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Robert B. Sklaroff, M.D.
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Is Israel Kosher? - I Citations of Eretz Yisrael in the Torah…and Their Humanistic Implications http://www.doctor-bob.biz/AA-Israel/is_israel_kosher.htm
A. Introduction [Disclaimers, ZOA, Time-Line] B. Moral Ecology [“The Land is Alive!”] C. Zionism [Religious, Secular, Nationalistic, Revisionist, Labor, Liberal] D. Biblical Land Ideologies [Immigrant, Agrarian, Theocratic, Ancestral Household, Prophetic, Royal] E. Borders [Numbers-Expansile vs. Deuteronomy-Restrictive] F. Israel – Ancient & Modern [Aliyah vs. Diaspora]
Rabbi Mordechai M. Kaplan:
• “If the Jews as a collective entity are to play any part in releasing the tremendous energies for good latent in the national idea, they must be permitted to foster their own nationhood. • “That means that they should be permitted to regard Palestine as the source and inspiration of that cluster of institutions, language, literature, art, law and religion which constitutes the Jewish civilization. • “They must further be permitted to foster that civilization wherever they happen to live and retain the sense of Jewish nationhood that derives from it.”
The restoration of the Jews to national status will contribute to, rather than detract from, international mindedness.
The notion that allegiance to a state precludes identification with more than one nation will therefore have to be scrapped.
It is just as possible to eliminate chauvinism from nationalism as it was possible to eliminate human sacrifice and phallic worship from religion.
Any doubt as to the potentialities for good inherent in the national idea should be dissipated by the realization of the part it has played in the overthrow of tyranny.
The interpretation of Israel’s destiny always in terms of Eretz Yisrael—The unquenchable yearning for Eretz Yisrael motivated by the Jews’ well-to-live as a nation—the Jewish emancipation based on a misunderstanding—Jewish emancipation must include the right to land and nationhood—Right of the Jews to Eretz Yisrael compatible with interests of natives—The meaning of the mandate for Palestine—The upbuilding of a Jewish national home an incentive to Jewish revival in diaspora. [Bullet-points summarizing Chapter XX, “The Land of Israel”]
On their way to the land where they were to live as a nation, they received the laws which were to govern them. Those laws, except for the directions concerning the Tabernacle, contemplate the Israelites in possession of the land.
--Robert B. Sklaroff, M.D. [215-663-8200] rsklaroff@comcast.net Summary of Parashot Summaries
OVERALL, in Genesis, the Land was deemed special, introducing and maintaining the concept of Moral Ecology that reflected creation of a relationship between Eretz Yisrael and the Jews to whom it had been deeded by the Deity. The Promsied Land was given distinct borders, including in particular Me’arat HaMachpeilah [the Tomb of the Matriarchs/Patriarchs, near Hebron], (the site of) the Beit HaMikdash [the Temple Mount, in Jerusalem], and Joseph’s Tomb [near Nablus]; excluded were Gaza and the region east of the Jordan River (and doomed were the other peoples in the region). Repeatedly, the Abrahamic Covenant was cited as both a pledge and a prediction of the fate of Eretz Yisrael, and residency in the Galut was always characterized as a “sojourn.” Yet, the Torah had yet to specify just what was to be done in the Promised Land….
OVERALL, in Exodus, laws that were to be honored in Eretz Yisrael were elucidated.
OVERALL, in Leviticus, evidence of Moral Ecology was manifest; the Land was alive!
OVERALL, in Numbers, convergence of law and opportunity is congealing for, even as the Israelites are physically approaching the Promised Land, they are being operationally prepared to possess it and to respect their ongoing/intimate/dynamic relationship with it. Diaspora Jewry is recognized, as are specific reverential sites in Eretz Yisrael (Hebron). Even as the honor to enter the land is increasingly recognized, so too is the need to honor those who will be “protected strangers” therein. [Emerging is the concept that the Jews are “chosen” to set a good example for gentiles, both in Eretz Yisrael and worldwide.] Ethical principles are threaded through simple presentation of narratives and mandates (such as finding abhorrent any human effort to leverage advantage from Acts of G-d), as is the Moral Ecologic concept of facing exile (if Israelites sin against the Land).
OVERALL, in Deuteronomy, Moral Ecology was manifest through multiple stated-linkages among the Land, the Israelites living therein, and the laws to be followed in the process. The Land was vital when manifesting rules related to such disparate concerns as environmentalism, optimizing public health, implementing justice and fighting crime. The reward/punishment model was pervasive, as was recognition of borders and contents.
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OVERALL, in the Torah, the emergence of Moral Ecology was manifest within borders—which were expansile and which encompassed three key holy-sites—that enclosed Eretz Yisrael, the Promised Land that remained “on loan from G-d.” Recognized, also, was the presence of the Diaspora. Reward/Punishment was tethered to Eretz Yisrael, and rules-of-conduct were articulated specifically and respected Moral Ecologic principles. The Abrahamic Covenant was to be manifest by Israelites who had been “chosen” to live as a model for humanity by knowing of their Creation, Revelation and Redemption…and by ensuring awareness thereof was faithfully taught to the generations following Moses. Ultimately, the Deity linked the Land, its inhabitants, and the laws to be followed therein.
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To contact me--Robert B. Sklaroff, M.D.--just send an e-mail (rsklaroff@comcast.net).
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