Making Aliya

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1. Aliya

   Rabbi Ezra Bick

   The root עלה - 'alah' - is used frequently in the stories of the Spies and the Ma'apilim. The meaning of the biblical verb transcends the physical or geographical - and indicates a determined and deliberate effort. The argument between Moshe, Yehoshua, and Caleb with the spies and Ma'apilim focuses on the concept of "Aliya." In order to succeed in performing God's command, one must muster their might and act with determination despite the odds and visible reality.

2. Aliya (Audio)

   Rabbi Ezra Bick | 14 minutes

   The root עלה - 'alah' - is used frequently in the stories of the Spies and the Ma'apilim. The meaning of the biblical verb transcends the physical or geographical - and indicates a determined and deliberate effort. The argument between Moshe, Yehoshua, and Caleb with the spies and Ma'apilim focuses on the concept of "Aliya." In order to succeed in performing God's command, one must muster their might and act with determination despite the odds and visible reality.

3. Avraham's Aliya, Our Aliya, and the Chagim

   Rabbi Jonathan Snowbell | 18 minutes

   We see from last week’s parsha that Avraham has picked up and headed for Canaan, even before receiving a commandment from God.

   This parasha is full of messages about belief, trust in God, and Aliyah -  in the midst of Avraham's immigration which is full of question marks.

   There is a commandment but also a pull toward Eretz Yisrael. For Avraham and for contemporary olim (immigrants), there is no initial promise that everything is going to work out - we have to wait for the next part of the parasha where God will give us the promise. The idea of hope during a time of many unknowns also relates to Rosh Hodesh, a time of optimism and looking forward to the middle of the month when the moon is in full view, and when many of our festivals are celebrated, symbolizing God's manifestation to Israel after periods of seeming obscurity - periods to cultivate optimism.

    

4. Survival and Fulfilment: Thoughts on Yom HaAtzma'ut

   Rabbi Aharon Lichtenstein

   Avraham's aliya began in the same way as did Herzl's Zionist movement.  His starting point is not the attraction and the vision of the land of Israel, but rather escape from Ur-Kasdim.  But while Avraham is in Haran, he is commanded "to do what he had intended to do, to go to the land of Canaan."

   The command of "Lekh Lekha" turns the framework of fate into a framework of destiny; it turns the place that was meant to serve as a place of refuge into God's inheritance.

   Yom HaAtzma’ut restores for us with full force and depth the consciousness that here, in God's inheritance, we can fulfill visions, but also exist; we can realize dreams but also live.

    

   Adapted by Yair Yaniv  and translated by David Strauss

5. Confronting Anti-Semitism

   Rabbi Tzvi Sinensky

   Ezra-Nehemya is sub-divided into three major sections: Each of the three major segments evinces a similar organizational structure: (a) aliya, (b) a confrontation with antisemitism, (c) support of the Temple/Jerusalem, and (d) working toward ensuring the everyday functioning of society.

   On a local level, chapters 4-6 of Ezra neatly break down in similar fashion. The three chapters sub-divide into three sections. All three segments consist of the enemies’ efforts to stall the construction, a response from the Jews or king, and a resolution.

   The author of Ezra-Nehemya implies that although the events of Shivat Tzion transpired over the course of nearly a century, featuring varied monarchs, Jewish leaders, and gentile antagonists, fundamentally the story is the same. The major motifs in Shivat Tzion are recurring: the challenge of abandoning comfortable diaspora communities and returning to Judea; the need for proactivity in combating antisemitism and rebuilding; and the importance of confronting the social rifts in our community. By presenting the stories of Shivat Tzion in chronologically interwoven, structurally repetitious fashion, our author suggests that these challenges are universal to the era of Shivat Tzion, and possibly all eras as well.

6. Ezra Arrives on the Scene

   Rabbi Tzvi Sinensky

   Ezra chapter 7 finally introduces us to Ezra himself. During the reign of Artaxerxes, Ezra led a group of Jews on aliya. Ezra is referred to as both Kohen and scholar. There is particular emphasis on the role of the priestly teacher in the works of Shivat Tzion. This represents a larger shift away from charismatic priestly and prophetic roles toward an emphasis on Torah. The fact that Ezra is identified as a Kohen without reference to the Temple service accentuates the transition underway.

   Whereas in the opening section of Ezra, the only form of worship practiced by the Jews is that of sacrifice, Ezra ushers in a new emphasis on Torah study and observance. This shift foreshadows the revolution on which Ezra was about to embark.

   Ezra deflects credit from himself toward God. This theme of hashgacha – that while God no longer performs open miracles, He nonetheless profoundly influences world events – pervades the literature of Shivat Tzion. While prophecy may be waning, divine inspiration remains, so too God continues to guide earthly events.

   Absolute divine clarity is declining. In that vacuum, divinely-inspired personal reminisces rise to the fore.

7. Ezra’s Journey

   Rabbi Tzvi Sinensky

   By many measures, Ezra’s journey is a resounding success. With God’s help, he earns the support of the king and hee convinces Jewish leaders to accompany him. His fast and prayer are apparently effective, and his group arrives safely in Jerusalem. After carefully appointing the priests as stewards of the gold, silver, and other materials, those items are delivered safely and precisely accounted for in the Temple.

   Despite his successes, though, Ezra confronts significant challenges along the way. The Levites at first are a no-show. Later on in our chapter, Ezra notes that he was required to pray for safety on his trip because he was embarrassed to ask the king for protection. Almost immediately after arriving, Ezra learns that intermarriage is rampant among the Jews

   Ultimately, the fact that Ezra was compelled to face a series of challenges extending him beyond his scholarly expertise serves to highlight the extent of his self-sacrifice. It is his willingness to abandon the comforts of his diaspora home to teach Torah to a far-flung, ignorant community – in short, his shelichut – that is the mark of his heroism.