I want to re-analyze what is מנהג ארץ ישראל. I am living in Eretz Yisroel over fifty years, I don’t know yet what is מנהג ארץ ישראל.
He goes on to describe a street in Bnei Brak. “… there are אפשר seven apartment houses of twelve apartments each and fifteen shuls. And each Shul is different. This is a Bukharan shul, this is a Yemenite, this is Sfardi,…this is the Kuzhmirer, this is the Spinker, and everything…” ……. two brands of Spinka…. now we’ve got three Vizhnitz in Bnei Brak….This is (a singular and unitary) מנהג ארץ ישראל?
He goes on to talk about מנהג ירושלים :
מנהג ירושלים, this is considered to be the epitome of מנהג ארץ ישראל. Rav Shlomo Zalman (Auerbach זצ”ל) told (a relation of his) that I have a kabboloh, from Rav Dovid Baharan, Rav Dovid Baharan was a poseik in Yerusholayim, az ‘oib einer vet kumen tzu eich un vet zogen dos iz minhag Yerusholayim, zolst vissen, er iz a ligener, veilst s’iz nisht doh kein מנהג ירושלים’ (there is no single [unitary] minhag Yerusholayim).
…
Note: The Chazon Ish makes some interesting points in this manner in CI Yoreh Deah 150.
In a recent response regarding fasting on Tish’a b’Av, I wrote:
On this day we do not just commemorate past events; we examine ‘Am Yisrael’s failure to live up to its mission to establish a nation-state based on the principles and precepts of the Tora, and plan how to rectify this state of affairs.
I was somewhat surprised when a reader questioned this statement and requested to know on what basis it was made. Frankly, I wasn’t just surprised; I was perturbed. The reader clearly felt that on Tish’a b’Av we commemorate a tragedy that occurred nearly 2000 years ago, a periodic maintenance of our national memory bank… and that’s it.
But that’s not it at all. What is the purpose of mourning an ancient calamity if not to awaken us to action?
Rambam z’l writes that the purpose of these fast days is to “awaken our hearts and lead us to T’shuva”, because the recollection of our sins and those of our forefathers’, and their concomitant negative results, will cause us to mend our ways (Hilkhoth Ta’aniyoth 5:1). Hazal teach us that HASHEM saw the heart-felt repentance of the people of Nin’we, not their sackcloth (see Yona 3:10; Mishna Ta’aniyoth 2:1; Mishna B’rura 549:1). Fasting is not the purpose; it is a means to an end.
The question is: On what should we be focusing?
The Talmud (TB Yoma 9b), acknowledging that the Jewish people put much energy into the study of Tora during the Second Temple period, asks why the Miqdash was nevertheless destroyed. The initial answer given is Sinath Hinam (baseless hatred).
Some people take this to mean that the sin we are required to address during these days is Lashon HaRa’. Their rationale is that if people cease speaking Lashon HaRa’ there will be less hatred between us, and then…..
And then what?
The unspoken assumption is that the Miqdash will then somehow miraculously materialize. This is why every year, during the month leading up to Tisha’ b’Av, posters appear all over my Jerusalem neighbourhood exhorting people to study the Haphess Hayim’s books on Lashon HaRa’. It is no coincidence that in the background of these posters one will always find an image of the Beth Miqdash. The equation goes like this: Sinath Hinam=Lashon HaRa’, ergo no Lashon HaRa’=no Sinath Hinam=Miqdash. The way to build a Miqdash is to refrain from Lashon Hara’.
Psalm 126 — Shir HaMa’alot — presents a vivid description of the redemption of the Jewish people as they return to their homeland:
“A Song of Ascents. When God brings about the return to Zion, we were like dreamers. Then our mouths will be filled with laughter, and our tongues with joyous song.” (126:1-2)
The verb tense, however, is confusing. Presumably, this is a vision of the future redemption, when “our mouths will be filled with laughter.” Yet the psalmist also speaks of the past — היינו כחולמים — “we were like dreamers.” Is this taking place in the past or the future?
Dreams of Redemption
We need to understand the importance of these dreams, and how they are connected to our national redemption.
We know of historical incidents when dreams served as a vehicle to redemption. Joseph became viceroy of Egypt and saved his family from famine through Pharaoh’s dreams. Daniel attained his position of importance through the dreams of Nebuchadnezzar. What is the function of dreams in the world?
Every soul has certain segulot — hidden talents or qualities. The greater the segulah, the more it will struggle to be realized. One way in which these inner qualities express themselves is through dreams.
The nation of Israel also has special segulot — a unique potential for spiritual greatness. As the Torah promises, “You will be a segulah among the nations” (Ex. 19:5). When the Jewish people are exiled and downtrodden, this segulah quality seeks ways to be expressed. This drive for national self-fulfillment — that is the source for our dreams of redemption.
Anticipating Redemption
After death, the Sages taught, the soul is questioned by the heavenly tribunal: “Did you anticipate the redemption?” (Shabbat 31a). The fact that we are judged on this matter is a clear sign that it is important to anticipate the redemption. The Rabbis also spoke of the obligation to pray for our national return to the Land of Israel.
Yet the logic of this approach is not obvious. Why yearn for that which is beyond our control? The redemption is either dependent upon the actions of the entire Jewish people, or will take place at a time that God ordained!
To understand the significance of our dreams and prayers, it is instructive to recall the Talmudic saying, “Do not belittle any blessing, even that of an ordinary person” (Megillah 15a). Why should we take note of the simple wishes of a neighbor or friend? The Sages, however, imparted an important lesson: do not underestimate the power of a few words of encouragement. They may awaken and help realize our hidden potential.
This true for the individual — and for the entire nation as well. Secreted in the national soul of Israel is a potential for greatness. By remembering and anticipating this national destiny, we strengthen it and prime it to be realized. The value of anticipating redemption lies in its power to help bring it to fruition.
This is not a mystical belief, but a plain historical fact. Without a doubt, the unprecedented return of the Jewish people to their homeland after centuries of stateless exile could not have occurred without their continual yearnings and prayers over the centuries. The Zionist movement could not have convinced millions of Jews to uproot themselves if not for the people’s deep-rooted longings for the Land of Israel. It is our faith and anticipation of redemption that enables the realization of Israel’s national segulah.
Now we can understand why the verse says that “we were like dreamers” — in the past tense. The psalmist is referring to our dreams of redemption during the long years of exile. He is not describing a state of euphoria during the hour of redemption, but the means which enabled this redemption to take place.
בשוב ה’ את שיבת ציון — “God will bring about the return to Zion” — because, throughout the ages, היינו כחולמים — “we were like dreamers.” Our dreams and faith in God’s promised redemption enabled our return to the Land of Israel.
Just as our personal dreams are an expression of our inner talents, inspiring us to develop them, so too, our national dreams, even in the darkest hours, facilitate the return to Zion and will enable the future fulfillment of our complete redemption.
