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One of the most iconic psukim of this week's parsha is when Hashem likens Israel to His "children", "בנים אתם לד' אלקיכם", "you are sons to Hashem your G-d" (Dvarim 14, 1). There is a famous machloket (Kiddushin 36a) on this, upon which we wish to suggest several important points:
"You are the sons to the Lord your God," indicates that when you act like sons [=follow His commands] you are called sons, but when you do not, you are not called His sons. This is the statement of Rabbi Yehuda. [But] Rabbi Meir says: Either way [even if Israel doesn't listen to G-d our Father] you are still called His sons, as it says: "They are foolish sons" (Yirmiyahu 4, 22). And also: "non-believing sons" (Devarim 32, 20). And also: "A seed of evildoers, sons who act corruptly" (Yishayahu 1, 4). And it states: "And instead of what was said: You are not My people, it shall be said to them: Sons of the living God" (Hoshea 2, 1)."
As opposed to the accepted rule that the halacha should be like R. Yehuda and not R. Meir (Psachim 46a), the Rashba (resp. I, 194) and poskim (Rama, YD 372, 2) agree that our case is different (that apostate corpses also are tameh), and here, R. Meir is correct that every Jew is called a child of Hashem, even if he is not religious!
There are 3 explanations why this case is unique:
1. As opposed to most cases where the tanna brings one pasuk to prove his point, here R. Meir cites 4(!) different proofs.
2. R. Meir's proofs here are very convincing, for each one states explicitly that even if we chalila, act foolish, have no faith, etc., the nevi'im consistantly stress we're still His sons ("foolish sons", "non-believing sons", but still: sons), & R. Yehuda has no answer to explain otherwise.
3. We know that our relationship to G-d is also, as in Shir HaShirim, likened to that of two lovers. But the essential difference is that lovers can split or get divorced, for it's a conditional relationship (see Avot 5, 16). On the other hand, the whole chiddush of the Father-child aspect is that it is unconditional. That's the point that R. Yehuda is missing here. You can remove your child from his inheritance, but he is and always will be your son. He's called up to the Torah and listed in the Ketuva with his father's name, even if either or even both, don't like it! Accordingly, it's clear that R. Meir is correct in this case, because that's the essence of our being called Hashem's sons, as we see throughout history. Similarly halachically, a Jew can act like a gentile, but he is and always will be Jewish, unconditionally.
The Satmar rebbe asks: how could the State of Israel be G-dly and part of the redemption, if it's not totally religious?! We answer him 3 times a day at the beginning of Shmoneh Esreh: "ומביא גואל לבני בניהם למען שמו באהבה", "and He brings a redeemer to the sons of those fore-fathers, for His sake, out of love". These are 3 separate but harmonizing answers to the Satmar rebbe, why G-d is redeeming us even if we don't always listen to Him:
1. He promised our fore-fathers, and has "no choice".
2. For His sake (it's a bad reflection upon Him, a Chilul Hashem, if Israel is oppressed and our G-d doesn't protect us)
3. Out of love (for again, we are "mishpacha" with G-d, & unconditionally His children).
[Ironically, even the Satmar (Al HaGe'ula v'Al HaTmura, p. 109) must resort to explaining that Zionists are Amalek, and not Jewish (!), for otherwise Hashem would "have to" love us anyway! Although I tend to believe he himself doesn't really think we're not Jewish, and would not allow a woman to marry someone else if she is already betrothed to a Zionist...]
We have seen time and again in Jewish history until today, that even when we are not always such good children, as opposed to Christian doctrine, G-d doesn't "change His mind" and "un-choose" Am Yisrael. He's perfect, doesn't make mistakes and knew very well everything we will do.
As we are in 7 d'nechemta, the Haftarot comforting us from the Churban & Galut, it's important to fix the Sinat Chinam leading to destruction. If we are all Hashem's children, that means we are all brothers, "mishpacha". Even when we bicker with each other, even if some do irresponsible actions or even act like gentiles, just as Hashem always sees us as His children, so too we must see each other as brothers. Even more so, to be G-dly is to see each and every Jew exactly like HE does, not only as my brother, but as MY OWN child! Shabbat Shalom, Rav Ari Shvat (Chwat)
Rabbi Ari Shvat
Lectures at various yeshivot, michlalot and midrashot. Has published many books & Torani articles and is in charge of Rav Kook’s archives.
Ein Aya Complete G-dliness Doesn't Weaken But Enhances Natural Drives
Ein Aya Shabat Chapter B Paragraph 50
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D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
