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לימוד תורה

Mobile and stationary - in the desert, Zion and in Jerusalem

The Parasha in our everyday life - Bamidbar - Jerusalem Day - 5782

Rabbi Eliezer Shenvald - Rosh Yeshivat Hesder 'Meir Harel' Modi'in

There is a strong struggle in the world between those in favor of national identity as an essential and natural component of man, which also affects personal identity, and those in favor of a utopian view that 'all human beings are alike and equal', without distinction, including not gender difference. In their view, identity does not reflect any 'objective truth' but an artificial process of 'social construction'. For them a unique definition of identity that differentiates a group of people from the rest of the society, or between men and women is identified as 'racism'. In their opinion, what drives the definition of identity is struggles for power and control, between the 'strong' and the 'weak'. In their view, there is also no place for dealing with 'civil rights', but only with 'human rights', because rights that favor a 'citizen' who defines himself as belonging to his country, over non-citizens (such as illegals) 'discriminate' against their rights, etc. They therefore seek to blur national identity as part of the blurring of all identities, religious, cultural, and gendered.

This struggle does not miss the cultural processes in Israel either. About two years ago, the book "Mobile and Stationary" was published by Dr. Gadi Taub, which seeks to "frame" and conceptualize the debate and hang it in connection to the individual or group, a commitment to the nation and its culture. The 'Stationary' are those associated with a unique culture, typical of a particular people and place. The 'mobiles', on the other hand, see themselves as 'citizens of the big world' and their culture as a universal culture, common to every person. Therefore, consciously they do not associate their fate with the people or with a particular place.

This week's Torah portion, as well as the entire Chumash, is called "Bamidbar -in the wilderness" after the first verse:

וַיְדַבֵּ֨ר ה' אֶל־מֹשֶׁ֛ה בְּמִדְבַּ֥ר סִינַ֖י...

"Hashem spoke to Moshe in the wilderness of Sinai…" (Bamidbar 1:1)

The Parasha deals with the census of the tribes of Israel, according to military veterans, and the meticulous organization of the Israel camp in the desert. The structure of the camp had to be suitable for a stay in the desert and for moving from place to place. Later in the Chumash, constitutive events and crises are mentioned during the desert period, constitutive events that shaped the character of the nation for the future as well. Hence the Chumash is called ‘Bamidbar - in the wilderness’ not only because of the name of the place where it is said, but because it reflects the essence of the Chumash.

And accordingly, the people of Israel are referred to as a people who 'ascended from the desert':

מִ֣י זֹ֗את עֹלָה֙ מִן־הַמִּדְבָּ֔ר "Who is she that comes up from the desert" (Song of Songs 8:5).

וכי מן המדבר העלה אותם. והלא ממצרים העלה אותם...

"Did He bring them up from the desert?  It was from Egypt that He brought them up… (Midrash Song of Songs 3:6) The 'desert' and its upheavals shaped its character:

"כל המעלה והדיבור שקנו ישראל הוא מן המדבר! וכן הוא אומר "מי זאת עולה מן המדבר", עילוין של ישראל הוא מן המדבר, תורה מן המדבר, מן מן המדבר, שליו מן המדבר, ענני כבוד מן המדבר, הלבישם רקמה והעדם עדי, והנעילם תחש, ונשא את ראשם, ונתיחסו למשפחותם, ונתחבבו לפני המקום, הכל מן המדבר, שנאמר (דברים ל"ב, י'): 'ימצאהו בארץ מדבר', וכו', וכן הוא אומר (ירמיה ל"א, א'): 'מצא חן במדבר'". (ש"ך במדבר א א).

"All the virtue and speech that Israel has acquired is from the desert! And he also says, "Who is this that cometh up out of the wilderness?" The exaltation of Israel is from the desert, Torah from the desert, Manna from the desert, quail from the desert, clouds of glory from the desert, clothed in embroidered garments and jewelry, and sandals of dolphin leather… everything is from the desert as it is written: יִמְצָאֵ֙הוּ֙ בְּאֶ֣רֶץ מִדְבָּ֔ר 'G-d found them in a desert region…' and: מָצָ֥א חֵן֙ בַּמִּדְבָּ֔ר 'Found favor in the wilderness'. (Shabbatai HaKohen Bamidbar 1:1)

The desert landscape is perceived as 'monochromatic', void of character and uniqueness. It has no vegetation, and its topography has no special landscape details or distinctions. However, precisely from staying in the desert, gathered and distinct within itself, is that the 'mobility' prepared the 'stationary'. The people of Israel formed their unique, spiritual, and national identity. They have been able to preserve for more than three thousand years, despite the challenges and difficulties faced. The formative process we went through in the desert prepared us to settle in the country, face the need to conquer it, connect to its sanctity, and rise to the next floor in shaping our unique identity. Although we often had to hold on to the wand, and exile from our country, it was out of compulsion and not as an ideology.

The fundamental core of the connection to the sanctity of the land is related to Jerusalem and the pilgrimage to the Temple 'three times a year'. Hence the desire of the Jews for Jerusalem, as a place of identity-shaping, national and personal, even among those who were not born in it and never visited it:

וּ֥לְצִיּ֨וֹן יֵאָמַ֗ר אִ֣ישׁ וְ֭אִישׁ יֻלַּד־בָּ֑הּ

"Indeed, it shall be said of Zion, every man was born there.” (Psalms 87:5)

אֶחָד הַנּוֹלָד בָּהּ וְאֶחָד הַמְצַפֶּה לִרְאוֹתָהּ

"Both the man who was actually born in Zion and the one who looks forward to seeing her are equally considered sons of Zion" (Ketubot 75a). And we swore in all generations:

אִֽם־אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלִָ֗ם תִּשְׁכַּ֥ח יְמִינִֽי תִּדְבַּ֥ק לְשׁוֹנִ֨י לְחִכִּי֮ אִם־לֹ֪א אֶ֫זְכְּרֵ֥כִי אִם־לֹ֣א אַ֭עֲלֶה אֶת־יְרוּשָׁלִַ֑ים עַ֝֗ל רֹ֣אשׁ שִׂמְחָתִֽי׃

"If I forget you, O Jerusalem, let my right-hand wither; let my tongue stick to my palate if I cease to think of you, if I do not keep Jerusalem in memory even at my happiest hour". (Psalms 137:5-6)

This connection was manifested fifty-five years ago in the liberation of Jerusalem and the Temple Mount. By orders of Mota Gur, the paratroopers brigade commander, and with the outburst of the fighters' feelings near the Western Wall. Religious and non-religious, from the city and from kibbutzim, from all ethnicities and sectors with the late Rabbi Goren and the blowing of the Shofar.

Our enemies also recognize this and therefore are trying to poke a wedge between the people of Israel and Jerusalem, to prevent us from waving its flags, and to challenge our sovereignty over the Temple Mount.

Rabbi Zvi Yehuda Kook's words at the Western Wall after its release still resonate in our ears: "To all the people of Israel, and to all the nations of the world, everyone should know that we are renewing history, renewing as before. Israeli history returns to the eternity of its antiquity, from now and forever, and we will never move from here. If I forget you, O Jerusalem, let my right-hand wither".

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