Parsha Pearls: Parshas Bamidbar

 G-d Filters Out the Wicked
Peaceful Efforts Toward Redemption
When Silence is a Sin

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Rabbi Yissachar Shlomo Teichtal was a Hungarian rav who became a Zionist during the Second World War. Zionists revere his book, Eim Habonim Smeicha, as one of their most sacred texts. Rabbi Teichtal writes (p. 176) that just as the Ramban says the Jews in the time of Moshe had to make preparations according to the natural way of the world before conquering Eretz Yisroel, so too during exile we are obligated to take natural steps toward our redemption. As proof of this, he cites a letter written by the Rambam to the sages of Marseilles on the subject of astrology. The Rambam says that all the wisdom of the astrologers is foolishness and a waste of time, and then adds:

“And this is what caused us to lose our kingdom and destroyed our Temple and prolonged our exile and brought us to this point, where our fathers have sinned and are no longer here, because they found many books on these matters, on the words of the astrologers, and they erred and followed them, thinking that these were sophisticated branches of knowledge that bring great benefit. And they did not learn warfare or methods of conquering lands, but instead thought that [their knowledge of the stars] would help them. And that is why the prophets called them fools and idiots – they were surely fools and idiots, who went after nothings that could not help them or save them, for they were nothings.”

Thus, says Rabbi Teichtal, the Rambam says that the destruction of the Temple and our exile happened because we did not learn warfare, and it is this same attitude of relying on miracles and refusal to make our own efforts that has prolonged our exile. Of course, he says, the Rambam cannot mean that during exile we should learn to fight wars and conquer lands, for this is not in our power due to our dispersion among the nations. Furthermore, we were forsworn on this matter – not to go up as a wall (Kesubos 111a). Rather, he means that we should use whatever natural means we have at our disposal, such as asking kings to be kind to us and end our exile, or buying land in Eretz Yisroel.

The first thing to note here is that with these words Rabbi Teichtal makes it clear that he would not have permitted the Zionist state founded in 1948, had he lived to see it. The state was founded through warfare, and Rabbi Teichtal states clearly that the oaths are in force and prohibit warfare. His “Zionism” is limited to buying land and peaceful requests from kings.

Now let us analyze what he says. From his interpretation of the Rambam’s letter, a picture of the reasons for exile and redemption emerges that is totally different from the one presented in every other Jewish source, including the Rambam’s own writings. The Biblical books of Melachim, Yirmiyahu and Yechezkel make it clear that the destruction of the First Temple happened primarily because of idolatry. Chazal say this in Yuma 9b and 69b. We say in our prayers, “Because of our sins we were exiled from our land.” The Torah says that the redemption will come when we repent and listen to the voice of G-d (Devarim 30:2). The Rambam in his Laws of Repentance (7:5) quotes this verse and says, “Israel will only be redeemed through repentance. And the Torah has already promised that Israel will repent at the end of their exile, and then immediately they will be redeemed.” And suddenly here, in a letter to the sages of Marseilles, the Rambam says that the exile happened because we did not learn warfare, and we will be redeemed when we begin taking practical steps toward the redemption!

The answer is, of course, that the Rambam did not mean this; in fact he meant the exact opposite. During the time of the Temple, Jews were permitted to take natural steps to defend their land, in addition to trusting in G-d. It was not in their trust in G-d that they were remiss; Chazal say that they placed their trust in Him (Yuma 9b). Their sin was in the natural steps they took. Instead of pursuing permitted natural steps such as warfare, the Jews took natural steps forbidden by the Torah: idolatry. The Rambam equates astrology with idolatry because both involve a denial of G-d’s control over the world and attribution of that control to other forces or entities. It was the sin of making these forbidden “natural” efforts that caused the exile. Furthermore, he says, the exile is prolonged because Jews continue to practice astrology. In our times, the “astrology” is Zionism, because Zionism too involves making natural efforts in a forbidden manner.

If we analyze the matter further, we will see that even according to the Eim Habonim Smeicha there should be no permission to take active steps toward the redemption. We have seen that Rabbi Teichtal says that warfare is forbidden under the oaths but peaceful efforts to settle the land are not. Presumably, this ruling is based on his interpretation of the words of Rashi in Kesubos 111a, “beyad chazakah” – with a strong hand – to mean warfare. Most of the commentators (cf. Yefeh Kol) disagree with this interpretation of Rashi’s words for the very simple reason that there is already another oath prohibiting “rebellion against the nations”. If the prohibition to go up as a wall only prohibits warfare, then that would already be included in rebellion and there would be no need for a special oath. Rather, going up with a strong hand means any mass immigration, even with permission from the nations.

But there was one authority who agreed with Rabbi Teichtal’s interpretation of Rashi: the Avnei Nezer (Yoreh Deah 454 and 456). The Avnei Nezer says that there are actually two ways to understand the oaths in his view. The first way is to say that the prohibition of going up as a wall prohibits only warfare because it is essentially the same as the other oath against rebellion, only more specific. The second is to say that the oath against going up as a wall prohibits only warfare because if the gentile rulers of the land give the Jews permission to immigrate en masse, this is considered a Heavenly sign of the redemption.

According to the second way, Jews should not make efforts to obtain this permission from the gentile rulers, because then it would no longer be a Heavenly sign, just part of a natural political process. According to the first way, any non-military immigration is permitted not because it represents an effort toward redemption, but because it does not violate the terms of exile. Thus either way, it is forbidden for Jews to make efforts toward the redemption. It can be an exilic effort, or a redemptive effort set in motion by G-d, but not a redemptive effort set in motion by Jews. This is the meaning of the oath mentioned later in the Gemara not to “force the end.”

Many Zionists mistakenly use the Avnei Nezer as a source to permit the state, so it is important for us to take a moment to explain why this is an error. In 1947 the United Nations voted to give the Zionists a state, and in 1948 the British pulled out and left the land up for grabs. In the ensuing war, the Zionists conquered for themselves a large part of Palestine. This was definitely “with a strong hand” according to all opinions! The United Nations did not own Palestine and their resolution was no more than a suggestion; neither they nor the British did anything to implement it. Perhaps an argument could be made that war in an “up for grabs” situation does not constitute rebellion. But the oath against going up as a wall, even according to the Avnei Nezer, does not just prohibit rebellion; it prohibits anything short of a peaceful gift from the ruling power.

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The Gemara (Sanhedrin 19a) tells a terrifying story about Shimon ben Shetach and the Sages of his time. King Yannai’s slave committed murder, and the Sanhedrin called him to stand before them. Yannai sent the slave, but the Sanhedrin was not satisfied – they wanted Yannai himself to come and stand before them, as the Torah says “And it will be established with testimony in the presence of its owner” (Shemos 21:29). So Yannai came to the Sanhedrin, and he sat down. Shimon ben Shetach commanded, “King Yannai, stand on your feet and let the witnesses speak against you! Not before us do you stand, but before the Creator of the World!” Yannai said, “What do your fellow sages say?” Shimon ben Shetach turned to his right, but the sages buried their faces in the earth. He turned to his left, but the sages buried their faces in the earth. Shimon ben Shetach said to them, “You are thinkers! Let the Master of Thoughts come and punish you!” Immediately, the angel Gavriel came and beat them into the ground, and they died.

When Yannai refused to recognize the authority of the Sanhedrin, only Shimon ben Shetach had the courage to confront him. Similarly, today, there are few Jews, even among those who are opposed to the existence of the Zionist state, who have the courage to confront it openly. The Zionists, echoing Yannai, ask, “Where are all your supporters? Let them come out and confront us too, if they really oppose us!” We hope that our generation will not fail in this challenge, as did the sages at the time of Shimon ben Shetach.

Full Reading: https://torahjews.org/2023/11/26/parsha-pearls-parshas-bamidbar

 

Tags: Avnei Nezer - Rambam – Ramban – Shimon ben Shetach – Yssachar Shlomo Teichtal – Avigdor Miller – Palestine – Great Britain - UN