We are one people

In my conversations this week with one of the finest soldiers in Israel Yair Ansbacher, I asked him where are we heading from here.

He responded,  "The difficult events surrounding the outbreak of the war in Gaza brought together between religious Jews and other segments of the population, and even revealed a sense of appreciation from the secular left and leaders of the protest against the government, to the most ultra-religious who rallied to save lives in a time of crisis.

In these days, Yair Ansbacher serves as a volunteered reservist fighter in the Lotar unit on the day everything started when we realized a major event was happening in the South, he recounts. Initially, there was a very severe shock, both mentally and psychologically, and we moved on from that.  When I ask him about religious ideas and their place these days, he responds, 'I am a religious Jew, and I have the Holy One, blessed be He, above me and in my heart, and I refuse from now on to be called by any definition. What does it really matter? On October 7, this sector died. I saw them dead on the road. I don't care if someone is secular, ultra-Orthodox, or a religious Zionist. We are one people - the Jewish people - who are currently fighting for its freedom, and all this division and attempts to play politics don't interest me. This week, I met Jews from all sectors, Nonetheless, the feeling is that there was empathy from the religious towards the left and even some of the leaders of the protest who chose to respond to the call of duty and mobilize to save our country.

'This sectorization is a big mistake,' Ansbacher responds almost angrily to the question. 'On a personal level, I did everything I could to unite our people. We launched a large campaign called 'We are brothers,' and later we established the 'Integration Movement,' which opposed the separation movement, and its sole purpose was to stand against this sectorization, which, in my eyes, is the biggest lie. Since I deal with national security, it was clear to me that in the reality we were in, if we show weakness and division, we will bring a significant national security threat upon ourselves.'

We got confused and allowed all sorts of communication advisers and political advisers, who wanted attention, mandates, and the like, to confuse us.

In the end, when you're under fire, it doesn't really matter if it's Yair Golan from the left or anyone else coming to rescue you. The main thing is that you understand that he's a Jew, and you want to embrace and kiss him. The main thing is not to be in the hands of these wicked murderers who simply entered and started shooting in all directions. I saw Jews who were killed for the sanctification of God, Jews of all kinds and backgrounds. What we need now is to unite the people, to be one and united. We don't need politics now.
There's no time for debates now. I've had many conversations since the beginning of the war, with secular and religious Jews, and people from all sectors throughout the country, and I've felt a lot of grief since the start of the war, and I say: this is not the time to win. It's not the time to ask where we're going or what will be. Let it be for a while. Leave the arguments now. I never had any doubt that the leaders of the protest would come when they were called in Directive 8. Who thought they wouldn't come? It was clear to me that they would come despite some of their statements.

There's something inherently problematic and challenging within the Jewish people: we need disasters and crises to come together. It's in our nature. We sanctified the phrase 'It is good to die for our country,' and we don't quite understand the meaning of 'It is good to live together in our country.' In the early days, there was an existential threat here. A sense of impending doom. From this experience, there was a sort of feeling that we need to put everything aside – and I'm talking about both sides. As time passes, we see that the ideology hasn't changed.

"Even the most left-leaning kibbutz residents who live on the border will say: in these circumstances, let's set politics aside and let the IDF do what it knows how to do – eliminate Hamas completely and decisively, so they can go back to their homes. We are in days of unity and strengthening the people; we're not dealing with politics. And to those who still question, I say: We will come out stronger than ever and we will win."

It is all related to this week's Torah Portion Lech Lecha: G-d said to Abraham, "Go forth from your land to the land that I will show you."

Here is the question raised in the Midrash: Are we obligated to recite the Shema while standing (or sitting) in one place, or can we say it while we are walking and moving around?

Answers the Midrash: When one recites, the opening verse of the Shema, he must stop moving. He ought to stand in reciting it with awe, earnestness, and seriousness.

Now, the obvious question is, what is the connection between this discussion and the opening verse of the portion, where G-d tells Abraham to leave his country and travel to the land He will show him? Why does the Midrash address this question about moving or resting during the Shema on the words of G-d to Abraham, “Lech Lecha,” go forth from your land?

It was the Chiddushei HaRim, who offered a fabulous interpretation.

The Shema is the moment we accept upon ourselves the “Yoke of Heaven;” when we remind ourselves that we are living in G-d’s world, under G-d’s control and Providence, within His reality. We are not random creatures, formed by mistake, but rather we are all part of a singular creator who formed us and the entire universe, and are all united and integrated beings from one singular source.

Who was the first human being to “accept the yoke of heaven,” to live the “Shema,” to teach it and change the world with its message? It was Abraham, instructed by G-d, all the families of the earth shall be blessed in you." The Torah continues to describe how Abraham “called out the name of G-d,” teaching humanity of the dignity of human life and the unity of the universe under one moral G-d.

With the commandment of “Lech Lecha,” Abraham began to say, breathe, live, and teach the message of “Shema Yisroel... Hashem Echad.” Lech Lecha was G-d’s first summon to a human being to depart from one paradigm and enter a new one.

And how? By “Lech Lecha,” by moving away, by departing one place and traveling to the other. while we are moving?

On this, the Midrash responds: No! Because Abraham did not begin to accept the Yoke of Heaven with Lech Lecha. He already accepted G-d before Lech Lecha. Lech Lecha was the second phase in his relationship and commitment to G-d.

And the same, says the Midrash, is with the Shema. The verse of the Shema itself, as we first accept the heavenly yoke, must be stationary and still. One must be completely focused on it, without any disturbance, even walking. The world must come to a stop. However, the rest of the Shema, we can recite while moving.

The Midrash teaches us a fundamental idea in Judaism: The opening verse of Shema Yisrael must be said, internalized, and meditated upon when we are in a state of absolute stillness, calm, tranquility, and immobility. For if you are always on the run, you can’t find G-d, you can’t hear the inner still voice of your soul. For a few moments, each morning and each evening, seven days a week, 365 a year, you must stop everything. No phone, no texting, no WhatsApp, no email, no appointments, no rushing, running, moving, worrying. We must declare with our full hearts, minds, and mouths: “Shema Yisrael, Hashem Elokanu Hashem Echad.” We are one, we are part of one, and our entire world is one. We are living, breathing, and functioning in the all-inclusive embrace of Divine oneness. Our entire existence, all the details of our lives, are encompassed by “Hashem Echad,” by the oneness of the Divine, who created us and gave us each a mission to accomplish in this world.

That is why we cover our eyes when we say the first verse of Shema Yisroel. Why? Because if you look around during the Shema, you might get distracted by the superficial fragmentation of the entire universe around you. There seems to be no oneness, only endless conflict, strife, and splits everywhere—in our psyches, in our homes, in our workplaces, in Washington, and in the world. So, when we say the Shema, we place our hands on our eyes, symbolizing the idea that to internalize the Shema we need to gaze at the world with “higher eyes,” deeper eyes, a subtler vision, that allows us to “see” the secret, underlying unity, amidst all of the fragmentation in ourselves and in our world. Only when Moshiach comes, will we be able to remove our hands during the Shema, for then the mystical unity will be displayed in the external, material world.

There are people that are always on the run. There are people who are always still and motionless. As we discussed, there are FM souls and AM souls. Those who are stuck in the changing stressful headlines of AM radio, and those who remain sheltered in the soft never-ending ballads of FM radio.

A DEA officer stopped at a ranch in Texas and talked with an old rancher. He told the rancher, "I need to inspect your ranch for illegally grown drugs. "The rancher said, "Okay, but don't go in that field over there....", as he pointed out the location.

The DEA officer verbally exploded saying, "Mister, I have the authority of the Federal Government with me!" Reaching into his rear pants pocket, he removed his badge and proudly displayed it to the rancher. "See this badge?! This badge means I am allowed to go wherever I wish. On any land!! No questions asked or answers given! Have I made myself clear?... Do you understand!!"The rancher nodded politely, apologized, and went about his chores. A short time later, the old rancher heard loud screams, looked up, and saw the DEA officer running for his life, being chased by the rancher's big Santa Gertrudis bull.

With every step, the bull was gaining ground on the officer, and it seemed likely that he'd sure enough get gored before he reached safety. The officer was clearly terrified. The rancher threw down his tools, ran to the fence, and yelled at the top of his lungs:

"Your badge, show him your BADGE!”

Judaism teaches we must begin with spiritual FM: When you wake up and say the Shema, you must be in one place, physically, and mentally; spatially and conceptually. The world must cease as you connect to your higher self and the ultimate reality. Close your eyes, cover them, remain in one place, and meditate on the Shema.

But afterward, G-d tells us, Lech Lecha: Now you need to develop the courage to take the Echad and reveal it in every facet of life, in your own psyche, in your business, in your relationships, in your encounters, in your pursuits and ambitions.

The balance is not easy, but it is essential. Without it, we either get swept away in the tumultuous waves of daily life or forfeit our mission by escaping into a cocoon and spiritual hibernation, which may be sweet but it is contrary to our calling and mission.

May we hear soon good news of complete victory, peace, and tranquility in Israel!

Shabbat Shalom,

Rabbi Yoseph Geisinsky