Discover Your Relationship with Israel
MOU N TA I N .
FI EL D.
HOUSE .
D i s c o v e r Yo u r R e l at i o n s h i p with Israel
MOUNTAIN. FIELD. HOUSE. DEVELOPING YOUR RELATIONSHIP WITH THE LAND OF ISRAEL PLACE AND SPACE Imagine yourself at the foot of a tall mountain preparing to make the climb. Imagine standing alone in a large, open field. Picture yourself within the structured walls of a house. Consider the three distinct places, the varied feelings and opportunities that may accompany each of these spaces. Where do you feel most… o …empowered? o …secure? o …vulnerable? How does the place you stand affect your emotions?
Talmud Pesachim 88a And said Rabbi Eliezer: What is the meaning of that which is written concerning the Temple to be built in Messianic times: “And many nations will go and say: ‘Go and let us go up to the mountain of Hashem, to the house of the G-d of Yaakov’”? Is He the G-d of Yaakov, and not the G-d of Avraham and Yitzchak? Rather, this is what it means: Not like Avraham, in connection with whom it is written “mountain” about the Temple, as it says: “And Avraham called the name of the Discover Israel
) ג, מאי דכתיב (ישעיהו ב:ואמר ר' אלעזר "והלכו עמים רבים ואמרו 'לכו ונעלה אל הר ה' אל בית אלהי יעקב' וגו'" אלהי יעקב ולא אלהי אברהם ויצחק אלא לא כאברהם שכתוב יד) אשר יאמר,בו הר שנאמר (בראשית כב היום בהר ה' יראה ולא כיצחק שכתוב בו שדה סג) ויצא יצחק לשוח,שנאמר (בראשית כד בשדה אלא כיעקב שקראו בית שנאמר יט) ויקרא את שם המקום,(בראשית כח .ההוא בית אל Page 1
place: ‘Hashem is seen’, that it is said today, Hashem is seen on the mountain.” And not like Yitzchak, in connection with whom it is written “field” about it, as it says: “And Yitzchak went out to pray in the field.” Rather like Yaakov who called it a “house”, as it says: “And he called the name of the place Beit El (‘the house of Gd).”
QUESTIONS TO CONSIDER: Why do we refer to the site of the holy Temple in Israel as “the house of the God of Yaakov”, not the God of our earlier forefathers Avraham or Yitzchak? What emotions do the thoughts of a mountain, field, and house spark in you?
THE MOUNTAIN CLIMB What imagery is associated with a mountain? Throughout the Torah, we find comparisons to mountains. Let’s discover what mountains represent.
Talmud Sanhedrin 86a “And you shall ascend” - this teaches that the Holy Temple is higher than the rest of the land of Israel, and that the land of Israel is the higher than all other lands
מלמד שבית המקדש גבוה מארץ- ועלית וארץ ישראל גבוה מכל הארצות,ישראל
3:4immil iheT Who can ascend upon the mountain of Hashem and who can rise up upon His holy place?
3:42
Discover Israel
:מִי יַ ֲעלֶה ְּבהַר יְּהֹוָה ּומִי י ָקּום ִבמְקֹום קָדְ ׁשֹו
il ihei 3:4immil iheT
Page 2
The verse “Who can ascend?” means that even if a people is completely committed to Hashem, nevertheless, not all of them are worthy to go up to the mountain of Hashem and that is the Holy Temple.
ר''ל עם שכולם המה לה' מ''מ אין. מי יעלה . כולם ראויים לבוא בהר ה' והוא בית המקדש
QUESTIONS TO CONSIDER: What moments or events in your life can you recall which required you to “climb the mountain”? Did you ever feel the mountain was unsurmountable? When in history has the land of Israel been viewed by the Jewish people or by the world as a mountain?
Rabbi Lord Jonathan Sacks, “Israel Struggles” Yom Haatzmaut 5765/2005 Not for nothing were our people and land called Israel. Throughout more than a hundred generations of our history, we have known that to be a Jew involves struggle -- sometimes with our fellow human beings, sometimes with God, sometimes with both. Yet in that very name a momentous hope, a promise, was born -- that though the people Israel must struggle, it will always prevail.
OPEN FIELD What does a field remind you of? Looking at a vast field or farmland, certain feelings arise and certain thoughts come to mind. Here we will explore the concept of a field and its relation to the land of Israel.
Ramban’s Letter from the Holy Land What can I say regarding the state of the Holy land? The destruction is widespread and its desecration is extreme. The general rule is that the more sacred the place, the greater the devastation it has suffered. Jerusalem is Discover Israel
כי רבה העזובה.ומה אגיד לכם בענין הארץ כל המקודש, וכללו של דבר,וגדל השממון ירושלים יותר,מחבירו חרב יותר מחבירו ועם, וארץ יהודה יותר מן הגליל,חרבה מן הכל Page 3
the most desolate place of all, and the land of Judah more desolate than the Galilee. But despite all its ruin, it is still an exceedingly good land.
.כל חרבנה היא טובה מאד
Talmud Shabbos 31a Resh Lakish said, What is meant by the verse, and there shall be faith in thy times, strength, salvation, wisdom and knowledge? 'Faith' refers to the section of the Mishna called ‘Planting’;
מאי דכתיב דוהיה אמונת עתיך:אמר ריש לקיש זה סדר- אמונת- 'חסן ישועות חכמת ודעת וגו זרעים
Why do you think the Gemara refers to the act of planting as “faith”?
Tosafos Shabbos 31a The notion that ‘faith’ refers to the section of the Mishna called ‘Planting’ is explained in Talmud Yerushalmi that he believes in the vitality of nature and planting.
מפרש בירושלמי- אמונת זה סדר זרעים .שמאמין בחי העולמים וזורע
A farmer starts his work with an empty field. He plants, sows, and waters his seeds. He carefully treats his soil, spaces his crops apart in perfect rows, and takes all further steps possible to ensure growth. But, at the end of the day, a farmer sits back, waits, and believes. QUESTIONS TO CONSIDER: When has your life felt like a field? When in your own life have you related most to Israel as a field? Explain. When in history has Israel appeared open to the elements and empty as a field? Discover Israel
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HOME SWEET HOME Do you know that special feeling of coming home after extended time away? What memories are aroused when thinking of home? The house and home carries deep meaning on a personal level, as well as national level for the Jewish people as a whole. Find out how relevant that meaning is to you as you aspire to develop your connection to Israel even more.
Rashi Pesachim 88a A “house” i.e. a place of settlement
מקום מיושב.שקראו בית
Rabbi Ahron Lopiansky, “A Home for the Soul” What does the concept of "house" mean in relationship to God? Imagine two separate individuals, "A" and "B." Each has his own circle, A and B respectively. Each has an area that intersects and overlaps with the other. The area where they overlap is the "house." It is the area where two distinct entities find their common denominator. Bet is the Hebrew letter whose numerical value is two. Its literal meaning is "house" -- for a house brings together two elements and includes within itself their commonality. Thus, a home of marriage includes two people of distinct nature and personality. Those character traits that the spouse finds unbearable are left on the outside, and those elements that are common to both are included and accentuated in the home. As the marriage progresses, both sides divest themselves of offensive behavior, and learn more and more to enjoy their common dreams and goals. How does this relate to God, man, and the Beit HaMikdash? God and man are as distinct elements as could be. God is the ultimate spiritual essence, devoid of materiality. Man is (at least superficially) physical material, with a seeming lack of much spirituality. To solve the problem of the gulf between spirituality and materiality, God created a place in the material world that would serve as a house, where Israel and God could unite their commonality, the Divine soul.
QUESTIONS TO CONSIDER:
Discover Israel
Page 5
At what points of your life has Israel felt more or less like “home” to you? What steps can you take to further develop a relationship with Israel as your home?
CONCLUSION: YOU WERE HOME ALL ALONG Maharsha Pesachim 88a The Midrash presents a parable to a king who מבואר במדרש משל למלך.'בו הר כו has three lovers, and he wants to build a palace, שהיו לו ג' אוהבים ובקש לבנות פלטין he brings the first one and he says that it was הביא לראשון אמר זכור הייתי אותו הר initially a mountain, the second one said that it היה מתחלה הביא לשני אמר זכור הייתי was initially a field, and the third one says that I שדה היה הביא לג' אמר זכור הייתי פלטין remember when it was a palace, and the king היה מתחלה א"ל המלך חייך שאני בונה said that I will name it after you, like it says “The house of the God of Yaakov.” The forefathers are פלטין וקורא אני אותו לשמך שנאמר בית a sign for the children, and Avraham loved one, אלהי יעקב והכוונה כמ"ש שהאבות הם like it says, I remember when it was a mountain, סימן לבנים ואברהם אוהב האחד שאמר it’s an allusion to the First Temple, where the זכור הייתי הר היה הוא סימן לבית ראשון Shechina was guarded there, like a guard on the שהשכינה היתה שומרת בו כשומר בראש top of a mountain, however, it’s only a ההר מיהו שמירת עראי ולא קבע ועליו temporary guarding and not a permanent one. נאמר על הר ציון ששמם ואוהב הב' שהוא The second lover is Yitzchak, for he remembered that it was a field, and it’s an allusion to the יצחק שאמר זכור הייתי שדה היה הוא סימן Second Temple which had very little guarding, לבית שני שהיה בו שמירה פחותה ביותר for it was lacking many things that were present שלא היו בו כמה דברים שהיה בבית ראשון in the First Temple. The third lover says that it ואוהב.ועליו נאמר ציון שדה תחרש was always a palace, meaning before the world השלישי שאמר פלטין היה מתחלה ר"ל was created, and the initial thought is the קודם שנברא העולם כמ"ש פרק מקום ultimate action, which is a sign for the Third Temple, which should be rebuilt speedily, which שנהגו ותחלת המחשבה הוא סוף המעשה will have the greatest level of protection, and it שהוא סימן לבית האחרון שיבנה במהרה will live in a palace. בימינו שיהיה בו שמירה מעולה
ומיושבת בבית הפלטין שאז ילכו גו' אל בית אלהי יעקב זש"ה אין זה כי אם בית אלהים כי מה שהעריב לו שמש קודם זמנה Discover Israel
Page 6
כדישיהיה לינת לילה כמו בבית אין זה כמ"ש אבותי הר ושדה אבל יהיה בית :אלהים וק"ל
When I am in
, I feel like I am looking up at a mountain.
When I am in
, I feel like I am standing in an open field.
When I am in
, I know I’ve come home.
Discover Israel
Page 7
FI EL D.
HOUSE .
D i s c o v e r Yo u r R e l at i o n s h i p with Israel
MOUNTAIN. FIELD. HOUSE. DEVELOPING YOUR RELATIONSHIP WITH THE LAND OF ISRAEL PLACE AND SPACE Imagine yourself at the foot of a tall mountain preparing to make the climb. Imagine standing alone in a large, open field. Picture yourself within the structured walls of a house. Consider the three distinct places, the varied feelings and opportunities that may accompany each of these spaces. Where do you feel most… o …empowered? o …secure? o …vulnerable? How does the place you stand affect your emotions?
Talmud Pesachim 88a And said Rabbi Eliezer: What is the meaning of that which is written concerning the Temple to be built in Messianic times: “And many nations will go and say: ‘Go and let us go up to the mountain of Hashem, to the house of the G-d of Yaakov’”? Is He the G-d of Yaakov, and not the G-d of Avraham and Yitzchak? Rather, this is what it means: Not like Avraham, in connection with whom it is written “mountain” about the Temple, as it says: “And Avraham called the name of the Discover Israel
) ג, מאי דכתיב (ישעיהו ב:ואמר ר' אלעזר "והלכו עמים רבים ואמרו 'לכו ונעלה אל הר ה' אל בית אלהי יעקב' וגו'" אלהי יעקב ולא אלהי אברהם ויצחק אלא לא כאברהם שכתוב יד) אשר יאמר,בו הר שנאמר (בראשית כב היום בהר ה' יראה ולא כיצחק שכתוב בו שדה סג) ויצא יצחק לשוח,שנאמר (בראשית כד בשדה אלא כיעקב שקראו בית שנאמר יט) ויקרא את שם המקום,(בראשית כח .ההוא בית אל Page 1
place: ‘Hashem is seen’, that it is said today, Hashem is seen on the mountain.” And not like Yitzchak, in connection with whom it is written “field” about it, as it says: “And Yitzchak went out to pray in the field.” Rather like Yaakov who called it a “house”, as it says: “And he called the name of the place Beit El (‘the house of Gd).”
QUESTIONS TO CONSIDER: Why do we refer to the site of the holy Temple in Israel as “the house of the God of Yaakov”, not the God of our earlier forefathers Avraham or Yitzchak? What emotions do the thoughts of a mountain, field, and house spark in you?
THE MOUNTAIN CLIMB What imagery is associated with a mountain? Throughout the Torah, we find comparisons to mountains. Let’s discover what mountains represent.
Talmud Sanhedrin 86a “And you shall ascend” - this teaches that the Holy Temple is higher than the rest of the land of Israel, and that the land of Israel is the higher than all other lands
מלמד שבית המקדש גבוה מארץ- ועלית וארץ ישראל גבוה מכל הארצות,ישראל
3:4immil iheT Who can ascend upon the mountain of Hashem and who can rise up upon His holy place?
3:42
Discover Israel
:מִי יַ ֲעלֶה ְּבהַר יְּהֹוָה ּומִי י ָקּום ִבמְקֹום קָדְ ׁשֹו
il ihei 3:4immil iheT
Page 2
The verse “Who can ascend?” means that even if a people is completely committed to Hashem, nevertheless, not all of them are worthy to go up to the mountain of Hashem and that is the Holy Temple.
ר''ל עם שכולם המה לה' מ''מ אין. מי יעלה . כולם ראויים לבוא בהר ה' והוא בית המקדש
QUESTIONS TO CONSIDER: What moments or events in your life can you recall which required you to “climb the mountain”? Did you ever feel the mountain was unsurmountable? When in history has the land of Israel been viewed by the Jewish people or by the world as a mountain?
Rabbi Lord Jonathan Sacks, “Israel Struggles” Yom Haatzmaut 5765/2005 Not for nothing were our people and land called Israel. Throughout more than a hundred generations of our history, we have known that to be a Jew involves struggle -- sometimes with our fellow human beings, sometimes with God, sometimes with both. Yet in that very name a momentous hope, a promise, was born -- that though the people Israel must struggle, it will always prevail.
OPEN FIELD What does a field remind you of? Looking at a vast field or farmland, certain feelings arise and certain thoughts come to mind. Here we will explore the concept of a field and its relation to the land of Israel.
Ramban’s Letter from the Holy Land What can I say regarding the state of the Holy land? The destruction is widespread and its desecration is extreme. The general rule is that the more sacred the place, the greater the devastation it has suffered. Jerusalem is Discover Israel
כי רבה העזובה.ומה אגיד לכם בענין הארץ כל המקודש, וכללו של דבר,וגדל השממון ירושלים יותר,מחבירו חרב יותר מחבירו ועם, וארץ יהודה יותר מן הגליל,חרבה מן הכל Page 3
the most desolate place of all, and the land of Judah more desolate than the Galilee. But despite all its ruin, it is still an exceedingly good land.
.כל חרבנה היא טובה מאד
Talmud Shabbos 31a Resh Lakish said, What is meant by the verse, and there shall be faith in thy times, strength, salvation, wisdom and knowledge? 'Faith' refers to the section of the Mishna called ‘Planting’;
מאי דכתיב דוהיה אמונת עתיך:אמר ריש לקיש זה סדר- אמונת- 'חסן ישועות חכמת ודעת וגו זרעים
Why do you think the Gemara refers to the act of planting as “faith”?
Tosafos Shabbos 31a The notion that ‘faith’ refers to the section of the Mishna called ‘Planting’ is explained in Talmud Yerushalmi that he believes in the vitality of nature and planting.
מפרש בירושלמי- אמונת זה סדר זרעים .שמאמין בחי העולמים וזורע
A farmer starts his work with an empty field. He plants, sows, and waters his seeds. He carefully treats his soil, spaces his crops apart in perfect rows, and takes all further steps possible to ensure growth. But, at the end of the day, a farmer sits back, waits, and believes. QUESTIONS TO CONSIDER: When has your life felt like a field? When in your own life have you related most to Israel as a field? Explain. When in history has Israel appeared open to the elements and empty as a field? Discover Israel
Page 4
HOME SWEET HOME Do you know that special feeling of coming home after extended time away? What memories are aroused when thinking of home? The house and home carries deep meaning on a personal level, as well as national level for the Jewish people as a whole. Find out how relevant that meaning is to you as you aspire to develop your connection to Israel even more.
Rashi Pesachim 88a A “house” i.e. a place of settlement
מקום מיושב.שקראו בית
Rabbi Ahron Lopiansky, “A Home for the Soul” What does the concept of "house" mean in relationship to God? Imagine two separate individuals, "A" and "B." Each has his own circle, A and B respectively. Each has an area that intersects and overlaps with the other. The area where they overlap is the "house." It is the area where two distinct entities find their common denominator. Bet is the Hebrew letter whose numerical value is two. Its literal meaning is "house" -- for a house brings together two elements and includes within itself their commonality. Thus, a home of marriage includes two people of distinct nature and personality. Those character traits that the spouse finds unbearable are left on the outside, and those elements that are common to both are included and accentuated in the home. As the marriage progresses, both sides divest themselves of offensive behavior, and learn more and more to enjoy their common dreams and goals. How does this relate to God, man, and the Beit HaMikdash? God and man are as distinct elements as could be. God is the ultimate spiritual essence, devoid of materiality. Man is (at least superficially) physical material, with a seeming lack of much spirituality. To solve the problem of the gulf between spirituality and materiality, God created a place in the material world that would serve as a house, where Israel and God could unite their commonality, the Divine soul.
QUESTIONS TO CONSIDER:
Discover Israel
Page 5
At what points of your life has Israel felt more or less like “home” to you? What steps can you take to further develop a relationship with Israel as your home?
CONCLUSION: YOU WERE HOME ALL ALONG Maharsha Pesachim 88a The Midrash presents a parable to a king who מבואר במדרש משל למלך.'בו הר כו has three lovers, and he wants to build a palace, שהיו לו ג' אוהבים ובקש לבנות פלטין he brings the first one and he says that it was הביא לראשון אמר זכור הייתי אותו הר initially a mountain, the second one said that it היה מתחלה הביא לשני אמר זכור הייתי was initially a field, and the third one says that I שדה היה הביא לג' אמר זכור הייתי פלטין remember when it was a palace, and the king היה מתחלה א"ל המלך חייך שאני בונה said that I will name it after you, like it says “The house of the God of Yaakov.” The forefathers are פלטין וקורא אני אותו לשמך שנאמר בית a sign for the children, and Avraham loved one, אלהי יעקב והכוונה כמ"ש שהאבות הם like it says, I remember when it was a mountain, סימן לבנים ואברהם אוהב האחד שאמר it’s an allusion to the First Temple, where the זכור הייתי הר היה הוא סימן לבית ראשון Shechina was guarded there, like a guard on the שהשכינה היתה שומרת בו כשומר בראש top of a mountain, however, it’s only a ההר מיהו שמירת עראי ולא קבע ועליו temporary guarding and not a permanent one. נאמר על הר ציון ששמם ואוהב הב' שהוא The second lover is Yitzchak, for he remembered that it was a field, and it’s an allusion to the יצחק שאמר זכור הייתי שדה היה הוא סימן Second Temple which had very little guarding, לבית שני שהיה בו שמירה פחותה ביותר for it was lacking many things that were present שלא היו בו כמה דברים שהיה בבית ראשון in the First Temple. The third lover says that it ואוהב.ועליו נאמר ציון שדה תחרש was always a palace, meaning before the world השלישי שאמר פלטין היה מתחלה ר"ל was created, and the initial thought is the קודם שנברא העולם כמ"ש פרק מקום ultimate action, which is a sign for the Third Temple, which should be rebuilt speedily, which שנהגו ותחלת המחשבה הוא סוף המעשה will have the greatest level of protection, and it שהוא סימן לבית האחרון שיבנה במהרה will live in a palace. בימינו שיהיה בו שמירה מעולה
ומיושבת בבית הפלטין שאז ילכו גו' אל בית אלהי יעקב זש"ה אין זה כי אם בית אלהים כי מה שהעריב לו שמש קודם זמנה Discover Israel
Page 6
כדישיהיה לינת לילה כמו בבית אין זה כמ"ש אבותי הר ושדה אבל יהיה בית :אלהים וק"ל
When I am in
, I feel like I am looking up at a mountain.
When I am in
, I feel like I am standing in an open field.
When I am in
, I know I’ve come home.
Discover Israel
Page 7
