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This study page is a glimpse into one of the tensions inherent in the Jewish people's ongoing existence: the Jews as a wandering nation, and as a nation linked to its Promised Land. For generations, the Jewish People existed within these two modes of existence, and to some extent, the tension between them is still experienced by Jews – no matter where we live – whether in our contemporary lives or through our historical consciousness. Is the “wandering Jew” inherent in our existence as a people, or is it a temporary situation? Do these two essential opposite modes of being exist in harmony or in conflict? And how does the discussion on these questions illuminate our definition of a “homeland.”

The verses from Genesis and the Midrash (1-2) relate to Abraham, the first “wandering Jew.” Rosenzweig and A.D Gordon (3-4) are two Jewish thinkers who pose two different approaches to the relationship of the nation to its land. The poet Leah Goldberg (5) enables us to reflect on our own experience of two homelands.

         

 

Go from your country to the land that I will show you

 

א וַיֹּאמֶר ה' אֶל-אַבְרָם לֶךְ-לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל-הָאָרֶץ אֲשֶׁר אַרְאֶךּ ב. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה ג. וַאֲבָרְכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה.

 

בראשית יב, 1-3

 

1The LORD said to Abram, "Go from your country and your kindred and your father’s house to the land that I will show you. 2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.

 

Genesis 12, 1-3

Translation: ESV www.gnpcb.org/esv

 

What is the relationship between the command, “Lech Lecha

and the destination, “HaAretz asher ar'eka” (the Land that I will show you)?

Is it a one-time command to go to a certain place, or a command to always be in

a state of Lech Lecha?

 

 

 

Its fragrance became familiar throughout the world

 

 

אמר רבי אָבִין, משל לצלוחית של פַּלְיָטוֹן (בושם) הנתונה בבית הקברות ולא היה אדם יודע ריחה.

מה עשו? נטלוה וטלטלוה ממקום למקום והודיעו ריחה בעולם. כך היה אברהם דר בתוך עובדי עבודה זרה, אמר לו הקדוש ברוך הוא, לך לך מארצך ואני אודיע טבעך בעולם.

 

(מדרש תנחומא, פרשת לך לך, סימן ג)

 

R. Abin said: Abraham is like a flask of perfume that had been hidden away in a cemetery, so that no one recognized its fragrance. What did they do? They removed it from the cemetery and carried it from place to place until its fragrance became familiar throughout the world. This happened to Abraham. He dwelt among idolaters, so the Holy One blessed be He, said to him:  Go from your country and your kindred in order that I may make your nature known throughout the world.

 

Midrash Tanhuma, Lech Lecha, 3

 

What are the ramifications of this Midrashic

statement for the tension between Eretz Yisrael

(the Land of Israel) and the rest of the world?

 

 

 

The independence of a Wanderer 

The origin myth of the eternal nation begins unlike that of any other nation in the world, without autochthony*. Except for the father of mankind nobody was taken from the earth, and even in his case it was only true of his body. The ancestor of the Jewish people was a migrant: his story as told in scripture begins with the divine command to leave his homeland and travel to the land that God would show him. The nation became a nation in exile, both in the twilight of its origins in Egypt and again in the bright light of history in Babylon. The nations of the world live in their homelands and cultivate them, and almost forget that being a nation has any other meaning than inhabiting a country.
The eternal nation never had a country of its own in that sense – it never had the opportunity to grow old at home, but always preserved the independence of a wanderer. Like a knight who went on far-off quests and adventures and longed for the homeland he had left behind, it was more loyal to its country than when it was at home. The land is its own in the deepest sense as the object of its longing, as the Holy Land. So even when it is at home, again unlike any other nation in the world, its full right to its homeland is uncertain. It is only a resident alien in its own country: God says to it "the land is mine" and the holiness of the land denies it the right of full possession even when it is able to possess it. After it had been lost, the nation's longing for it increased without end and prevented any other country from becoming truly home.
* Aboriginal

                                         

Star of redemption, Part Three, Book 1

Franz Rosenzweig (1886-1929), Germany, Jewish theologian and philosopher

 

Translation: Simon Montagu


 

A nation can only attain native life and creativity from its own nature

 

Our objective is to return to native life and creativity. A nation can only attain native life and creativity from the source of its life and creativity, from its own nature. An individual cannot achieve true life and creativity in isolation from the native life and creativity of its nation, the source of its human soul. Our own nature is the nature of the Land of Israel. It stamped us with a physical and spiritual imprint that will never be erased as long as we feel within us a spark of independent life. This independence has sufficient strength to withstand any external influence from another natural spirit, as long as it is free and active and absorbs in its own way anything it takes in from outside. Erosion of its national form, together with the individual form of the people of the nation(since the two are interdependent) may be expected in the diaspora as long as we consider it as "exile", as long as we are passive elements in the life of others, influenced by the creativity of others, without the ability to adapt from them selectively according to our own lights, without our own "purchasing power", without a source of native life and creativity from which we can make our own contribution in return… To the extent that our self-perception increases within the nation and our self-awareness deepens and our work towards rebirth in the land of Israel progresses, so also will the countries in which the people of our nation are scattered cease to be exile and become countries of residence. The people of our nation will reside there just as the people of other nations reside outside their native countries. Then the Jews living in those countries will no longer be passively influenced but will become active influences, not only with what they received from others and processed with their own thought processes and imagination, but influences in their own right, from their own native spirit.

 

 

Hauma v-Haavoda, (The nation and labor) 204-205

Aaron David Gordon (1856, Russia -1922, Israel)

Zionist spiritual leader of the pioneers and the "Young Worker" movement in Israel

Translation: Simon Montagu

 

 

Rosenzweig and Gordon – where do you stand in relation to the approaches

proposed by each of them?

 

       

 

 

PINE

 

אורן

לאה גולדברג

כָּאן לֹא אֶשְׁמַע אֶת קוֹל הַקּוּקִיָּה.
כָּאן לֹא יַחְבֹּשׁ הָעֵץ מִצְנֶפֶת שֶׁלֶג,
אֲבָל בְּצֵל הָאֳרָנִים הָאֵלֶּה
כָּל יַלדוּתִי שֶׁקָּמָה לִתְחִיָּה.

צִלְצוּל הַמְּחָטִים: הָיֹה הָיָה
אֶקְרָא מוֹלֶדֶת לְמֶרְחַב-הַשֶּׁלֶג,
לְקֶרַח יְרַקְרַק כּוֹבֵל הַפֶּלֶג,
לִלְשׁוֹן הַשִּׁיר בְּאֶרֶץ נָכְרִיָּה.

אוּלַי רַק צִפֳּרֵי-מַסָּע יוֹדְעוֹת-
כְּשֶׁהֵן תְּלוּיוֹת בֵּין אֶרֶץ וְשָׁמַיִם -
אֶת זֶה הַכְּאֵב שֶׁל שְׁתֵּי הַמּוֹלָדוֹת.

אִתְּכֶם אֲנִי נִשְׁתַּלְתִּי פַּעֲמַיִם,
אִתְּכֶם אֲנִי צָמַחְתִּי, אֳרָנִים,
וְשָׁרָשַׁי בִּשְׁנֵי נוֹפִים שׁוֹנִים .


מתוך: שירים, כרך ב', עמ' 143, ספרית פועלים

הקיבוץ הארצי השומר הצעיר, 1973

 

 

     

PINE
Leah Goldberg

 

Here I do not hear the cuckoo's call.
Here, no snow upon the tops of trees reclines.
But in the shadow of these pines
My childhood comes to life once more.

The chiming needles: Once upon a time…
"Homeland" I called the snowy plain
The stream by pale-green ice contained
The language of a song in foreign climes.

Perhaps only migrating birds can understand -
As they hang hovering between earth and sky -
the pain it brings to have two homelands.

We were planted , twice, both you and I,

Along with you, pine trees, I have grown
And I am rooted in two different homes

 

 

 

Leah Goldberg  (1911, Prussia - 1970, Israel)

Hebrew poet, author, translator and scholar

 

Translation: Shlomit Cnaan

 

 

Is the experience of having roots in two disparate landscapes

familiar to you?(Personally? As part of the Jewish People?)

What is the heartache of two homelands?

 

 

heftsi@elul.org.il

http://www.elulbm.org.il/

   Elul's Overseas Department is supported by The Fleischer Family Foundation

 


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Friday 09 January, 2009 (c) All rights reserved to the Jewish Agency יום שישי י"ג טבת תשס"ט