22 October 2026
REB SONES: What Arutz Sheva Didn’t Ask Netanyahu Five Days Before the Election
What Arutz Sheva Didn’t Ask Netanyahu
Five days before the election, the prime minister sat for a long interview about Iran, Gaza, Trump, and the small parties of the right. The map he showed on Oct. 18, the army the PA is training abroad, and the armored vehicles approved on his watch never came up.......
On Thursday, Prime Minister Binyamin Netanyahu gave Arutz Sheva an exclusive interview five days before Israel votes. He warned against complacency and against small right-wing parties that may not cross the threshold. He said the Iranian threat is far from over and that the IDF will have to “finish” Hamas and Hezbollah. On Judea and Samaria he spoke of building “at a record rate” and promised: “As long as I’m prime minister of Israel, there won’t be a Palestinian state.”
Here are five questions he was not asked. Each one rests on facts already on the public record, most of them from his own words and his own government. Three concern what his government has done in Judea and Samaria, one concerns what he will not promise, and the last concerns the issue that keeps the other four off the table. Interviews like this one rarely ask such questions, for reasons I come to below, so voters will have to ask them, and get the answers in writing before Oct. 27.
1. Why does your own map give Judea and Samaria to the PA?
“There won’t be a Palestinian state,” he told the interviewers. Four days earlier, on Oct. 18, he presented his national security doctrine in front of a map that labels Judea and Samaria “Palestinian Authority (West Bank)”, on a slide titled “Principal threats: arenas.” Nothing on the slide corrected the label. The report on the doctrine in Arutz Sheva did not mention the map, and the interview did not ask about it.
2. Who lets the PA’s officers out to train?
On Oct. 13 he said Israel was “prepared for every scenario, including a turning of the barrels”, the scenario in which PA forces turn their guns on Israelis. Two days before the interview, HaKol HaYehudi reported that PA officers are training in armored warfare at the Chinese army’s academy in Beijing, after earlier courses in Pakistan and Russia. The Defense Ministry, COGAT and the IDF sent the reporter’s questions to one another, and the Prime Minister’s Office did not answer. Palestinian Authority Arabs in Judea and Samaria leave, as a rule, through a gate Israel controls. Who stamped their exit? The interview did not mention the PA’s forces at all.
3. Who approved the armored vehicles the PA received in 2019?
If the left and the Arab parties win, he warned, “we’re going to have the Oslo disaster on steroids.” In May 2019 I reported for Arutz Sheva that the PA had received ten armored vehicles that entered through Allenby “with Israel’s approval,” and an Israeli source said the transfer had been approved more than nine months earlier, at the Americans’ request, by Avigdor Liberman, then defense minister, and by the prime minister. The prime minister was Binyamin Netanyahu.
4. Will you put sovereignty in writing before Oct. 27?
Asked whether sovereignty over Judea and Samaria is the next step, he said it “was discussed with the president” and that he would “rather do rather than announce.” That is a promise to act later on a policy he will not state now. It is exactly the vote I have argued no one should give away: no signature, no vote. If he means to do it, a signed commitment costs him nothing.
5. Iran is a real enemy. Why should it crowd out every other question?
In the same interview the prime minister described an enemy in bad shape. Iran’s regime, he said, is “crippled” and “on their knees.” Asked whether Iran can produce a nuclear weapon today, he said it still has “problems with weaponization.” In the Hebrew version he went further: of the campaign against Iran, “90% of the job is done”, and 10 percent remains.
Yet he also asked voters to treat the election as a choice about Iran above everything else. In the Hebrew version he called the interview “a rescue call,” not an interview. In English he said: “Either we destroy them, or they destroy us. That’s what the voters have to decide on now.” The same day, Arutz Sheva carried The New York Times‘ report that the United States and Israel are preparing new strikes on Iran that could begin after the Nov. 3 American midterm elections.
None of this makes the threat imaginary. Israel has been in a war with Iran since February, and no one who has run to a shelter this year needs to be told that Iran means to harm us. But the threat has also been the frame of every campaign for a generation. In 1992, Netanyahu told the Knesset that Iran was three to five years away from the bomb, and he has warned of an imminent bomb ever since. I traced that history in “Three to Five Years, Forever”.
A government can fight Iran and still answer for the map, for sovereignty, for the PA’s foreign-trained army and for the armored vehicles of 2019. A danger that is always about to arrive leaves no room to ask about anything else, and that is the problem.
Every stage magician knows the trick: keep the audience watching the right hand, and the left hand can do what it likes. The saw in the magician’s box is real; that is why everyone watches it. For a generation, Iran has been the right hand. While the country watches Tehran, a map with Judea and Samaria marked “Palestinian Authority” goes up on the prime minister’s screen, and PA officers fly home from a tank course in Beijing.
Fighting Iran is a reason to vote with your eyes open, not a reason to stop asking.
MORE HERE: https://jewishhome.news/what-arutz-sheva-didnt-ask-netanyahu/?utm_source=substack&utm_medium=email
The Dark Age of Jewish History: Between Two Temples
The Story of The Fall of Jerusalem and the Second Temple.
NOW AVAILABLE WORLDWIDE
voiced by Oscar Isaac, Evangeline Lilly, Elliott Gould & Billy Zane
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• LEGEND OF DESTRUCTION | Official Trailer | HD
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• LEGEND OF DESTRUCTION | Official Trailer | HD
Stream now https://www.legendofdestruction.com
In this episode of Simcha’s Sessions, investigative journalist Simcha Jacobovici explores the fascinating history of the ancient Temples in Jerusalem, their destruction, and the remarkable historical context surrounding them.
While discussing the enduring historical ties of the Jewish people to Jerusalem, Simcha highlights a monumental animated film by his friend, Israeli director Gidi Dar, titled *Legend of Destruction*. The film brings to life the dramatic events leading up to the destruction of the Second Temple by Roman armies over 2,000 years ago.
In this video, we discuss:
- The "House of God": The legacy of the First and Second Temples, which each stood in Jerusalem for 500 years.
- Historical Resilence: How the Jewish people uniquely survived and returned from multiple exiles (from Egypt, Babylon, and modern-day history).
- The Birth of the Synagogue: How the loss of the Temple and exile transformed Jewish worship into a "mobile" tradition.
- Legend of Destruction: A deep dive into Gidi Dar's acclaimed animated masterpiece, drawing from historical and Talmudic sources.
Expert says: Israel indigenous. Arab states colonial inventions
In this episode of Simcha’s Sessions, investigative journalist Simcha Jacobovici explores a glaring double standard in global discourse and international politics.
While countries like Israel face constant calls for elimination and existential threats, nations built purely on colonial interests and oil—such as Qatar, which relies on millions of foreign laborers with virtually no civil rights—operate completely free of scrutiny. Simcha analyzes the hypocrisy behind these double standards, examining why the legitimacy of the Jewish state is uniquely targeted while totalitarian regimes are given a free pass.
In this video, we discuss:
馃敼 The Double Standard on Sovereignty: Why Israel’s right to exist is uniquely challenged while other nations born out of colonial projects are accepted without question.
馃敼 The Reality Behind State Creation: Examining how countries like Qatar were established as colonial and oil-driven fronts, relying on millions of disenfranchised foreign workers.
馃敼 The Hypocrisy of Global Outrage: How major international players and media outlets ignore severe human rights abuses and lack of democracy in certain states while hyper-focusing on Israel.
馃敼 The Roots of Anti-Zionism: Unpacking why modern political hostility toward Israel often mirrors deep-seated prejudice rather than genuine geopolitical concern.
Join the Conversation
Why do you think certain nations facing severe human rights or legitimacy questions are ignored, while Israel is held to an entirely different standard? Let’s discuss in the comments below!
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An ideological address by the Rosh Yeshiva of Chevron, Rabbi David Cohen Shlit"a, delivered before the Council of Torah Sages and dozens of Roshei Yeshiva, in the presence of Maran Rabbi Dov Lando and Maran Rabbi Moshe Hillel Hirsch.
Rabbi Cohen passionately defends the foundation of Emunat Chachamim (adherence to Torah Sages) and recalls the historic declaration signed by past Torah leaders: "We have no allegiance to the political Right or Left; our participation in government is solely to protect the Torah world from danger."
(Includes full subtitles and full transcript in Hebrew).
HaGaon HaRav Dov Landau Shares Advice On Raising Talmidei Chachamim With Working Charedim
During the gathering, HaRav Landau urged the businessmen to use their influence to encourage support for United Torah Judaism, while promising to personally address the needs of Charedim who work to support their families.
“You are part of the Torah world. We share the same hashkafah,” the Rosh Yeshiva told those present.
One of the most memorable moments came when journalist and author R’ Shlomo Kook posed a personal question about how working fathers can merit raising children who become great talmidei chachamim.
Before the question, HaRav Landau was introduced to R’ Shlomo Kook as the grandson of HaRav Shlomo Kook, the former Rav of Rechovot, after whom he was named. The Rosh Yeshiva immediately recalled that the elder Rav Kook had been his roommate at Yeshivas Chevron.
R’ Shlomo Kook then announced that he wished to ask a question unrelated to politics.
“How can that be? Is it about learning?” HaRav Landau responded with a smile.
R’ Shlomo Kook explained that HaRav Landau’s father had worked for a living in a bookstore in Rechovot, yet merited raising a son who became one of the Gedolei Hador. He asked what working fathers today could do to merit the same.
“My father learned inside the store,” HaRav Landau replied. “He was immersed in learning. Whenever I traveled from Bnei Brak to visit him in Rechovot, he always had a sefer.”
The Rosh Yeshiva acknowledged that the business world has changed considerably, explaining that his father had opportunities to learn between customers, spending that time studying Gemara, Rishonim, and Acharonim.
When R’ Shlomo Kook asked whether working fathers today could still merit sons who become talmidei chachamim, HaRav Landau responded, “If they learn, they can have a son who is a talmid chacham.”
Asked whether even limited learning would suffice, the Rosh Yeshiva emphasized, “Learn as much as possible. As much as possible.”
The exchange concluded with HaRav Landau giving the businessmen a bracha that they merit to learn as much Torah as possible, offering a powerful message about the importance of Torah learning even for those occupied with earning a parnassah.
(YWN Israel Desk – Jerusalem)
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HaRav Moshe Sternbuch shlit"a – 驻专砖转 诇讱 诇讱 转砖驻"讝 (Part II)
SACRIFICING ONE'S OWN RUCHNIYUS FOR KIRUV WORK
Seeing that as long as Lot was with him, Hashem did not communicate with Avraham, why did Avraham not in fact abandon Lot in order to merit prophecy?
We see from this that bringing even one person closer to the Shechinah was dearer in the eyes of Avraham than meriting prophecy and the concomitant closeness and deveikus to Hashem. Avraham decided to remain with Lot and attempt to draw him closer to Hashem in the full knowledge that he would thereby lose the opportunity to merit prophecy.
He did so on his own accord without any special commandment from Hashem, due to the love of Hashem that burned within him, in accordance with the Rambam’s statement (Sefer Hamitzvos Third Positive Commandment) that part of the commandment to love Hashem is to bring Jews closer to Him, and to “make Him loved by His creatures,” as he puts it.
About six decades ago, Rav Sternbuch was learning in B’nei Brak when a messenger from Rav Yecheskel Abramsky came to him with a message from Rav Abramsky that he was opening a kolel for Yemenites in Rosh Ha’ayin and he wanted Rav Sternbuch to be the Rosh Kolel there. Rav Sternbuch replied that he could not accept this position, since it would disturb his learning, and he would certainly find someone more suitable for the position.
Rav Abramsky responded that the Chofetz Chaim explained that the commandment “And you shall love Hashem your G-d … with all your might [bechol me’odecha]” (Devarim 6:5) refers to something which a person loves very much, namely, his ruchniyus, which is the most important thing to him. One must give up even that for the sake of increasing kvod shamayim. Therefore, Rav Sternbuch was obligated to go and disseminate Torah there, which is what Rav Sternbuch did for several years there, and subsequently in South Africa, which was a spiritual wilderness at the time.
POWER OF DESIRES
“And Lot raised his eyes, and he saw the entire plain of the Jordan, that it was entirely watered; … like the garden of Hashem, like the land of Egypt …” (13:10).
The pasuk testifies that “the people of Sedom were very evil and sinful against Hashem” (13:13), and yet Lot still chose to live in their midst so that he could partake of the pleasures of this world. How could Lot have stooped to such a low level, and become so materialistic without being influenced by being in the vicinity of Avraham Avinu?
This demonstrates that if a person does not make the effort to introspect and strengthen himself spiritually, nothing he experiences or witnesses will help him. Lot, despite having lived with Avraham, did not make an effort to subdue his desires, and so when he was tested, he went to live with wicked people in order to fulfil his desires.
Even open miracles are not an automatic recipe for faith—not even for us. Rav Sternbuch recalls being with the Brisker Rav when a Jewish visitor from America came in and said, “We are living in a generation of hester panim. If only Hashem would show us open miracles, the whole nation would repent and become observant.”
The Brisker Rav responded that someone who lives his life in accordance with his heart’s desires will continue to live that way even if he witnesses miracles. Only someone who is not stubborn or full of desires will be in a position to contemplate events properly and recognize the Hand of Hashem and His great mercies. Therefore, we have to prepare ourselves for the coming of Moshiach by working on our middos and contemplating the actions of Hashem, in order to attain true faith.
HASHEM'S ARMY
“And Lot traveled from the east (mikedem)” (13:11). Rashi: “According to the Midrash, he distanced himself from the Ancient One (mikadmono) of the world. He said, ‘I care neither for Avram nor for his G-d.’”
The Alter of Kelm explains that this does not mean that Lot expressly said “I care neither for Avram nor for his G-d”, but the very fact that he agreed to leave Avraham in order to pursue his physical desires was tantamount to such a declaration. Even though he was forced to leave Avraham, who had told him “Please part from me” (13:9), he did not part because he was forced to, but rather for purely materialistic motives, thereby proving that he preferred material pleasures to cleaving to Avraham, who would teach him the way of the Torah.
Similarly, concluded the Alter of Kelm, a ben Torah who leaves the yeshiva in order to pursue material gain and wealth, demonstrates that he prefers material pleasures to the way of the Torah.
Politicians here in Eretz Yisroel call for the recruitment of yeshiva students. We, for our part, we must elevate the spirit of yeshiva bachurim and make them aware that the entire world exists in the merit of their learning, that we are already recruited and serving in Hashem’s army, and that every ben Torah who leaves the army of Hashem in order to join their army has the status of a deserter who evades his duties in the real army. The main thing is for every ben Torah to lift his head proudly and exult in the privilege of serving in Hashem’s army.
HOW TO ENSURE THAT WE DO NOT HAVE OUR MERITS DEDUCTED
“After these incidents, the word of Hashem came to Avram in a vision, saying, ‘Fear not, Avram; I am your Shield; your reward is exceedingly great’” (15:1). Rashi: “After this miracle had been wrought for him, that he slew the kings, he was worried and said, ‘Perhaps I have received reward for all my righteous deeds.’ Therefore, the Almighty said to him, ‘Fear not Avram, I am your Shield’ from punishment, that you will not be punished for all those souls that you have slain, and as far as your being worried about receiving reward, your reward is exceedingly great.”
What is the meaning of Hashem’s answer? If it is a general principle that one’s reward in the afterlife is diminished by material pleasures and benefits derived in this world, why would Avram’s reward still be exceedingly great?
The Yeshuos Yaakov explains this on the basis of the Midrash which says, “I am your shield, everybody knows that I am your shield”, meaning that the miracle had become publicized and caused a great sanctification of the Divine Name. Therefore, Avraham’s merits had not been diminished, because the miracle did not take place because of him, but for the sake of kvod shamayim.
We can derive an important lesson from this. If Hashem showers us with many favors—as He does, for example, on the national level by protecting us from our enemies here in Eretz Yisroel— for example, if we want to make sure our merits are not deducted on account of such miracles, we should make a point of praising Hashem’s kindnesses verbally and attributing them only to Him, not to the actions of flesh and blood. That way His Name will be sanctified, and we need not be concerned about having our merits deducted, because it then turns out that the miracles performed for us were not performed for us, but for the sake of sanctifying His Name.
STARS AND SOULS
“And He took him outside, and He said, ‘Please look heavenward and count the stars, if you are able to count them.’ And He said to him, ‘So will be your seed’” (15:5).
In several places the Jewish nation is compared to the stars. On the literal level, this refers to the vast quantity of stars (see Rashi at the beginning of Parashas Shemos). Alternatively, just as the stars’ is to illuminate the night, so too each Jew’s task is to illuminate his soul with the fire of kedushah by keeping Torah and mitzvos.
We are compared to the light of the stars and not of the sun, because just like the stars illuminate at night, so too does a Jew’s soul shine most conspicuously during times of difficulty (“night-time”), when he dedicates his soul for the sake of Hashem’s honor. When he conducts himself this way, the light of his soul is the most prominent. Furthermore, just like the stars do not have a light of their own but only receive the light of the sun, so too does a Jew not have an independent light to illuminate his soul, but he only illuminates it when he keeps the Torah with enthusiasm and joy.
The best way to illuminate one’s soul is by learning Torah, as it says “… for a mitzvah is a lamp, and the Torah is light” (Mishlei 6:23). This implies that mitzvos on their own have only the quality of a lamp, and the Torah is the light and fire burning on it. Torah learning is the fire which kindles the desire and enthusiasm for keeping mitzvos, because through learning Torah a person becomes sanctified and cleaves to Hashem, thereby keeping mitzvos with joy and enthusiasm, and the mitzvos, in turn, sanctify the person, as we say, “Who has sanctified us with His mitzvos and commanded us.”
YISHMAEL AND PARAS
“And the sun was ready to set, and a deep sleep fell upon Avram, and behold, a fright, a great darkness was falling upon him” (15:12). Rashi: “An allusion to the troubles and darkness of the exiles.”
The descendants of Yishmael continue to practice milah (albeit without priah), and the Zohar notes that the merit of this act is sufficient to provide them with the right to dwell in Eretz Yisroel for a long time, giving them the ability to persecute us in the last generations before Moshiach.
This merit will eventually become exhausted, and when the descendants of Yishmael are defeated, Moshiach will come straight away (see Ba’al Haturim on Bereishis 25:18). The Maharal says (in Ner Mitzvah Inyanei Arba Malchuyos and in Netzach Yisroel Ch. 21) that the nation of Paras (Persia, known today as Iran) is part of Yishmael, and whereas the Four Nations differ in their actions and behavior, Yishmael and Paras are the same in terms of their conduct.
He adds that for that reason Yishmael is not counted as one of the Four Nations, since they are included within the Nation of Paras. In our times Yishmael and Paras have joined forces. We pray for mercy in the merit and power of the Torah, which provides supernatural protection.
COUNTERING YISHMAEL
“And Yishmael, his son, was thirteen years old when he was circumcised of the flesh of his foreskin” (17:25).
Rav Chaim Vital writes in Eitz Hada’as Tov that the most difficult exile at the end of days will be the one under the descendants of Yishmael, and only through heartfelt prayer can we be saved from them and accelerate the coming of Moshiach. In Parashas Ha’azinu, the Vilna Gaon says that the B’nei Yishmael seek to destroy us, and we can only annul the decree by prayer.
This is also hinted at by Yishmael’s name, meaning ‘Hashem will hear.’ He will hear our prayers and save us from Yishmael when we put our trust solely and exclusively in Him and turn to Him in prayer, in the conviction that no other power can save us.
The Chofetz Chaim said that since the Torah testifies that Yishmael is a pereh adam (a rebellious creature, see Onkelos), this description will apply for all time; however much one might try to acculturate his descendants, they will not change their essence. He concluded with a prophetic sigh, “Oy, who knows how much suffering this pereh adam is likely to cause the Jewish nation at the end of days!”
Since their temporary power stems from the bris milah, we are also able to counteract their influence and accelerate their downfall by observing our own bris—guarding our eyes and keeping away from printed or electronic media, which purvey immorality. Strengthening the sanctity of the os bris provides us with the ability to weaken the power of Yishmael’s descendants, and even if other nations join them to wage war against us, we will be in a position to defeat them.
May the redemption happen speedily in our days.
HaRav Moshe Sternbuch shlit"a – 驻专砖转 诇讱 诇讱 转砖驻"讝 (Part I)
驻专砖转 诇讱 诇讱 转砖驻"讝
KEDUSHAS ERETZ YISROEL
“Go forth from your land and from your birthplace and from your father's house, to the land that I will show you” (12:1).
It says, “lech lecha”, for your own benefit, because as long as Avraham Avinu was in chutz la’aretz he could not attain high levels of sanctity, and he was therefore forced to move to Eretz Yisroel. Even before Matan Torah it was not possible to attain complete sanctity outside Eretz Yisroel, because only there does the Shechinah reside.
However, those levels can only be attained by someone who lives with the awareness that he is living in the Palace of the King, the inheritance of Hashem that parallels its celestial counterpart, the Eretz Yisroel shel ma’alah, and intends to keep the mitzvos there. Moreover, someone who goes after his evil inclination and sins in this country is thereby rebelling against its sanctity.
Unfortunately, in our times many of the residents of Eretz Yisroel do not live with this awareness. It is a general principle that a mitzvah cannot be fulfilled if one does not intend to perform the act constituting the mitzvah (i.e. if he is merely misasek), and mitzvas yishuv Eretz Yisroel is no exception. It can only be performed properly through a constant awareness of where one is living and the ramifications of that fact.
Our erring brethren have succeeded in minimizing the feelings of love and awe which Jews had throughout the generations for Eretz Yisroel, and supplanting them with foreign nationalistic attitudes. Those teaching in Torah institutions should endeavor to infuse their students with love of Eretz Yisroel, and explain to them how privileged we are to be able to utilize the opportunities of living here (for example, this past Chol Hamoed Rav Sternbuch mentioned what an incredible privilege it is to be able to celebrate Sukkos here in the holy city of Yerushalayim) and how careful we have to be not to desecrate its sanctity by engaging in sinful or inappropriate behavior.
Jews overseas, who do not enjoy the privilege of living here, should support b’nei Torah learning Torah in Eretz Yisroel, and thereby become partners in Toras Eretz Yisroel. That way they can partake of some of the light emanating from the sanctity of the Holy Land.
UNQUESTIONING FAITH
“I will make you into a great nation” (12:2). Rashi: "Hashem promised him children, wealth, and fame.”
Both Rashi and the Rambam (on Avos 5:3) state that Hashem’s commandment to Avraham to leave Charan for an unknown destination was one of the ten trials by which he was tested. Since Hashem promised him children, wealth and fame, why was this considered to have been such a great test? Surely the difficulties involved in leaving your birthplace pale in comparison to the benefits promised by Hashem. Furthermore, the commandment was given by Hashem Himself, so who would not have obeyed it?
The Rambam writes (Hilchos Avodah Zara 1:2-3) that Avraham brought tens of thousands of people close to Hashem by disassociating them from idol worship. The rewards for these actions were very great, because Avraham was credited for all the good deeds performed by these people (see Chovos HaLevavos, Sha’ar Ahavas Hashem, Ch. 6), and now Hashem was telling him to leave all his students and work and depart to an unknown destination.
He had no idea whether he would be as successful in his new place of residence, but instead of telling Hashem: "Please let me stay here to continue my important work", he had pure and simple trust in Him and asked no questions, in the complete conviction that everything Hashem does is for the good.
Hence, the main trial was not whether Avraham would obey the Will of Hashem, but whether he would follow it happily and unquestioningly.
Rav Dessler said that throughout history, Jews were faced with the choice of saving their lives by abandoning their religion or dying al kiddush Hashem, but in the Holocaust the Nazis sought to kill everybody without distinction, even apostates. In such a situation, sanctifying the Divine Name consisted in not attributing death to natural causes and in not complaining that Hashem had abandoned them, but rather accepting the Divine decree lovingly and going to their deaths with the feeling that this was the Will of Hashem and that they were performing it. That way they would be sanctifying the Divine Name.
Rav Sternbuch recalls a conference that took place in London after the War, under the auspices of Agudas Yisroel, which was attended by representatives from Jewish communities all over Europe, as well as survivors of the camps. The purpose of the meeting was to discuss why Hashem had meted out such terrible suffering on the nation.
One speaker got up and said that it was due to widespread chillul Shabbos in Europe before the War; another said it was because of rampant immorality; a third speaker said that not enough had been done to protest the sins of the public; and yet another speaker argued that more should have been done for Eretz Yisroel.
At that point, Dayan Abramsky banged his fists on the table and declared that we are not allowed to judge Hashem. There were no more speakers after that. The Brisker Rav too did not agree to hear any reasons for the Holocaust, nor did Rav Yitzchok Hutner.
While private misfortunes should indeed make a person engage in introspection to determine why they might have happened, a public calamity of the scale of the Holocaust cannot be fathomed by the human mind.
KIRUV GUIDELINES
“And you shall be a blessing (brachah)” (12:2).
The Midrash reads brachah as breichah (pool)—just as a pool (mikvah) purifies the impure, so shall you purify those who are far removed from Hashem. The Kesef Mishnah (end of Ch. 6 of Hilchos She’ar Avos HaTum’ah) writes that a mikvah does not affect purification for a person still immersed in it, but only once he has left it. Similarly, those who engage in outreach work must realize that they cannot make do with delivering several shiurim in the hope that they will have the desired effect.
Even those who become observant can fall by the wayside after the initial period, if they do not receive emotional support subsequently. Their mentors must follow in the footsteps of Avraham Avinu. He did not merely deliver speeches and inspire his followers; rather, he became a father to thousands, who became members of his household. It is especially incumbent on kiruv organizations to ensure that young people find appropriate marriage partners.
GIRLS' SCHOOLS
“And he pitched his tent” (12:8). Rashi: “First he pitched his wife’s tent and afterwards his own.”
Why did Avraham act that way? The key for the future of the Jewish nation lies with the women, who are responsible for educating future generations, especially in a generation in which immorality is rampant. Avraham, who lived in a generation of heresy, recognized the importance of the woman’s task, and therefore pitched his wife’s tent first, since her influence was paramount.
In pre-War Poland girls lacked appropriate educational frameworks and many left the fold, to the extent that there was a shortage of girls willing to marry yeshiva bachurim. The establishment of Beis Yaakov schools saved the generation.
Even though she was a widow who found it difficult to make a living, Rav Sternbuch’s mother hired private teachers for each of her daughters to teach them halachos, mussar and Nach. She made do with the bare minimum for herself but spent generously on her daughters’ education, realizing how crucial it was to prepare them for their future roles as mothers.
INDIVIDUAL SHULCHAN ARUCH FOR BITACHON MATTERS
“And there was a famine in the land, and Avram descended to Egypt to sojourn there because the famine was severe in the land” (12:10).
The Ramban says that Avraham should have had more faith in Hashem that he, his wife, and his possessions would be saved, and he should not have gone down to Egypt, thereby endangering her. How can we understand this Ramban? Why was it considered a defect of faith to go down to Egypt in circumstances of famine? Surely Avraham was obligated to do so in order to perform his duty of hishtadlus. On the other hand, if he should indeed not have acted this way, how could it be that Avraham, the pillar of faith, could have been lacking in faith?
When it comes to matters of faith and human effort, every person has his own individual Shulchan Aruch. The greater a person’s level of tangible faith, the less human effort does he have to invest. Someone with a uniquely high level of faith should not put in human effort to make a living or perform medical procedures but should trust in Hashem to take care of those matters, whereas someone with a less than perfect level of faith is obligated to make standard amounts of hishtadlus. Avraham, on his unusually high level, was expected not to go down to Egypt and wait for Hashem to sort matters out.
ENVIRONMENTS
“Behold now I know that you are a woman of fair appearance” (12:11). Rashi: “Until now, he did not recognize her because of the modesty of both of them, but now he recognized her following an incident.”
It is brought down in the name of the Arizal that initially Avraham had no notion of materialism, like Adam before the sin. Only when he came to Egypt, steeped as it was in immorality, did his level descend, and that was when he realized that the pull of this tumah could be so great that the Egyptians were likely to kill him in order to obtain his wife.
In a similar vein, the Baal Shem Tov explains that the reason Avraham noticed his wife’s beauty for the first time when he went down to Egypt was that he enjoyed an intensely close relationship with Hashem so that his sense of sight was spiritual, and he did not derive material enjoyment from what he saw. The pasuk says that “Avram descended to Egypt” (12:10), meaning that he descended from his previous level as a result of coming into contact with the spiritual contamination of the Egyptian nation. Consequently, it was then that he noticed his wife’s beauty for the first time.
Clearly, such levels are not attainable nowadays, but this does teach us that if contact with an immoral environment can have a detrimental effect even on the greatest people, how much more so do we have to be on our guard to eliminate, or at least minimize, such contacts. Doing so results in sundry spiritual and material blessings.
MACHLOKES BETWEEN BRETHREN
“And Avram said to Lot, ‘Please let there be no quarrel between me and you and between my herdsmen and your herdsmen, for we are kinsmen’” (13:8).
The end of Avraham’s statement (“for we are kinsmen”) implies that a machlokes between brethren is even worse than one between people who are not close. Since it is an especially serious sin, the yetzer hara invests a lot of energy into attempting to entangle people into it.
Rashi (on 13:14) cites the Midrash that as long as Lot was with Avraham Hashem did not communicate with him, and yet until this stage Avraham did not abandon Lot, because he preferred to attempt to draw him closer to the Shechinah rather than enjoying an intense closeness to Hashem. On the other hand, as important as it was to Avraham to stay with Lot, even at the cost of losing out on an intense closeness to Hashem and prophecy, if continued contact with Lot would involve a machlokes, he would not hear of it, because machlokes is detestable and must be avoided at any cost, especially since a great chillul Hashem would have resulted from such a machlokes becoming publicized.
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