[Avodah] yishuv EY

[mkopinsky at gmail.com]

On 5/27/07, SBA <sba at sba2.com> wrote:
> From: Eli Turkel
>
> SBA:
> For a start you could try studying the Vayoel Moshe, 'Maamar Yishuv EY'
> where it is thoroughly discussed and explained (in just under 200 pages)
> quoting 100s of sources from Chazal, Rishonim and Achronim.>>
> ---
>
> In spite of SBA, Satmar is not mainstream psak.
> >>
>
> Mainstream, shmainstream, looking inside the Vayoel Moshe
> (pages 236-242) it is quite obvious that this has nothing to do with the
> Rebbe's personal psak.
>
> Amongst others it cites the Ramban (one of the main sources for of Mitzvas
> Yishuv EY bizman hazeh) on 'Vatitma Haaretz" (end of Parshas Achrei) and in
> Parshas Vayera on 'Vaneida osom', that sinning in EY is far, far worse than
> doing so in Chu'L.
>
The fact that sinning in EY is worse than sinning in Chu"l does not
necessarily mean that if one will sin at all one shouldn't make Aliyah.
Rav Leff writes: (I sent a link to this essay before, but since it's long,
I am now sending a short section.)

"  Another category of "difficulty" must be mentioned. The learned and G-d
fearing individual knows that Eretz Yisroel is the "palace of the King." A
higher, more exacting standard of behavior is demanded here. One might
reason that he should not introduce himself into a situation that may
demand more of him spiritually than he can deliver.  He may therefore opt
to remain in chutz laAretz rather than to abuse the sanctity of the Land.
(Such logic might have validity for a Jew absolutely uninterested in Torah
and mitzvos. In chutz laAretz, his transgressions would be less
devastating. On the other hand, for such a person, settling in Eretz
Yisroel might be the very thing that would provide a positive influence
and move him to teshuva.)

   By the above line of reasoning, all Torah study should cease. The more
one learns, after all, the more is demanded of him. The higher his level,
the more strictly is he judged. Should he not therefore opt to learn as
little as possible so as not to magnify his failings and avoid abusing the
sanctity of the Torah?  The fallacy here is that we are required by the
Torah constantly to elevate ourselves, to accept added responsibility.
The Torah we possess will aid us in accommodating ourselves to our raised
level. Likewise the merit and kedusha of Eretz Yisroel will elevate us,
actually aiding us to live properly in the Kingbs palace.  Furthermore, if
we are in danger of transgressing despite Torah learning and Eretz
Yisroel, how much lower would we fall without their saving powers.  (See
Michtav MeEliyahu, vol. II, pp. 54 - 55)"

KT,
Michael