{"id":1694,"date":"2020-05-24T14:19:39","date_gmt":"2020-05-24T11:19:39","guid":{"rendered":"https:\/\/zerufim.siach.org.il\/?p=1694"},"modified":"2020-05-24T16:05:15","modified_gmt":"2020-05-24T13:05:15","slug":"nature-and-civilization","status":"publish","type":"post","link":"https:\/\/zerufim.siach.org.il\/en\/nature-and-civilization\/","title":{"rendered":"Yom Yerushalayim: Nature and Civilization"},"content":{"rendered":"<p dir=\"ltr\"><span style=\"color: #ffffff;\">\u2019<\/span><\/p>\n<p dir=\"ltr\">During the month of <em>Iyar<\/em> we experience numerous transitions. In addition to the ongoing process of <em>Sefirat HaOmer<\/em>, within which the month of <em>Iyar<\/em> is completely encased,<span class=\"tooltips \" style=\"\" title=\"See our &lt;em&gt;drasha&lt;\/em&gt; for &lt;em&gt;Sefirat haOmer, &lt;\/em&gt;Zvi Leshem,&lt;em&gt; Redemptions: Contemporary Chassidic Essays on the Parsha and the Festivals&lt;\/em&gt;, Jerusalem 2006, pp. 317-318.\">1<\/span> we also transition from <em>Yom HaShoa<\/em> to <em>Yom HaZikaron<\/em>, from the latter to <em>Yom HaAtzmaut<\/em>, from <em>Pesach Sheni<\/em> to <em>Lag B&#8217;Omer<\/em>, and from <em>Yom Yerushalayim<\/em> to <em>Chag Shavuot<\/em>. I would like to address an aspect of the transition from <em>Yom HaAtzmaut<\/em> to <em>Yom Yerushalayim<\/em>, based upon a drasha of my teacher Rav Shagar zt&#8221;l.<span class=\"tooltips \" style=\"\" title=\"&lt;em&gt;BaYom HaHu&lt;\/em&gt;, Alon Shvut 5772. My words are based upon his deep words in the drasha \u2019Kedushat Yerushalyim\u2019&lt;em&gt;, &lt;\/em&gt;pp. 311-324.\">2<\/span><\/p>\n<p dir=\"ltr\">We all feel strongly that the transitions in time during the weeks of <em>Iyar<\/em> reflect the dramatic transitions of <em>Am Yisrael<\/em> during the decades of the mid 20<sup>th<\/sup> century. The week that transpires from <em>Yom HaShoa<\/em> to <em>Yom HaZikaron<\/em> which overnight turns into <em>Yom HaAtzmaut<\/em> seems to parallel the few short years that spanned the destruction of European Jewry followed almost immediately by Israel&#8217;s miraculous independence which was of course accompanied by great losses in its own right.<span class=\"tooltips \" style=\"\" title=\"See &lt;em&gt;Redemptions&lt;\/em&gt;, pp. 319-326, 331-333.\">3<\/span> Similarly the three weeks separating <em>Yom HaAtzamut<\/em> from <em>Yom Yerushalayim<\/em> seem to encapsulate the nineteen year process from the independence of the State in 1948 until the liberation of Jerusalem in 1967. From the perspective of the Religious Zionist, these two events marked two clear stages in the dazzling process of the <em>Geula<\/em>, which while proceeding stage by stage, nonetheless seemed to be hurtling forward, with Divine providence only thinly veiled in the guise of nature.<span class=\"tooltips \" style=\"\" title=\"See &lt;em&gt;BaYom HaHu&lt;\/em&gt;, p. 341 for a description of the emotional and spiritual impact of the victory of the Six Day War on the national consciousness.\">4<\/span><\/p>\n<p dir=\"ltr\">On a different plane of awareness, Rav Shagar points out that the transition from <em>Yom HaAtzmaut<\/em> to <em>Yom Yerushalayim<\/em> is also the transition from the holiness of the Holy Land to the higher sanctity of the Holy City. This distinction is both legally and symbolically demarcated by the walls which surround the city. Thus, in addition to the temporal process of moving from The State of Israel to the reunited Jerusalem, which perhaps parallels as well the development of the Monarchy under David after the Joshua&#8217;s initial conquest, there is a spacial development as well. What is the specific spiritual quality of the holiness of the Land in general as opposed to that of Jerusalem in particular?<span class=\"tooltips \" style=\"\" title=\"Rav Shagar also brings quite a bit of Halachic analysis (based primarily on the Rambam) to back up the spiritual discussion, but we will not go into that here.\">5<\/span> In short, the land represents <em>nature <\/em>whereas the city represents <em>civilization. <\/em>It is certainly possible that every reader will have their own visceral reaction to this dichotomy. Some people will instinctively feel drawn to the untamed freshness and raw power of nature, whereas others may find the endless expanses of the land to be frightening and disorienting as opposed to the human context of the city. On the other hand, for people of the first type, the city may represent not civilization in all of its impressive glory, but rather the place of corruption, sin and violence.<\/p>\n<p dir=\"ltr\">Ultimately both realities have light and dark sides and represent two very different kinds of <em>Kedusha<\/em>. Whereas the inherent holiness of the Land of Israel is dependent to a large extent upon the presence of the People of Israel, the holiness of Jerusalem is predicated upon the presence of the <em>Shechina<\/em>, the Divine Presence. While the first could be described as <em>political<\/em>, the second is <em>transcendent. <\/em>The walls that surround Jerusalem demarcate not only its status as a walled city, which in invested with special sanctity,<span class=\"tooltips \" style=\"\" title=\"&lt;em&gt;Mishna Kelim &lt;\/em&gt;1:7. See the &lt;em&gt;Sfat Emet&lt;\/em&gt;, &lt;em&gt;Purim, &lt;\/em&gt;5635\u2019 s.v. &lt;em&gt;Mukafin.&lt;\/em&gt;\">6<\/span> the walls also invest it with the status of <em>machaneh,<\/em> like the desert encampment of the Jews, where a clear distinction was made between the holiness of the camp and the impurity of the outside world, where various impure or sinful individuals were forced to dwell until they underwent the relevant purification or expiation rituals that they needed. So too, on <em>Yom Kippur<\/em>, the High Priest sent the &#8216;scapegoat&#8217; from Jerusalem to its violent death in the Judean Desert, a process which the Ramban described almost as an offering to placate the forces of evil and impurity.<span class=\"tooltips \" style=\"\" title=\" &lt;em&gt;Ramban&lt;\/em&gt; &lt;em&gt;Vayikra&lt;\/em&gt; 16:8.\">7<\/span><\/p>\n<p dir=\"ltr\">The nexus between wilderness and city, the locations of the chaotic forces of nature and the orderly human reality of culture, is at the point of the walls, where the two realities meet.<span class=\"tooltips \" style=\"\" title=\"This is reminiscent of Rav Shagar\u2019s words regarding the &lt;em&gt;Sukkah&lt;\/em&gt; as the nexus between the home and the public domain. See his words in &lt;em&gt;Al Kapot HaManul&lt;\/em&gt;, pp. 102-103.\">8<\/span> One who enters the city transitions from the dangers of untamed natural reality into the very different reality of human culture and civilization. However the story is actually much more complex. Many would argue that civilization is the source of human corruption and violence, and that only the return to nature can save whatever bit of innocence human beings have left.<span class=\"tooltips \" style=\"\" title=\"Regarding the devastating effects of urbanization on the Chassidic community after World War I see our dissertation &lt;em&gt;Between Messianism and Prophecy, &lt;\/em&gt;pp. 16-17, esp. note 53 in the name of Rav Dr. Nehemia Polen.\">9<\/span> This deep-seated feeling of disillusionment with &#8216;progress&#8217;<span class=\"tooltips \" style=\"\" title=\"This skepticism regarding \u2019progress\u2019 is found throughout the writings of Walter Benjamin.\">10<\/span> is closely related to many modern trends and movements, including environmentalism and vegetarianism.<span class=\"tooltips \" style=\"\" title=\"As we also see in Rebbe Nachman\u2019s famous story &lt;em&gt;The Master of Prayer, &lt;\/em&gt;in which a group of counterculture spiritualists leave the corrupting nature of urban civilization and live communally in nature. They return to the city only to proselytize and make converts to their alternative lifestyle.\">11<\/span> As Rav Shagar sums up the above paradox, &#8216;the holiness of the Land calls upon us to return to nature, with its simplicity and rawness, and to be purified in it; and the holiness of Jerusalem calls upon us to take control over nature\u2026to strive for the pinnacles and complexities of the human [capabilities] that flow from this control&#8217;. Human control of nature always runs the risk of degenerating into dangerous hubris, as has been seen time and time again throughout history.<\/p>\n<p dir=\"ltr\">For Rav Shagar the solution lies in the unique nature of Jerusalem as it is supposed to be; the city of Divine royalty, the palace of the King in which holiness is manifested not only in ritual, but through social justice as well. As the honor of HaShem is revealed the human city dweller is shielded from hubris; he in fact becomes ever more humble in the presence of the magnitude of Divine glory. Thus Jerusalem ultimately becomes the locus of rectified culture and civilization, the place where human beings, rather than trampling one another, care for each other and shine their countenance upon each other, just as they are all illuminated by the countenance of God. As Rav Shagar concludes,<\/p>\n<blockquote>\n<p dir=\"ltr\">Yom HaAtzmaut calls upon us to return to our homeland, to be gathered up in the nature of Eretz Yisrael, and Yom Yerushalayim invites us to appear before the splendor, finding the Divine within it, to abandon the simplicity of the house and enter into the palace\u2026the forces of impurity are exiled to the outside of the camp so that human organization will develop in the city\u2026to the glory of the Divine and the justice which is derived from that glory \u2013 that is the glory of Jerusalem.<\/p>\n<\/blockquote>\n<p dir=\"ltr\">May it be the will of HaShem that the transition from <em>Yom HaAtzmaut<\/em> to <em>Yom Yerushalayim<\/em> be in fact the elevation from the holiness of the Land to the holiness of the City in its true rectified form. May the process of redemption continue so that we merit serving HaShem in the holy Temple in a city that is both the place of peace and unity and the place of justice.<\/p>\n","protected":false},"excerpt":{"rendered":"Where does Kedusha reside &#8211; in the unspoiled nature or at the peak of civilization? thoughts on the transition from Yom HaAtzmaut to Yom Yerushalayim, following a drasha of Rav Shagar. ","protected":false},"author":32,"featured_media":1698,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[102,17,15],"tags":[81,64],"class_list":["post-1694","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-these-days","category-short-articles","category-test-en","tag-zionism","tag-rav-shagar"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v23.2 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Yom Yerushalayim: Nature and Civilization - \u05e6\u05d9\u05e8\u05d5\u05e4\u05d9\u05dd \u05d7\u05d3\u05e9\u05d9\u05dd<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/zerufim.siach.org.il\/en\/nature-and-civilization\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Yom Yerushalayim: Nature and Civilization - 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