Filed under: Israel, TIME, Yom Atmout, Yom tovim, Yom Yerushalym, ZIONISM | Tags: Agudas Yisroel. At this assembly the majority of the Moetzes Gedolei Hatorah (sages) in 1937 voted in favor of a Jewish State and said that relinquishment of the Holy Land given to the Jewish people b, MESSIAH, which was given to us by the Holy One according to its boundaries i, ZIONISM
In 1937 in Marienbad the greatest sages of the generation met at the Third Kenessiah of Agudas Yisroel. At this assembly the majority of the Moetzes Gedolei Hatorah (sages) in 1937 voted in favor of a Jewish State and said that relinquishment of the Holy Land given to the Jewish people by God has no validity. They came to the conclusion that each and every compromise made regarding the Holy Land, which was given to us by the Holy One according to its boundaries is null and void.
The Great Assembly stated that it is unequivocally forbidden to surrender even the tiniest particle of land within the boundaries of the Holy Land. It is astonishing that people do not publicize and proclaim this ruling in the greatest possible way.
The fact that there are those who wish to conceal this are only doing evil. This ruling is like every other Jewish law, for “the word of G-d will certainly endure.”
It is the law and there should be no question concerning it.
The Lebovicher Rebbe, May his soul help us above Said concerning this ruling:
“May it be G-d’s Will that everyone will look at the Code of Jewish Law, chapter 329, and they will see that the law is clear: it is forbidden to cede even a small piece of the Land of Israel.
We must continue spreading word of this legal ruling until all the Jews know of this ruling.” Those who want to give the land of Israel away to its enemies we must protest against their actions, as they are not in accordance with the Torah.
The sages of this Generation must be true to their lineage and uphold this ruling against those who do not know.
The Lubavitcher Rebbe said about this ruling that for the sages of the generation not to defend the land of Israel against those Who do not follow the Torah and want to give the land away to our enemies that their
“Silence is a sin”.
” The foundation of the Jewish peoples right to the Holy Land is based on the Torah and the prophets…A Jewish State not based on the principles of Torah is a denial of Jewish origin, is opposed to the identity and to the true stature of our people, and undermines the basis of existence of our people…Any relinquishment of the Holy Land given to the Jewish people by G-d has no validity” (HaPardes 11:6)
The sages of the1937 assembly in Marienbad concluded that it was permissible for us to accept the partition plan which implied the renunciation of half of Eretz Israel. Although the majority voted in favor of partition, they did it because if we did not accept the plan. Israel would have gotten nothing.
The situation today is not the same.
Today we have the whole land and giving away any part of the land falls under the prohibition according to the Ramban of
“We are not allowed to leave the land in our enemies’ hands.“
In any case, at that meeting in 1937, ah the majority voted in favor of the partition plan, the resolution contained a clear declaration about the inalienable rights of the Jewish people to the entire land.
It is about time good religious people should complain to the Rabbis and demand that they do more to protect our Holy land from the hands of non religious people, who have abandoned the Torah and our history in the altar of modernity and hedonism. It should not be left to them to determine what will be with the Holy land and the Jew’s.
Besides all of this there are a few small groups like the Neturei Karta that think that because God made the Jews take two oaths and the world take one. The Jews swore “Not to ascend to the Holy Land as a group using force, not to rebel against the governments of countries in which we live,” and “Not to push the end away with our sins “.
The State of Israel is a sin the small groups like the Neturei Karta say that “we came back in force and rebelled against the nations.”
But in truth there was no rebellion against the nations. We were granted permission by Britain, League of Nations and the United Nations to recreate our homeland in the Land of Israel. Gemara in Ketubot speaks of “The Nations”, the UN is and was the greatest representation of the world community. It is irrelevant that there were nations that were against giving the Land of Israel to the Jews the majority voted for it and the WORLD BODY GAVE THE JEWS THE LAND.
Isreal only fought for independence because the Arab League did not wish to comply with the decision of the world body, the UN, but the Arab League decided to launch a full scale invasion. The Arab League at that time proudly stated that they would commit a massacre on the scale of the Mongol massacres. If the Jews in Israel had not fought there would have been a massacre of the 600,000 Jews living in The land of Israel. So at that point, it becomes a obligation to fight and save one’s own life.
Besides all this the Ramban who writes “Behold we were commanded the conquest of the land of Israel in ever generation when ever possible” (Supplement to the Rambam, Sefer HaMitzvot, positive commandment #4). The Ramban is very clear in his language. “We are commanded to posses the land that the almighty God gave to our forefathers Abraham, Isaac, and Jacob, and not to leave it in the hands of other nations or in desolation, as it says, ‘posses the land and live in it…Do not be confused and say that this mitzvah is the mitzvah to make war against the seven nations…this is not the case. We are commanded to kill those nations if they fight us, if they want to make peace with us we may do so and leave them in certain well known circumstances; but we may never leave the land in their hands nor in the hand of other nations in any generation.”
It is very clear that the Ramban did not hold of the “shvuot” (oath) to be a legal matter at all.
Even the Rambam writes: “it is prohibited to leave the Land of Israel and go to ‘chutz la’aretz’ at any time ” (Hilchot Melachim, Chapter 5, halacha 9) The Rambam writes also: “A person should dwell in Eretz Yisrael, even in a city whose population is mostly non-Jewish, and not live in “chutz la’aretz”, even in a city which is mostly Jewish”.
Second the first two oaths might be contingent on the third, that the nations not treat us harshly, which they did, then we can rebel and go up to the land.
Their second point is that they think that the redemption can not come about through non-believers, furthermore Netueri Karta believes that man can not play a role in bringing the Redemption and must completely rely on the Almighty to do all the work.
This cannot be so as in the time of Ezra and Nechemya, the vast majority who returned with them were unobservant, but immoral as well, as it says in Kiddushin 69-70, they were bastards, foundlings and committed sexual misconducts like the people of Sodom and Amora. And yet they were the tools, which God used to bring about that Redemption at that time. Certainly, the secular Jews who started returning in the late 1800s, and who remained the main builders of the land until the State was re-declared in 1948, could not have been much worse.
The Mashiach does not come about through the most pleasant means or obvious ways. Just look at the father of Mashiach, David Hamelech – King David. When we look at Davids ancestry. On his fathers side their were illicit relations between Yehuda and Tamar. But concerning this the sages say “God was busy creating the light of the King Mashiach.” (Bareshit Rabba 85:1)
. Davids grandmother Ruth came from the Nation of Moav. It was the nation of Moav that seduced the men of Israel to sin in the desert bringing a great plague upon them. Also, Moav’s founding father was a illegitimate child as he was from the illicit relations between Lot and his Daughter Habichira.
The Tur (Orach Chaim 428) figured out which day of the week each Yom Tov will fall. א, the first day of Pesach is the same day as ת Tisha B’av. ב, the second day of Pesach is the same as ש, Shavuos. ג the third day of Pesach is the same as ר, Rosh Hashanah.ד, the fourth day of Pesach is the same as ק, Kria Hatorah (Simchas Torah). ה, the fifth day of Pesach is the same as צ, Tzom (Yom Kippur). ו the sixth day of Pesach is the same as פ, Purim. The Zionists added: ז, the seventh day of Pesach, is the same day as ע, Yom Atzmaut.
IT IS OBVIOUS THE REDEMPTION COMES TO US IN A VERY UNUSUAL WAY
It also should be said after the Holocaust where were the refugees supposed to go? No country would accept them. Do you seriously think God is angry that these broken people who took the remnants of their torn lives and decided to start over again and rebuild in Israel?
In Halakhic matters if one studied and came to a conclusion that is in opposition to that which was decided in the Sanhedrin, he is not liable to punishment except if one instructed others to act in accordance with his minority opinion. (Sanhedrin 86b)
One who instructed others to act in opposition to the decision of the Sanhedrin is considered a “rebellious elder” and is liable for punishment, in order that there not be discord and strife within Israel.
Akavia ben Mahalalel differed with the Sages he was told that if he would rescind his differing opinions, he could be Chief Justice on the Rabbinical Court. He said that he would rather be called a fool and not become an evil person [agreeing with what he believed was not true]. He persisted in his opinions, and only when he was on his deathbed did he instruct his son to accept the opinion of the Sages (Eduyot 5). From this we see that he was not forbidden from reaching his independent conclusions, for if so, he would have said that he would rather be called a fool and not act evilly by accepting forbidden conclusions! In fact, only instructing others to act according to his conclusion would be forbidden, as the Talmud says, “Why was Akavia ben Mahalalel not treated as a rebellious elder? – Because he did not instruct others.” Despite all this, he was still considered greater than all of Israel in wisdom and fear of sin (Brachot 19a)
Change is not merely a factual occurrence, but is rather an expression of the conscious initiative of man. From this point of view, Religious Zionists adapted this awareness, and understood that it was this that separated between themselves and the hareidi sector. Federbush, for instance, in his work “The Perfection of Judaism,” contrasts between hareidi Judaism and Religious Zionism exactly in this point. The hareidim do not understand that the ghetto walls have collapsed, and they feel that it is possible to perpetuate the framework of the old conceptions. “Whoever says that Judaism is only a religion, or only religious rituals, is as if saying that Judaism is not intrinsically connected with the existence of the Nation of Israel… the borders of the Jewish religion are those of the Jewish nation.” the hareidim’s clinging to their understanding of the Nation of Israel as merely a religious denomination, shaped and defined only by the Torah. This understanding led the way to the claim, promoted by certain schools of hareidi thought, that whoever is not observant of the Torah and its commandments is not considered a Jew, even if he was born as such. In stark contrast to this, Religious Zionism adopted the approach that the Nation of Israel is an ethnic entity; in the words of Federbush, “just as ‘total Judaism’ is inconceivable without its religious aspect, so too it is unimaginable without its national facet.” Federbush further wrote, “Whoever says that Judaism is only a religion, or only religious rituals, is as if saying that Judaism is not intrinsically connected with the existence of the Nation of Israel… the borders of the Jewish religion are those of the Jewish nation.”
Unlike hareidi Judaism religious Zionist say that, “He to whom elementary human knowledge and education is foreign, can neither be learned in knowledge of Judaism.” Torah is likened to a treasure house or a well, from which every generation extracts according to its strength and ability. The infinite riches of Judaism include more than just laws and rigid guidelines; they comprise outlooks, conceptions, and ideas that guide man in all that he does and thinks. Torah is likened to a treasure house or a well, from which every generation extracts according to its strength and ability. The infinite riches of Judaism include more than just laws and rigid guidelines; they comprise outlooks, conceptions, and ideas that guide man in all that he does and thinks. There is no room for other value systems outside of the religious system. Every value must be anchored in one way or another in the Torah.
Redemption has always been perceived in Religious Zionism as contingent upon human activism.