Hakaras Hatov for Letting Them Tyrannize the Jews?

Israel Should Resign from the UN: By Moshe Feiglin

Can someone explain to me what we get out of being the punching bag of the UN? Until 2002, Switzerland, for example, preferred to forgo the dubious pleasure and managed quite well. Aren’t you tired of being the floor rag upon which every mass murderer wipes his feet at the entrance to the building in New York?

From Zehut, here.

Don’t Let the Government Get You Dirty!

The Government Is Dirty

I’m old enough to have a vague memory of clothes so white that they were called bright. This happened despite the absence of additives – the ridiculous varieties of sprays and bottles and packets that festoon our cabinets today and that we throw into the wash to try to boost the cleaning power of our pathetic machines and increasingly useless laundry soap.

Then, the other night, I experienced an amazing blast from the past. I added a quarter cup of trisodium phosphate (TSP) and otherwise “treated” nothing. The results were nothing short of mind-boggling. Everything was clean – clean in a way that I recall from childhood.

Next came my confrontation with the local dry cleaner, which I’ve used for years. I explained what happened and how puzzling it is that by using TSP I was able to clean my clothes more thoroughly and perfectly than his commercial service.

He was not shocked. He completely agreed, though sheepishly.

I pointed out that TSP, which is a natural element, is amazing not because it cleans – it needs soap to do its thing – but rather because it rinses, whooshing away all dirt, oil, stains, as well as all leftover detergent. Bleach whitens but it ruins fabrics, and that’s not good. What is needed is a good rinsing agent that leaves clothes not only perfectly clean but also smelling fantastic. TSP does it, and that’s why it has long been an essential ingredient in laundry soap.

Once again, he agreed.

Does he use it? No. And why not?

It is not “commercially viable,” he said.

How can this be? It is not expensive. It is freely available at the hardware store in the paint section. If something works, the laundry service pleases its customers more. That means more business and higher profits. Isn’t the goal to clean clothes well and do a good job for customers?

Yes, true, he said, but, again, TSP is not “commercially viable.” He politely deferred all further questions to the Dry Cleaning and Laundry Institute, whose website provides no information at all to nonmembers. However, the Laundry Institute did answer my email:

It is true that trisodium phosphate produces cleaner laundry.

Bingo. Cleaner laundry. Cleaner than what? Anything else. Not “commercially viable” means that governments will no longer permit laundries to clean your shirts. You can add TSP at home – government hasn’t restricted that yet – but commercial houses cannot. However, the Laundry Institute did say that “there are other ways to achieve a clean shirt.” What are they? He didn’t say. He said: “you will have to do some leg work to find a cleaner that meets your needs.”

My needs? My needs are for clean clothes, same as the laundry needs of the whole of humanity since the beginning of time. The whole purpose of laundries is to meet that need.

Here’s the problem, however. The goal of the regulators who regulate the laundry is not to improve your life. It is to wreck your life a bit at a time by pressing increasing numbers of restrictions and mandates upon private producers.

One of these mandates has removed TSP from detergent – and with catastrophic results. No one wants to talk about this. There is a major hush-hush culture here because business, understandably, doesn’t want to face a consumer backlash, and government doesn’t want to acquire the reputation for being the civilization wrecker that it truly is.

These kinds of regulations are capable of driving an entire industry into the ground, as people with the intense desire for clean clothes – the very people who are willing to pay for laundry services – increasingly resort to home cleaning and ironing. An entire step in the structure of production is eliminated, as laundry autarky replaces the division of labor, which is the driving force of cooperative human effort.

It’s no wonder that the industry wants no talk of this problem. Its very raison d’être is under attack. If laundries can’t clean clothes, they have to shut down.

Does government care? If you read between the lines in the almost-candid moments of government statements, you can see what is going on here. In 2009, Clive Davies, a product engineer with the EPA, granted an interview with the New York Times that focused on home products. You might wonder what a product engineer is doing working for the government rather than the private sector. This interview shows why. Every one of the questions he is asked concerned the effect of home products on the environment. Not even one actually probed the essential question of whether the products actually work.

Mr. Davies’s job is to decide whether to affix a supposedly valued designation to products: Designed for the Environment. It’s pretty clear that anything that actually cleans, washes, or scrubs probably can’t earn the designation. An empty box that claims to be detergent stands a better chance of gaining the government seal of approval than a detergent that actually works.

Then we get to the end of the interview, in which he is actually candid about the goal: the elimination of detergents (meaning the elimination of clean). Davies concedes that this would be the best possible result. And what does he recommend instead? Vinegar and “elbow grease” – the old-fashioned phrase for “scrub harder.”

Thus spake the government. That’s the future as these bureaucrats see it. It’s a future of elbow grease, meaning manual labor unassisted by any products of free enterprise like machines and detergents that work.

It’s a future in which our clothes are dirty, we have no soap that works to wash our bodies, our dishes are full of gritty film, our floors are grungy, our windows are smudgy, everything more or less stinks like vinegar, our toilets don’t work, our trash is hurled in a pile out back, and vast amounts of our time are spent scrubbing things instead of reading, singing, writing, or conversing. It is a future just like the long-ago past, complete with wash tubs, wash boards, and outhouses – along with their attendant dirt, disease, and deprivation.

“It is a future just like the long-ago past, complete with wash tubs, wash boards, and outhouses, along with their attendant dirt, disease, and deprivation.”

My own enlightenment on this issue came within the last year. Like millions of others, I had forgotten what a clean dish looked like. Dish-washing soaps, with no big announcement, eliminated phosphate from their formulas under pressure from the EPA and laws from state governments that banned them. The idea was to help the fish in their oxygen competition with algae (even though the household contribution to algae creation is negligible, and the scientific evidence on the issue of algae’s effect on fish runs in all directions).

The main issue here is that Americans (Europeans too) are having their living standards systematically degraded by regulators who apparently hate our modern conveniences like dishwashers and want to drive us ever more into an impoverished state of nature.

And don’t tell me that phosphate-free dish soap works just as well. It’s a laughable claim. If you buy some phosphate and add a tablespoon to the load, you enter a new world once the washer is finished. Things are actually clean like you might remember from childhood. The glasses gleam, the plates squeak, and there is no oily film on all your dishes. You don’t have to buy new dishes and you don’t need a new washer. You only need to add back what the regulators took out. You don’t need Consumer Reports. The difference is perfectly obvious, and anyone who claims otherwise is insulting our intelligence.

The sales of new home appliances have soared over the last 12 months, according to industry reports. The data are not broken down by type, but I’m willing to bet that quite a few dishwashers have been sold to unsuspecting customers who had no idea that the real problem was with the detergents, not the machines. Hardly anyone I have spoken to has understood this problem, but all confirmed the fact that their dishes are not getting clean.

Getting even less attention was this ban on TSP in laundry soap that took place in the early 1990s, apparently codified in a 1993 law. The idea, or the excuse, was to stop the increased growth of algae in rivers and lakes (phosphate is a fertilizer too), even though there are other ways to filter phosphate, home use contributes virtually nothing to the alleged problem, and there is no solid evidence that plant growth in rivers and lakes is a harm at all.

In any case, consumers gradually noticed that stains were becoming more stubborn than ever, and thus did a huge new range of products start appearing on the market. These products permit you to treat your clothes before you wash them. Today our cabinets are filled with such products – spray and wash, bleach pens, stain removers, boosters of all sorts – and we use them by the gallon.

Does anyone stop and wonder why such products are necessary in the first place, and, if they are so good, why aren’t they in the detergent so that the whole of the load gets clean and not just the treated part? The reason, most fundamentally, is that the formula for detergent was changed as a result of government regulation.

The difference wasn’t obvious at first. But as time has gone on, other changes began to take place, like the mandates for machines that use less water (as Mark Thornton writes about), along with mandates for tepid temperatures of water in our homes. In the end, the result is dramatic. It all amounts to dirty, yellowing clothes.

This is the exact opposite of what we expect in markets, in which products are ever better and cheaper due to innovation, expansion of the division of labor, and competition. But with government regulation, the results are deliberately the opposite. We pay ever-higher prices for shoddy results.

Do we see what is happening here? I can detect very little in the way of public knowledge, much less outcry. In the old Cold War days, I recall wondering how it was that the Soviet people could have put up with state-caused impoverishment for decade after decade, wondering why people didn’t just rise up and overthrow their impoverishers. Now I’m beginning to see why. If this all happens slowly and quietly, there is no point at which the reality of cause and effect dawns on people.

One final note on my conversation with my dry cleaner. He gave me the heads-up that the main ingredient used for dry cleaning, perchloroethylene, is not long for this world. California and New York are considering bans, and the rest of the country comes later. After that, it’s all over, and the last one to leave civilization will have to remember to shut off the fluorescent light.

This is the whole trajectory of life under government control. They are the predators; we are their prey. And this isn’t just about clean dishes and clothes. It applies to every regulation, every tax, every expenditure, every stupid war, and every monetary manipulation. Everything government does comes at our expense, and the costs are both seen and unseen.

Reprinted from Mises.org.

Are Personal Politics More Important Than People’s Lives?

Trump/Kim Meeting Shows Value of Policy Over Politics

When President Reagan met with Mikhail Gorbachev in Reykjavik, Iceland, on October 11, 1987, it helped put into motion events that would dramatically change the global system. A line of communication was fully opened with an enemy of decades and substantive issues were on the table. Though the summit was initially reported as a failure, with the two sides unable to sign a final agreement, history now shows us that it was actually a great success that paved the way to the eventual end of the Cold War and a reduction in the threat of a nuclear war.

A year later Gorbachev and Reagan met in Washington to continue the dialogue that had been started and the rest is history. Success began as a “failure.”

We are now facing a similar situation with President Trump’s historic meeting with North Korean leader Kim Jong-un in Singapore. As with the Reagan/Gorbachev meetings, detractors on all sides seem determined to undermine and belittle the opening of a door to diplomacy and peace.

The neocons demand that North Korea give up all its bargaining chips up front in return for vague promises of better relations with the US. Yet in the post-Libya era, no serious person would jump at such an offer. Their biggest fear is that peace may break out and they are doing everything to prevent that from happening. Conflict is their livelihood.

I also find it disheartening that many Democrat opponents of President Trump who rightly cheered President Obama’s efforts to reach a deal with Iran are now condemning Trump for opening the door to diplomacy with North Korea. Did they genuinely support President Obama’s diplomatic efforts with Iran, or did they just prefer the person who happened to occupy the Oval Office at the time?

The issue is about policy versus politics and I am afraid too many Americans of all political stripes are confusing the two. Many Americans, it seems, would prefer that we continue down the path to a potentially nuclear conflict on the Korean peninsula because they do not like the current US president. Does that make any sense? Has politics come to over-rule our common sense to the point we would go against our own interests and even our own lives? Let’s hope not!

The truth is, talking is always better than threatening. Just like trading is always better than sanctioning. Detractors on both sides miss the point while they desperately try to make political points. The current thaw with North Korea began with that country’s participation in the Olympic games in South Korea. From that point, North and South Korea came to see each other as neighbors rather than enemies. That process will continue regardless of what comes from the Trump/Kim summit and it is a process we should cheer.

Hopefully, this historic Trump/Kim meeting is the beginning of a dialogue that will continue to dial back the tensions. Hopefully, we can soon remove the 30,000 US troops that have been stationed in South Korea for seven decades. One thing Washington must do, however: stay out of the way as much as possible so as to allow the two Koreas to continue their peace process.

Which Mitzvah Is REALLY Equal to All Other Mitzvos?

The Mitzvah of Settling the Land of Israel

 

When the State of Israel was established, on the fifth of Iyar, 5708, the Jewish people as a whole were privileged to fulfill the mitzvah of Yishuv Eretz Yisrael (settling the Land of Israel). Even before the declaration of statehood, every Jew who lived in the Land fulfilled this mitzvah. The Sages even 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 God, and anyone who dwells outside the Land is like one who has no God” (Ketuvot 110b). Nonetheless, the mitzvah is mainly incumbent upon Klal Yisrael (the entire Jewish community) – to take control of the Land. The mitzvah to dwell in the Land, which applies to every individual Jew, is an offshoot of the general mitzvah that is incumbent upon Klal Yisrael as a whole.

This is the meaning of the verse “You shall possess the Land and dwell in it, for to you have I given the Land to possess it”(Bamidbar, 33:53). “You shall possess” denotes conquest and sovereignty, while “you shall dwell” implies settling the Land so that it not remain desolate. Similarly, the Torah states, “You shall possess it and you shall dwell therein”(Devarim, 11:31). Accordingly, the Ramban defines the mitzvah as follows: “We were commanded to take possession of the Land that God, may He be blessed, gave to our forefathers, Avraham, Yitzchak, and Yaakov; and we must not leave it in the hands of any other nation or let it remain desolate” (Addendum to Rambam’sSefer HaMitzvot, Positive Commandment 4).

This mitzvah is incumbent upon the Jewish people in every generation. For a long time, however, we lacked the means by which to fulfill it. We were forced to neglect it, because we did not have an army or weapons with which to conquer and settle the Land. A few generations ago, God showed kindness to His nation and a spirit of nationalism began to stir, causing Jews to go forth and gather in the Land. They planted trees, developed the country’s economy, established an organized defense force, and struggled against the foreign power that controlled the Land, so that when the British Mandate expired, the Jews in Israel were able to declare the establishment of Medinat Yisrael. On that day, the Jewish people began fulfilling the mitzvah of Yishuv HaAretz. Granted, we are not yet in control of the entire Land, and we are partially dependent on the nations of the world, but we are actually fulfilling, once again, the mitzvah of Yishuv HaAretz.

We find in halakhah, as well, that Jewish sovereignty over the Land is a significant factor], for the laws of mourning over Eretz Yisrael’s destruction depend on sovereignty. Our Sages prescribed that one who sees the cities of Judea in ruins should say, “Your holy cities have become a wilderness” (Yeshayah 64:9), and tear his garments. The poskim explain that the definition of “in ruins” depends on who is in control. If Gentiles rule the Land, its cities are considered ruined, even if most of the inhabitants are Jewish, and one must tear his garment upon seeing them. But if the Jews are in control, the cities are not considered ruined, even if Gentiles constitute the majority, and no tearing is required (Beit Yosef and BachO.C. 561; Magen Avraham 1, and Mishna Berura 2).

In addition, Chazal lavished praise upon the mitzvah of Yishuv HaAretz, going so far as to say that it is equal to all the mitzvot of the Torah (Sifrei, Re’eh 53.

The Ramban lays down the foundations of the mitzvah of settling the Land in his Addendum to Sefer HaMitzvot, Positive Commandment 4, and our master and teacher, Rav Tzvi Yehuda HaKohen Kook zt”l, expands upon them in his work L’Netivot Yisrael(Vol. 1, LeTokef Kedushato Shel Yom HaAtzmaut, Beit El Publications, pp. 246-50, see also pp. 160-62; Vol. 2, Mizmor Yud Tet shel Medinat Yisrael, pp. 357-68). The mitzvah ofYishuv HaAretz applies in every generation, as the Ramban (loc. cit.) and Rivash (387) write. Therefore, the halachah that a husband and wife can force each other to make aliyah (Ketuvot 110b) is applicable at all times, as the Shulchan Aruch determines (Even HaEzer 75:3-5). This is also the consensus of the Rishonim and Acharonim, as the Pitchei Teshuvah cites there (6).

True, Tosafot in Ketuvot (110b) quote Rabbeinu Chayim’sopinion that the mitzvah “does not apply today,” but the greatest Rishonim and Acharonim disregard this opinion, claiming that a mistaken student authored it Maharit,Yoreh Deah 28; many of the greatest Acharonim agree; see also Gilyon Maharsha,Ketuvot 110b; Responsa Chatam Sofer, Y.D. 234). The fact that the mitzvah is mainly fulfilled by way of Jewish sovereignty is elucidated in Yeshu’ot Malko, Y.D. 66, Avnei Neizer, Y.D. 455, and elsewhere.

Chazal comment on several other mitzvot that they are equal to all the rest (circumcision – Nedarim 32a; charity – Bava Batra 9a; tzitzit – Shevuot 29a; tefillin – Menachot 43b; Shabbat – Yerushalmi Nedarim 3:9; Torah study – Peah 1:1; acts of kindness – ibid.). Nonetheless, from a halachic standpoint, Yishuv HaAretz takes precedence over them all, for it is the only one that overrides a rabbinic injunction relating to the Sabbath (a “shevut”). If someone needs to violate a shevut in order to perform a brit milah(circumcision) on Shabbat, we postpone the brit instead of violating the shevut. For the sake of Yishuv HaAretz, however, the Rabbis allow one to purchase a home in Eretz Yisrael on the Sabbath, if necessary, even if this entails violating the shevut of amirah le’nochri (telling a non-Jew to do work for you on Shabbat), as the Talmud states in Gittin 8b and Bava Kama 8b (with Tosafot).

We are not talking about the redemption of the entire Land, just the purchase of one house, and it still overrides a shevut! Furthermore, in order to make a protective “fence” around the Sabbath, our Sages abrogate the biblical commandments of shofar and lulav, when Rosh HaShanah and the first day of Sukkot coincide with Shabbat. When it comes to Yishuv HaAretz, however, the Sages revoke their words and permit the violation of a shevut, which is a serious offense, as it is supported by a scriptural text (and the Smag apparently considers it a biblical prohibition).

We are commanded to sacrifice our lives for the mitzvah of Yishuv HaAretz. After all, the Torah commands us to take possession of the Land, i.e. to conquer it; and soldiers are called upon to endanger their lives in war. See Minchat Chinuch 425.

The reason the Rambam does not include this mitzvah in his count of the 613 is that it is beyond the regular “value” of mitzvot; therefore, it is not included in their detailed enumeration. This coincides with the rules the Rambam lays down at the beginning of Sefer HaMitzvot, stating it is inappropriate to reckon commandments that encompass the entire Torah, as he writes in Mitzvah #153 [that settling the Land of Israel is all-inclusive]. Besides which, it is implausible to say that the mitzvah of Yishuv HaAretz is only rabbinically ordained today [and that that is why the Rambam leaves it out of the count]. After all, Chazal’s statement that settling the Land is equal to all the mitzvot of the Torah was made after the destruction of the Second Temple. Now, it is unlikely that they would say such a thing about a rabbinic mitzvah. Moreover, it is improbable that the Rabbis would dismantle a family (see above regarding divorce), and allow one to violate a shevut, merely for the sake of a rabbinic mitzvah (see Rabbi Zisberg’s Nachalat Ya’akov, Vol. 1, pp. 201-249).

Salvation of Israel 

That day brought about a salvation for Diaspora Jews, as well. They now have a country that is always willing to absorb them, and even works on their behalf in the international arena. Before the State was established, almost no one paid attention to our complaints against the murderous, anti-Semitic persecutions that raged in many countries. After Israel gained independence, however, even the most evil regimes were forced to take into consideration Israel’s possible reprisals on behalf of the Jews living in their midst. Even Communist Russia had to relent and allow the Jews to leave from behind the Iron Curtain, something that was unfathomable before the State was born.

The establishment of the State also brought spiritual salvation to the Jews. Previous to this, the Jewish nation underwent a profound spiritual crisis since the dawn of the modern era. The opportunity to integrate into the civil and national frameworks of the developed nations, which the Jews were granted, generated a strong desire to assimilate. This is not the place to elaborate on the reasons for this crisis; our master, Rav Kook, zt”l, deals with the issue at length, discussing its various facets. In brief, a dangerous process of assimilation and the abandonment of Judaism developed in all countries that embraced modernization. This process threatened the very existence of the Jewish communities in the Diaspora. Assimilation began approximately two hundred years ago in Western Europe, spreading gradually to Eastern Europe and the capitals of the more developed Arab countries. Today, most young people in the Jewish community of America marry out of the faith, and even those who marry Jews beget very few offspring. Under these circumstances, Diaspora Jewry is fading away. Only in the State of Israel is the Jewish population growing, and intermarriage is relatively rare. Moreover, the percentage of Jews connected to Torah and mitzvot in Israel is higher than that of any other Jewish community in the world. This spiritual salvation came about in the merit of the establishment of Medinat Yisrael, which enabled the ingathering of the exiles and diminished the temptations of assimilation.

Thus, Yom HaAtzmaut is invested with three sanctities: the mitzvah of settling the Land, the beginning of redemption which created a Kiddush Hashem in the eyes of the nations, and the various salvations that the Jewish people merited with the rebirth of sovereign nationhood in our Land.

The Beginning of Redemption and Sanctifying God’s Name 

The establishment of the State removed the disgrace of exile from the Jewish people. Generation after generation, we wandered in exile, suffering dreadful humiliation, pillage, and bloodshed. We were an object of scorn and derision among the nations; we were regarded as sheep led to the slaughter, to be killed, destroyed, beaten, and humiliated. Strangers said to us, “There is no more hope or expectation for you.” That situation was a terrible Chillul HaShem (desecration of God’s Name), because HaKadosh Baruch Hu’s Name is associated with us, and when we are degraded, His name is desecrated among the nations (see Yechezkel, 36).

The prophets of Israel prophesied, in God’s name, that the exile will eventually end: “I will take you from among the nations and gather you from all the lands, and I will bring you to your own soil” (Yechezkel, 36:24). “They will build houses and inhabit them; they will plant vineyards and eat the fruit thereof” (Yeshayah, 65:21). “You will yet plant vineyards upon the mountains of Samaria; the planters with plant and eat of the fruit”(Yirmiyah, 31:4). “The desolate Land will be tilled, instead of having been desolate in the eyes of all passersby. They will say, ‘This Land which was desolate has become like the Garden of Eden and the cities which were ruined, desolate, and destroyed, have been fortified and inhabited” (Yechezkel, 36:34-35). “I will return the captivity of My people Israel, and they will rebuild the destroyed cities and inhabit them; they will plant vineyards and drink their wine; they will make gardens and eat their fruits. I will plant them upon their Land and they will never again be uprooted from their Land that I have given them, says the Lord, your God” (Amos, 9:14-15).

However, when so many years passed without God’s word coming to fruition, Hashem’s Name became increasingly desecrated in the world, and the enemies of Israel proclaimed that there was no chance that the Jews would ever return to their Land. Even Chazal spoke exaggeratingly about the miracle of the ingathering of the exiles, to the point that they said, “The ingathering of the exiles is as great as the day upon which the heaven and earth were created” (Pesachim 88a). And behold, the miracle occurred! Hashem fulfilled His promise, causing an enormous and awesome Kiddush HaShem (sanctification of God’s Name), which gained even more strength during the Six Day War, when we liberated Jerusalem and the holy cities of Judea and Samaria.

This process – the ingathering of the exiles and the blooming of the wasteland – which gained tremendous momentum when the State was established, is the beginning of the redemption, as Rabbi Abba says (Sanhedrin 98a), “There is no clearer [sign of the] End [of the exile] than this [verse]: “But you, O mountains of Israel, will give forth your branches and yield your fruit to My people Israel, for they are soon to come” (Yechezkel, 36:8). Rashi comments, “When Eretz Yisrael gives forth its fruit in abundance, the End will be near, and there is no clearer [sign of the] End [of the exile].

True, many things still need fixing – unfortunately, we have not yet repented fully from our sins, and many Jews have not yet immigrated to Eretz Yisrael – but our Sages have taught that redemption can come in one of two ways: if we achieve complete repentance, God will hasten the redemption, and if not, it will come “in its time,” through natural processes (Sanhedrin 98a). That is, when the predetermined time for redemption arrives – even if Israel fails to repent – natural historical processes, burdened with complications and severe hardships will come to pass – such as wars, persecutions, political movements, and international treaties – causing the Jewish people to return to their Land and rebuild it.

We will proceed from one stage to another in this manner, until the ultimate redemption materializes. These hardships, which stimulate the redemptive process, are called the birth pangs of Mashiach. The more we strengthen ourselves in the areas of Yishuv Eretz Yisrael and penitence, the more pleasant and less bitter these birth pangs will become (based on the Gra in Kol HaTor). Concerning this type of redemption, Chazal say, “Such is the redemption of Israel: at first little by little, but as it progresses it grows greater and greater” (Yerushalmi, Berachot 1:1).

Explicit verses in the Torah and the Prophets indicate that the order of redemption is as follows: first, there will be a small degree of repentance, and the Jewish people will gather in their Land, which will begin to yield its fruit. Afterward, Hashem will bestow upon us a spirit from on high, until we return to Him completely.

My teacher and Rosh Yeshiva , HaRav Tzvi Yehudah HaKohen Kook, explains in detail – in an essay entitled “HaMedinah KeHitkymut Chazon HaGeulah,” LeNetivot Yisrael, vol. 1, pp. 261-72 – that this is the order of redemption: first there will be a small degree of repentance, with a return to the Land and a national revival; then, with the passage of time, a complete return to God will ensue. Many sources confirm this; we will mention but a few.

In the section dealing with repentance in the Book of Devarim (chap. 30), the Torah states that there will first be a return “unto (עד) God,” which refers to a minor repentance stemming from fear and harsh decrees. Afterward, the exiles will gather in the Land, and then a complete return “to (אל) God” will take place. Rav Tzvi Yehudah explains, based on his father’s teachings, our master, HaRav Avraham Yitzhak HaKohen Kook, that the minor repentance will manifest itself in a return to the Land.

This return began with a holy awakening of love, when the hassidim and the students of the Gra immigrated to the Land in the 1800s). The book of Yechezkel (Chap. 36) also describes the redemption in this order, as does the Talmud (Sanhedrin 97b). There, Rabbi Yehoshua opines that redemption does not depend on repentance; rather, God will give power to a king as cruel as Haman, and this will cause the Jews to repent – partially. Rabbi Eliezer, who argues with him, remains silent at the end of the debate, implying that he concedes to Rabbi Yehoshua.

Other sources that indicate that redemption is independent of repentance are: Shemot Rabbah 25; Tikkunei Zohar Chadash; Ramban,Parashat Ha’azinu; Or HaChayim HaKadosh, VaYikra 25:28; Rav Elyashuv’s Hakdamot VeSha’arim 6:9. Elsewhere in Rav Elyashuv’s book (pp. 273-76), he quotes some of the greatest Acharonim who viewed the modern-day ingathering of exiles as the beginning of redemption.

Our teacher and master, Rav Tzvi Yehudah HaKohen Kook adds, in vol. 2, p. 365, that one who fails to recognize these acts of kindness on Hashem’s part lacks faith. This lack of faith sometimes wraps itself in a garb of ultra-Orthodoxy and righteousness, but it is actually a denial of the Divine nature of the Written Law, the words of our Prophets, and the Oral Law. The Gemara in Sanhedrin (98b) quotes several Amora’im who were so afraid of the terrible suffering that would occur during the era of the birth pangs of Mashiach that they said, “Let him [Mashiach] come, but let me not see him.”

See other sources in Eim HaBanim Semeichah [by Rabbi Y. S. Teichtal]; HaTekufah HaGedolah by Rabbi M. M. Kasher; and Kol HaTor – reprinted at the end of Rabbi Kasher’s book – which contains many deep ideas which the Gra revealed to his students on the topic of redemption. See also Ayelet HaShachar by Rabbi Yaacov Filber, the section entitled Shivat Tziyon HaShelishit.