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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.

       

      Tammuz 3, 5769, 6/25/2009

      On With the Gay Parade!!


      I mean if you are going to let women parade half naked around the streets of Jerusalem, then you have to let the gays parade around too. What’s the difference? It’s a democratic country, isn’t it? If you support women’s rights, then you have to support gay rights as well.

      On with the Parade!

      If you want to protest against the gay parade on the basis of Torah, then you have to protest against the parade of immodestly dressed women as well. Both are forbidden by the Torah. What’s the difference?

      Candy shop window

      In fact, the daily parade of under-dressed women may be even worse. The Torah forbids homosexuality, but it does not forbid homosexuals to walk down the street. In contrast, a Jewish woman is not allowed to parade the streets with her poopik showing like some belly dancer from Beruit; or with her chest on display like the cheap wares in a discount store window; or with her behind bursting out of her bottoms; or with her bare legs stretching along across the street from Acco to Beer Sheva; or with her naked back and shoulders reflecting the glare of the sun like the solar panels on Jerusalem rooftops.

      Blinded by the light...of G-d and truth and right

      So if you are one of those who staunchly maintain that women should be left alone to parade around half naked on the streets of the Holy City, then you should defend the rights of gay people as well to conduct their parade.

      Be fair. Be liberal. As the songs says, “Live and let live. Your business is your business, and my business is mine.”  



      Tammuz 2, 5769, 6/24/2009

      Summer Warning!


      Once upon a time, kids could escape the summer heat by staying indoors. But today, with the advent of the Internet, staying indoors means getting all heated up even more. Rabbi Ovadia Yosef has a poster on the streets proclaiming that the Internet is the “Father of Spiritual Impurity.” Thousands of Jews are being lured away from the Torah by the pull of Internet pornography, the poster declares.

      If you don't have a filter, this is where your computer belongs.

      Now that summer vacation is upon us, any parent who hasn’t done so already, will download an anti-pornography filter if he cares about his children. In our home, we have three different filters to make sure our little Einsteins can’t crack the security codes. In Israel, the Rimon filter is very popular, but it has to be kept at a high safety level to prevent kids from getting into youtube, which is loaded with smut.

      Instead of relying on your home computers to keep your kids busy, find your children things that are more constructive, like summer study programs, sleep-away religious camps, sport activities, part-time work, and the like.

      Parents who don’t install an anti-porn filter are transgressing the commandment, “Do not put a stumbling block in front of the blind,” and several other prohibitions as well.

      Why procrastinate? Save yourselves and your children today!     



      Sivan 30, 5769, 6/22/2009

      The Land of Milk and Honey


      We mentioned that to rectify the sin of the Spies, who despised the cherished Land, we have to love the Land of Israel more than anywhere else. So here’s another tribute to the Land of Milk and Honey.

      The land of milk and honey - South Africa
      The land of milk and honey - France
      The land of milk and honey - Melbourne
      The land of milk and honey - Toronto
       
      The land of milk and honey - Brooklyn

      Oops! There must be some mistake. How silly of me! But this is exactly what Korach’s followers maintained. Like the Spies, they too wanted to remain in the wilderness, protected by the miraculous Clouds of Glory, where they could learn Torah in all-year-round air-conditioned comfort, without having to meet the physical challenges and dangers of conquering and settling the Land of Israel. True, Korach and his crowd were top Torah scholars, the heads of the Sanhedrin, but they knew that a new type of leader would be needed upon entry into the Land, so they rebelled against Moshe.

      Still, Moshe wanted to give them a second chance to repent before their fate was sealed, so he called them to the Mishkan for a meeting. As it says:

      “And Moshe sent to call Datan and Aviram, the sons of Eliav, but they said, ‘We will not come up (lo n’aleh); is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, and you will make yourself a prince over us?....Lo n’aleh!’” (Bamidbar, 16:12-14)

      “Lo n’aleh!” they told him. We won’t make aliyah! Not only that. They called Egypt the land flowing with milk and honey! In their craving to stay in the safety of the Clouds of Glory and hold on to their positions of leadership, they turned Egypt into the Promised Land! Gevalt!

      The land of milk and honey - Egypt

      Because they rejected the Land, the land swallowed them up. They were swallowed up physically, but a person can also be swallowed up culturally and morally too, by the influences of the foreign culture around him, and by personal cravings foreign to the Torah.

      A friend of mine who recently returned from a short trip to New York on a family matter told me that one day, while walking along a New York City sidewalk, he heard a small voice coming from below the street. When he went over and put his ear to the manhole covering, he heard voices calling out from the depths, “Fishman told the truth! Fishman told the truth!”

      "Fishman told the truth!"

      What a shame they didn’t listen.       



      Sivan 29, 5769, 6/21/2009

      Father’s Day


      For a Jew, every day is Father’s Day. Not just once a year. One of the Ten Commandments is “Honor thy father and thy mother.” It is one of the most fundamental commandments of the Torah.

      In many synagogues, a representation of the Ten Commandments, in the form of the Two Tablets of Law, can be found above the ark which houses the Torah scrolls. The five commandments on one side of the tablets concern laws between man and G-d. On the other tablet are five laws between man and his fellow man. Interestingly, the commandment of honoring one’s father and mother are on the side of the tablets dealing with commandments between man and G-d. This is because our parents are our gateway to G-d. It is they who teach us about G-d and the Torah. Therefore, honoring them and the Torah they teach us, is essential to the preservation and continuity of the Torah from father to son, generation after generation.

      The full wording of the commandment is: “Honor thy father and mother that thy days may be long in the Land which the L-rd thy G-d gives thee” (Shemot, 20:12).

      Not many commandments come with a clearly stated reward. Please look closely at the reward for keeping this fundamental commandment – that your days may be long in the Land of Israel. Isn’t that interesting!

      What’s the connection? Well, if you honor your father and mother, you will respect what they teach you. Since Jewish fathers and mothers are obligated to teach their children the Torah, they will naturally teach their kids that a Jew is supposed to live in the Land of Israel. Part of respecting one’s parents is obeying them when they instruct their children in the ways of the Torah. Thus a child who honors his parents will live in the Land of Israel in line with the Torah’s teachings.

      Though my parents were not happy when I told them that I was moving to Israel, I made aliyah anyway. While honoring one’s parents is an essential tenet of Judaism, if parents do not want a child to move to Israel, the child does not have to listen to them, since going on aliyah is a mitzvah, and parents are not allowed to prevent a child from carrying out a commandment of G-d. In my parents’ great merit, even though they strongly disagreed with my decision, they always helped me out financially through the years so that I could observe the commandment of living in Israel, which our Sages tell us is equal in weight to all of the commandments of the Torah.  

      Later, when my aging parents became ill, I had the good fortune of bringing them to Israel to live adjacent to my family in Shilo and then Jerusalem. My father, of blessed memory, spent his last nine years enjoying a new life in the Holy Land. At the end of his sojourn in this world, he merited to be buried on the Mount of Olives, alongside the Prophets and great Rabbis of Israel.

      How sweet it is! On the terrace in Shilo

      Dad’s yahrtzeit is coming up next week. Every day this year has been Father’s Day for me, dedicated to his memory. May the Torah that I continue to learn, and the mitzvot that I and my family keep in the Land of Israel, be our way of celebrating Father’s Day the whole year round, for all of our many years to come in the Land that G-d gave to the Jewish People.

      Honor Thy Father and Mother - Escorting Mom and Dad to their Melabev Senior Citizens group in Jerusaelm.

      May his memory be for a blessing.



      Sivan 26, 5769, 6/18/2009

      The Greatest Book Ever Written


      Well, maybe it isn’t the greatest book, but it certainly is in the Top Ten of the most influential books on Judaism ever written.  “The Kuzari,” by Rabbi Yehuda HaLevi, is universally accepted and acclaimed as a classic of Torah scholarship.

      Drawings from the book "The Kuzari for Young Readers" by Tzvi Fishman

      Written in the form of a conversation between a Rabbi and the gentile king of Kuzar who is looking to find the true religion, “The Kuzari” lucidly explains the foundations upon which Judaism is based. What better time than “Book Week” to take another look at this wonderful classic? Below are excerpts from the book dealing with Eretz Yisrael. This should put an end to the intellectual ping pong of galut lovers who like to play “It’s a commandment, but it isn’t a commandment. It’s a commandment, but it isn’t a commandment….” with the mitzvah of dwelling in Eretz Yisrael.

      "It isn't a mitzvah!"

      After studying “The Kuzari” no one can honestly say that it isn’t a mitzvah to live in Eretz Yisrael.

      The King of Kuzar:

      I understand what you mean about His People, but less so about His Land.

      The Rabbi:

      You will have no difficulty in perceiving that one country may have higher qualifications than others. There are places in which particular plants, metals, or animals are found, or where the inhabitants are distinguished by their form and character, since perfection or deficiency of a person are produced by a mingling of the elements.

      The King of Kuzar:

      Yet I never heard that inhabitants of the Land of Israel are better than other people.

      The selected vine in the selected place.

      The Rabbi:

      How about the hill where you say that vines thrive so well? If it had not been properly planted and cultivated, it would never have produced grapes. Priority belongs firstly, as we have stated, to the People who are the essence and kernel of the nations [those who have been chosen by the L-rd to be the bearers of His Word]. Secondly, it belongs to the Land, on account of the special Divine acts that are connected with it, which I would compare to the cultivation of the vineyard. No other location would share the distinction of the Divine Influence, just as no other mountain may be able to produce good wine.

      The King of Kuzar:

      How could this be? In the time between Adam and Moses were there not prophetic visions in other places, those granted to Abraham in Ur Chasdeem, to Ezekiel and Daniel in Bablyon, and to Jeremiah in Egypt?

      The Rabbi:

      Whoever prophesized did so either in the Holy Land, or concerning it, like Abraham, in order to reach it. Ezekiel and Daniel prophesized on its account. Adam lived and died in the Land. Tradition tells us that in the Cave of the Patriarchs are buried four pairs: Adam and Eve, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah. This is the Land which bears the name “before the L-rd” and of which it is stated, “the eyes of the L-rd are always upon it (Devarim, 11:12). It was also the first object of jealousy between Cain and Abel, when they desired to know which of them would be Adam’s successor and heir to his holy essence and perfection in order to inherit the Land and to stand in connection with the Divine Influence, while the other would be overlooked. When Abel was killed by Cain, the Land was left with an heir. It is stated that Cain went out of the presence of the L-rd (Bereshit, 4:16) which means that he left the Land, saying, “Behold, You have driven me out this day from the face of the earth, and from Your face I shall be hid” (Bereshit, 5:14).

      Fighting over the Chosen Land

       In the same way it is said, “But Jonah rose up to flee unto Tarshish from the Presence of the L-rd” (Jonah, 1:3), but he only fled from the place of prophecy (Israel). G-d, however, brought him back out of the belly of the whale and appointed him to be a prophet in the Land.

      When Seth was born, he was like Adam and took Abel’s place, giving him claim to the Land, which is the next step to the Garden of Eden. The Land was then the object of jealousy between Isaac and Ishmael, till the later was rejected as worthless. Although he was blessed with worldly prosperity, the birthright was established with Isaac, as it says, “My Covenant I will establish with Isaac” (Bereshit, 5:21) which refers to his attachment to the Divine Influence and eternal life in the World To Come. Neither Ishmael nor Esau could boast of this Covenant, even though they were otherwise prosperous. Once again, jealousy arose between Jacob and Esau over the birthright and blessing, but Esau was rejected in favor of Jacob, in spite of his physical strength.

      Prophecy was granted to Moses, Aaron, and Miriam in Egypt [to free the Jews to bring them to Israel] and Sinai and Paran are reckoned as a part of Eretz Yisrael because they are located on this side of the Red Sea, as it says, “And I will set your boundaries from the Red Sea, even unto the sea of the Philistines, and from the desert unto the river” (Shemot, 23:31).

      The “binding” of Isaac took place on a desolate mountain [in the Land of Israel] Mount Moriah. Not until the days of King David, when it was inhabited, was the secret revealed that it was the place especially prepared for the Shekinah [Divine Presence] as it is said, “And Abraham called the name of the place ‘The L-rd shall see’ as it is said to this day, in the mount of the L-rd it shall be seen (Bereshit, 22:14). In the Book of Chronicles it is stated more clearly that the Temple was built on Mount Moriah. These are, without out, the places worthy of being called the Gates of Heaven.

      Gateway to Heaven

       

      Look how Jacob ascribed the vision that he saw, not to the purity of his soul, nor to his faith, not to his true integrity, but to the place, as it says, “How awe-inspiring is this place” (Bereshit, 28:17).  Prior to this, it is said, “And he lighted upon a specific place” (Ibid, 11) that is to say, the chosen one.

      Was not Abraham also, after having been greatly elevated, brought into contact with the Divine Influence, and made the chariot of this essence, removed from his birthplace to go forth to the place where his perfection could be complete? So too when an agriculture finds the root of a good tree in a desert region. He transplants it into properly tilled ground, to improve it and cause it to grow; to change it from a wild root to a cultivated one, from a tree that bore fruit by chance to one which produced a luxuriant crop. In the same way, the gift of prophecy was retained among Abraham’s descendants in Israel, their property as long as they remained in the Land and fulfilled the required conditions of purity, worship, sacrifices, and above all, the reverence for the Shechinah. For the Divine Influence, one may say, singles out him who appears worthy of being connected with it, such as prophets and pious men, and is their G-d.

      The King of Kuzar:

      Continue your discourse on the special advantages of the Land of Israel.

      The Rabbi:

      It was appointed to guide the world, and apportioned to the tribes of Israel from the time of the confusion of the languages, as it says, “When the Most High divided among the nations their inheritance” (Devarim, 32:8). Abraham was not fit to gain the Divine Influence, and to enter into a Covenant with G-d until he came to the Land of Israel. The Land was even granted its own Sabbaths, as it is said, “Sabbath of the Land” (Vayikra, 25:6) and “The Land shall keep a Sabbath unto the L-rd” (Ibid, 2). It is forbidden to sell it on perpetuity, as it says, “For Mine is the Land” (Ibid, 23). Observe that the “feasts of the L-rd” and “the Sabbaths of the Land” belong to the “Land of the L-rd.”

      Thus the “Sabbaths of the L-rd” and the “Festivals of the L-rd” depend on the Land which is the “inheritance of the L-rd.” It is also called “His holy mountain,” “His footstool,” “the Gate of Heaven,” and it says, “For the Torah shall go forth from Zion” (Micah, 4:2). Our Forefathers endeavored to live in the Land while it was in the hands of pagans, they yearned for it, and had their bones carried there, as with Jacob and Joseph. Moses prayed to see it, and when this was denied him, he considered it a profound misfortune. Thereupon it was shown to him from the summit of Pisgah, which was to him an act of grace.

      Persians, Indians, Greeks, and peoples of other nations, begged to be allowed to bring sacrifices there and to pray in the Holy Temple – they spent their wealth at the place, though they followed laws not recognized by the Torah. They honor it to this day, although the Shechinah no longer appears there. All nations make pilgrimages to it, long for it, excepting we ourselves, because we have been punished and are in disgrace. All which the Sages speak about its great qualities would take too long to relate.

      The King of Kuzar:

      Let me hear a few of their observations.

      The Rabbi:

      One teaching is “All roads lead to the Land of Israel, but none from it” (Mishna, Ketubot, 13:11). Concerning a wife who refuses to go there with her husband, the court decries that she is divorced and she forfeits her marriage settlement (Ketubot 110). On the other hand, if the husband refuses to accompany his wife to Eretz Yisrael, he is forced to divorce her and also pay her marriage settlement amount. The Sages further state: “It is better to swell in the Holy Land, even in a town mostly inhabited by heathens, than abroad in a town mostly populated by Jews; for he who dwells in the Holy Land is compared to him who has a G-d, while he who dwells in the Diaspora is compared to him who has no G-d. Thus said King David, ‘For they have driven me out this day from dwelling in the inheritance of the L-rd, saying, Go serve other gods,’ which means that he who dwells outside of the Land is like someone who serves strange gods” (Ibid).

      Why not come while you're still living?

      Another say is: “to be buried in the Land of Israel is as if buried beneath the altar (Ketubot 111). They praise him who abides in the Land more than him who is carried there dead (Ibid). They say concerning he who could have live there, but did not do so, and only ordered his body to be carried there after his death: “While you lived you made My inheritance an abomination, but in death ‘you come and contaminate My Land’” (Jerusalem Talmud, Ketubot, 12:3; Jeremiah, 2:1). It is told that Rav Hananyah said, when asked whether it was lawful for a person to go abroad in order to marry the widow of his brother, “His brother married a pagan woman – praised be G-d who caused him to die – now this one follows him” (Ketubot 111). The Sages also forbade selling estates or the remains of a house to a heathen, or leaving a house in ruins. Other sayings are:             

      Fines can only be imposed in the Land itself (Sanhedrin 31). No slave can be taken abroad against his will (Mishna Gitten, 4:6), and many other similar regulations. Furthermore, the very air of the Holy Land makes wise (Baba Batra 158). The Sages expressed their love for the Land as follows, saying, “He who walks four cubits in the Land is assured happiness in the World To Come (Ketubot 111; Pesachim 113). Rabbi Zera answered a heathen who criticized his foolhardiness in crossing a river without waiting to reach a ford in his eagerness to enter the Land, “How can the place which Moses and Aaron could not reach, be reached by me?” (Ketubot 112).

      "If all this is true, why are you here?"

      The King of Kuzar:

      If this be so, you transgress the commandment laid down in your Torah by not endeavoring to go up (make aliyah) to that place, to make it your abode in life and in death, although you say, “Have mercy on Zion, for it is the house of our life,” and believe that the Divine Presence shall return there. And had it no other preference than that the Shechinah dwelt there five hundred years, this is sufficient reason for men’s souls to retire there and find purification there, as happens near the abodes of the pious and the prophets. Is it not “the Gate of Heaven?” All nations agree on this point. Christians believe that the souls are gathered there and then lifted to Heaven. Islam teaches that it is the place of ascent, and that prophets are caused to ascend from there to Heaven. Further, you believe it is the place of the gathering on the day of Resurrection. Everybody turns to it in prayer and visits it in pilgrimage. Thus, your bowing and kneeling in its direction is either mere appearance or thoughtless worship. Yet your forefathers chose it as their abode in preference to their birthplaces, and lives there as strangers, rather than as citizens of their own country. This they did even at a time when the Divine Presence was not yet visible, when the country was full of unchastity, impurity, and idolatry. Your fathers had no other desire than to remain in it. Neither did they leave it in times of dearth and famine except with G-d’s permission. Finally, they directed their bones to be buried there.

      The Rabbi:

      This is a severe reproach, O king of the Kuzars. It is the sin which kept the Divine promise with regard to the Second Temple “Sing and rejoice O daughter of Zion” (Zecharia, 2:10) from being fulfilled. Divine Providence was ready to restore everything as it had been at first, if they had all willingly consented to return. But only a part was ready to do so, while the majority and the aristocracy remained in Babylon, preferring dependence and subjugation, and unwilling to leave their houses and their business affairs.

      They didn't want to give up their mansions in Babylon

      The words, “I have put off my coat” (Shir HaShirim, 2-4) refer to the people’s slothfulness in consenting to return to Israel. The verse, “My beloved stretches forth his hand through the opening” may be interpreted as the urgent call of Ezra, Nachemiah, and the Prophets, until a portion of the people grudgingly responded to their call. In accordance with their unwillingly disposition, they did not receive full measure. Divine Providence only gives a man as much as he is prepared to receive – if his receptive capacity be small, he obtains little, and he receives much if it be great. Were we prepared to meet the G-d of our Forefathers with a pure mind, we would have found the same salvation as our Fathers had in Egypt. If we say, “Worship at His holy mountain – worship at His footstool, He who restores His glory to Zion” (Tehillim, 99:9) and other words to this effect, this is but as the chattering of the starling and the nightingale. We do not realize what we say by this sentence, nor by others, as you rightly observe, O prince of the Kuzars.

      "Bring me to Zion! Bring me to Zion!"

      [The conversation between the Rabbi and the king of the Kuzars continues, covering all aspects of Judaism. At the end of the book, moved by his own teachings about the centrality of the Land of Israel to Torah and Am Yisrael, the Rabbi decides to make aliyah himself.]

      The book concludes:

      The Rabbi was then concerned to leave the land of Kuzar and betake himself to Jerusalem. The king was displeased to let him go and spoke to him as follows:

      The King of Kuzar:

      What can be found in the Land of Israel nowadays since the Divine Presence is absent from it, while, with a pure mind and desire, a person can approach G-d in any place? Why put yourself into danger on land and sea, and in encountering dangerous peoples?

      The Rabbi:

      The visible Shechinah has indeed disappeared, because it does not reveal itself except to a prophet, or to the chosen people in the chosen place. This is what we look forward to in the verse, “Let our eyes behold when You return Your Shechinah to Zion.” As regards the invisible and spiritual Shechinah, it is with every born Israelite of virtuous life, pure heart, and upright mind before the L-rd of Israel. The Land of Israel is especially distinguished by the L-rd of Israel, and no function can be perfect except there. Many of the laws of the Torah do not apply to those who live outside of the Land. The heart and soul are only perfectly pure and immaculate in the place which is known to be specifically selected by G-d. Thus the longing for it is awakened, for the sake of selfless motives, especially for him who wishes to live there, and to atone for past transgressions, as the Sages teach, “Exile atones for sins” (Makkot 2), especially if one leaves his country to go to the place of G-d’s choice. The danger such a person risks on land and sea does not come under the category of “You shall not tempt the L-rd” (Devarim, 6:16) since this verse refers to risks which one takes when traveling with merchandise in hope of gain. He who incurs even greater danger on account of his ardent desire to obtain forgiveness is free from reproach if he has made an accounting of his past deeds and is satisfied to spend the rest of his life in seeking the favor of the L-rd. He braves danger, and if he escapes, he praises G-d gratefully. But should he perish through his past sins, he has won the Divine favor, and he may be confident that he has atoned for most of his sins by his death.

      The King of Kuzar:

      I thought that you love freedom, but I now see you finding new religious duties which you will be obliged to fulfill in the Land of Israel, which are not in force here.

      The Rabbi:

      I only seek freedom from the service of the numerous people whose favor I do not care for, and shall never obtain, though I worked for it all of my life. Even if I could obtain it, it would not profit me, the serving of men and courting their favor. I would rather seek the favor of the One whose favor is obtained with the smallest effort, yet it profits in this world and the next. This is the favor of G-d, it is His service which spells freedom, and humility before Him is true honor.

      The King of Kuzar:

      Since you believe in everything you profess, behold, G-d knows your mind, which is open before Him, who knows all that is hidden.

      Perfection requires both the intention and the deed.
       
      The Rabbi:

      This is true only when action is impossible. But a man has free will in his yearnings and in his acting on them. A person deserves blame if he expects concrete reward without performing the actual deeds that lead to it.  For this reason it is written, “You shall blow an alarm with the tumpets, and you shall be remembered before the L-rd your G-d” (BaMidmar, 10:9). G-d need not be reminded, but the our actions in doing the mitzvot must be performed in their completeness to merit reward. This is similar to prayers which must be recited in wholeness and with the proper intentions to be considered worthy supplications, for only when both intentions and actions are complete, is reward granted. If the action is minus the intention, or the intention missing the action, the expectation for reward is lost. It is only when the deed is impossible to perform, then there is benefit when a person guards the desire firmly in his heart, while apologizing to G-d for not being able to perform the deed. This is the intent of our prayer, “On account of our sins, we have been driven out of our Land” (Festival Musaf).

      Furthermore, the person who stirs the hearts of others to be aroused with a love for this holy place is worthy of reward, beyond any doubt. He brings closer the day for which we hope, as it says, “You shall arise and have mercy on Zion, for the time to favor her, yea, the set time is come. For Your servants take pleasure in her stones and embrace her very dust” (Tehillim, 102:14-15). This means that Jerusalem will only be rebuilt when the children of Israel yearn for it to such an extent that they embrace her stones and her dust.

      The King of Kuzar:

      If this be so, it would be a sin to hinder you. It is, on the contrary, a mitzvah to assist you. May G-d grant you His help, and may He be your shield and savior, and His kindness be upon you.

      "Farewell, my good friend!"

      So ends “The Kuzari” with the Rabbi heading off to Eretz Yisrael.

      It’s time to follow his example. See you here soon!

      When the Jews embrace its very stones.