalem. But there will be redemption for the nation and for the Temple, for there is hope. “And the children will return to their boundaries” [Yirmiyahu 31:16].

[An extract from Or Hachaim, commenting on the above verse.] 

The Tidings of Mashiach in Six Days of Redemption 

This week we mark 50 years since the salvation that took place in the Six Day War. A full Yovel (50 years) has passed since the liberation of Jerusalem and the site of the Temple, which are “the house of dwelling and the walled city” mentioned in this week’s Torah portion, according to the above quote from Or Hachaim. “He [the ‘man’ - the Holy One, Blessed be He] will return to His heritage.” 

Not everybody has had the privilege of feeling the beating of the wings at the arrival of the Mashiach, the fluttering of the soul, and the heart-felt yearnings, in the wake of the uplifting-caressing awesome-glorious contact which we experienced in 5727 (1967). We remember the feeling, we achieved our freedom at the cost of blood, fire, and pillars of smoke (see the Haggadah of Pesach) – an additional stage in the process of redemption, in the wake of other “beginnings” in 5708 (1948 - the establishment of the State of Israel), the Balfour (modern-day Koresh?) Declaration in 5678 (1917), and many other “awakenings from below” taking the form of Aliyah by many members of “Chovevai Tzion” and by rabbis imbued with the yearning for redemption. 

One of the most remarkable of these men was Rabbi Chaim Ben Atar, who came from the “west” (that is, Morocco) to Jerusalem in the year 5502 (1742), where he lived for one year, until he passed away. According to tradition (from Vilna?), in this one year he wrote his monumental work of commentary on the Torah “Or Hachaim” while sitting underneath a fig tree on Or-Hachaim Street, in the Old City of Jerusalem. In this outstanding book he included, among other things, yearnings for redemption, calculations of the time when Mashiach would come, “Zionist” calls for an awakening “from below,” and criticism of great men of Yisrael who failed to raise the banner of redemption. His grave on the Mount of Olives was redeemed in 5708, and “he returned to his heritage.” 

Shaking the Very Fibers of the Nation’s Soul 

It is very clear to everybody that the surprising victories of the Six Day War rocked the foundations of the Jewish nation to the core, and turned the gaze of the people towards Jerusalem. As part of the resulting chain of events, we were privileged to witness the arrival of more than a million olim from the lands of the former Soviet Union, with tens of thousands more from western countries, south America, and all the corners of the globe. They all returned like “doves to their cotes” [Yeshayahu 60:8]. After the earlier round of ingathering of the exiles after the establishment of the State of Israel, this was a second wave, more massive than before, in the wake of the liberation of Jerusalem. Most exciting of all was the dramatic return of the children of Zion from the exile of Ethiopia, accompanied by their yearning to reach the goal of “Orsalem,” as the name of the city was pronounced by their trembling lips, after their journeys through parched deserts fraught with danger. 

Even if we pull ourselves away from exalted thoughts, we must admit that the place of the State of Israel among the other nations of the world and the status of the Jews in all the exiles would have remained in a completely different state if not for the “awakening” of the salvation of the Six Days, which caught us all in the stormy time of 1967. And the coals continue to warm us, a full 50 years later. 

Would we Prefer an Embassy, or – On a Different Tack – the Temple Mount? 

On the anniversary of the outbreak of the Six Day War, on Monday, the 26th of Iyar, the current President of the United States, Donald Trump, might well announce the transfer of the United States embassy to Jerusalem. Soon after he was elected I wrote in this column that I am full of trepidation about the heavy political price we might be asked to pay for such a “gesture.” I warned that we should not put our faith in the kindness of foreign kings even if “we have a little sister” [Shir Hashirim 8:8] in the palace. I hope and pray that I will be proven wrong this week, even though this would go against usual political practices. 

As far as I am concerned, I would leave the embassy on the beach where it is (unless it could be moved inside the walls of the Old City of Jerusalem – is there any possibility of this happening?). For me, it would be sufficient for the Israeli government and its advisors to take complete control over the Temple Mount – “a house of dwelling in a walled city” – with massive support by Mr. Trump and his advisors. 

Here’s the “deal” – Let the American Embassy remain in Tel Aviv in return for full Israeli sovereignty on the Temple Mount.

This week’s double portion of Behar-Bechukotai is the end of Vayikra, the “book of holiness.” In the associative world of religion, Vayikra is written for the priests and involves matters of sanctity that are far removed from our mundane lives. Many people refrain from studying this material in the mistaken notion that it is a book about sacrifices meant specifically for the priests, who are in charge of performing the holy rituals. And this is quite true in the first half of the book – sacrifices, laws of ritual purity and impurity that are most relevant for the priests, and the sanctity of time, which is characterized by the High Priest who enters the holiest area in the Temple on Yom Kippur. However, such a train of thought carries with it the possibility of great danger. Is it really true that sanctity is a matter only for the priests? Can it be that it is relevant only for specific times and places? 

The second half of the book of Vayikra copes with this last question. It addresses the issue of sanctity of the entire nation of Yisrael everywhere and anytime. The portion of Kedoshim challenges us to recognize holiness in all walks of life. In Emor there are laws limiting who the priests can marry, and in Acharei Mot the laws set limits for the marriage of every person in Yisrael and give us guidelines for the married life of the entire nation. And the holiness of Yom Kippur is extended in Emor with many more holidays which are relevant not only in the Temple but wherever the Jews live. The command “You shall be holy people for Me” [Shemot 22:30] is meant for the whole nation, and this is further emphasized in the second half of Vayikra. The entire nation is required to be holy at all times and in all places. 

The Torah portion of Behar emphasizes the sanctity of a place. The mitzvot of Shemitta and Yovel illustrate the fact that sanctity is found not only in “the place which G-d will choose” [Devarim 12:14] but all over the land, “For the earth is Mine” [Vayikra 25:23]. The requirement to let the land rest every seven years and the challenge of the Yovel broaden the sanctity and the awareness of the presence of G-d far beyond the limits of the Temple and the priests. 

In his famous question at the beginning of Behar, Rashi asks, “What does Shemitta have to do with Mount Sinai?” In his reply, he emphasizes that “for all the mitzvot, the details and the general rules were all given at Sinai.” At the end of Vayikra, where the entire nation is instructed to maintain their sanctity, the Torah stresses that the details are no less important than general concepts. The general ideas of the Torah are beautiful and can bring us joy. The idea of Shabbat lights up the entire world, equality is an important principle which can bring us great joy. Many people are very happy about the general rules of the Torah. However, the great challenge of sanctity is to understand that the beautiful general ideas must come about through our observance of all the details – from rabbinical decrees and limits to what is permitted on Shabbat, and on to observing details that at times can conflict with enjoying the great general ideas. We must understand deep within ourselves that the concept of equality can sometimes lead to financial loss, as when we observe all the details of Shemitta. Holiness presents a challenge to the entire nation everywhere, and it takes shape through the details of the halacha and their precise fulfillment. 

Challenge and privilege. Sanctity and halacha.

There are times when the difference between success and failure depends on a question of timing. A good sense of timing means to know when to do the right thing, at the right time, and in the right place. 

On one hand, it is necessary to have great heavenly support – in order to have a window of opportunity open up which will allow us to accomplish something. On the other hand, a large measure of practical wisdom is needed in order to keep our eyes open and not to miss an opportunity. We must pay attention when a window opens and know how to take advantage of it. 

How are Mount Sinai and “Strengthening” a Poor Man Connected? 

The Torah portion of Behar brings us into contact with the mitzva of charity and with the obligation to help our needy brothers with economic support. When the Torah comes to command about and describe the importance of helping a poor person, it uses a unique term which makes Rashi quite uncomfortable – since in his commentary always strives for the simple interpretation of the verse –. 

We have been commanded, “If your brother becomes poor and he does not have sufficient means, then strengthen him” [Vayikra 25:35]. It is not easy to understand how the concept of “strengthening” a person is related to the mitzva of charity. Why did the Torah use this phrase (“vehechezakta bo”) instead of words that would seem to be more appropriate (such as: to give support or to help)? What idea did the Torah want to stress when it chose to use the concept of “strengthening” a person? 

Just before a Fall 

Rashi raises this question, and he gives a remarkable answer that can teach us many lessons. He writes that the concept of “strengthening” is meant to teach us about the proper “timing” when we come to help poor people. With respect to charity, the proper time is to catch the needy person just as he is about to fall, and not after he has fallen deep into a pit. 

Giving “strength” will not help a person who has lost all of his money and is “deep in the pit.” Such a person is in need of a group of people to pull him out of the pit into which he has fallen. In order to catch a friend at the proper time, before he falls, we need to be very sensitive to his situation. There are times when paying attention at this level can change the entire picture. 

Do we Give Him a Hand or a Crane? 

We might ask: What difference does it make when we help another person? In fact, perhaps it is more important to help somebody who has already fallen into a deep pit rather that one did not yet fall! Rashi answers this with remarkable insight: There is no comparison between raising up a man who has fallen into a deep pit and giving a man support so that he will not fall in. 

In order to rescue somebody who has fallen into a pit, it is not enough to give him a hand for support. A single person is not strong enough for the job. What is needed is a large crane that can reach down deep into the pit and pick up the one who has fallen. However, preventing the fall in the first place does not require a large crane or a group of people – if we stretch out our hand, we can prevent the fall. 

A New Moral Economic Concept 

In this way the Torah teaches us a novel economic and moral approach in personal relationships. The main effort should take place before a person falls, to watch over those who are carrying a heavy load but who have not fallen. Of course this does not imply that we should refuse to help those who have fallen into a deep pit, but it teaches us a new approach, and we must carefully weigh where our main resources should be expended. 

In the same way, we should use the concept of strengthening and timing in our own personal efforts to improve our behavior. It seems natural for us to expend the greatest efforts in trying to mend the traits and characteristics where we show the greatest weakness. There can be no doubt that such an effort is important, and we must continue to work on these personal traits of ours. However, the concept of “strengthening” can indicate to us that an effort to strengthen and mend those traits where we have not yet reached the lowest point – can help us remain on solid ground and avoid a fall. If we will be wise enough to catch these traits at the proper moment, we will be able to maintain a good position and to rise up in all our actions.

“For he shall be like an ar’ar in the desert and will not see when good comes. He will dwell in dry places in the wilderness, in an uninhabited land of salt.” [Yirmiyahu 17:6] – from the Haftarah. 

Yirmiyahu compares a person who trusts in man to an “ar’ar,” which grows in the difficult conditions of the desert without much hope for improvement. However, one who has faith in the Holy One, Blessed be He, is compared to a tree that has an abundance of water and lives in comfort. “He will be like a tree planted near water, which can send its roots into a stream. It will not notice when heat comes and its leaves remain fresh, it does not worry during a time of drought, and it will not stop producing fruit.” [17:8]. 

On the other hand, as opposed to the lack of hope of the ar’ar in Yeshayahu’s prophecy, we find in Tehillim that the prayer of the ar’ar, which is a symbol for the nation of Yisrael, is answered: “... For G-d has built Zion, He will appear in His glory. He responds to the prayers of the ar’ar, and He does not despise their prayers.” [102:17-18]. (We will return to this paradox later on.) 

Aro’er in the Desert 

A name similar to “ar’ar” appears in Yirmiyahu’s advice to Moav: “Flee, save your souls, be like an ‘aro’er’ in the desert” [48:6]. While a slightly different word is used, most of the commentators feel that it is a synonym for ar’ar. For example, Metzudat David writes, “Aro’er – this is a desert tree, as in the verse, ‘like an ar’ar in the desert.’” Other commentators see “aro’er” as the name of a place. Targum Yonantan writes, “Flee, save your souls, be like the Aro’er tower which is in the desert.” The name Aro’er is mentioned as a city in the area of Moav in the Torah: “From Aro’er on the banks of the Arnon River, and the city in the riverbed, and until the Gilad, not one city was stronger than us. G-d delivered everything to us.” [Devarim 2:36]. Rashi brings both interpretations: “Like Aro’er – The Aro’er tower is in the desert. It is not surrounded by a settled area but appears as a ruin. And Yonotan had the same interpretation. However, Menachem writes that it is a tree that grows in the desert.” 

Akuvita in the Aravah 

It is clear from the verses that the “ar’ar” grows in the desert, but they do not give enough detail to establish its exact identity. What appears in the Septuagint is “Like the Arod in the desert.” This is taken to mean “onos agrios,” a wild donkey. This is not reasonable, since the verse sees “ar’ar in the desert” as being the opposite of “a tree planted on water,” implying that the ar’ar is some sort of desert plant. Various plants have been suggested, and we will discuss some of them. Targum Yonatan for Yirmiyahu gives the following: “It will be like the ‘akuvita’ in the desert, and it will not see when good comes.” Bereishit Rabba (Bereishit 20) identifies “akuvit” as the “dardar” in the following verse: “Thorns and ‘dardar’ will grow for you [Bereishit 3:18] – Dardar is akuvit.” This is a general name for thorny bushes or the name of the thorn-bush Tornefort’s gundelia, which is called “Akuv” in Arabic. This plant is considered a delicacy by the Arabs in Eretz Yisrael, and in recent years there have been some initiatives to grow it commercially. 

Sodom’s Apple 

Efraim and Channah Hare’uveini identified the ar’ar as Sodom’s apple (giant milkweed), which grows in the Dead Sea Valley and in the Aravah Desert. This tree has large green fruits that look promising from a distance but after they are opened turns out to be dry inside, full of fibers that are similar to silk. These fibers can be used to make wicks, and because of this the plant is called “the desert wick” in Hebrew. However, this identification is problematic, because this plant has fresh green leaves throughout the year, and it does not appear to suffer from the conditions in the desert. 

Another suggestion is based on Arabic, where the word “ar’ar” is a juniper tree. One type of juniper grows in the Edom Mountains and on the eastern mountains of the Sinai Desert. But this identification is very doubtful, since the junipers grow in the north of Eretz Yisrael, such as the Chermon and in Lebanon, but not in the deserts and salt lands. 

Tamarisk 

According to Y. Felix, the most likely identity of ar’ar is what appears in the ancient translations (the Septuagint and the Vulgate). They translated ar’ar as a tamarisk tree. The Arab word for this tree is “ar’ara,” which is evidently related to the fact that its leaves have an appearance similar to fish scales. Perhaps the erroneous identification of ar’ar with the juniper also stemmed from the similarity of the leaves to fish scales. Several species of tamarisk grow in the Aravah and in salt lands. In the summer their leaves appear grey because of salt crystals which they exude, and in the end they turn yellow and fall off. Yirmiyahu, who was familiar with the desert landscape that could be seen from his city Anatot and with the plants of the Dead Sea area, described the difficulties to come as a time when it would “not see when good comes.” King David in Tehillim, who wrote that the Holy One, Blessed be He, “responds to the prayers of the ar’ar,” might have been emphasizing springtime, when the tamarisk wakes up and is covered with flowers that are pink (desert tamarisk) or white (Nile tamarisk). 

The subject of the meeting was civil marriage. The audience consisted of hundreds of young men and women from secular army prep schools. Among all the heads, one kippa was visible - mine. Three panel members insisted that the monopoly of the Chief Rabbinate of Israel over the institution of marriage is an evil type of religious coercion. Their learned words were greeted with loud applause from the audience, which clearly were not able to understand what right the rabbinate had to force them to accept its religious values. 

After the three first speakers had their say, it was the turn of the one “religious” member of the panel. I had listened to the profound words of the three who preceded me, and I saw how the crowd agreed with everything they said. I began to wonder in my own mind why I had agreed to participate in this discussion. There was a huge gap between all of them and me. Why should they listen to me at all? 

But they did listen. They listened attentively and with respect. At the very end, they even clapped (perhaps as a show of appreciation for my courage in appearing at all...). But they are not the only ones who listened. I found myself listening too, and thinking... 

     * * * * * * 

Every few weeks I remember what is left of the conclusions of the Shaked committee and I feel very sad. Out of all the many elements that were meant to convince yeshiva students to join the IDF, only one operational element remained. This was the decision that Hesder students would serve in the army one month more than they had previously. From now on they serve for 17 months and not 16. All the other sections of the law were cancelled when the current government came into power. 

Why does this make me so sad? It is because of the pettiness of the idea. I understand very well that some people object to the relatively short period of army service of Hesder students. If one additional month would make it easier for other soldiers in some way I would be quiet about this matter. But one additional month does not give any benefit. Nothing at all. The staff of the Manpower Directorate of the IDF made it very clear that the IDF operates in units of four months. Therefore, any additional service of less than four months will not help. The only thing that will be added is an additional financial burden for the IDF. 

And, as it happens, I know very well how much Torah can be studied in a whole month. I know very well how many pages of the Gemorra the Hesder students could study in this additional 17th month that they will be required to stay on in the army. I know that our opponents insisted on adding one month to the service for no real purpose at all. 

So, whenever I remember the 17th month it makes me sad. I am unhappy about the missing Torah study. I am sad about the pettiness of our opponents. Nobody gains anything from the 17th month, but why should these people give in to the Hesder students, who want to simply get out of additional army service? “If we can’t have it, neither can you.” 

     * * * * * * 

Let us get back to the panel. The issue that most upset the enlightened audience in front of me was the matter of people who are halachically not allowed to get married. “It is one thing for you to force people to get married in a religious ceremony instead of a civil one,” they said to me with great enthusiasm, “but when you prevent citizens of our country from getting married at all, that is really religious coercion. If you are not ready to marry them, give them another place to get married...” That is the way they attacked my position. 

I am sorry to say that these claims reminded me of the issue of the 17th month, but from the opposite angle. The people who are not allowed to get married travel to Cypress, marry in a civil ceremony, and come back home to Israel. If we are not able to let them get married by the rabbinate (for good reasons, of course), why shouldn’t we arrange for them to get together in some sort of civil matrimonial partnership? What damage could such an arrangement cause? 

I was not lazy. In the weeks that have gone by since that panel discussion, I tried to find out if there is any logical reason for us to prevent those who cannot marry halachically to enter into a matrimonial partnership (such agreements exist today). I worked hard, and came up empty-handed. I was not able to find one good reason for maintaining the current situation. 

We are taking advantage of our political clout and using it to be stubborn about a subject which does not really interest us at all. There is no good reason not to allow halachically prohibited couples from entering into a matrimonial partnership. That is what they do by getting married in Cypress anyway, and afterwards they are registered in the Ministry of the Interior as a married couple. 

We use force against the nonreligious sector, and then we are surprised when this force comes back and is used against us. That is what happened with the issue of stores opening on Shabbat in Tel Aviv when we tried to apply all of our force against the nonreligious sector, and we lost the battle. The same will also happen with respect to civil marriage. If we are not smart enough to show some flexibility when it is possible, we will simply lose everything in the end. 

     * * * * * * 

We proudly proclaim that we, as the national religious sector, serve as a bridge between the secular and the chareidi sectors. But as things stand now, we are not serving as a bridge but rather as a trampled doorway. We do not say anything original on our own. Some of us go along with the chareidim and object to any change, while others follow the secular point of view. Isn’t there a third and middle way? Does the fact that the chareidim object to any compromise in matters of religion and the state mean that we must continue forever to fight these unnecessary religious wars? Isn’t there any way for us to build a bridge of trust between the different sectors of this divided nation? 

The answer depends only on us.

If you were in a synagogue last week, there is no way you could have avoided seeing it. It was the amazing bulletin of divine salvation! Sixteen full-color pages, filled to the brim with exciting pictures, incredible stories, and bombastic headlines. What, haven’t you heard? What about the historic treasure of 720 miraculous candles which will be distributed free (!) to anybody who is in need of salvation? Not “perhaps,” not “maybe.” Even the phrase “with G-d’s help” was nowhere to be found. Salvation is simply guaranteed! The candle is on the way, and your salvation is already in your pocket. The organizers did apologize that the number of candles is limited, and not everybody can expect to be included among “the 720 people who will be made happy this year.”

The fingers flutter through the pages, catching spine-tingling stories of the handicapped person who stood up, of the couple who were blessed with a child after 16 years. Not a single person could remain apathetic to such an appeal. I didn’t hold back, I picked up my phone. I was greeted with a happy “Bar Yochai” tune, while a computer-driven voice declared, “You are sixth in line.” Finally, my turn came and I explained that I was in desperate need of the miraculous candle, for a relative who was in terrible trouble. The polite girl who spoke to me gave me a fluent listing of the many options for a salvation package.

It contained: a salvation dinner for a price of “Chai Rottel,” with added wishes “until you are helped,” with a picture of Rabban Shimon Bar Yochai, and of course the miraculous candle. I could already see the salvation begin it path towards me. And then my bursting heart passed through all limits when the girl on the other end of the line said the following: “And all this only costs you NIS 82 per month for the next 22 months.” Where did this demand come from all of a sudden? So I was stubborn: “And what if all I want is the candle?” Her innocent reply was, “No, that’s not possible. You must take the whole package of salvation.” How does this go together with the fact that the booklet declares over and over that all of this is available free of charge?? So I asked her. She said, “Look, because of the great demand, we cannot send you a free candle. If you want to, you can come in person to our office in Tzefat and pick up a candle.” Did you get all that? 

     * * * * * * 

Our Patriarch Yaakov stood helpless when he heard Rachel’s weeping, and he declared, “Can I take the place of G-d?” [Bereishit 30:2]. He said, “Like you, I want us to have children, with all my heart. But it is not in my hands.” And the greatest prophet of all stood at the gates which were locked before him, and his tremendous prayers came up against an iron wall. G-d said to Moshe, “Do not speak to me any more about this matter... for you will not cross over the Jordan River.” [Devarim 3:26]. But merchants have the gall to spread empty promises in the name of Rabban Shimon Bar Yochai: “On this holy day, Rabban Shimon Bar Yochai descends from above, receives your prayers, and says: My dear son, you have come to me at just the right moment. For on this holy day salvation is guaranteed. I am personally responsible for this.” Rabban Shimon is mentioned eighty-seven times in the bulletin. Master of the Universe, the source of all life and He who has everything, is mentioned only one time! What does it say? “A tzadik makes a decree, and the Holy One, Blessed be He, will obey it.” He would seem to be a lowly official who simply obeys the commands of Rabban Shimon. 

     * * * * * * 

The door opened, and the assistant signaled him to come inside. Trembling in his feet, he went inside, full of emotion. For weeks he had been waiting for this opportunity. He had tried so many different options in order to bring his baby son back to health. Ever since the boy had been hurt in a traffic accident two years before and had become paralyzed, the life of the entire family had changed radically. The attempts of all the physicians failed, and the father searched for help for his child wherever he could. 

The words of the Tzadik came over him like cool water in the midst of a sweltering day in the desert. “Don’t worry, everything will be okay. This year, at Chanukah, you will come here with your son walking on his own two feet, to light the Chanukah menorah with me.” He left the room with tears of joy washing down his face, and he left behind a hefty sum in the hands of the assistant. 

Time passed. Chanukah had come and gone long ago, and the situation was worse than before. With a huge effort, the father managed to arrange another meeting with the Tzadik. But when he stood there in a musty room and turned towards the great man with questioning in his eyes, he heard a short reply: “What can I do, evidently my prayer was not answered...” 

     * * * * * * 

The above true story is not an isolated incident. This is unfortunately a common phenomenon, where innocent people, in their distress, become confused between a blessing or a prayer and a promise, while on the other side there are powerful interests who take full advantage of the situation. Some of them may well be confused themselves, drunk with past successes, who really believe in their own powers. Others simply tell outright lies in order to gather great wealth for themselves. For every true tzadik there are at least five imposters and twenty assistants. For every grandiose “salvation” that will be prominently displayed in a fancy brochure (and it goes without saying that from a statistical point of view for every hundred or so cases of dire need there will be a few who are cured or who will have children in any given year, whether they have received a Tzadik’s “blessing” or not), there will be many more whose situation became worse, and who were left helpless and with broken hearts in spite of the promises. However, these unfortunate ones tend to bow their heads in surrender, bite their lips in pain, and then go on to the next “tzadik” in line. Meanwhile, the fancy brochures are open, and the cash register receives its due. And don’t expect any taxes to be paid either... 

     * * * * * * 

Our Father in Heaven, bring us closer to You and rescue us from all evil. Please, with Your infinite mercy give us strength, bind our wounds, and heal us from our sickness. By the merits of the holy Tana Rabban Shimon Bar Yochai and by the merits of all the true Torah scholars and tzadikim who sacrificed for the nation of Yisrael in prayer and supplication without any desire for a physical reward, take a look at the desperate situation of Your children and help them. Give us the wisdom to separate truth from lies, to tell the difference between great righteous men and charlatans. Please protect us so that distress and pain will not blind us and cause us to follow other mortals in a daze, forgetting that You are the only true source of salvation. Blessed are You, He who listens to our prayers.

The Religious Zionists of America is the US affiliate of the 115 year old World Mizrachi movement.  The goal of the RZA is to instill in the American Jewish community a commitment to religious Zionism, the preservation of Jewish political freedom, the enhancement of Jewish religious life in the land of Israel, and the promotion of aliyah. For more information, visit https://rza.org.