King Omri - Parshas Reai

Parshas Hashavua

Devarim 11:31

וירשתם אותה וישבתם בה

Rashi: You shall possess it and will (prediction) settle in it.

Ramban: You shall possess it and shall (command) settle in it.

In Parshas מסעי (Bamidbar 33:53) there is a similar Pasuk.

והורשתם את הארץ וישבתם בה
מחלוקת רש"י ורמב"ן

רש"י explains that the Mitzvah is to conquer and rid the other nations living in the land and by doing so you will have the capability to settle in Eretz Yisroel.

1) According to רש"י, there is no such Mitzvah of ישוב א"י.

---

2) The רמב"ן argues and holds that וישבתם בה is a מצוות עשה דאורייתא that is applicable even בזמן הזה.

Most Poskim hold there is a Mitzvah of ישוב א"י

The ויואל משה* writes that מצוות ישוב א"י is only for those who are יראי שמים and doing it 100% לשם שמים.

(מאמר ישוב א"י קכ"ב)*

In Contrast

The ספר אם הבנים שמחה (פתיחה)* argues that anyone who builds or develops Eretz Yisroel—even רשעים גמורים with no intention of fulfilling the mitzvah—still fulfills it. Their personal motives do not negate the objective mitzvah.

ראי' אחת מוכרחת שאין עליהם תשובה

A proof that can't be disputed from the גמרא סנהדרין ק"ח, which asks why King Omri merited three generations of kingship.

The Gemara answers:

Because he built a city in Eretz Yisroel.
(Shomron)

Despite being a רשע ועובד ע"ז king, and having built the city just for his own ego, Omri was rewarded for adding a city to the Land.

Since reward implies Mitzvah fulfillment, it follows that even action done by רשעים for ego or personal gain שלא לשם שמים can still constitute קיום מצות ישוב א"י. (Otherwise, why was he rewarded?)

*הרה"ג ר' ישכר שלמה טייכטאל הי"ד

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The jealousy of Eretz Yisroel

Parshas Hashavua ראה

לא תעשון --- איש כל הישר בעיניו
כי יעשה הישר בעיני ה׳
כי תעשה הטוב והישר בעיני ה׳

The תורה places great emphasis on bringing קרבנות only in the proper, designated place. A person may offer his קרבן only where it is “הישר בעיני ה׳” — where it is right in the eyes of Hashem — and not merely where it feels right in his own eyes. The location of the עבודה is not a matter of personal inspiration.

Perhaps this idea of “הישר בעיני ה׳” can also be applied today to the proper place for the עבודה of תפילה.

Abandoning the בית הכנסת or בית המדרש in order to Daven at a בית הקברות — especially when people leave ארץ ישראל^* to do so — does not seem to align with “הישר בעיני ה׳.” Even though tens of thousands of Yidden, with sincere intentions, engage in this practice, sincerity alone does not determine correctness.

Historically, the מנהג of Davening at בית הקברות was practiced by individuals, not by the masses. It was never intended to replace the primary מקום תפילה — the בית הכנסת and בית המדרש — which Chazal describe as the true home of תפילה.

*There are some Poskim who were מתיר to leave ארץ ישראל. However, this would apply only to individuals and not to the masses, where we run into the problem of קנאת ארץ ישראל (Ukraine-Hungary-Poland etc.)

The Chasam Sofer said that the probable cause for the earthquake in the Galil (1835) was the קנאת ירושלים. The jealousy of Yerushalayim that was abandoned and most Yidden lived in צפת and also the masses who travelled to מירון on ל״ג בעומר.

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די שיטה הקדושה פון דער הייליגער אגרות משה

Mitzvas Yishuv Eretz Yisroel

───── ❦ ─────

What did Reb Moishe Feinstein Hold ?

❧  Parshas Hashavua  ❧

Devarim 11:31

וירשתם אותה וישבתם בה

You shall possess it and shall settle in it (Ramban)

Reb Moshe Feinstein Zt"l holds that the Mitzvahs ישיבת א"י is applicable today because most Poskim hold like the Ramban.

Reb Moshe holds, that today it's a מצוה קיומית and not a מצוה חיובית.

It's not an obligatory Mitzvah but an optional Mitzvah. One is not obligated to move to Eretz Yisroel but if he does he is מקיים מצות ישוב א"י.

Time Out

פרשת ראה

───── ❦ ─────

אבד תאבדון- אבד ואח"כ תאבדון ע"ז מ"ה ע"ב

מכאן לעוקר ע"ג שצריך לשרש אחריה רש"י (חומש)

❧  HOW TIMES HAVE CHANGED  ❧

The Sefer טעמי המנהגים (p. 553) writes that when a clock was first installed in the Shul of Pressburg, the Chareidim strongly protested. They felt it was inappropriate to introduce new innovations into the decorum of a בית כנסת. The ראשי וטובי העיר*(community leaders) paid no attention to their objection.

At that point, Reb Yechiel Michel Kitzeh zt"l (מחבר ספר שלמי נדבה) urged the Chareidim to take stones in hand and smash the clock. He threw the first rock, and the others followed. The clock was shattered into countless fragments. Then Reb Yechiel Michel Kitzeh took an axe, broke the remains to bits, and declared:

"Modernity is אביזרייהו דע"ז—an accessory of idolatry—that must be uprooted."

The שו"ת שואל ומשיב (3:1:299) was asked about a related case: A person had donated a clock to a Shul, and after it was mounted on the wall, the Chareidim removed it and cast it out. The שאלה was: What is the halachic status of the clock now?

This very likely happened in the times the Chasam Sofer was
the Rav. Yet it would seem he didn't oppose the clock in the Shul