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      Hollywood to the Holy Land
      by Tzvi Fishman
      Tzvi Fishman was awarded the Israel Ministry of Education Prize for Jewish Creativity and Culture

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      Before making Aliyah to Israel, Tzvi Fishman was a Hollywood screenwriter. He has co-authored 4 books with Rabbi David Samson, based on the teachings of Rabbi Kook, Eretz Yisrael, Art of T'shuva, War and Peace, and Torat Eretz Yisrael.


      Elul 13, 5771, 9/12/2011

      We Can All Learn a Lesson From the Arabs

      In the Talmud, Rabbi Yochanan teaches: “If the Torah hadn’t been given, we could have learned modesty from a cat; the prohibition concerning theft from an ant (who doesn’t take from the bread of its fellow); and proper marital relations from a dove (who is faithful with its partner). In a similar light, come September 20, we could learn a lesson about the proper dedication to Eretz Yisrael from the Arabs who are petitioning the United Nations to recognize their “right” to a legitimate Palestinian State in the Land of Israel, G-d forbid.

      For over a hundred years, ever since Jews began returning in greater and greater numbers to Eretz Yisrael, the Arabs have been struggling to possess the Land for themselves. They have been willing to wage an endless Jihad, and to die, in their crazed and demonic struggle to banish the Jews. They have unrelentingly lied in creating the myth of their claim to “Palestine.”  Their leaders have traveled all over the world, speaking with every television station and foreign government to persuade them to back their cause. They have repeatedly killed and maimed innocent hundreds, Jews and non-Jews alike, and have shown a willingness to spend decades in prison to carry out their immoral, deceitful, and bloodthirsty cause.

      And all the while that the Arabs were demonstrating a persistent and fervent dedication to their goal of winning the Land of Israel, along with a passionate spirit of self-sacrifice, hundreds of thousands of Jews were watching TV in their comfortable homes in New York, London, Paris, Antwerp, Melbourne, Cape Town, and Mexico City, not interrupting their careers, golf games, pub hopping, and lavish and meaningless bar mitzvahs.

      Tragically, when it comes to dedication to Eretz Yisrael, we can learn a lesson from the Arabs. At least they want to live here, and the Land even isn’t theirs!

      My dear brothers and sisters, had the Jews of the Diaspora shown the same love for the Land of Israel as the Arabs have demonstrated, and flocked home to Israel when the first chance arose with the establishment of Medinat Yisrael, the United Nations would never be meeting on September 20th to declare the formation of a new and legitimate Palestinian State. This whole farcical and dangerous situation has come about because of the vacuum which we ourselves created. Instead of Jews populating the Land of our Forefathers in all of its fullness, we preferred the flesh pots of the exile, and let the Arabs take our place. Instead of teaching our children that the Land of Israel was theirs, we taught them that they were loyal and productive Americans. Instead of millions of Jews flocking home to Israel, we put all of our talents and holy energies into making millions for ourselves. Instead of building in the Promised Land, we built in Monsey, Long Island, and Miami Beach. Instead of making the Jordan Valley a thriving Jewish community and strip of technological wonder, we settled the Valley of LA and preferred Silicon Valley and fantastic salaries, leaving the Arabs to show the world how much they valued the Land in our place.

      Yes, there will be a handful of New York Jews protesting on the streets of Manhattan, and Jews throughout the Diaspora will hysterically Facebook and Twitter away, but, fellows, if you love Israel so much, why don’t you live here? The Arabs are sending their children to fight for the Land of Israel – are you?

      Come September 20th, I’m sorry to say, we all can learn a lesson from the Arabs.



      Elul 12, 5771, 9/11/2011

      The Secret of Elul

      If today’s blog helps only one person, it has great value. If it helps two, all the better. If it helps everyone, great. According to the secrets of Torah, when our Sages commented: “There is not a righteous man who does good and does not sin,” they were referring to mishaps which occur in the course of one’s sexual life.

      According to Rabbi Nachman of Breslov, the month of Elul is the most appropriate time to rectify sexual transgression. We have posted his writings regarding the secrets of Elul on our www.jewishsexuality.com website, and readers who appreciate the secrets of Torah are invited to look there.

      In this week’s Torah portion, it is written: “If there be among you any man who is not clean because of a spilling of semen at night, then he shall go outside of the camp….” (Devarim, 23:11). The spilling of semen in vain (keri or zera l”batilla) is one of the most serious transgressions in the Torah (Shulchan Oruch, Even HaEzer 23:2; Talmud Niddah 13A). It can come about when a man doesn’t guard his thoughts and his eyes; or via pre-marital sex, masturbation, homosexuality, and all other sexual transgressions. It can even occur during permitted relations with one’s wife. For this reason, it is wise to review the laws of these all-important matters, which are known as blemishes to the “Yesod,” the sefirah which is called the “foundation,” and also known as blemishes to the Brit between G-d and the Jewish People.

      As the Torah informs us, the success and security of the Jewish People depends on the holiness of our camp. The Shechinah does not rest in a place of sexual transgression and impurity (Devarim, 23:15).  

      Fortunately, mistakes in this area can be rectified by heartfelt t’shuva. Rabbi Nachman formulated the famous “Tikun HaKlalli” to assist people from these mishaps. The selichot prayers that Sefardi Jews are reciting this month are filled with this matter, as is the “Tefilla Zaka” which Ashkenazim recite just before Yom Kippur. In fact, the main focus of our Yom Kippur atonement is “Tikun HaBrit.” Many other useful remedies are outlined in the pamphlet on “Shmirat HaBrit” which you can download from our website.

      In this age, when we are surrounded by temptations everywhere, and where the passage to transgression is just a click of the mouse away, the wise person will take heed to study these matters and turn away from wrongdoing, for the sake of his wellbeing and health, the wellbeing of his family, and the wellbeing of Am Yisrael.

      Shavuah tov! מלאךחופרגולשמנפנף

      Elul 9, 5771, 9/8/2011

      Don't Be Sad - Be Happy!

      This blog is for serious people who want to take advantage of the uniqueness of Elul, when Hashem comes out of His palace to meet with all those who seek Him. Once again, we are posting a section from our book "The Art of T'shuva" on Rabbi Kook's incredibly illuminating writings on the amazing phenomena of t'shuva. The book can be obtained at https://www.createspace.com/3595479. It's the cheapest price we could make it, and our profit on each book couldn't even buy half a hot dog, so don't think I'm pushing it to get rich. Enjoy.  


        We have mentioned the bitterness and pain that accompanies the early stages of t’shuva. When people begin to enter the realm of t’shuva, they start to experience a fear, an uncertainty, an inner anguish and pain. While this unpleasant aspect of t’shuva is quickly overshadowed and forgotten in the baal t’shuva’s pursuant great joy, it is a necessary step in the process. Recognizing its value and purging effect can help the penitent weather the stormy seas he must travel. The knowledge that the sun is shining just behind the clouds can give him the strength to continue. In the same way that a woman soon forgets the agonies of childbirth in the happiness of being a mother, the baal t’shuva quickly forgets the “labor pains” of t’shuva in the great joy of his rebirth.

        “T’shuva does not come to embitter life, but rather to make it more pleasant. The joy of life which comes from t’shuva evolves from the waves of bitterness which the soul wrestles with in the beginning of the t’shuva process. However, this marks the higher, creative valor which knows that sweetness stems from bitterness, life from death, eternal delight from infirmity and pain” (Orot HaT’shuva, 16:6).

        When you first swallow aspirin tablets, there is a small taste of bitterness in the mouth. So too, in the initial stages of t’shuva, the first explorations of one’s inner world can cause uncomfortable feelings. However, as one continues on the path of inner cleansing, one discovers a great happiness in knowing that he is doing what he was created to do — to get closer to G-d.

        The process is not that at first you are sad and then you are happy. Rabbi Kook teaches that you are happy from being sad. It is the bitterness itself that causes the joy. One’s suffering makes one realize that the t’shuva is sincere.

        Some people are overwhelmed by the mountain of sin which seems to confront them as they begin to set their lives in order. How can they deal with so many transgressions? How can they ever make the drastic changes needed to live a holy, ethical life? Rabbi Kook reassures us that this feeling Is a very good sign. It is a sign that the person has already broken free of his previous material perspective and is ready to consider a more spiritual life.

        In the same way, Rabbi Kook tell us that if you are hurting inside, that is a sign of spiritual health. It’s a sign that your inner self recognizes that it does not belong to an environment of sin. Feeling pain over the sins of the past is an important part of the t’shuva process (Laws of T’shuva, 2:6). It goes hand-in-hand with a commitment to a life of good deeds in the future.

        The pain and anxiety associated with the first thoughts of t’shuva evolve, in part, from the need to separate from former ways. Just as an operation to remove a cancerous tumor from the body is accompanied by pain, so too is t’shuva. However, the pain is a sign that a healing process is underway. An amputation hurts, but sometimes it is needed to save a person’s life. Before the operation, the patient is wary. His leg may be gangrene, but it still is his leg. What will he be like without it? Will he be the same man? How will he function?

        These are all natural, legitimate, and very distressing questions. The unknown can be scary. So too, when a person has become used to a part of his psyche, even if it be some negative trait which is detrimental to his inner well-being, it is not easy to escape from its clutches. Already it has become a citizen of his soul. Breaking away from the past and being open to change is not a simple task. Great inner courage is needed. Often, it can only be done with the help of a teacher or guide (Mesillat Yesharim, Ch.3). In effect, in unveiling the step-by-step process of t’shuva, Rabbi Kook is giving us a map to assist us on the way.

        “The pain experienced upon the initial thought of t’shuva derives from the severance from evil dispositions which cannot be corrected while they are organically attached to the person and damaging all of his being. T’shuva uproots the evil aspects of the spirit and returns it to its original essence. Every separation causes pain, like the amputation of a diseased organ for medical purposes. However, it is through these deep inner afflictions that a person is freed from the dark bondage of his sins and base inclinations, and from all of their bitter influences” (Orot HaT’shuva, 8:1).


        Delving one step deeper, Rabbi Kook explains that the pain of sin results from the disharmony it causes between the soul and the essential goodness of life and the universe. Because an individual’s soul is attached to the soul of all existence, when a person falls into the darkness of sin, his soul is cut off from the positive Divine plan for the world and it experiences the pain of exile.

        “Every transgression torments the heart because it severs the unity between the individual and all of existence.. The basis of the pain which he feels does not stem from the specific trans- gression itself, but from the deeper essence of the sin which has alienated the soul from the natural order of life, which radiates with a Divine moral light that fills the world with unity and higher purpose” (Ibid, 8:3).

        Rabbi Kook tells us that the true underlying pain of sin does not come from, for example, feeling remorse over having stolen, but from the alienation from G-d which the sin causes. An individual’s sins cut him off from the symphony of Creation. While the world is progressing forward on a developmental path of elevation and perfection, his sins are taking him backward. All of society, culture, medicine, and general human endeavor are going forward, improving, becoming more moral, and he is enmeshed in sin. It may be that the individual is unaware of this spiritual imbalance, but his soul feels rent asunder. It senses its disharmony, disunity, and disconnection from life’s ongoing yearning for justice and goodness. Severed from the inner, spiritual dimension of life, a person suffers anxiety, anguish, and loneliness, in the many forms they take, including depression, neuroses, and disease. Though he may surround himself with hundreds of people, though he occupy himself day and night with business, family, and pleasure, he is a secretly tormented soul, a revolver ready to go off.

        The remedy, Rabbi Kook teaches, is t’shuva. Only t’shuva can reconnect the sinner with G-d. Only t’shuva can restore the harmony between a man’s soul and the world. Only t’shuva can wipe away the sins which prevent a man from being a positive contributor to life.


        Rabbi Kook’s level after level exploration into the psychology of sin does not end in despair, but in peace and salvation. Rabbi Kook explains that the despair a person feels when he confronts his sins is itself a source of hope. The fact that a person is in a state of pain and despair means that he senses his alienation from the positive forces of life. He realizes that sin is not the ideal. This means that the light of morality and holiness in his soul still flickers. In his innermost heart, he still longs for goodness. All is not lost. The important thing is not to fall prey to despair, and to remember that a great happiness is on the way (Orot HaT’shuva, 8:15).

        “When an individual contemplates embarking on a course of total t’shuva, of mending all of his feelings and deeds, even if this is only a thought, he must not be discouraged by the feelings of fear which arise when he faces his many sins, which now seem so pronounced. This is only natural, for as long as a person is seized by the baser side of his nature, and by the dark, negative traits which surround him, he does not feel the weight of his sins so strongly. Occasionally, he feels nothing, and fancies himself a tzaddik. But since his moral sense is awakening, the light of his soul immediately is revealed, and it probes all of his being and exposes all of his wrongs. Then his heart shudders with great fear over his lowliness and lack of perfection. But it is exactly at this instant that he should feel that this awareness, and the worry it causes, are the best signs, forecasting a complete salvation through self-perfection, and he should strengthen himself through this recognition in the L-rd his G_d” (Ibib, 8:16).

        While pain is a necessary part of the t’shuva process, a person must be very careful not to let the pain of sin turn into depression to the extent that it weakens the will for t’shuva. Otherwise, Rabbi Kook warns, depression may spread like a cancer throughout the body and soul. One must always keep in mind the purging affects of spiritual pain and remember that the light of atonement is already working to return the soul to its natural state of joy. Even the physical and psychic pains that often cause a person to be more introspective, whether it be disease, the loss of a loved one, G-d forbid, or a setback in business, these too can be the springboards of t’shuva.


        Ironically, depression prepares the way for the joy which the baal t’shuva discovers. To understand this deep concept, we have to understand that it is the sense of G-d’s majestic per- fection which causes sin to be so intolerable. When a person is aware that his sadness over his sins results from the Divine light working on his soul — this recognition brings unparalleled joy and satisfaction. He feels that G-d is with him! He senses G-d’s presence! This is the spiritual happiness which accompanies the feeling of depression in the heart of the baal t’shuva. Thus the pain and melancholy which a person experiences because of his sins is, in fact, the wonderful sign that G-d has already turned toward him to bring him healing and joy (Ibid, 15:9).

        Rabbi Kook discusses another source of the pain of t’shuva. When the light of t’shuva embraces a person, he is enveloped by a spirit of holiness and purity. His soul fills with a passionate love of G-d, and he longs for a life of honesty and moral upliftment. However, at the same time that this “born again” feeling radiates through his being, he is still trapped in the pathways of sin, and he doesn’t know how to escape from his darkness and embark on a new way of life. This frustration causes pain. Yet, the very fact that a person experiences this anguish is itself the gateway to happiness.

        “The will to be good, this, in itself, is a Divine wind from Gan Eden, which blows on the soul and fills it with infinite joy, to the extent that the hellish flames of deep anguish are transformed into rivers of delight” (Ibid, 16:3).


        The appellation baal t’shuva, or master of t’shuva, suggests a person who has successfully reached the end of the process and mastered all of its facets. Rabbi Kook, however, tells us that this is not the case at all. If a person is broken and shattered with remorse because of his sins, he is a master of t’shuva already.

        “If a person has such a low estimation of himself that the great bitterness in his soul, his fallen moral state, and his sins, prevent him from studying Torah and observing the commandments, from engaging in work, and interacting with people with a calm, healthy happiness, then he must believe in his heart that in feeling such depression over his sins, he is certainly, at that very moment, a total baal t’shuva. Accordingly, he has already elevated his being, and he can set his mind at rest and return to being happy and cheerful, occupying himself with goodness in a peaceful and joyous disposition, for G-d is good and just” (Ibid, 14:23).

      Happy t'shuva!

      Elul 7, 5771, 9/6/2011

      The Juiceless Perspective

      In our previous blog, we mentioned that Diasporarians have a distorted understanding of Torah, due to our long exile from our Land, when the Torah was stripped of its national wholeness and denuded to a list of private mitzvoth like kashrut and Shabbat.

      Rabbi Kook reveals a parallel cause behind the confusion of Diaspora Judaism – a superficial learning of Torah. In his book, “Orot,” he writes:

      “By being alienated from the recognition of the secrets of Torah, the kedusha of Eretz Yisrael is understood in a foggy, unfocused fashion. By alienating oneself from the secrets of G-d, the highest segulot (treasures) of the deep Divine life become extraneous, secondary matters which do not enter the depths of the soul, and as a result, the most potent force of the individual's and the nation's soul will be missing, and the exile is found to be pleasant in its own accord. For to someone who only comprehends the superficial level, nothing basic will be lacking in the absence of the Land of Israel, the Jewish Kingdom, and all of the facets of the nation in its built form.

      “For him, the foundation of the yearning for Salvation is like a side branch that cannot be united with the deep understanding of Judaism, and this itself testifies to the poverty of insight which is found in this juiceless perspective. We are not rejecting any form or contemplation which is founded on truthfulness, on sensitivity of thought, or on the fear of Heaven, in whatever form it takes; but only rejecting the specific aspect of this perspective which seeks to negate the secrets of Torah and their great influence on the spirit of the nation -- for this is a tragedy which we are obligated to fight against with counsel and wisdom, with holiness and with valor,” (Orot, 1:2).

      This translation of Rabbi Kook’s eloquent Hebrew, and a clear, down-to-earth commentary, can be found in the book I wrote with Rabbi David Samson, “Eretz Yisrael – The Writings of Rabbi Avraham Yitzhak HaKohen Kook,” available at: https://www.createspace.com/3604549. The book is must reading for anyone who seeks exposure to the profound Torah insights of Rabbi Kook, and who seeks to deepen his, or her, connection to Torah, to Eretz Yisrael, and to G-d. For those of who can’t afford the ten odd dollars, the commentary to this chapter can be found at: http://www.jewishsexuality.com/eretz-yisrael-the-secrets-of-torah.

      In my opinion, a person cannot fully appreciate the great events of our time without studying the writings of Rabbi Kook. His good name, towering righteousness, and Torah scholarship have been smeared by little people in the Haredi world, but when it came time for two of the most outstanding Torah authorities from the Haredi world to be married, Rabbi Shlomo Zalman Auerbach and Rabbi Eleyashiv, they both turned to Rabbi Kook to perform the ceremony. The gedolim of the Haredi world had great respect for Rabbi Kook – it was the small-minded amongst their students who smirched him, fearing that Rabbi Kook would overshadow their Rabbis .

      This Elul, add Rabbi Kook’s writings on Eretz Yisrael to your daily t’shuva program. After all, to do t’shuva means to return, and that includes returning to where we came from – Eretz Yisrael.     

      Elul 6, 5771, 9/5/2011

      The Lost Tribe of Brooklyn

      With the destruction of the Second Temple and our long exile from our Land, the Jews were dispersed all over the world. In the great trauma and geographical upheaval, the tribes of Israel became scattered and lost. Over the past hundred years, we have witnessed an incredible ingathering of Jews to Israel from the four corners of the globe, just as Hashem promised our Forefathers and Prophets. Even the “lost tribe” of Jews in Ethiopia were miraculously rescued and brought home to Israel. Now, some 7500 people residing in north east India, descendents of the tribe of Menashe, are returning home to Israel later this year. Similarly, in our time we have witnessed the mass ingathering of the “lost” Jews of the former Soviet Union, who were lost because of compulsion and persecution under the anti-Semitic Soviet regime, which stripped them of their Jewish identity by force.

      There is still another lost tribe to save – the lost of tribe of Brooklyn. This tribe is lost, not because of geographic uncertainty – we know where they are. Nor are they lost because of compulsion – they are free to practice Judaism as they please. They are lost due to a profound confusion of the meaning of Judaism. Over the nearly 2000 years of exile, their understanding of the Torah became distorted. Not living in the Land of Israel, and unable to be a sovereign Jewish nation on their own, with their own government, army, judicial system, and the like, they came to believe that Judaism was the practice of the handful of ritual commandments a Jew could still do outside the Land, like putting on tefillin, keeping kosher, and observing Shabbat. They forgot that Judaism is much more than the practice of individual mitzvot. During the long exile, they lost the understanding that Judaism is the national constitution of the Nation of Israel in Eretz Yisrael, and that the whole goal of the Torah and our prayers for Redemption is building the Jewish Nation in the Land that G-d Chose for His People, something which became possible once again with the establishment of Medinat Yisrael.

      It is our job to rescue these lost Jews and to bring them home to Israel. A great program of education is needed, and new communities in Israel must be built to house them when they arrive. The government of Israel must wake up to this challenge and new frontier. “Operation Brooklyn.” This year - before it becomes too late.