Moreshet Shaul: A Crown and its Scepter – part II | Various Rabbis | Beit Midrash

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We continue with the draft of Rav Yisraeli’s speech for his installation as rabbi of Kfar Haro’eh (Chanuka 5698, 1938).

A position, which is both lofty and of great responsibility, has been placed upon me. I enter into the task of fulfilling it with holy trembling. It is a miniature of the role that requires a person about whom Moshe Rabbeinu prayed: "May Hashem place [a leader to replace Moshe] … one who will go out before them and return before them" (Bamidbar 27:16-17). Moshe was referring to a person with a special spiritual side, broad vision, and the ability to elevate himself so that he not get bogged down by the daily trifles. He must be one who does not forget even for a moment the lofty goal for which he was aiming, while at the same time going out and coming back before the people. This elevation must not just be for himself but also to influence his surroundings. This is a special ability to connect to every individual, to encourage the entire congregation to elevate themselves and progress.

The position is currently particularly difficult, as it is a time of systemic breakdown and change in the manner of living, which had previously been stable for many generations. As Divine Providence made a long series of twists and turns, we find ourselves standing before the revelation of the elusive End of Days. The nation is prepared, by the tens of thousands, to return to its Homeland and dedicate itself to its soil. The nation is prepared to pour its lively lifeblood into the clear "sinews of the earth." It is prepared, even though much hatred abounds, and there are great critics of the movement. Although the "train of liberation" encounters many impediments along its path, if the path is difficult and the obstacles are large, the word of Hashem, which speaks of liberation, is stronger and harder.

Our settlement of the land comprises a special chapter in this historical movement. It places a seal of a holy religion over the national awakening. It desires to reestablish a living nation in its Land, not only so that it can be in that way a nation like other nations, but to do so as Hashem’s nation that resides in Zion. This attempt to create a life of action and work raises many questions and presents many challenges. It is life that is linked closely to the Land on the basis of a precise family tradition. The days are days of forming a mold of a settlement that can serve as a prototype for future generations; we call on this to be formed on the basis of belief in Hashem, sacrifice, and a warm spirit.

Specifically at such a time of great consequence, the responsibility that comes with this position has been thrust upon me. I find myself unable to elevate myself to the required level. We have no choice but to recall the divine response (see Rashi to Bamidbar 28:2) to Moshe’s prayer for a new leader: "Before you command Me what I need to do for My children, command My children what they need to do for Me (i.e., the daily sacrifices)."

With the flame of belief, which is drawn from the tops of mountains of old (see Devarim 33:15), we will carry in our midst the clear realization that the form of life that is built on the foundations of the Torah needs to be found. The condition for success in this Land in which Hashem’s eyes are placed (see ibid. 11:12) is that the life must be in line with His Torah. We must remember and know that the laws of the Torah are specifically those upon which we can become one with the Land. They are the way we live our lives. If we encounter difficulties and experience tribulations, we must not look to extricate ourselves by removing the yoke of the Torah, but, to the contrary, to cling to it more strongly. We need to know how to offer our sacrifice properly and thereby pass the tests. Then we can disperse the fog that conceals Hashem’s providence. Hashem’s glory will be upon us and "His arrow will emerge like lightning" (Zecharia 9:14).