The Essential Eim HaBanim Semeicha Introduction

Eim HaBanim Semeicha, written by Rav Yisachar Shlomo Teichtal z"l, is a gem in our time. We are living in a world where it feels like so many are against us, our religion, and our right to self-determination in our homeland. With the climate of the world, and our close proximity to Pesach, I felt it was important to delve into this work. This is a timeless piece, because unfortunately, anti-semitism is an issue that has existed for centuries. Rabbi Teichtal z"l, lays out for us a guidebook for understanding our dire need for a Jewish homeland, through a religous lens. We should all be Zoche to return home, and uplift our sacred land in his memory.

1) Zionism: Religious Zionism; Jewishvirtual library.org

Religious Zionism can be traced to the "augurers of Zion" (Mevasrei Zion, precursors of Hibbat Zion), including Rabbis Yehudah Alkalai, Zvi Kalischer, Shmuel Mohilever, and Naftali Zvi Yehudah Berlin. Based on a fusion of Jewish religion and nationhood, it aims to restore not only Jewish political freedom but also Jewish religion in the light of the Torah and its commandments. For Religious Zionism, Judaism based on the commandments is a sine qua non for Jewish national life in the homeland.

In 1902, in response to the decision of the Fifth Zionist Congress to consider cultural activity as part of the Zionist program, Rabbis Reines and Ze'ev Yavetz established the Mizrachi organization (mizrachi being the Hebrew abbreviation of merkaz ruhani-"spiritual center"). Mizrachi held its first world convention in 1904 and composed the movement's platform, which concerned itself principally with observance of the commandments and return to Zion. In Palestine, Rabbi Avraham Yitzhak Hacohen Kook gave Religious Zionism his personal and spiritual endorsement, regarding settlement in the Land of Israel as the beginning of Redemption.

Rabbi Yitzchak Yaakov Reines was one of the first rabbinic supporters of Herzl’s Zionist movement. He founded Mizrachi – the first institutional body of Religious Zionism and believed that a Jewish state could provide a “spiritual center” for the Jewish people.

Born in Karolin, Belorussia, he studied at yeshivot in Eishistok and Volozhin before becoming a rabbi in Lithuania. His last post was in Lida, where he was the rabbi from 1885 until his death. In 1902 Rabbi Reines published a book, Or Hadash al Tzion (A New Light on Zion) which countered the claims of the anti-Zionist rabbis. The same year he organized a conference in Vilna, where the Mizrachi movement was founded.

Let's delve into some perspectives from Rav Yaakov Reines, the founder of Mizrachi World Movement:

Anyone who thinks the Zionist idea is somehow associated with future redemption and the coming of the Messiah and who therefore regards it as undermining our holy faith is clearly in error. [Zionism] has nothing whatsoever to do with the question of redemption. The entire point of this idea is merely the improvement of the condition of our wretched brethren. In recent years our situation has deteriorated disastrously, and many of our brethren are scattered in every direction, to the seven seas, in places where the fear of assimilation is hardly remote. [The Zionists] saw that the only fitting place for our brethren to settle would be in the Holy Land.

4) Rabbi Yaakov Reines, Address to the Zionist Congress, 1897
All that others see as detrimental (to the Zionist cause), I view as a positive influence; Others see in the (many) Zionist parties division of the hearts and I see in it a unification of powers. If one party were to work for the coming redemption this would not be surprising. But the fact that many different factions, each retaining its own specific view and ideology can unite under one general flag – the national flag- this can only be seen as ‘the finger of God’, a phenomena that is not normal. The very fact that there are so many different political factions within the Zionist movement is in itself the best witness that this movement is resultant from the entire people of Israel, for they (the political factions) unify the various potentials which exist (within our nation).

For Rav Kook, Ahavat Yisrael was not just theoretical. Stories abound of his extraordinary love for other Jews, even those who were intensely antagonistic to his ways and beliefs. Below is one such story, from the period that Rav Kook served as chief rabbi of pre-state Israel.

A vocal group of ultra-Orthodox Jerusalemites vociferously opposed Rav Kook due to his positive attitude towards secular Zionists. They would frequently post in the streets of Jerusalem broadsheets that denounced the Chief Rabbi and discrediting his authority. One day Rav Kook returned from a brit milah ceremony in Jerusalem’s Old City, accompanied by dozens of students. Suddenly a small group of hotheaded extremists attacked the rabbi, showering him with waste water. The chief rabbi was completely drenched by the filthy water. Emotions soared and tempers flared.

By the time Rav Kook had arrived home, news of the attack had spread throughout the city. Prominent citizens arrived to express their repugnance at the shameful incident. One of the visitors was the legal counsel of British Mandate. The attorney advised Rav Kook to press charges against the hooligans, and he promised that they would be promptly deported from the country. The legal counsel was astounded by Rav Kook’s response. “I have no interest in court cases,” replied the rabbi. “Despite what they did to me, I love them. I am ready to kiss them, so great is my love! I burn with love for every Jew.”

These were Rav Kook’s thoughts, shortly after this deeply humiliating act. Rav Kook would say: “There is no such thing as Ahavat Chinam — groundless love. Why groundless? He is a Jew, and I am obligated to love and respect him. There is only Sinat Chinam — hate without reason. But Ahavat Chinam? Never!”

Orot Hakodesh is Rav Kook's very notable and important work. Throughout the text, it is clear that Rav Kook put such an emphasis on love for his fellow Jew. It is also clear that Rav Kook feels that you should love someone even if you don't agree, if it is a secular Jew not following the Torah, or a Torah-Jew with twisted morals and values. He truly and deeply loved each member of Am Yisrael and that is part of what made him such a leader and tzadik of his time.

Who was Rav Teichtal, and what was going on in his lifetime?

1885: Born in Hungary, to a family of illustrious image. A traditional Ultra-Orthodox family, or many great rabbis and figures as his ancestors. His grandfather was a Chassid of the Rebbe of Sanz. At a young age, R' Teichtal showed signs of genius and would in his younger years be sent to learn in different high-level yeshivot with famous Rabbis, throughout Europe.

1900: Was sent to learn under Rabbi Shalom Ungar who was in Gavne, Poland, and was one of the biggest Torah scholars of his time, the Author of Responsa Yad Shalom

1904: Got married to a woman of notable ancestry as well, Fraydle who was a decendent of Rabbi Akiva Eiger. He was appointed Judge and Rabbi in his Father in law's community in Hungary.

1905: He returned to Hungary to learn under other big Rebbeim.

1906: 21 years old, received his first semicha, and then other ordinations after that. He has published a ton of works, his first major work being Mishneh Sachir, which is a responsa to numerous Halachik questions that he received from communities throughout Europe.

1921: R' Teichtal became the Rabbi and Av Beit Din of Pishtian (Piestany), a mid-size city in Czecheslovakia. This city was referred to as little- America with a lot of comforts. Famous for its mineral baths, big Rabbis like R' Meir Shapira of Lublin, Rabbi Eliezer Kahana Shapira of Kovno, and others flocked to Pishtian and would meet with R' Teichtal z"l. Another accomplishment was that he established Moriah, a famous Yeshiva in Pishtian, which was an elite institution for the brightest young minds of Europe, each year's class was fifty, being trained to be Rabbis and educators.

1938: Nazis invaded Czechoslovakia. R'Teichtal organized relief efforts, and served as an orator of hope and spiritual leader for the community, even though at this point Jews were placed in Ghettos, and confined with little hope.

1942: Deportations began, and R' Teichtal hid in the attic of the Beit Midrash seeing the horror through the windows and slats of the Beit Midrash. He took a vow to write a sefer on Eretz Yisroel should they survive.

1943: R'Teichtal escaped to Nitra and then Nazis invaded Nitra, so they escaped over the border into Hungary. He was constantly teaching Torah, answering questions, and delivering sermons wherever he went, although in hiding. He completed Eim Habanim Smeicha in an attic in Hungary in 1943, with no Sefarim around him, just his knowledge and mind. Eim Habanim Semeicha is a work encouraging the settlement and building of the Holy Land through the mass aliyah of Jews who "Tremble at the word of G-d".

1944: Nazis invaded Hungary, so the Teichtals fled back to Slovakia, thinking the Nazis were finished there. However, they were caught by Nazis looking for the remaining Jews in Pishtian, and sent to Auschwitz

1945: The Teichtals were sent on Cattle cars from Auschwitz inland into Germany. He perished in a cattle car, standing up for a fellow Jew whose bread was stolen,

".... My Father's heart fairly burst within him at these terrible scenes, and his prayer was fervent: If only God's tortured people could escape from this nightmare and find themselves exclusively among Jews, on the sacred soil of Eretz Yisrael... Such thoughts occupied his mind incessantly, giving him no peace. There, in his attic, he was able to raise himself out of despair, over the bitter fate of our people only through deep study. Now, exercising superhuman powers of concentration, he turned his attention and his writing to Eretz Yisroel... My revered father's love for the Land, his fervent desire to expand its settlement with Torah Jews, and his joy at its building were exhibited publicly at every possible opportunity. Alas, his fiery words in praise of our hallowed Land, were distorted more than once..."

Who was distorting his words? What was European Orthodox Jewry's outlook towards Aliyah at that time, and the settlement of Israel by Zionists?

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In any event, if Mashiach still tarries even after persecutions have ceased and Hashem has enhanced our status, then I accept upon myself a vow, like that of Yaakov Avinu, to write a book dealing with the honor of Eretz Yisrael. Its aim will be to seek out the virtues of Eretz Yisrael, to raise its pride and honor, to demonstrate to everyone our great obligation to build it, perfect it, establish it on high, and raise it from the dust. Through this work I will try to impress upon every Jew the importance of taking part in the rebuilding of our Holy land, for our entire redemption depends on it. I intend to demonstrate that Eretz Yisrael, the "mother" of the Jewish nation, longs and waits expectantly for all of us, young and old alike, to turn our attention towards her, to establish her, and to raise her walls in glory.