Large-scale construction in Judea and Samaria will positively impact the entire country. Precious time is being wasted.
Opening the Gates of Settlement
In the past year, the gates have opened for expanding settlement construction in Judea and Samaria. Difficult struggles that lasted many years regarding building permit policies have been resolved by Minister Bezalel Smotrich.
In the past, every construction plan had to go through an arduous process of four main stages, each requiring approval from a committee that would convene only after approval from the Prime Minister. This committee met on average once every six months, except before elections when it would meet much more frequently, with promises that this would continue after the elections… At each meeting, only a small number of plans were approved. Now this committee meets once every two weeks, with no limitations on the number of approvals per session.
For more than a year now, it would have been possible to double and triple the pace of construction in Judea and Samaria. However, following decisions by many settlements not to employ Arab workers, instead of accelerating the pace of construction, it has slowed down. Today, construction in Judea and Samaria is less than a third of what was built before the war. We need to rapidly reach two million Jews in Judea and Samaria, with emphasis on expanding settlement in Gav Ha’Har (the mountain ridge in Samaria/Shomron), and through this, we will merit fulfilling the commandment of Yishuv Ha’Aretz (Settling the Land) in a way that the Land will be in our hands, and not in the hands of another nation, as defined by Ramban regarding this commandment.
The delays in this are akin to the ‘Sin of the Spies’. The “spies” throughout the generations also had good reasons to be negligent in the commandment. After the establishment of the Zionist movement, there were those who argued against Jews making Aliyah (immigrating) to the Land, saying they were collaborating with “secular” transgressors, and only when the Land would be settled in sacred purity, would they immigrate. There were those who argued that they could not accept the treacherous governance of the leftist leadership, which gave up Transjordan and acted with concessions toward the Arabs, and only when there would be brave leadership that could be trusted, would it be proper to make Aliyah. And there were others who refrained from making Aliyah out of fear of Arab rioters who periodically murdered Jews.
However, the commandment is to make Aliyah, and through the merit of those who fulfilled the commandment with their bodies and immigrated – the Land was built, and salvation arose for the Jewish people.
Likewise, today in building Judea and Samaria. It is clear that we would want all workers to be Ohavei Yisrael (lovers of Israel). However, when in practice, following policy decisions, it is not possible to bring in foreign workers as needed, we must build with whoever is willing to work. The arguments about danger also repeat the arguments of the Spies. Security procedures must be maintained, but under no circumstances should construction be delayed.
The mistake in the first stage of the war can be understood. Then, there was still hope that following the war, the government would ensure the import of as many foreign workers as needed. However, after it became clear in practice that this would not happen, construction momentum should have been renewed, doubled and tripled.
Contribution to the Entire Country
Apart from the personal reward of the commandment in this world, where together with fulfilling the commandment of Yishuv Ha’Aretz apartment buyers in Judea and Samaria will also merit a spacious apartment enabling them to raise a large family, large-scale construction in Judea and Samaria will positively impact the entire country.
Today, apartment prices in Israel are among the highest in Western countries. While in Western countries an average apartment of about 100 square meters is equivalent to an average salary of five to seven years, in Israel, it equals an average salary of about fifteen years. This situation causes delays in marriages and the establishment of families, deters couples living in small apartments from bringing additional children into the world, and even distances immigrants who wish to make Aliyah to the Land.
Example of Beneficial Media
The news item by Noam Amir, the security correspondent of Channel 14, about the constraints that the Military Prosecution places on IDF activity in Gaza, is a worthy example of serious, journalistic work. He posed penetrating questions, criticized the answers he received, and courageously presented the conclusions to the public. Incidentally, conclusions that support the critical position of Knesset member Amit Halevi. Unlike him, other reporters were satisfied with publishing the IDF spokesperson’s announcement without asking the obvious questions about those responsible for the failure.
If we want to provide an example of the importance of media, such an article is a worthy example. If the public and decision-makers take it to heart, the lives of our heroic soldiers will be saved in the future. In contrast, the Chief of Staff’s response is very disappointing. Let us pray that the hopes placed in Eyal Zamir’s selection to lead the IDF will be realized.
Question About Displaying Tzitzit
Q: Is it a commandment to place the tzitzit of the tallit katan outside of one’s clothes, so they can be seen? And is there a difference in this matter between Sephardic and Ashkenazi Jews?
A: It is a commandment that the tzitzit should be visible, in order to remind the one wearing them of all the commandments, and strengthen them against the temptations of the evil inclination, as it is written: “And you shall see it, and remember all the commandments of the Lord and do them, and you shall not go astray after your hearts and after your eyes, which lead you astray” (Numbers 15:39).
Indeed, there are those who say that the place of the tallit katan is under the clothes, so that it protects the body from sin, and so that it will be on him always (Maharam, Mordechai, Rabbenu Yonah, Radbaz). However, many poskim (Jewish law arbiters) hold that the place of the tallit katan is over the clothes, so that the tzitzit will be seen at all times, and so that it will be seen by all, that he wears the seal of the King (Ritva, Nimukei Yosef, R’ Yitzchak ben Maron HaLevi). And so it is ruled in the Shulchan Aruch: “The essence of the commandment of tallit katan is to wear it over one’s clothes, so that he will always see it and remember the commandments” (Orach Chaim 8:11). The Levush explained (8:10) that even those who customarily wear the tallit katan under their clothes according to those who hold so, must take out the tzitzit strings. And so wrote many poskim, including Magen Avraham (8:13), Eliyah Rabbah (8:12) and Mishnah Berurah (8:22).
And so, our teacher and rabbi, Rabbi Tzvi Yehudah HaKohen Kook of blessed memory, head of ‘Merkaz HaRav’ Yeshiva, would repeatedly urge his students to be careful to show their tzitzit. And he would emphasize that displaying the tzitzit is not a hidur (beautification) of the commandment, but the essence and completeness of the commandment, as the Torah explained that the purpose of the commandment is to see the tzitzit, and remember the commandments (Techumin 3; ‘Mitoch HaTorah HaGoelet’ vol. 2 Vayishlach).
Three Reasons Why They Were Customarily Hidden
For three different reasons, many customarily wore the tallit katan under their clothes, and hid the tzitzit in previous generations. When we examine them one by one, we find that today, according to all customs, tzitzit should be displayed.
- Fear of the Gentiles
There were those who customarily hid the tzitzit out of concern for Gentiles who mocked and reproached them (Meshivat Nefesh by Rabbi Yochanan Luria Shemot 2:19; Shulchan Gavoah 8:17; Drashot Chatam Sofer part 1, page 187; Mayim Chaim by Rabbi Yosef Messas 2:320). However, today, especially in the Land of Israel, where there is no reason to fear the Gentiles, one should return to the original law and display the tzitzit, since all those who customarily concealed the tzitzit because of Gentile mockery, believed that, in principle, the tzitzit should be displayed.
- According to the Sod [Kabbalah]
Some understood from the words of the Ari that according to the sod [Kabbalah], one must conceal the tallit katan and its tzitzit under our clothes (Maamar Mordechai 24:1). However, it appears that even according to the sod, the tzitzit must be displayed, since it seems that the Ari’s words were said about the tallit and not about the tzitzit, which must be displayed. For the Ari emphasized in Shaar HaKavanot: “One must look at the tzitzit at every hour and moment, as it is written ‘and you shall see it’” (Shaar HaKavanot Tzitzit 7), implying that in his opinion, the tzitzit must be visible outside so that one can look at them constantly. And so wrote Or Tzadikim (Tzitzit 7:9-17) based on him. And so wrote Artzot HaChaim (8:11).
Indeed, it was testified about rabbis, that they hid even the tzitzit of the tallit katan. However, it appears that the rabbis in the Eastern countries and North Africa did not choose to hide the tzitzit, but since they were accustomed to wearing long robes (jalabiya), in a way that it was not possible to hide the garment and display the tzitzit, they had to choose between two options: to wear the tallit katan over their clothes according to the Shulchan Aruch, or to hide everything according to the Ari. And they followed the Ari. But if they had been accustomed to wearing trousers and shirts, it is likely they would have been careful to display the tzitzit (and so wrote in Responsa Az Nidberu 7:90; 8:39).
- Custom of Sephardic Jews
In the previous generation, there were those who wrote that the Sephardic custom is to conceal even the tzitzit (Yaskil Avdi 5:3; Shemesh u’Magen part 2, Orach Chaim 70; Yechaveh Da’at 2:1; Mikveh HaMayim 3:1). However, in the generations before that, we did not find that they claimed this was the Sephardic custom. On the contrary, in the Shulchan Aruch by Rabbi Yosef Karo (Orach Chaim 8:11), he wrote explicitly that the commandment is to wear the tallit katan over clothes, as it says: “and you shall see it.”
And so wrote Rabbi Eliezer Papo (Chesed L’Alafim 24:3). And this emerges from the words of the Chida, as Rabbi Chaim David Halevi explained in Responsa ‘Aseh Lecha Rav’ (3:2). And so wrote Rabbi Moshe Hai Khalfon from Djerba (Brit Kehunah 9:4), and ‘Pekudat Elazar’ (8:11) who lived in Morocco, and ‘Nefesh Chayah’ (9:6) from Netivot, and ‘Yitzchak Yerannen’ (section 2) from Aleppo. And so wrote, in practice, the rabbis of Yemen: Piskei Maharitz Tzitzit 14, and Shtilei Zeitim 8:11.
The Value of Visible Tzitzit
Beyond this, the value of displaying the tzitzit is clear to all, as expressing identification with the Torah and serving as a reminder of the commandments to fulfill, as the plain meaning of the verse indicates. This is especially important for someone who finds themselves among a public that is distant from Torah and commandments, so that it will be evident in their clothing that they are meticulous in observing commandments and are not ashamed to fulfill them, even when there are those who might mock them. Through this, they will be able to overcome their evil inclination, and withstand temptations.
And so wrote Rabbi Ben Zion Abba Shaul (Or L’Tzion part 2, 2:2), that when there is value in this for strengthening religious identity, it is proper to display tzitzit. However, if one’s father or rabbi believes that this is the Sephardic custom from time immemorial, and insists that he tuck in the tzitzit, it is proper to follow their practice out of respect.
This article appears in the ‘Besheva’ newspaper and was translated from Hebrew.
