Rabbi Weissman: Introduction to Sefer Kibbutz Galuyos

Introduction to Sefer Kibbutz Galuyos

Baruch Hashem, I am in the final stages of preparing a new sefer for publication called Sefer Kibbutz Galuyos. It is a sequel to Go Up Like a Wall (available for free download here, hard copies available for pennies here, and I give away hard copies in Israel at no cost; contact me at weissmans@protonmail.com if you would like to help distribute them).

Sefer Kibbutz Galuyos is filled with Torah sources that clearly demonstrate that we are not only permitted to return to Eretz Yisrael in large numbers before Moshiach comes, but it is a mitzvah on every individual to strive for, and it is a fundamental part of the redemption process.

The sefer brings powerful Torah sources that address the arguments/excuses people commonly make, and included a lengthy appendix with previous articles of mine on the subject.

As usual, I will not be monetizing my works of Torah. The digital version of the sefer will be available to the public at no cost, and hard copies will be available online for the minimum cost I can get away with. I will also be printing copies in Israel that I will distribute for free or at cost (those who wish to assist with this should please contact me directly as well).

Here is the introduction to the sefer. Perhaps I’ll share the first chapter as well before publication. Enjoy!

Introduction

The notion of Jews leaving galus, let alone en masse, was not a practical consideration for most of the last two thousand years. It required deep faith that Hashem could bring redemption in the blink of an eye and perform miracles that stretched the limits of one's imagination. This was true even during fleeting periods of respite from persecution; picking up and moving to Eretz Yisrael was simply not a realistic option for the average Jew.

In the last century that has completely changed. Practically every Jew in the world can realistically live in Eretz Yisrael if he so chooses. The sacrifices and complications that he might face are significant and should not be downplayed, but they pale in comparison to those his ancestors faced.

The realistic possibility of Jews leaving galus, whether individually or en masse, raises serious theological questions. These questions that were once theoretical have become practical, and every Jew who strives to live in accordance with the Torah must face them. If we are not to dismiss the rejuvenation of Jewish life in Israel as a theologically insignificant event — and how can we? — then those who choose to remain in galus — and it IS a choice — must find support from the Torah for their decision.

After all, the Jew who remains in galus continuously davens for Hashem to gather in the exiles, yet consciously forgoes the opportunity to join the millions of Jews who represent the fulfillment of these prayers. One way or another, he needs to justify his decision.

The clever Jewish mind, well aware of the seeming incongruence between his prayers, the unfolding of Jewish history, and his decision to stubbornly remain in galus indefinitely, has come up with endless justifications. The galus Jew can rattle off so many reasons to live anywhere in the world, no matter what, except in Eretz Yisrael, that it gives the impression that Eretz Yisrael is somehow the worst place on earth a Jew could ever be, God forbid.

Many “religious” Jews actually believe this, for a variety of creative reasons, and they claim the Torah squarely supports them.

The more “moderate” galus Jew believes that living in Eretz Yisrael is just another lifestyle choice, nothing more. Needless to say, it doesn't fit his lifestyle.

The more spiritually inclined galus Jew will acknowledge that it's “a dream” to live in Eretz Yisrael “someday”, but will insist that it is a practical impossibility for a long list of reasons that he makes little to no effort to overcome. As far as he is concerned, there is certainly no theological imperative to move to Eretz Yisrael, or at least to seriously attempt to overcome the obstacles on his list, and it is therefore Hashem's decision that he will remain in galus until Moshiach comes or the end of time (whichever comes first), and not his own.

Although the vast majority of Torah scholarship is once again in Eretz Yisrael, where it is meant to be, galus Jews too have rabbis who support their worldview. It is therefore easy for them to dismiss any and all Torah-based arguments against their choice. When push comes to shove, the Jew who has already made up his mind and found a rabbi to lean upon — even if the Jew doesn't know what this rabbi says about anything else and doesn't care — will play the “Da'as Torah” card, and that's the end of it. The “Da'as Torah” card is an impenetrable shield, an automatic victory, or at least a respectable stalemate, in any Torah discussion.

This sort of Jew should stop reading here, for virtually no one can convince him to change his mind. Any attempt at intelligent, productive discussion will quickly turn wearisome and will inevitably stall at the same dead end: “I'm following Da'as Torah”. So what is the point of studying and discussing Torah sources?

The sort of Jew, however, who engages in critical thinking, and in fact believes critical thinking is a religious imperative combined with submission to rabbinic authority to a certain extent, must familiarize himself with the pertinent Torah sources, of which there are many. Decisions on Jewish law, practice, and thought are not to be made based on sound bites, a single cherry-picked source taken out of context, or mindless appeals to authority. Rabbinic authority is not a substitute for our being informed, educated, independently thoughtful people; it is to guide us in cases of doubt.

I believe a study of the pertinent Torah sources leaves no room for doubt.

Barring exceptional circumstances, living in Eretz Yisrael today is not only permitted, but is strongly preferred, a tremendous merit and mitzvah, to the point of being a religious imperative — before Moshiach comes.

Let's clear our mind of the sound bites and see what the Torah and Chazal actually have to say.

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