Tzarich Iyun > “Seder Sheni”: Reflections > Charedim and the State > A Renewed ‘Eim Habanim Semeicha’ Call to Diaspora Jewry

A Renewed ‘Eim Habanim Semeicha’ Call to Diaspora Jewry

As believing Jews, we hold that the events of recent times are not merely geopolitical shifts but part of a Divine process unfolding in history. In this light, is the mounting threat to the Jewish diaspora merely a localized phenomenon, or does it infer greater purpose and meaning?

Tevet 5785, January 2025

Simchat Torah, 5784. It’s 6:29 a.m. when we awaken to the piercing sounds of sirens, relentless rocket fire targeting the southern cities, and, not long after, the entire country. As time passes and a faint hum of grim rumors begins to filter in from the south, it becomes clear that this time, something is different.

In those harrowing hours, as the full scope of events remained unclear, voices began to rise within me. I recognized the script—frightening, yet familiar. My mind took me back to the small group of doomsayers who had foreseen the unimaginable: Dr. Mordechai Kedar, Dr. Yair Ansbacher, Tzvi Yehezkeli, Major General (res.) Yitzhak Brick, and others. Suddenly, amidst the numbing pain, their words began to crystallize with stark clarity.

Occasional mentions, including on the pages of this journal, of Eim Habanim Semeicha—a seminal book written by my great-grandfather, Rabbi Yissachar Shlomo Teichtal—brought me to the insight I present in this short article

In the following days, weeks, and months, I have had the chance to think long and hard about the ‘preconceptions’ that preceded the October 7th calamity. Occasional mentions, including on the pages of this journal, of Eim Habanim Semeicha—a seminal book written by my great-grandfather, Rabbi Yissachar Shlomo Teichtal—brought me to the insight I present in this short article.

 

Majorities Rule but Minorities Can Be Right

What is the core preconception—the prevalent mindset, or Israeli ‘conceptzia’—that held the nation and its leaders captive? Simply put, it is a psychological inclination to embrace comforting beliefs rather than confront an uncomfortable reality. In such an environment, ‘consensus experts’ thrive, echoing the public what it most wants to hear.

I heard Rabbi Mordechai Neugerschal explaining that movements like Peace Now and similar initiatives are driven by a deep desire for a life of tranquility and material prosperity. Their adherents wish to live in peaceful, tranquil towns, enjoy financial stability, and travel abroad twice a year. The terrorists in Gaza, they reason, disrupt this pleasant existence only because they, too, aspire to the same kind of life but are unable to realize it due to the so-called ‘siege’ they live under. The conclusion seems obvious: raise the siege, make peace, and they’ll greet us with open arms and flower bouquets. The redemption of Zion is sure to follow.

There are always those who amplify this fantasy of idyllic living. In the resultant climate, even those who see the situation differently are silenced by collective social pressure. Of course, every society or group has its silent dissenters—individuals who dare not voice their thoughts for fear of the consequences. Yet, so long as they remain silent, the collective will refrain from challenging itself.

While the majority may determine public and halachic decisions, if we want to read the landscape and discern the truth, it is often worth listening to the minority. Speaking up as a minority voice requires immense confidence, strength, and courage

Nonetheless, in every generation, some individuals possess the faculties of independent thinking and sufficient courage to say what must be said, even if it is unpopular. Frequently, they pay a steep price for their outspokenness. Israeli examples include Brigadier General Ofer Winter, Major General Yaniv Assor, Major General Eddie Nechama, and others. Beyond the military, in the long period leading up to the October 7th attack, there were experts, like those mentioned earlier, who sounded the alarm about the dangers looming just around the corner. The public’s response to such voices ranged from labeling them bitter prophets of doom at best to dismissing them as conspiracy theorists or nut-jobs at worst.

Reality has taught us a significant lesson: the majority rules, but the minority can certainly be right. While the majority may determine public and halachic decisions, if we want to read the landscape and discern the truth, it is often worth listening to the minority. Speaking up as a minority voice requires immense confidence, strength, and courage—qualities that usually indicate individuals who know their subject matter deeply and fight for it with conviction. Even when their words are difficult to hear, they merit serious consideration—at the very least, they deserve to be heard.

In this spirit, I want to say a word about our brethren abroad, Jews of the Diaspora.

 

The Diaspora’s Conception of Reality

Recent months have seen a dramatic surge in global antisemitism. The growing Islamization of Europe and America, fueled by an absurd alliance with global progressive movements, has given rise to a wave of antisemitism that many struggle to recall a precedent for. Numerous Israelis—such as Eldad Beck, Tzvi Yehezkeli, Dr. Idit Bar, Smadar Morag, Yaron Elkayam, and so on—have highlighted the escalating danger. International figures like Douglas Murray also provide critical insights into this troubling phenomenon. Dark warnings are sounded about the active targeting of Jewish communities. Naturally, a potential civil war between the West and Islam will find the Jews, as usual, caught in the middle.

Perhaps Charedi Jewry is less exposed to the warning signs of Ivy League campuses, but the state of denial is all too familiar from Israel’s October 6th

As an outside observer of global Jewry, and particularly as a Charedi woman, I sense a troubling indifference toward these developments. In the Charedi spaces of Lakewood and Borough Park, life seems to carry on as usual, including a faint shrug of indifference: “The war? Oh, that’s Israel’s problem, the Zionists’ concern. What does this have to do with us?” Perhaps Charedi Jewry is less exposed to the warning signs of Ivy League campuses, but the state of denial is all too familiar from Israel’s October 6th. Back then, we also felt relatively calm. We assumed that even if the situation deteriorated, we would see it coming. We didn’t fear the worst. Yet, it happened.

This is among the harshest yet most essential lessons of October 7th. As believing Jews, we hold that the events of recent times are not merely geopolitical shifts but part of a Divine process unfolding in history. It is imperative that we delve into the deeper significance of our era and examine what our sacred sources say about the times we are living in. Is the mounting threat to the Jewish diaspora merely a localized phenomenon, or does it infer greater purpose and meaning?

In the early days of the war, I came to understand that, as part of our search for meaning in suffering, we must address the question of our connection to the Land of Israel. The Torah portions we read during that time guided us directly to these questions: the covenant that God made with Avraham Avinu, the destiny and promise of the land, and the roots of the conflict between Ishmael and Israel.

 

Eim Habanim Semeicha: Choosing the Land

As part of my journey, I turned to Rabbi Yissachar Shlomo Teichtal’s ‘Eim HaBanim Semeicha’ to learn about the mitzvah of settling the Land of Israel. Since this discussion touches on “prophecies of doom,” I cannot help but recall the stories my late grandmother Bracha, Rabbi Teichtal’s youngest daughter, would tell us. She recounted the years leading up to World War II, how, as a small child, her father would take her for long walks along the riverbank in their hometown of Piestany. Lost in thought, his face etched with deep worry, he would mutter aloud, “I see black clouds gathering; I see black clouds gathering…”

My grandmother conveyed to us the intensity of his concern. It seems that he, too, was among those rare individuals blessed with the ability to perceive events before they materialized into reality.

I do not know what practical steps he took concerning his ominous feelings, but we do know of his actions during the Shoah. We know of the profound awakening he experienced, intellectual and spiritual, regarding the necessity of immigrating to and settling the Land of Israel. We know of his writing ‘Eim HaBanim Semeicha’ during his years of fleeing and hiding during the war. And we know of the voice he raised, knowing it would provoke anger and opposition. Some say that by the time he spoke out, it was already too late—Europe’s gates had already closed, its fate sealed. Yet miraculously, his book remained with us, addressing the mitzvah of settling the Land of Israel against the backdrop of Charedi society’s clash with Zionism.

Formally, the Charedi establishment did not adopt his work. […] However, within our family, we know of many great Torah scholars and Chassidic leaders who, behind closed doors, praised and appreciated this Torah masterpiece and lent it their strong validation

Formally, the Charedi establishment did not adopt his work, some claiming this was because of the warm embrace it received from the Religious Zionist movement. However, within our family, we know of many great Torah scholars and Chassidic leaders who, behind closed doors, praised and appreciated this Torah masterpiece and lent it their strong validation.

For the discussion, I will present readers with Rabbi Teichtal’s reflections on the delay of Diaspora Jewry in returning to the Land, a phenomenon dating back to the time of Ezra the Scribe. He also addresses what could happen in the End of Days if the Jewish diaspora does not choose to embrace the soil of the Land of Israel willingly. In his book, he brings numerous sources to support his claims. Here is one such excerpt (Eim HaBanim Semeicha, Chapter One: Exile and Redemption):

The secret of the exile was to make them desire to go out into the wilderness to receive the Torah. For if they had been living comfortably, they would have refused to leave for the desolation of the wilderness, to accept the Torah and prohibit upon themselves what they had previously been accustomed to. In this same vein, we may say regarding the hardships that will precede the coming of the Messiah: it is known that this final redemption will be eternal, with no exile or subjugation to follow. And God desires that not even a single Jewish soul be lost among the nations, as it is written (Yeshayahu 27:12): ‘You will be gathered one by one,’ and, ‘No one who is banished will remain banished’ (cf. II Shmuel 14:14). Now, if the redemption were to occur during a time of comfort, peace, and quiet among the nations, many of our Jewish brothers and sisters would refuse to leave. After all, what are they lacking in exile? They are wealthy, esteemed, and influential among the nations. Consider the Rothschilds and the Barons of Israel, who have achieved prominence, honor, and elevation as leaders of society. What need have they for the Messiah and the Land of Israel? They already have their ‘Messiah’ and ‘Jerusalem’ here and require no greater Messiah than what they enjoy in exile. Indeed, this was the case with the wealthy Jews who lived comfortably in Babylon during the days of Ezra. As Rashi writes in Kiddushin (69a, s.v. ve’avina), even the righteous who lived in wealth and comfort in exile did not join Ezra in returning to the Land; only the poor and downtrodden accompanied him.

Instead of the simple rubric of reward and punishment, Rabbi Teichtal saw the hardships of exile as a trigger for a new choice: the choice of the Land of Israel. This poignant lesson, borne of profound personal and historical reflection, underscores the eternal connection between the Jewish people and their homeland—a bond that must be reaffirmed through action and commitment. Indeed, writing in 1943, Rabbi Teichtal saw the rejection of the choice in the same light as the Sin of the Spies. We are not in 1943, and times are different. Yet, it seems to me that his message is more relevant than ever.

 

By Call or by Rod

Rabbi Teichtal brings additional sources advocating for a voluntary return to the Land of Israel and presents two alternatives facing the Jews of the Diaspora. I will quote his words at some length:

As I mentioned earlier, all the blows we have suffered were intended solely to awaken us to return to our holy land. I heard an insightful interpretation on this from the holy sage, Rabbi Bunim of Peshischa, regarding the verse, “Draw me after You, and we will run” (Shir Hashirim 1:4). He explained it as follows: When acquiring an animal, there are two ways to lead it. One is by calling to it, and it follows willingly. The other is by striking it with a rod, which forces it to run ahead of its owner (Kiddushin 22b). Both methods are recognized as valid means of acquisition. The difference lies in the type of relationship they represent. In the first case, the owner leads, and the animal follows willingly and without suffering. In the second case, driven forward by strikes and blows, the animal endures intense pain and hardship.

So it is with us and the Holy One, blessed be He, when it comes to the call to return to the Land of Israel. If we heed His call, willingly returning to our land at His summons, we resemble the animal that follows its owner out of a heartfelt response to a call. In this scenario, we will experience no pain or coercion but will come of our own free will, with God leading us forward and us following behind Him.

However, if we fail to heed the call and wait instead until the rod is used, then we will be driven forward like the animal forced to run ahead of its master. In that case, we will suffer the pains of the rod wielded by our enemies, which will compel us to flee before the Holy One, blessed be He, to the Land of Israel. This is the meaning of our plea to God: “Draw me after You, and we will run.” We ask Hashem to acquire us with the kind of draw that makes us run after Him willingly, as a response to His call, and not by the force of the rod that leaves us no choice. We beseech Him to inspire us through the voice of His righteous messengers, who call upon us in His name to return to the inheritance of our forefathers and not to acquire us through the blows of the rod, forcing us to return unwillingly, driven by pain and suffering.

In line with Eim HaBanim Semeicha, even in this generation, there are rabbis and great Torah scholars—some still with us, others no longer alive—who passionately encourage Jews of the Diaspora to make Aliyah to the Land of Israel. Sadly, in our current reality, such recommendations may sound absurd to many. “Aliyah to Israel? Now, during a war? Out of fear of pogroms abroad?”

Jews should not be making Aliyah as a defensive reaction to pogroms. Instead, the pogroms themselves serve as catalysts for Aliyah, just as the hardships in Egypt were the impetus for the Israelites to leave and receive the Torah en route to the Land

But beyond the Divine assurance that the Land of Israel is under Hashem’s constant providence and protection, as a land “upon which the eyes of the Hashem your God are always directed, from the beginning of the year to its end” (Devarim 11:12), Rabbi Teichtal’s teachings offer a different perspective. Jews should not be making Aliyah as a defensive reaction to pogroms. Instead, the pogroms themselves serve as catalysts for Aliyah, just as the hardships in Egypt were the impetus for the Israelites to leave and receive the Torah en route to the Land.

Jews in the Diaspora who feel secure in their host countries are often reluctant to leave their comfort zones, especially since settling in Israel is a challenging endeavor often accompanied by sacrifice. But while today’s move to Israel may involve some elements of discomfort, it remains voluntary. The tragedy of October 7th taught us that everything can change in an instant, and, Heaven forbid, a time might come when Diaspora Jews find themselves forced to leave not out of choice but out of necessity, driven to protect their very lives.

My call is to our brothers and sisters in the Diaspora: arise and come to Zion! Join the miracle of Israel, the return of Hashem’s children to their Land, and take part in molding and shaping its character. If the prophecies of doom abroad do not come to pass, we will thank Hashem with joy, and you will know that you have earned the great mitzvah of settling the Land out of choice. And if Heaven forbid the storm does arrive, you will already be here, in the land watched over by the eyes of Hashem, your God.

***

Aside from antisemitism, October 7th presents another reason to drive forward Aliyah: because Israel needs you! Many, indeed, sped to Israel in the wake of October 7th, seeking to contribute in whichever way possible, appreciating that Israel is not the responsibility of Israelis alone but that of the entire Jewish People. Moreover, the responsibility is not limited to wartime. It applies no less even to peacetime. We need the passion of those who move here out of love and desire. We need the intensity. We need you.

Many, indeed, sped to Israel in the wake of October 7th, seeking to contribute in whichever way possible, appreciating that Israel is not the responsibility of Israelis alone but that of the entire Jewish People

As Rabbi Teichtal taught throughout his book, the voice of Hashem reveals itself to us in our own reality, calling us to return and embrace the soil of our sacred Land. It is up to us to heed and follow it. In neighborhoods and cities I am familiar with—Rechavia, Ramot, Raanana, and many more—Diaspora Jews are buying homes and properties. Let them be occupied by young and old, Charedi, religious, and those who remain afar.

May it be Hashem’s will that future waves of Aliyah will be driven by joy and not by suffering, by the free choice of following the call and not by coercion and strife.

 

Photo Credit: Bigstock

2 thoughts on “A Renewed ‘Eim Habanim Semeicha’ Call to Diaspora Jewry

  • Both Eim HaBanim Smecha and HaTekufah HaGefolsh are essential sefarim on this and many other related issues

  • The full version of the book is becoming harder and harder to get. We must demand that it comes back into print and circulated in English specifically worldwide.

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