Great Promises

Twice a year, the Torah gives us the תוכחה, or rebuke. The first comes before Shavuot, and the second one before Rosh Hashanah. It is a very stern warning of what will befall the Jewish people if they abandon the teachings of the Torah.

In each instance, “the rebuke” is preceded by all of the blessings that Hashem is willing to shower upon us for strictly observing the Mitzvot.

“There will be peace in the land. You will go to sleep without fears. There will be no swords or wild beasts in the land. You will pursue your enemies and they will fall by the sword. I will multiply you and you will have plenty. And I will keep My covenant with you.”

These sound like pretty remarkable promises that we will be granted if we only listen to the voice of Hashem. It sounds simple and it really is. All of the good things in life are available to us if we would only open our eyes and see them.

Nothing good will come from chasing rainbows and adopting lifestyles that are far away from Jewish tradition. Sometimes we learn things the hard way. Our history is testimony enough that all of the words of the Torah are true.

Empires rise and fall, and the world goes through all kinds of radical changes. When all is said and done, all we need to do is “walk humbly with Hashem,” and we will be worthy of all of the blessings mentioned. Heed the warning and learn from history. Greatness awaits our people with Hashem’s help.

Challenge of Being Wealthy

The Alshich makes an interesting comment about wealth and poverty. He wrote that it is a much greater challenge to be wealthy rather than to be poor.

The Prophet Yechezkel prophesied about the time when Jews returned to the land in the future. He spoke of all of the wonderful things that will happen at that time. There will be peace and a strong connection to Hashem. And one of the greatest benefits is that there will no longer be חרפת הרעב, the shameful mess of hunger.

It is clear that the poor man is constantly humiliated by his horrible plight. His children go to sleep hungry, and he is unable to give his wife her basic needs. He is anything but arrogant. He hopes for better days.

The wealthy man is challenged with remembering to remain humble at all times. He is to be aware that what he achieved was a gift, and nothing that he has is deserved.

He has a responsibility to share his wealth with those who are less fortunate than him. He is to give generously and find a way to say words of encouragement to the poor people that come to his door.

Rabbi Wein once mentioned that when he lived in Moncey, New York, he was visited by no less than twenty different people asking for charity on a Sunday afternoon. He said that the twenty-first knock on the door, posed a great challenge for him. He was losing his patience after being interrupted so many times. This was a test for him to remain calm, kind, and generous.

King Solomon once said that he wished not too be too wealthy or too poor because of the challenges posed by each one. He preferred to be somewhere in the middle.

Pirkei Avot tells us that the wealthy man is the one who is happy with his lot in life. We are to be aware of these tests that come our way and create for ourselves reminders of how fortunate we are. We must never look down on those less fortunate than we are.

A very wealthy friend of mine often repeats the same story of how he began and struggled a great deal. This helps him stay humble and fulfill the difficult challenge of handling his wealth. Being aware of human nature and its pitfalls, and studying the teachings of our sages, will help us meet the challenge of wealth as well as other challenges that come our way.

Securely In Your Land

It is interesting to note that both in Parshat Behar and in Parshat Bechkotai, we have the verse, וישבתם לבטח בארצכם, “And you shall live securely in your land.”

The comments of the Rabbis on these verses, is that “In your land, you will live securely, and not outside the land.”

In light of what Israeli citizens have gone through since October the seventh, this is an amazing statement. How many countries are there in the world, where rockets are flying aimed at civilians? It has certainly not been easy having to run into shelters and sealed rooms. Yet, if you ask most Israelis where they feel the most safe, they will say that it is Israel.

This is truly remarkable. Perhaps it is a subconscious acknowledgement that we believe Hashem’s promise, that this is the only place on earth where a Jew can feel safe and protected. This is because this is the only home for the Jew.

This is not logical by any means. Those living in the land understand that this part of our Jewish destiny. We need to be here so that we can continue to survive as a nation. We are the anchor for Am Yisrael.

There is a different challenge than that of the exile. It was a different struggle of survival when we didn’t have Israel. Jews needed to hold onto the Torah and traditions and not waver.

Today is different as we see Israel playing its role among the nations. We are emerging as a superpower not of might, but of values. We are able to fulfill our destiny of teaching that which is sacred and pure. We are here because we need to be here. We don’t want to live anywhere else because we know in our hearts that this is where Hashem wants us to be. We truly understand that we can live securely in our land, but not outside of it.

Fraud

It is fitting that the laws that follow the Sabbatical and Jubilee years, deal with the subject of אונאה. In spoken Hebrew, this is the word used for “fraud.” The Torah uses it as a form of mistreatment of another Jew.

There are two categories of אונאה. One deals with money matters and one deals with words. The wording of the Torah both times is, “לא תונו,״ do not mistreat.

In money matters, there are strict rules involving transactions. Upon selling food items that are staples, one is permitted to take a profit of no more than a sixth above the going rate. If it is discovered that there was overcharging, the deal can be canceled, and the money is returned to the purchaser.

Real estate deals are different because certain properties might have a great deal of value to one individual. He might be willing to pay well above the market price because of its value to him. The Halacha is, אין אונאה בקרקעות, there is no overcharging on land acquisitions.

The אונאה with words, is a warning not to put people down verbally. The classic examples are reminding a convert of his non-Jewish heritage. Or, reminding the Baal Teshuva, newly religious of his past, when he violated Shabbat and ate non-kosher food.

These laws are found at the end of the Book of Vayikra. Most Yeshiva students never study these Parshas during their education. It is very disappointing that they miss out learning the laws that teach kindness and compassion. It would also show how one is supposed to conduct himself in his dealings with his fellow men. The Torah includes everything. We only need to study it.

Starting Over

The Torah teaches us about the laws of the “Yovel,” the jubilee year that takes place every fifty years. The verse related to Yovel, appears on the Liberty Bell in Philadelphia. “And you shall proclaim liberty throughout the land, to all the inhabitants thereof.”

This marked the culmination of seven Shmitta cycles. Hebrew slaves were freed during this year, and land that was purchased was returned to their original tribal owner.

Rabbi Berel Wein spoke of these laws as an indication of the beauty and compassion reflected in the Torah. There were mechanisms created so that a Jew who had fallen on hard times, would be able to gain a new start.

If he was forced to take loans that had accumulated to large amounts, they become forgiven on the Sabbatical year. If he was forced to sell ancestral land, it was returned in the Yovel.

Even the option of becoming a Hebrew slave was available for someone who simply could not pay his bills. His Jewish master was taught to be compassionate and not overwork him, beyond what was reasonable. It was another effort to help an impoverished Jew get back on his feet.

If it became known that this poor man sold himself to a non-Jew, his family was called upon to redeem him as soon as possible. They needed to save him from humiliation, and the possibility that he would not be treated so well by his master.

The laws of Shmitta and Yovel, in particular, were really meant to “proclaim liberty.” They were designed to give a man his dignity, and the ability to pick himself up with new resolve that things will now work out for him.

The Sabbatical Year

The Mitzva of “Shmitta,” the Sabbatical year, was chosen as the example of a law given on Mount Sinai. These laws are similar to those of Shabbat, that were mentioned in the Ten Commandments.

The Alshich pointed out this similarity in two ways. Just like we need rest one day a week to rejuvenate ourselves, the land needs a year of rest so that the soil can be rejuvenated.

Just like we take the day off on Shabbat to acknowledge that G-d is the Creator of the universe, the land being left fallow during Shmitta, acknowledges that the land belongs to Hashem.

This particular law is a demonstration of faith that all of our needs will be provided, even when we are not actively working the ground.

The laws of Shmitta point out to us that our real test of faith is in our wallet. The Chazon Ish mentioned that there could be people who boast of their deep faith in G-d. But when it comes to money matters, when their faith is tested, they are unable to put that trust into practice.

It is not easy to make the transition between the theoretical to the practical, but learning the laws of Shmitta, guides us into putting our faith in G-d. We must believe the promises of the Torah. If we act as we should, we will receive Divine protection.

Money Matters and Halacha

The Chazon Ish pointed out a very serious problem connected with the attitude towards money matters.

He wrote that when someone is embroiled in a financial dispute with another individual, his first concern should be to make sure that he conducts himself according to Halacha. He believed that the pressure involved with the possibility of losing money, and the feeling of being cheated, will make the emotions run wild.

Ideally, he should turn to the Halacha for guidance as to how he should handle his situation. However, the reality is that this is not how even the observant Jew will conduct himself.

There must be a change in our educational system. We should be teaching our children from a young age the importance of honesty in money matters. Examples could be taken from our sages. King Solomon once said that he would sacrifice all of his wealth rather than be involved in any falsehood. The Talmud emphasized that we will be asked when we leave this world if we dealt honestly with our fellow man.

One must be reminded that he must not earn any sum of money in a deceitful manner. He will not see any blessing from such money. “Honesty at all costs,” must be the mantra repeated over and over again.

The test of how much faith a person has, is in his wallet. Being religious, involves spending money on Mitzvot generously. The new mindset must be the belief that Halacha is truth and is our guide in all matters, including money matters.

Authority of the Rabbis

There is a concept in Halacha that says, בית דין של מטה גוזר, בית דין של מעלה מקיים, “When the earthly court decrees, the Heavenly court fulfills.”

Specifically, this is mentioned in establishing the Jewish calendar. The Sanhedrin had the authority to decide if there would be an extra month of Adar. As Rabbi Tendler put it, “They will decide if we are eating Matza on the fifteenth, or Hamantaschen.”

This is more than just giving authority to the Rabbis to decide matters of Jewish Law. Their decisions fall under the general category of the תורה שבעל פה, the Oral Law given at Sinai.

This was the point made by the Chazon Ish. Even if one has perfected his character traits to the highest level, he might still be lacking an understanding and appreciation that the Halacha represents the highest level of truth in the world.

The Halacha originates with Hashem. The authority He has given to the Rabbis to decide matters of Jewish Law, makes these laws as if they came directly from Him. They are perfect and reflect truth and justice.

This is the ideal state we are supposed to accept. Admittedly, there are many who interpret the law in such an unappealing way, that it makes it difficult to appreciate the beauty and Divine aspect of these laws.

Somewhere along our long and bitter exile, the approach to Halacha was compromised. We must find teachers that will help get things back on track, so that all doubts related to the validity of Halacha will be eliminated. We will have no problem accepting that earthly, rabbinic decrees, are validated in Heaven.

Shabbat-First of the Festivals

The laws related to the holidays begin with the laws of Shabbat. The difference between Shabbat and the festivals, is that the latter are determined by the earthly courts, and Shabbat comes every seven days.

The prohibitions of the festivals, are derived from the laws of Shabbat. Only matters related to cooking, are permitted on the festivals, and not on Shabbat.

The holiest day of the week is Shabbat, and there is an aspect to it that is unique. We are speaking of the נשמה יתירה, the extra soul that we are given every Shabbat. It does not exist on festivals or even Yom Kippur. This is the reason we only make the blessing on בשמים, the spices, after Shabbat, and not on any other day. There is a special elevation on Shabbat only.

This special spiritual feeling does not come automatically. It is upon us to “Remember the Sabbath day and make it holy.” We will recognize this extra soul when the day is filled with Torah, prayers, delicious meals, and rest. We also must close off the daily grind and our attachment to technology.

Shabbat is a precious gift available to all. It is understandable why it is listed before the festivals. It is truly unique and must be appreciated.

Sanctifying G-d’s Name

One of the more difficult Mitzvot to observe is the commandment not to desecrate the Name of G-d. What goes hand in hand with this Mitzva, is that we must sanctify the Name of G-d. These are known as חילול ה׳ and קידוש ה׳.

The difficulty in observing these Mitzvot is twofold. On the one hand, it is expected of us in certain situations to allow ourselves to be killed rather than transgress.

This includes cases of murder, idol worship, or immorality. We need to be prepared to give our lives to give honor to G-d. Avraham Avinu did this when he went into the fiery furnace. The same for Daniel, Mishael, Chanania, and Azarya. And many like, Rabbi Akiva, died as martyrs, sanctifying Hashem’s Name.

The second difficulty in observing these Mitzvot, is the need to behave in a way that brings honor. This applies in our daily conduct and interaction with others.

When one wears a Kippa, he is making a statement that he is an observant Jew. There are immediate expectations of him, that he acts in an exemplary fashion. He is the symbol for all observant Jews.

If he acts in an honest upright manner, he brings honor to Hashem and to the Jewish people. If he is dishonest and rude, he has desecrated the Name of G-d. Simply put, he makes G-d look bad.

There is an extremely high place in Heaven for one who dies “Al Kiddush Hashem.” He is granted immediate entry into Heaven and Olam Haba. This is the comfort bereaved families, who lost their loved ones. They know that our brave soldiers who gave their lives defending our country, are enjoying eternal bliss.

Being a Jew isn’t easy, and observing such laws as Kiddush Hashem and Chilul Hashem, demonstrate just how difficult that is.

Sanctify Him

Among the laws related to the Kohanim, there is one law that is learned from the word, וקדשתו, “And you must sanctify him.”

Generally, this means that the Kohein is called first to the Torah. He is often asked to lead the Birkat Hamazon. And if portions of food are distributed, he is given first choice.

When I came to Israel at age eighteen to study at Mercaz Harav, I learned this idea in practice. My roommate used to say to me, “If you weren’t a Kohein, I would ask you to clean up your side of the room!” Before that time, I was unaware that such a law even existed. This is seen much more in Israel than in the Diaspora, but it is an important Mitzva to observe.

The Kohein is born with intrinsic sanctity. He is asked to bless the Jewish people 450 times a year in Israel. It is said that the Shechina, the Divine Presence, passes through the fingers of the Kohein, during these blessings.

He performs the ceremony of Pidyon Haben, the redemption of the first born sons. And in Temple times, they were the ones empowered to diagnose leprous spots on one’s body, clothing, or even the walls of a home.

This explains why the Kohein was limited as to who he was allowed to marry. In order to perform the Mitzva of וקדשתו, the Kohein had to be worthy. If he married a forbidden woman to him,such as a divorcee or convert, he would lose his Kohein rights until he terminated that marriage.

From all of this we learn that we are to appreciate and respect the Kohanim with whom we come in contact!

Purity of the Kohein

The Alshich on numerous occasions, points out that it was never G-d’s intention that there should be death in the world. It was all connected to the sin of Adam and Eve and the Garden of Eden.

Death was nearly abolished once again on Mount Sinai. The Jewish people went through a seven week period of purification after they left Egypt. They were elevated to a level of holiness like Adam and Eve before the sin.

The Alshich further points out that there is a big difference between the death of an animal and the death of a Jew. One becomes contaminated only if he touches the carcass, but with a human, he is even contaminated by being under the same roof with a corpse.

In essence, death occurs when the Divine soul leaves the body. We mourn for the souls of our loved ones, not their bodies.

The body without a soul, has the highest level of impurity. This is why we hurry to bury the dead, as the body longs to return to the earth. The process of removing this impurity takes seven days and requires the ashes of the Red Heifer.

All of this explains why the Kohanim, who were entrusted with offering sacrifices in the Temple, needed to maintain a high level of sanctity. They were not allowed to defile themselves by coming in contact with the dead. The only exception were his seven close relatives: father, mother, unmarried sister, brother, son, daughter, and wife.

These rules apply today as well. Hospitals in Israel issue a warning for Kohanim not to enter if someone has passed away, and they have not removed the body. There are even streets that are prohibited for Kohanim as they might be built on Jewish graves, or there is an overhang of trees from inside the cemetery.

Clearly, it was the duty of the Kohein to try to maintain a high level of purity.

Too Much Mussar

The Chazon Ish pointed out a flaw in the study of books of Mussar. At first glance, this seems quite strange, as the true student of Mussar, develops beautiful character traits.

The point the Chazon Ish was making was that there could be a negative side to the study of Mussar, if it was not accompanied by respect and adherence to Halacha.

He was concerned that people will not realize that Halacha represents absolute truth and it is a manifestation of the word of G-d. They might feel that they are able to question the validity of these laws when they appeared to contradict acts of compassion.

He was especially concerned that this would apply to the student of Mussar. That individual has nearly perfected himself in his dealings with other people.

He has learned to be humble and giving, and he has conquered anger. He knows how to be happy with his lot in life, and he has no jealousy in his heart.

But because he has not truly delved into intense Torah study, he has not been giving an understanding that Halacha is the last word in teaching right and wrong. It is a reflection of the word of G-d.

The Chazon Ish gave an example of this concern. The Halacha is clear regarding impinging on someone else’s rights. One may not open a business next to an existing business. This does not apply to Torah teachers. It is permitted for a new teacher to enter a community and take away students from the existing teachers, if he is more inspiring and effective in teaching Torah. The incumbent teachers might even lose their livelihood, but this is the law.

The student of Mussar might protest that this is unfair and will feel he can disagree with the Halacha. Had he studied more, he would understand the basis of the law, and would accept it.

The conclusion of the Chazon Ish was that just as Torah study is greatly lacking without Mussar and good character, Mussar is lacking if it does not possess, a deep appreciation of Torah study and Halacha.

This is an extremely important idea that we should seriously ponder, and take into consideration.

Divine Presence

The Talmud in Masechet Brachot makes an interesting observation. Since the time of the destruction of the Temple, 1,958 years ago, the Holy One Blessed Be He, has nothing in this world except the four cubits of Torah.

The explanation of this statement is that the Temple represented the place where the Shechina, the Divine Presence would dwell. Even though the glory of Hashem fills the earth, He finds satisfaction to dwell among those who are steeped in Torah study, and live according to its laws.

If there was no Torah study, there would be no point allowing the world to continue to exist.

This is alluded to in Bereishit, when the sixth day of creation is referred to as יום השישי. The other days did not have the letter “ה” before it. The Torah read יום שני, שלישי, רביעי , etc. The sixth day also referred to the sixth of Sivan when the Torah was given. Hashem warned the Jewish people that if the Torah would not be studied, He would turn the world back to nothingness.

Hashem yearns for the rebuilding of the Temple just as we do. But in the meantime, the pleasure he gets in this world, are the four cubits of Torah.

This idea helped the Jewish people in the Exile, knowing that they could bring Hashem’s Presence to them. Today, when nearly half of the Jewish people in Israel, the holiness of the land as well as Torah study, allows us to feel Hashem that much stronger.

The Influence of Parents

There is a well known verse in the Torah that contains three ideas. We are to fear our mother and father, we are to keep Shabbat, and remember Hashem.

The explanation of the Rabbis is that we need not obey our parents if they tell us to violate one of G-d’s laws, such as Shabbat. There is an exemption if the wishes of Hashem are violated.

This is another aspect of the difficulty in honoring parents. There is a natural tendency to trust one’s parents and believe that they have our best interests at heart. There is also a tendency, especially in young children, to be in denial of their parents’ flaws.

If we add to this the possibility that parents might be manipulative and controlling, the child has many things stacked up against him.

The easiest way for a parent to be manipulate, is the use of the word, “love.” What is a child supposed to do when he is told, “I am only telling you to do this because I love you.”

Hopefully, as the child matures, he will begin to recognize these flaws and inconsistencies. It is very difficult to break away from the controlling and manipulative parent.

All of this is implied in that verse that ends with אני ה׳, “I am G-d.” The commandment here is that one must look at his parents and see if his relationship with his parents is bringing him closer to G-d, or not. If they are an impediment, not only must he not listen to his parents, but he must distance himself from them.

When I have counseled couples before marriage, I advise them to take an honest look at their relationship with their parents. If they tend to be overbearing and controlling, or do too much meddling, their marriage is a great opportunity to set limits.

The couple should make it clear that they need their space, that needs to be respected. Certain topics should be clarified as personal and parents need to know their boundaries.

If this is done, it could save so much future grief. A healthy relationship can develop when matters are clarified, and it is clear what the expectations are.

The Torah might give Shabbat as an example of where one need not obey his parents if they tell him to violate it. But it includes much more than that. The goal is to create a healthy, honest relationship between parents and children, where G-d’s word is never compromised.

Do the Right Thing

The Alshich commented on the general requirement to observe all of the commandments of the Torah. It is clear that one can truly live by these laws in the Land of Israel.

We are to be aware of the negative influences while living among the Gentiles. There is even a law that tells us to avoid their practices. We should not act like the decadent Egyptians or follow the idolatrous ways of the Emorites.

The Alshich further commented that doing the right thing and choosing to live in the “land flowing with milk and honey, would not necessarily be easy. There could be hardships in making ends meet. But it is a worthy choice of the spirit over the body, and leaving behind materialism and comforts, in order to strive for something higher.

The Land of Israel is acquired with יסורין, or suffering. Anything of value has to be attained by way of hard work and making sacrifices.

Fortunately, the Israel of today is very different from the Israel of the past. While there isn’t the same level of affluence as in the United States, people do live on a pretty high level. And there is no price that can be paid, in knowing that you are home and living with your Jewish family.

The choice to observe all of the commandments, is a choice to do the right thing, no matter how difficult it is. Living in Israel is the right thing for every Jew. The spiritual rewards that are reaped, are boundless. This is the only place in the world where we can truly see the fulfillment of the verse, “You will be My people, and I will be your G-d.

Converts and Christianity

The Torah gives very clear instructions as to how we are to treat the convert. It is speaking of the stranger who accepts upon himself to observe the 613 Mitzvot of the Torah.

We are not allowed to mistreat him in any way. We must be careful with our words not to insult him in any way. We are to remember that we were strangers in a strange land, when we lived in Egypt.

There is a story in Masechet Yevamot that speaks of a heretic who challenged Rabban Gamliel. He brought a source from the prophets that seemed to indicate that Hashem abandoned the Jewish people.

According to Rav Shteinzoltz, he was trying to justify Christianity, as being the new legitimate religion. Rabban Gamliel called him a fool and showed him that he misinterpreted that particular verse.

I have been working with converts the past thirty years, and the most prevalent reason for their deciding to convert, is based on this same contention of the heretic, but in the reverse.

They are troubled by the rebirth of the Jewish nation and the State of Israel. They ask their professors about this abandonment question. The Jewish people are not looking very abandoned these days. A Jewish population in Israel of nearly eight million, and an army that is looked at as a superpower, are just two of the reasons that disprove this theory.

And because their professors do not have a good explanation for the State of Israel, they decide to become part of the Jewish people. We are to love and embrace the convert, for choosing the more difficult path of truth, rather than live a life filled with contradictions.

Yom Kippur Purification

Parshat Acharei Mot gives all of the details related to the Yom Kippur. Clearly, this day was a convergence of the holiest day of the year, in the holiest location in the world, together with the holiest person on earth.

The Alshich tries to put this all into perspective focusing on the special role of the Jewish people in the world. It was necessary that there be a day of cleansing and purification for Am Yisrael. The Kohein Gadol officiated at the Temple service related to Yom Kippur.

The concept of a national soul applied only to the Jewish people. This explains why Jews feel for other Jews anywhere in the world. We do not find this by any other religion in the world. This is because only the Jewish people have this special role of educating the world what is right and wrong, and teaching of the unity of Hashem.

There is a well known verse recited when the Torah is removed from the Ark. “For out of Zion shall the Torah come forth, and the word of G-d from Jerusalem.”

Israel is the center of the universe. All holiness emanates from there. Therefore, a day of purification like Yom Kippur was needed, to “recharge the collective batteries” of the Jewish nation.

They need to keep the world sane, and bring sanctity to the world and teach true morality to end the insanity and wayward path that so many have strayed upon.

Hakarat Hatov

The theme of Yom Ha’atzmaut, is giving thanks to Hashem for returning us to Eretz Yisrael, and establishing the State of Israel.

It was established by the Chief Rabbinate of Israel that a full Hallel with a Bracha, should be recited on this day. The criteria for reciting this prayer of Thanksgiving has been met. Hashem has taken us from a צרה גדולה, great troubles, to גאולה וישועה, redemption and salvation. Whether it was from the ashes of the Holocaust, or the dangers we faced in the War of Independence, we went from great sorrow to great joy.

The ingathering of the exiles, קיבוץ גלויות, is another valid reason for Hallel. The Jewish population in 1948 was 600,000, and today, 7.7 million.

The authority and rulership over the Land of Israel, is another reason for Hallel.

The vote of the nations of the world, permitting the establishment of a Jewish State, was a great miracle on itself, worthy of Thanksgiving. And we have a general obligation of Hakarat Hatov, recognizing all of the good that Hashem has given us.

Yom Ha’atzmaut is a great day in Israel. It is a day of joy and gratitude and thanksgiving, for the miracle that is the State of Israel.

Yom Hazikaron

The philosophy of Rav Kook is summarized by the following quote, that describes the Tzaddikim of this world: “The purely righteous do not complain of the dark, but increase the light; they do not complain of evil, but increase Justice; they do not complain of ignorance, but increase wisdom .”

Rav Kook saw the importance of emphasizing the positive that exists in Judaism. He wanted to distance himself from negativity and fighting against bad things. Much more could be gained by focusing on the positive.

This is particularly applicable on Yom Hazikaron when we remember our fallen soldiers. Instead of focusing on the loss and grief, it is our task to gather these sparks of light left to us by our brave heroes. We must convert these sparks to a power of rebuilding and Jewish Unity, and Ahavat Yisrael.

This is very sound advice in somehow learning to take the נגע, the blemish, the negative, and turn it into ענג, a delight.

The sacrifices of the fallen allowed us to have a beautiful homeland, that has grown and flourished in the most miraculous way. May their memory be for blessing.