Robert B. Sklaroff, M.D.
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Is Israel Kosher? - II

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.”

Parashot [sampling]:

BERESHIT                             Genesis 1:1 – 6:8              MORAL ECOLOGY

NOACH                                 Genesis 6:9 – 11:32         CANAAN cursed…blessed

LECH LECHA                        Genesis 12:1 – 17:27       COVENANT

VAYERA                                Genesis 18:1 – 22:24       JERUSALEM vs. SODOM/GEMORRAH

CHAYE SARAH                    Genesis 23:1 – 25:18       MACHPELACH PURCHASED…WILLED TO ISAAC  

Movements:

Humanism                          “Divorce the Bible from Jewish ego needs…Don’t try to prove the unprovable.”

Reform                                 Anti-Zionist (although Isaac Mayer Wise, etc. disputed)…Duties to Eretz Yisrael.

Reconstructionism          Ethical Nationhood…reestablishment of Eretz Yisrael resulted from Zionists.

Conservative                     Ethical/Biblical Judaism and a compromising rabbinic view yielded discomfort.

Orthodox                            Strict adherence to Halachic conduct necessitates a strong Zionistic theology.

Discussion:

Covenant:                                           Davidic scribes formulated the covenant of grant in Israel.

Intellectual Nationalism:               Cultivation of the Land came to signify the need to cultivate intellect.

--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).  {I would add Rachel’s Tomb to this list of fundamental-sites in Judea/Samaria.}  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.

*

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.

To contact me--Robert B. Sklaroff, M.D.--just send an e-mail (rsklaroff@comcast.net).