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Zecharia prophesied: "I took two staffs; one I called pleasantness (noam), and one I called damagers (chovlim)" (Zecharia 11:7). "Noam" refers to the Torah scholars in Eretz Yisrael, who interact pleasantly with each other when discussing Halacha. "Chovlim" refers to Torah scholars in Bavel, who damage each other when discussing Halacha.
The correlation between pleasantness and Eretz Yisrael is not coincidental. It flows from the different perceptions that exist in Eretz Yisrael’s atmosphere. While the words of Torah are not prophecy, when studied in Eretz Yisrael, they possess completeness. Eretz Yisrael is connected to Am Yisrael. This nation can be divided into different limbs and pieces, in which each one has its special role, and only in the way the sections are interconnected does each have its proper place.
The reason that Torah scholars in Eretz Yisrael interact with pleasantness is that they recognize the validity of different opinions – "These and those are the words of the living G-d" (Eruvin 13b). Just as Eretz Yisrael is missing nothing (see Devarim 8:9), even pepper (Yoma 81b), so too spiritually [many approaches are available]. One approach does not preclude another.
Originally in Eretz Yisrael, there were no [lasting] disputes because they would come to conclusions. Since it was known that the various opinions are legitimate, it became possible to accept the opinion supported by the majority. This fits with Chazal’s statement: "Why did Beit Hillel merit that the halacha follows them? Because they were gentle and humble" (Eruvin 13b). While these traits do not appear to have to do with Halacha, they must, because it takes such traits to reach the truth.
In contrast, when a person considers only his own position, it is impossible to have the matter decided even when the majority opposes him; this is what caused dispute. This explains the language of the pasuk: "When something will be beyond you … matters of quarrels" (Devarim 17:8), referring to unresolved halachic disputes. Then there is a need to "get up and go up to the place Hashem your G-d will choose. And you will come to the kohanim the levi’im and to the judge … and they will tell you the matter of judgment" (ibid. 8-9). In Jerusalem the tradition is kept pristinely, and decisions emerge from there.
Even so, "judges and officers you shall place in all your gateways which Hashem will give to you by your tribes" (Devarim 16:18). If the goal is to handle disputes, it ostensibly makes no difference whether it takes place in Eretz Yisrael or abroad. Rather the goal is to make sure the congregation includes all of the nation’s elements and that the judges will not be only in the place that Hashem chooses, but that everywhere Jews are, they will be connected to the judges.
Rav Kook had the special quality of Torah scholars of Eretz Yisrael, who interacted with pleasantness. He understood everyone; he learned from everyone. For this reason, he treated everyone with great respect and brought out elements of light from all. Furthermore, this broad ability enabled him to see the light that is within darkness, because he evaluated matters not just from the perspective of its immediate focus, but within the broader framework in which these concepts are established.
Rav Kook’s Torah is built on uncovering what makes things special, the powers that impact the community beyond their desires and intentions, which is true of the influence of Eretz Yisrael.
"He gives a soul to the nation that is upon it" (Yeshayahu 42:5). Eretz Yisrael provides an "extra soul." Just as Rashi (Beitza 16a) explains the extra soul for Shabbat as allowing people to ingest more food than they should be capable of, Eretz Yisrael’s extra soul enables absorbing the excess and processing it in a way that returns it to its origin.
It is, though, necessary to be prepared to receive the Torah of Eretz Yisrael. Rav Zeira fasted 100 days to forget the Torah he knew from Bavel (Bava Metzia 85a). If there is no willingness to absorb, one can be in Eretz Yisrael without receiving anything special.


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