The most urgent need of our time is education and education begins with Abraham in Hebron

Words delivered by Rabbi Eli Horovitz in his lectures to Jewish communities in the United States.

"And God said to Abram... Arise, walk in the land long and wide, for I will give it to you... And Abram wandered and came and sat in the oaks of Mera, which is in Hebron" (Genesis 13)

Why did Abraham command to go to the land? What was the meaning of his residence in Hebron?

We find Talmudic disagreement regarding the first question. Rabbi Elazar explains that Avraham was required to take control of the Land of Israel. Walking in the area was a legally binding means of purchase. Rabbi Elazar's colleagues disagree. In their opinion, only a path or passage can be purchased in this way. The Land of Israel, the permanent abode of a nation, requires other means of purchase.

So what was the purpose of Abraham's walk? "Get up, walk in the land... This will make the conquest of the land by your children easy" (Gemara - Baba Batra page 9).

What do our sages mean by this encrypted statement? How will Abraham's walk lead to the conquest of the Land of Israel by the Israelites in the years to come? Several interpretations have been put forward.

Some see this as the establishment from the historical precedence of the people of Israel in the Land of Israel. Avraham was actually required to claim the land, in order to deal with any future accusations from those who would say that the sons of Avraham were foreigners in the land, that they had recently arrived in Israel.

Others see a deeper meaning, as our sages say, "The deeds of the fathers are a sign of the sons." Not only symbolically, but in practice, there is meaning for the lives of the ancestors and the actions of the ancestors for us. This view sees Israel's existence as a historical sequence - the first generations are the nation in its embryonic stage, the later generations - the nation is ripe for the development of this seed.

Therefore the importance of establishing our relationship with the Land of Israel from the beginning.

There is a third explanation, deeper and more comprehensive than those already given, an explanation that brings us together with the spirit of Abraham and the spirit of Hebron. Abraham's character traits flourished on the land of Hebron. He was a spiritual giant, a man whose moral character was unmatched. His home was a source of warmth and support for all, the destitute and the homeless, the poor in mind and body.

The Torah describes the visit of three men who appear to Abraham to be idolaters (Arabs whose deity was the dust on their feet, no less). Abraham, who believes in God as one and only God, receives them, not as enemies, but with true respect, kindness and love.

When Abraham learns that God is going to destroy the people of Sodom, he pours out his heart in prayer so that he will be spared from them.

Our father Abraham's faith in the goodness inherent in man knows no bounds. His love is pure and comprehensive and unlimited. And together with his faith and love, a strong desire to bring peace and fulfillment to humanity.

No philosophical humanism can come close to the depth of goodness that springs from Abraham's heart, and his cup full of this goodness overflows. Avraham is not satisfied - cannot be satisfied - with his portion. He is a unique person whose time will come. He is a single person whose powers are limited, one soul, alone, cannot raise the human family.

One intellect, however great it may be, cannot rescue the nations of the world from the abundant mire and ignorance. For man is a social animal, as the ancient philosophers predicted. He finds meaning in life, even in his personal life, in the context of social, ethnic, racial, national, etc. organizations.

The redemption of man, the realization of the divine spark within him, the emergence of a new world order, goodwill to all, peace, equality and social justice, are not just a utopian pipe dream, but neither are they the goods marketed on the overly simple levels of today's politicians.

A nation must emerge on the face of the earth, an eternal people, imbued with the moral spirit of Abraham in Hebron, and guided by the divine commandments that fully express that spirit. God's will and Abraham's vision are united in the creation of the nation of Israel. Not an individual, or a group of individuals, but a blessed nation in the faith of Abraham our father.

A nation among nations, unique and distinct, but connected to nations, just as the heart is connected to the body.

In other words: political and military power, a healthy economy, flourishing industry and agriculture. Proud, healthy, self-aware people, who are connected to the length and breadth of their land that God gave them. These qualities are the body of the nation of Israel that comes to life when the soul of the Torah is breathed into it.

This organic unity of body and soul will breathe life and light into the human family. Here we have the ultimate morality, the deepest ethical imperative imaginable. According to the law of nature, or perhaps, according to the order of the inconceivable divine will.

The bigger the goal, the bigger the obstacles that hinder its achievement.

We are commanded that the Land of Israel be the sovereign possession of the Jewish people, that it not be handed over to another nation or that we leave it desolate. Only in this situation will the spirit of Israel fully reveal itself, for the benefit and blessing of all humanity.

But the Land of Israel does not return to its construction on a silver platter. In ancient times and in our era, enemies arise who will stop at nothing to prevent the merging of a nation and a land, in order to hinder the fulfillment of the eternal love between the people of Israel and the Land of Israel.

The success of our mission depends on "conquering the boys". Conquest means war. War means courage and ingenuity, the victory of the victors.

The agony of bereavement - means stubbornness and determination, sorrow and tears.

The faces of war are many and varied. The hero strikes us with awe, but we also cannot ignore the ugliness and corruption. For the people of Israel, a people dedicated by its very nature to bring happiness and relief to man, war can never be a despicable necessity, war is never blessed, never easy.

However, the difficulty or ease with which we understand our divine connection with the Land of Israel is not predetermined. "The conquest of the boys" depends on the view of those boys.

If we, the boys, see ourselves only as a more modern nation, fighting for our own existence, even at the expense of our neighbors, we will find our sovereignty in the Land of Israel (or perhaps we should say: in Palestine) a very difficult task.

We will find ourselves making "concessions" to appease our "oppressed" neighbors (or perhaps appease our beaten conscience). We will call the lands of our beloved country "territories" and deny any deep-rooted affection for our country.

The longing of the generations will be forgotten in the face of political expediency and a global economy, a new world order with a new Israel, as the Hong Kong or Las Vegas of the Middle East.

On the other hand, if we understand that the "Conquest of the Sons" is a direct continuation of "Kom". , walk in the land far and wide" of Abraham. If we understand that our sovereignty in the Land of Israel stems from the spirit of kindness and love that filled the heart of our first father, then our return to Israel will be seen in a completely different light.

If we understand that the 3,700 years of our national existence were not meant to reach the peak of the United States in second place, but to fulfill the dream of Abraham and the decree of God - to be a great nation in the Land of Israel and a blessing to the human family, then, and only then, will we find within us the The strength and wisdom to fulfill our divine obligation.

"Get up, walk in the land..." so that your conquest by your sons will be easy. The gate to success lies in the hearts and minds of the younger generation.

The most urgent need of our time is education - deeper and more comprehensive than ever before. And the education begins with Abraham our father and his spirit that resides in Hebron.

Rabbi Eli Horovitz

Get up and walk in the land

It is not only a physical walk, but a conduct that is entirely according to Abraham's spirit, according to his moral spirit and good inclination.

This is what underlies the need to establish an Israeli kingdom. The strength of the Israeli nation must arise from the same natural tendency, the same ultimate ambition, the same demand of Abraham, whose inherent desire is to correct the world and uplift humanity.

In order to realize this ideal ambition, an Israeli kingdom is needed. The Sages teach us in their words that we can only conquer the land when we understand that we are not a nation like all the nations, and that our nationalism is not an ordinary nationalism but a sublime nationalism whose whole concern and tendency is to carry out and fulfill the Abrahamic tendency of goodness. When this goodness grows, spreads and becomes a pattern of an actual people in reality.

From "Tzur Hzvattam"

Rabbi Eli Horvitz