MOU N TA I N. FI EL D. HOUSE. with Israel

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1 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

2 M O U N T A I N. F I E L D. H O U S E. D E V E L O P I N G Y O U R R E L A T I O N S H I P W I T H T H E L A N D O F I S R A E L Imagine yourself at the foot of a tall mountain preparing to make the climb. Imagine standing alone in a large, open field. PLACE AND SPACE 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 ואמר ר' אלעזר: מאי דכתיב )ישעיהו ב, ג( "והלכו עמים רבים ואמרו 'לכו ונעלה אל הר ה' אל בית אלהי יעקב' וגו'" אלהי יעקב ולא אלהי אברהם ויצחק אלא לא כאברהם שכתוב בו הר שנאמר )בראשית כב, יד( אשר יאמר היום בהר ה' יראה ולא כיצחק שכתוב בו שדה שנאמר )בראשית כד, סג( ויצא יצחק לשוח בשדה אלא כיעקב שקראו בית שנאמר )בראשית כח, יט( ויקרא את שם המקום ההוא בית אל. Discover Israel Page 1

3 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 G- d). 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 ועלית - מלמד שבית המקדש גבוה מארץ ישראל, וארץ ישראל גבוה מכל הארצות 3:4immil ihet Who can ascend upon the mountain of Hashem and who can rise up upon His holy place? מ י י ע ל ה ב ה ר י ה ו ה ומ י י ק ום ב מ ק ום ק ד ש ו: 3:42 il ihei 3:4immil ihet Discover Israel Page 2

4 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. מי יעלה. ר''ל עם שכולם המה לה' מ''מ אין 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 ומה אגיד לכם בענין הארץ. כי רבה העזובה וגדל השממון, וכללו של דבר, כל המקודש מחבירו חרב יותר מחבירו, ירושלים יותר חרבה מן הכל, וארץ יהודה יותר מן הגליל, ועם Discover Israel Page 3

5 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 ; אמר ריש לקיש: מאי דכתיב דוהיה אמונת עתיך חסן ישועות חכמת ודעת וגו' - אמונת - זה סדר 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. אמונת זה סדר זרעים - מפרש בירושלמי 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

6 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 שקראו בית. מקום מיושב 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

7 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 has three lovers, and he wants to build a palace, he brings the first one and he says that it was initially a mountain, the second one said that it was initially a field, and the third one says that I remember when it was a palace, and the king said that I will name it after you, like it says The house of the God of Yaakov. The forefathers are a sign for the children, and Avraham loved one, like it says, I remember when it was a mountain, it s an allusion to the First Temple, where the Shechina was guarded there, like a guard on the top of a mountain, however, it s only a temporary guarding and not a permanent one. The second lover is Yitzchak, for he remembered that it was a field, and it s an allusion to the Second Temple which had very little guarding, for it was lacking many things that were present in the First Temple. The third lover says that it was always a palace, meaning before the world was created, and the initial thought is the ultimate action, which is a sign for the Third Temple, which should be rebuilt speedily, which will have the greatest level of protection, and it will live in a palace. בו הר כו'. מבואר במדרש משל למלך שהיו לו ג' אוהבים ובקש לבנות פלטין הביא לראשון אמר זכור הייתי אותו הר היה מתחלה הביא לשני אמר זכור הייתי שדה היה הביא לג' אמר זכור הייתי פלטין היה מתחלה א"ל המלך חייך שאני בונה פלטין וקורא אני אותו לשמך שנאמר בית אלהי יעקב והכוונה כמ"ש שהאבות הם סימן לבנים ואברהם אוהב האחד שאמר זכור הייתי הר היה הוא סימן לבית ראשון שהשכינה היתה שומרת בו כשומר בראש ההר מיהו שמירת עראי ולא קבע ועליו נאמר על הר ציון ששמם ואוהב הב' שהוא יצחק שאמר זכור הייתי שדה היה הוא סימן לבית שני שהיה בו שמירה פחותה ביותר שלא היו בו כמה דברים שהיה בבית ראשון ועליו נאמר ציון שדה תחרש. ואוהב השלישי שאמר פלטין היה מתחלה ר"ל קודם שנברא העולם כמ"ש פרק מקום שנהגו ותחלת המחשבה הוא סוף המעשה שהוא סימן לבית האחרון שיבנה במהרה 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

8 כדישיהיה לינת לילה כמו בבית אין זה כמ"ש אבותי הר ושדה אבל יהיה בית אלהים וק"ל: When I am in When I am in When I am in, I feel like I am looking up at a mountain., I feel like I am standing in an open field., I know I ve come home. Discover Israel Page 7