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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.

       

      Tevet 7, 5772, 1/2/2012

      Brooklyn is No Different Than Berlin


      People can stop reading my blog if they like. They can unfriend me on Facebook and remove me from their groups, but I will continue to write the truth. Believe me, I don’t write to upset my fellow Jews. I write, bezrat Hashem, to help them to see through the darkness that surrounds us in foreign lands.

      Once again, let me try to explain. The plague of darkness in Mitrayim is described as darkness “mamash,” meaning darkness so thick and tangible that you could literally reach out and physically feel it. Up until the plague, there was darkness in Egypt, the usual darkness of the galut, but the Jews had become so accustomed to it, they didn’t sense it anymore. So Hashem had to turn it into a physical darkness as thick as glue to remind them that they were in an impure place where they didn’t belong.

      Why were they blind to the darkness? Because when people grow up in darkness, they don’t experience it as darkness at all. That’s what they’re used to. In fact, to them it seems like light. If you tell them they’re living in the dark, they are liable to get angry. “What do you mean?” they exclaim. “It isn’t dark here at all. You’re crazy. You don’t know what you are talking about. You’re an agitator, that’s all.”

      How do I know that the exile is darkness? Because I lived there, and now that I’m in Israel, I can see the enormous difference. And also because that’s what our Sages teach us regarding chutz l’Aretz (outside of the Land), as it says in the tractate Sanhedrin, on the verse in the Book of Lamentations, “He has set me down in dark places, like those who are long ago dead (Eichah, 3:6) – “Rabbi Yirmeya said: ‘This refers to the learning in Babylon,’” which doesn’t have the same illumination as the Torah learning in Eretz Yisrael (Sanhedrin 24A).

      Yes, my friends, there can be a Torah learning that is shrouded in darkness. For example, the Spies in the wilderness were the leaders of their tribes, the most prominent Torah scholars of the nation, but they didn’t understand that Eretz Yisrael is the foundation upon which the entire Torah and the Nationhood of Israel stands, as the Gemara teaches: “There is no greater bittul Torah (nullification of Torah) than when the People of Israel are removed from their place” (Chagigah 4B). The Gaon of Vilna teaches that this same myopic understanding of Torah, which denies the centrality of the Land of Israel to the life of the Jewish Nation, is a sin which reappears in every generation, and even Talmidei Chochamin are caught in its darkness (“Kol HaTor”, Ch.5).

      And should you ask, “Who is Tzvi Fishman that I should believe what he writes?” The answer is that it isn’t Tzvi Fishman at all. In our time, there were three great visionaries who taught us to see the truth of the Torah in the events of our times. Rabbi Avraham Yitzhak HaKohen Kook; his son, Rabbi Tzvi Yehuda HaKohen Kook; and Rabbi Meir Kahane, may their memories be for a blessing. Certainly, many other Rabbis shed light on our era, but along the path of my return to Torah and to Eretz Yisrael, these three Torah giants have been shining beacons of wisdom and truth, illuminating the world’s confusion and darkness. Each had his own style and individual stamp, with differences of emphasis and approach, but each one taught the Nation to see the Redemption that was taking place in our time, and the great light of Torah and tshuva contained in the ingathering of the exiles, the abandoning of galut, and the rebuilding of the Nation in Eretz Yisrael. It is a synthesis of their teachings that I am expounding, in my own inadequate way, and it is their genius in Torah, not mine.

      Let me try to give you another simple example. Last night, I attended a wedding. There is nothing like a wedding in Israel, where there is concrete meaning to the saying that the holy union of the hatan and kallah (the groom and the bride), and the house they will inhabit, is an additional stone in the rebuilding of the Jerusalem Temple. When the band plays the verse of the song, “There will yet be heard on the hills of Judea and in the courtyards of Jerusalem, the voice of gladness and the voice of joy, the voice of the hatan and the voice of the kallah,” these words of the Biblical prophecy are coming true in front of your eyes. And when everyone sings out the Psalm, “If I forget you, O Jerusalem, withered be my right hand! May my tongue cleave to my palate, if I ever not think of you, if ever I not set Jerusalem above my chiefest joy!” everyone present in that wedding hall in Israel means it. The words are not some abstract dream, spoken in some faraway land, but a living reality.

      My friends, King David didn’t pen these words as just a pretty poem. On the wings of Divine Inspiration, he is teaching us that our love for Jerusalem is to be the guiding principle of our lives, even greater than the joy of our wedding, more cherished than our spouses, families, our villas, our Audis and Mercedes, more valued than our bank accounts, professions, and university degrees. We are to set Jerusalem above our chiefest joy, to struggle in its behalf, and to dedicate ourselves to its holy rebuilding.  

      “How can we sing the L-rd’s song in a foreign land?” King David asks.

      The answer is that we can’t.

      To sing the L-rd’s song, you have to sing it in Israel, as Shir HaMaalot teaches: "Our mouth was filled with laughter and our tongue with ringing song" (Tehillim, 126:2).

      When?

      "When the L-rd brought the exiles back to Zion" (there, verse 1).

      May our complete Redemption come soon.