< Tammuz 5784 July 2024 >

Values Index - Redemption of Israel

"The forefathers' deeds are embodied in their sons". The Holy One, blessed be He, said to Abraham, may he rest in peace, testing him with a great challenge, "Go from your country" – your country and its people, to which you are accustomed, where your commerce thrives as it should, "and from your homeland" – where you were born and have many friends and acquaintances, "and your father's household" – leave your family, parents, brothers and sisters. You must leave everything behind and go to the place I will show you…
Why did He test him with the challenge of immigration? For the reason we mentioned above, "forefathers' deeds are embodied in their sons". It was revealed and known to the Holy One, blessed be He, that the People of Israel were to be in exile and become accustomed to the place where they were born, to being outside the Land, in a place where their commerce runs well, and where their acquaintances and friends extend beyond their families, and where they may even have friends among the non-Jews. How then would they be able to leave everything behind, to separate from their families and acquaintances, and leave their successful businesses? It is all well and good to cite the commandment of settling the Land of Israel and the reunification of the exiled as a reason…
If life outside Israel was good to us, it will be all the better in the Land of Israel, where Divine providence always dwells, as is written, "It is a land which the LORD your God looks after, on which the LORD your God always keeps His eye, from year's beginning to year's end." Heaven forbid that we dare say that our life here is not good.
We must stand up to the test as did Abraham our forefather, may he rest in peace, who succeeded in all his endeavors thanks to his powerful faith in the Holy One, blessed be He. So must we believe with complete faith, and follow the same path we did outside Israel, worshipping God with all our might, here, as well. God is only testing us, and if we stand up to the challenge we will certainly meet with success and wellbeing.
Toldot Abraham, p. 7, HaRav Abraham Moghrabi Publishing, 1980

"Ten things were created in the twilight of the Sabbath Eve". The understanding is that these things were all created at the same time, on the eve of the Sabbath, so that we human beings draw a moral concerning the sixth millennium of this last exile, which is called "eve of the Sabbath"… For the end of exile is to remain hidden until the larger part of the sixth millennium has expired, and we still remain in exile; now is the time and moment to draw the moral from these ten things, according to their time and moment… for, to our great sorrow, the greatest human deficiency during this bitter exile has been the saintly thought that the speech and action of people is, for the most part, good but they have no heart, as the verse says: "Because that people has approached (Me) with its mouth And honored Me with its lips, But has kept its heart far from Me, And its worship of Me has been A commandment of men, learned by rote".

Menahem Abraham – Sermons on the Torah, Breishit Reading Portion, p. 1, printed by Shlomo Bilforti and Friends, Livorno, 1901

"Come together that I may tell you what is to befall you in days to come". He (Jacob) meant to reveal the End of Days to them. He used the term "Come together" because the End of Days cannot take place so long as gratuitous hatred between you remains, and you must gather into one union…which is why it is written that "Before his death your father left this instruction". This raises a question. Where do we find this instruction? RASH"I, of blessed memory, may have written what he wrote, but what they intended was to tell him that this was our father's intention, in saying "Come together that I may tell you" that there should be no slander between us and that we should all be united as one and by everlasting love.

Menahem Abraham – Sermons on the Torah, Va'Yehi Reading Portion, p. 27, printed by Shlomo Bilforti and Friends, Livorno, 1901

History calls upon us again, uniting us and atoning for its transgressions, and from the smoldering ruins of ten thousand Jewish split fragments, God commands: Make way…Israel, I never abandoned your mother, this was but a temporary divorce. I am ready for reconciliation. Come together under a single roof… Alas! The nation of God does not look to the heavens, while God, in His despair, awaits its healing by the Ingathering of the Exiles. Alas, a thousand shards remain separate, the Ingathering remains in its scattered state…narrow-minded splits and petty differences everywhere obstruct entry to the Valley of Renewal, and prevent the Divine Spirit from giving the breath of Life to a new order.

Translated from the French, found in Avinoam Rosenack, Between Ashkenaz and North Africa: Halakha, Meta-Halakha and Education in Rabbi Abraham Hazzans' Writings, Pe'amim Journal for Jewish Communities
Whoever has participated in singing the Bakashot on Sabbath evenings, and been among the singers, the listening congregation, young men and women and children in particular, meaning that listening, enjoying, singing pleases God and people. For it says, 'Honour the LORD with thy substance' – read not substance, but throat – If God has gifted you with a pleasant voice, do not withhold the good from its owner. It was He, the Holy One blessed be He, who granted you a pleasant voice.
I heard a tale from my father, my master, of blessed memory and in the world to come. A tough and violent Ishmaelite notable once set out to kill a Jew named Baba Eli who owed him much money and had gone bankrupt. He traveled a day's journey and happened upon the town of Amadiah in Iraq on Yom Kippur at the hour of the Moussaf prayer.
The cantor was my elder teacher and master Rabbi Binyamin Avidani, may his memory be for the world to come, and his attendants were his two sons, my master and teacher, my uncle Hakham Rachamim, of blessed memory, and my father, my master, Rabbi Shimon, may his memory be in the world to come, and at the time they were reciting the piyut 'Happy is the eye that saw this all, our spirit is saddened by what we hear".
And the notable heard the loveliness of their voices. The three had pleasant voices that could shatter cedars. Once they had finished the entire Selichot, the notable stood up on his feet and said: I have traveled a day's journey to kill the Jew [mentioned above], but because of the pleasant sound of this prayer by your sages, I have forgiven him, and he immediately turned away and left… Therefore, gentlemen, imagine the value of songs and bakashot here, in our holy land. I therefore request from you honorable men. Strengthen your hands by them. Be strong, increase, sanctify the holies of Jacob…and that we may, as a result, merit total redemption, Amen.
Ma'asei Gedolim, Exodus, Shemot weekly portion, section A, And these are the names of the sons of Israel coming. p. 1-2. Ma'arav Printing, Jerusalem, 1974
It is Judaism's designation to call on all people for peace – from all nations, peoples, kingdoms and countries. The redemption of Israel is not self-redemption, but rather a redemption of all persons, each from his numerous and bereaving wars, from his enslavement to pagan ideas, superstition and to tyrannical realms, or to falsified religious hypocrisy. Judaism seeks not to transform the world order or life's values, its great aspiration is to annul oppressive and crushing state rule that governs and conquers by sword and force: 'The only difference between this world and the days of the Messiah is but [with regard to] servitude to kingdoms' (Berachot 34b), and the one that is to be annulled in the days of the Messiah concerns not only Israel but humanity in its entirety.
Hageula Vete'udata, Hegionei Uziel, Chapter 28, part A
It says in the Talmud, "the Messiah will not come until the peruta [penny] will cease from the purse". It also says there that "The son of David will not come until the arrogant will cease to exist from among [the People of] Israel". I once heard a reason for the contiguity of the two sayings told as a witticism. There once was a pauper from a good family, who was glad of his poverty for the reason that "the Messiah will not come until the peruta will cease from the purse", who met up with a haughty individual, whom he greeted and who did not greet him in return. He was very sad making his way home. When asked why he seemed sadder than usual, he replied that until now he had been glad of his poverty, because "the Messiah will not come until the peruta will cease from the purse", and his monies had indeed ceased, so that he was certain that this would privilege him to bringing the Redeemer to [the People of] Israel. However, he had now encountered this haughty person and, since "The son of David will not come until the arrogant will cease to exist from among [the People of] Israel", this certainly warranted his sadness, seeing as his pride hinders the redemption of Israel.
Pardess HaTorah, Sermons on the Torah, p. 12, HaKtav Institute Publishing, Jerusalem, 1998

“To the holy public, to every community and every ethnic group, I turn to you with an agitated and shocked heart, to focus on the unfortunate incident that occurred these past days, which began with ‘brotherly hatred’, and concluded with bloodshed – and continues to shock and horrify the heart. In a similar occurrence, our Holy Temple was destroyed - our glory and exile from our Land should not happen twice. This was the claim of the evil Haman, when he said – ‘there is one People’ – that has now reverted to being scattered and fragmented. Against this, Queen Esther said to Mordechai – ‘Go gather all the Jews’ - let them unite and let all the tribes become One People. And with that, the evil decree was annulled. I turn now to the holy public: Remove all causes of separation, remove the dividing barriers, and banish unfounded hatred from within you. Let us respect one another, let us be level-headed with each other, let us insist upon the morality of man and let us protect the sanctity of life”.

Hacham Shalom Massass, Shamash V’Magen 2nd part, Inyanim Shonim, section 5, page 325, Jerusalem, 1985

"Who is she that shines through like the dawn, Beautiful as the moon, Radiant as the sun Awesome as bannered hosts?" According to what is written in the holy Zohar, there is more to know about the mystery and order of the Redemption. In the Redemption of the future, light will not immediately shine everywhere out of the darkness. This is similar to the case of a person sitting in the darkness who would lose their sight and be blinded by looking at the sun. The thin light of dawn will be first, followed by light similar to that of the moon - which is slightly brighter than the light of dawn, followed by light such as that of the sun, which is brighter than the moon. This is what is meant by "Who is she that shines through like the dawn, Beautiful as the moon, Radiant as the sun". Then will He raise us and our banner – "Awesome as bannered hosts". This is indicated in the verse "a table for me in full view of my enemies" – that the light of our Redemption will grow and rise up high, as indicated by the word shulchan (table) the (Hebrew) initials of dawn, moon, sun, banners.

Yad Nahar, Sermon 9 – A Eulogy, p. 80a, Abraham Pontrimoli Press, Izmir, 1884
Nobody will deny that the Law of Moses or, more precisely, Judaism, contains two elements that are distinct from each other in nature, in purpose and in the means that serve for their implementation – it contains practice, and it contains morality.
Judaism is, without any doubt, one, and its practice is connected in countless ways to its morality. Jewish practice lends its design from Jewish morality in adopting, at times, the splendor of His holiness and greatness. Yet Jewish morality is not intended only for the shaping of good citizens of Jerusalem Above but also for the shaping of good patriots, good Israelis, and good citizens of Jerusalem Below.
Morals and Practice, in Tradition in the Modern Age, Rabbi Yitzhak Chouraqui Ed., pp.47-48, Yedioth Aharonoth Press, Tel Aviv, 2009

The People of Israel transgressed on the issue of charity and were exiled, for it says “The faithful city That was filled with justice…They do not judge the case of the orphan, And the widow’s cause never reaches them”. The tikun (repair) required to end the exile is, therefore, charity (tzedakah, that which is just) for it says "Observe what is right and do what is just; For soon My salvation shall come", about which it says, "Pressing forward in His great might". The might of which I speak is the charity done by Israel during the exile, for with it comes My great salvation, for it is with charity that they repaired what was distorted, and they must be redeemed from their exile.

Me'il Tzedakah, Volume 1, section 1034, p. 290, published by Shaarei Yosher Institute, Jerusalem, 1992
He said to Moses: Tell Israel that they are to be redeemed during this month. At the time, Moses said to the Holy One blessed be He, "Master of the Universe, You told us we would be enslaved four hundred years, and they have not yet passed. He said to him: They have already passed, since it says: For lo, the winter is passed". The righteous ones immediately bared their heads, which were covered, in keeping with the text, "The flowers appear on the earth". This Midrash cried out to me, as if to say, "Seek Me, and you will live". The Rishonim commented on it divinely in the past, and even I, in all modesty, have commented on it elsewhere. I am now directed to innovate.
When the righteous People of Israel found themselves in dire straits, the Tribe of Levi, who are righteous in their own right, seeing the People of Israel undergoing the hardship of enslavement, cried out to G-d, thinking that all hope was lost, heaven forbid. They thought that they had been judged as slaves, G-d forbid, as was written in the name of our master the HA'ARI [Rabbi Isaac Luria Ashkenazi, 1534 – 1572]: Pharaoh knew deep secrets, and so when the Israelites saw that Pharaoh enslaved them with hard labor, they believed he must certainly have been aware that they had been sentenced to slavery. They thought it was a mitzvah to enslave them, in keeping with the saying, 'a king who was angry with his slave'. Had Pharaoh known that the Israelites are to be judged as sons, he would not have enslaved them, fearing the king, the King of the Universe. Therefore, the righteous of Israel and the Tribe of Levi covered their heads, as though in mourning for themselves. They accepted the bitter sentence, believing they were unworthy of being redeemed in the World to Come, and unworthy of the Torah; that the angels had won, as mentioned above and, moreover, that they did not merit the Land… They concluded that they were nearly worthless…But upon hearing that G-d had said that the end of the hardship of enslavement – likened to winter – had passed, they realized that the hardship of enslavement had reached its reckoning, and that they were to be judged as sons. This is the reason that they bared their heads and rejoiced.
Geulat Hashem, p. 14b, Israel Kushta and Friends, Livorno, 1864

"Take also the sum of the sons of Gershon, by the houses of their fathers, by their families". I have the honor and pleasure of being a guest in the City of Settlements which has, thank God, grown to become an important city. This city holds many hopes, as reflected by its name Petach Tikva (Gateway to Hope) and many look to it with a goodly eye, full of good hopes that its population will grow more and spread to the east, west, north and south, and that it will become a major city in Israel. This includes my friends and brethren, Jews of the Orient and the saintly Sephardi community, who dwell in this city. Make an effort and be strong about this gateway, you who open the gates and upon whom high hopes, encouragement and prosperity depend. Maintain the honor, progress and reputation of the Sephardi and Oriental Jews, please. Recall those of past generations, our forefathers, who held high public positions. Among them were the greatest Torah scholars of the nation of Israel, geonim and poets, whose names were the glory of the entire House of Israel.

This verse, from this week's Reading Portion, can serve as an indication: "Take also the sum of the sons of Gershon, by the houses of their fathers, by their families", those "sons of Gershon" who came from the Spanish Exile, "Take also the sum" – note the source of their origins, and be quick to reinstate the glory or the past. To those who head the community, I read this verse, "Take also the sum of the sons of Gershon, by the houses of their fathers, by their families" – meaning: Appoint leaders for the community, this is no partisan matter - "by the houses of their fathers, by their families" – appointing a head for every household and a president for every tribe is the method of all our saintly communities.

Imrei Pi, U'ven AviHail, p. 557, Jerusalem, 1996
Psalms 27: "Look to the LORD; be strong and of good courage! O look to the LORD!" Question. Having said Look to the LORD', why does he go on to say 'O look to the LORD'? Once would suffice, it being known that His mercy is great, as has been said: "The LORD is good unto them that wait for Him, to the soul that seeks Him" - He who waits for Him will be fully blessed, goodness will not be withheld from those who are wholehearted, why is repetition necessary? Inform us, and be recompensed by heaven.
The verse repeats a second and third times so as to instruct us in strengthening our faith in God. Should a person be in distress, may this not occur, and request God's mercy yet remain unanswered, he should not be weak of heart and avoid requesting mercy again, but should return, a second and third time, and ask for God's mercy, and place his faith in God above…
This verse also teaches about the redemption, may it arrive speedily in our day amen, that even after the exile's length we will at long last be remembered before Him, blessed be He, who will hasten the redemption in our day amen, as He promised us in our holy Torah: "then the LORD your God will restore your fortunes and take you back in love ", and several powerful promises by his servants, the prophets. Our faith in G-d, blessed be He, remains strong, and He will fulfill his promise and redeem us to eternal redemption speedily in our days, amen.
Yad Eliyahu, Part A, question 66, p. 84a – 84b, Zion Press, Jerusalem, 1930

It says "and I shall return" twice: "and if I return safe to my father’s house" and "and I shall return to the house of the LORD for many long years", referring to the redemption. When gratuitous hatred among us – the reason for which our holy and glorious Temple was destroyed – disappears, and we will have peace between us all, "I return safe to my father’s house". Then He will speedily redeem us entirely, and rebuild the Temple, "and I shall return to the house of the LORD for many long years".

VaYomer Ezra, Original Torah commentary, p. 18b – 19a, Jerusalem, 1914

It is so publicly known a fact that the notion of settling the Land of Israel is a great and honorable matter that the idea needs no reinforcement or evidence. Nor is this notion a new one, coming as it does from the camp of the Hebrews, having begun ages ago to throb in the hearts of the nation's great personalities and Torah titans. It has become like a flying banner - to liberate the earth, return to the Land, rebuild its ruins and plant its trees; this began even while our brethren, the People of Israel, still rested quietly in the lands where they were dispersed. It will lead to our wellbeing, and we shall be like all the nations on this earth. Nevertheless, the great Torah scholars and ministers of the nation, who could look ahead in time, sensed the future and set their sights to the land of our forefathers, Eretz HaTzvi, the Land of Israel. They could not, for various reasons, carry out their positive thoughts to action at the time. The Negev desert winds (a reference to the pogroms of 1881-1882) blew into the dry bones, making the spark of settling the Land of Israel glow and spread, until it became a divine flame. For the heavenly winds blew on outstanding people, who gathered their strength and powers to unite, shoulder to shoulder, and heal our hearts on this holy matter, calling out in a great voice: Brothers! Be strong and be strengthened for the sake of our nation and so as to settle the Land, and let us all be steadfast and helpful towards each other.

Igrot Sdei Hemed, Eretz Israel, Letter no. 101, pp. 218-219, Shem Olam Institute Publishing, Bnei Brak, 2006

A widower villager who married a woman from town less than a year ago came for a ruling. He states that they had made a prenuptial agreement to immigrate to Israel, and made all the necessary arrangements. They had not, for this reason, rented a permanent residence but had stayed at his mother-in-law's, but only temporarily, being on the verge of traveling. So, he demands that his wife immigrate with him to the Land of Israel, or follow him to his town, his village, where he has his work, and if not - that she be considered moredet (a rebellious spouse). The woman states that they had, indeed, spoken of immigrating to the Land of Israel, but that this had not been stipulated in writing in the ketuba  (marriage contract). They had stayed with his mother-in-law temporarily only until they could find housing. This is not the right time to immigrate, and if she now finds it painful and distressing living with him at home, in her birthplace and with her relatives nearby, following him to the Land of Israel would be even worse, since she has no one there to help or support her, and who will guarantee her sustenance and income there… And I immediately said that the women's claims were entirely justified. On the matter of the Land of Israel, as has been already been clarified, in Pitchei Teshuva section 75, paragraph 109, in the names of the adjudicators, one must know (in advance) of a source of sufficient income. Here, deeds are judged on a daily basis. On what the husband said was in their prenuptial agreement, the woman replied accurately, in saying  that it was not stipulated in writing in the ketuba.

Ish Matzliach, Section 1, Vol. 2, Even Ezer, section 9, p. 23 – 24, Zohar Levinski Printing, Tel Aviv, 1974

The LORD said to Abram, "Go forth from your native land and from your father's house to the land that I will show you". Why didn't He reveal the land immediately and said (only) "…I will show you" to Abram? So that the Land of Israel would be revered in his eyes, for by things remaining hidden, his heart would yearn and desire to know about the Land, and so that the commandment would be endeared to him.

Hafetz Haim, Book of Genesis, Lech-Lecha weekly reading portion, p 14a, Pinhas and Yitzhak Bros. Publishing, Meknes, 1942

Because of our transgressions we were exiled from that holy place, for such was the will of the Holy One, blessed be He. Nevertheless, because of our love of country, or better put, because of the thought that it was our country, we return to her, for Jacob loves her earth. We return to her, though not as we wished, for we see the land desolate and the Temple destroyed. With great concern, we see the words of Jeremiah's lament come to be: "On Mount Zion, which lies desolate; jackals prowl over it…" For amid all this adversity, the comforting words of our Sages remain (and the nations confirm this with the admiration in which they hold this place) and its sanctity has not changed, as Tractate Megillah reads on the verse "And I will bring desolation to your sanctuaries – their sanctity remains even when they are desolate". Our sages note (the reversed order of the words) that desolation precedes the sanctuary and say that even after the Temple's destruction the Holy One, blessed be He, refers to its sanctity as before. The Western Wall is what remains of the Temple, and our Sages say that its sanctity has not departed, and it is there that we customarily hold our prayers. However, dear honorable people, if we lack the Temple, we can each seek it within ourselves, through charity and benevolence, and each of us can make the effort to carry an appropriate part of the load. These are the best temples, and the sacrifices that we can offer on the altar of our hearts are those of determination to study our Torah.

From a sermon translated from the Spanish by Rabbi Daniel Touito, in Likutei Pri Hadash, pp. 258 – 259, Abraham Goldstein, Jerusalem, 2008

If you truly seek to increase love and unity within the People of Israel, you must decide that all the children of all Jewish men and women be raised to know the language of their people – the holy tongue. It is common knowledge that national unity depends on three things: food and drink, marriage within the nation, and understanding each other's language. The first two have come to be, what about the third? The problem of language causes havoc between us. Because of our lowly deeds the LORD has had our languages dispersed…If you would only make an effort in this domain, and open schools to teach the holy tongue and the original language (referring to Aramaic, in order to learn rabbinic literature) as required, we would greatly benefit from faith, love, truth and peace.

Yoseph Pauer, Rabbi Israel Moshe Hazzan – The Man and His Thought, p.99, Ma'arav Publishing, Jerusalem 1977
"Observe what is right and do what is just; For soon My salvation shall come, And my justice be revealed." Judgement is to be charitable, and delivered within the rule of the law, displaying the same attribute as "For soon My salvation shall come and my deliverance be revealed", even as it is repeated a second time, and the ruling of the law allows that its being redeemed [the promise] not be definite.
In any case, "My justice [is to] be revealed" in the teachings of justice and charity… Here is what was actually said about the future redemption: "I will show him wondrous deeds, As in the days when You sallied forth from the land of Egypt". Our Sages said in the Mechilta, "I will show the sons what I have not shown the fathers" – who will certainly not benefit from this measure, unless they make judgement itself a charitable act, meaning judgement within the rule of the law, in which case "He will show him wonders" – more than in the redemption from Egypt.
Maggid Devarav L'Yaakov – a commentary on the Passover Haggadah, p. 91, Jerusalem 1974

And He will bring them back to their land in the last redemption, which will be speedily in our days, Amen, in full might and eternal strength, after the torment and the revenge, and will lead us to repentance and good deeds, as it says, "All the ends of days (that were calculated) passed, and the matter depends only upon repentance and good deeds". And then Justice approaches Judgement once again, Justice becomes balanced and privileged by Judgement, and Judgement becomes Charity (צדק – צדקה) with the addition of the letter 'heh'. Plentitude descends with great compassion, the city and its inhabitants will be redeemed; Zion is to be redeemed by judgement. Captives – the value of their liberation is higher than the attribute of Charity by several degrees – are redeemed by the power of the attribute of Justice, which will be transformed from Judgement to Compassion, and become Charity, great compassion, as in the mystical sense of "I shall gather them with great compassion", with a chivalrous heart and with great power for Israel.

KeGan Raveh, p.141, 0/94b, Bnei Issachar Institute, Jerusalem, 1992
The Torah clarifies that there are two returns: The first – that the Almighty shall return our captives and take mercy upon us; the second – that the Almighty will gather the scattered and distant ones among us from all the nations among which the Lord had us dispersed. And that He will bring us to the land inherited by our forefathers, and will reward us and make us more numerous than our forefathers. Now, we have been privileged in our times with the first return. The Lord, in his mercy, instilled in the hearts of the enlightened great rulers that there no longer be injustice and oppression, subjugation and slavery, for the entire House of Israel in the Diaspora, and also that the Land of Israel be returned to us – our Land and our forefathers' legacy, Zion the city of our festivals – as a national homeland for the nation of Israel, and all of our brethren who live there have obtained the privilege of citizenship in the Land…
The Lord will yet return, to act a second time by gathering the remaining dispersion of Israel with the coming of the Redeemer to Zion.
Darkei Moshe, pp.235 – 237, David Idan Press, Djerba, 1935

The Land of Israel is so renowned for its holy attributes and for the value of living there that our sages, of blessed memory, said that those who live outside the Land are living as though they haven't a God, heaven forbid. The heart and eyes of every Israelite must always be turned towards there... and one should make every effort to reside in the Land of Israel. Unfortunately, it is very difficult in our times for people to move to the Land of Israel and requires large sums of money, in addition to the mighty effort involved. Our sages have said that every mitzvah that a person thinks about and seeks the opportunity to fulfill is counted as though it was actually fulfilled. For the good Lord, out of His great compassion, joins good intentions to deeds. Certainly anyone who truly, wholeheartedly, looks forward to any mitzvah in hope of the time it may be fulfilled, must be very cautious that their deeds and words do not prove to contradict their thoughts…They should take care to fulfill all mitzvoth that hasten the redemption, such as Torah study during any available free time… or the mitzvah of charity, which hastens redemption…and distance themselves as much as possible from all transgression and lowly attributes that caused the destruction of our City… such as the sin of slander…and the sin of gratuitous hatred.

Yekar 'Erech, p.1, Zohar HaTzedakah Company Printing, Djerba, 1940

“The land shall not be sold for ever”. The Holy One, blessed be He, promised us that the Holy Land, our forefathers’ legacy, will not be sold and not be handed over to the nations of the world for ever. Even if the People of Israel transgress and are exiled, the Land will nevertheless remain in their name and they will, ultimately, return to it, so that its possession by non-Jews is but temporary.

Ta’amei HaMikra, Leviticus, BeHar Reading Portion, Chapter 25 verse 23, p. 197. Printed by Ma’or HaGalil, Hatzor Glilit, Second Edition, 1976
Concerning a person who vows to reside in the Land of Israel in our day... A vow is considered a commandment, and one is not permitted to annul it except under duress. This rule also applies to someone who vows to visit the Land of Israel, may it be rebuilt and established speedily in our day, Amen: The vow is considered as a commandment. If someone who vows to make a pilgrimage to the tombs of righteous people, this is considered a vow, and requires annulment.
Likutei Khemed, Part Two, Halakhot for Vows and Oaths, Halakha 6, p. 232, Hapoel Hamizrachi Press, 1977
We had the good fortune to make a pilgrimage to Ramatah, where the Prophet Elkana and the Prophetess Hannah were laid to rest, may their righteousness protect us, as was the Prophet Samuel, may he rest in peace. The Arab watchman opened the inner door for us. The place and structure are superb and very respectable, and at the end of the building is the tomb of the Prophet Samuel, may he rest in peace. Placed over it is large casket, with a green covering, four cubits by four cubits, with four crests on the casket's four corners. Next to the casket is an iron partition, two cubits in height that goes through the entire structure. The Arabs hold the place in great respect and do not allow anybody to enter while wearing shoes, or to talk loudly; they also light candles outside the partition on the structure's floor in a type of chimney, and there is a large room below where they hang candles, where they say the graves are.
Korot Zemanim Vemasaot, p. 64, The Afghan Jews Research Institute Press, compiled by Reuven Kashani, Jerusalem 2013
"The LORD rebuilds Jerusalem; He will gather in the exiles of Israel." One must ask why it says "rebuilds" using the present tense, and not "will rebuild Jerusalem" as it does in saying "will gather in the exiles of Israel"… It says "rebuilds Jerusalem" for God builds Jerusalem each and every day by having the ministering angels busy in its rebuilding, as it says, and this is an great teaching, for He will gather in the exiles of Israel and we have not been forgotten by God.
Na'eh LeHodot, 422, published by Moshe Eisencott, Bnei Brak, 2006
"Therefore, when the LORD your God grants you safety from all your enemies around you, in the land that the LORD your God is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven". This confirms that all commandments should be fulfilled for their own sake. Had the Israelites annihilated Amalek immediately upon their entry to the Land of Israel then they would have done so out of rage, out of passion for vengeance, and not for the sake of the commandment. For this reason the Torah commanded the Children of Israel as follows: "Therefore, when the LORD your God grants you safety from all your enemies around you"– so that they might do so for the sake of the commandment.
Likutei Nissim, Parshat Ki Tetzeh, p. 287, published by the author, Tel Aviv, 1971

We began to organize the immigrants from Sa'dah in large groups for the purpose of their immigration. During the activists' meetings we decided that Rabbi Moshe Amar, Yaakov Amar, of blessed memory, and I would travel to western Yemen, to the land of the high mountains, to share the news of the redemption with our brethren and encourage them to immigrate… Praise be the LORD, all residents of the region were convinced by our words, and accepted to leave Yemen and immigrate to the Land of Israel. They explained to us that they would undertake this holy mission once they had severed business ties with their Arab neighbors and after selling their property. One should mention that the land of the West benefits from ample rains and is known for its high agricultural yield… Also, our brethren lived in security among our cousins, the sons of Ismael. These precious Jews nevertheless agreed to leave their property behind and to set out for a journey towards the unknown, all in order to fulfill a prayer thousands of years old.

The Jews of Sa'dah and its Surrounding Region, pp. 124 – 125, The Committee for the Publication of Rabbi Ovadia's Books, Ahavat Teiman Publishing, Kiryat Eqron, 2012
There once was a rich person, a stingy and close-fisted individual, who would not take pity on the poor. He stood in the synagogue and said to the public: Listen to me – all that we pray for, that He should send us the Redeemer – the harvest is over and the summer has passed and we have not yet been redeemed. Here is advice to hasten the Redemption: Stop giving charity to the poor. They will then cry out to God out of their poverty and distress, and the Holy One, blessed be He, will hear their cry and prayers, since a poor man's prayer is desired by God and better accepted, as stated in the holy Zohar concerning the verse "A prayer of the afflicted". The congregation listened to the evil rich man's words, thinking it was sound advice, without recognizing the bad intent that originated in his miserliness. And so the poor remained hungry and thirsty, and a plague was decreed upon that town, heaven preserve us. This is what is meant by "if you should torment him", as a matter of fact, "and My wrath shall be kindled"… so the Holy One, blessed be He, says: Now I will arise in vengeance towards this evil man, and actually hinders redemption, as is stated, "Zion shall be redeemed with justice, and they that return of her with righteousness".
Atarath Rakhamim, Commentary the Psalms, Psalm 12, p. 331
People all know, and furthermore, it is a dear and lofty divine commandment, for the sake of goodness and glory, to build and to plant, even a single house, in the Land of Israel, and most certainly to build synagogues and study houses.
Land of Israel sermon, in Peter Rehem, p.8, Jerusalem, 1961

The attribute of charity is known to be great, so much so that our teachers, of blessed memory, said that redemption from exile follows from it, as it says, “…and those that return with her in righteousness (tzedakah: righteousness, charity)”. Should you ask, how does it differ from other commandments in the Torah, the reply lies in what has been conveyed to us: A transgression "extinguishes" a mitzvah, yet no transgression can extinguish the mitzvah of charity, for it says “His righteousness abides forever”. As we know, “they were redeemed during Nissan, and will be redeemed in Nissan in the future”. On the New Moon of Adar, therefore, (the commandment of) sheqalim is announced and heard by all, calling to fulfill the mitzvah of charity and, by virtue of its fulfillment, hasten the arrival of the redemption. For it atones for sins, as it says in the Book of Daniel, “Redeem your sins by beneficence”; we therefore read the Reading Portion of Sheqalim, to indicate this. We follow with the Zachor Reading Portion, about the eradication of Amaleq, for it is by virtue of charity that the name of Amaleq will be erased, as was Haman, who came from that seed. The Reading Portion of Parah follows…since it atones for us by virtue of the charity we do during the month of Adar, so does the Red Heifer. These are the reasons for which we will merit redemption speedily in our day during this month of Nissan…and this is the reason why (we read the) Reading Portion HaHodesh before the New Moon of Nissan – to tell them (the community) to prepare themselves for redemption by repenting. And so that they do not despair of the redemption arriving, we read the HaHodesh Reading Portion, to say: Just as the month is renewed every New Moon, thus will the People of Israel be renewed in the future.

Milta B’Taama, pp. 64-65, HaMaarav Press, Jerusalem 1973

Never, for all eternity, will I forget the great favor and goodness provided to me by this great person, great in Torah and fluent in the sciences, the most pleasant of sons, a son of holy people, precious angels; pure of mind and spirit, sharp and profound of thought, President of the Beth Din, the most saintly Teacher and Master Rabbi Shlomo Tangier, may God save and preserve him, Chief Rabbi of the great city of Beirut, may God protect it, who came to my rescue upon my 'climbing the mountain' – God's adored mountain, Tiberias, may it be speedily rebuilt and established in our day – at the time that I had all but given up hope to reach my goal and seemed doomed to return. Like an angel, he stood to my right, sending his pure missive and his guarantees to the exalted government of Israel, and obtained permission for me to join the immigrants entering our land, our forefathers' legacy. Here I am today, with those who immigrated with me, in the holy city of Tiberias, may it speedily be rebuilt and established in our day, Amen, thanks to the great good and salvation of God.

Haim VeShalom, Author's Introduction, p. 240, published by HaRav Nissim Triblesi, Moshav Telamim, Orly Printing, Tel Aviv, 1985

Regarding your question concerning the custom in Sana’a, the capital city, where they recite the Shema with its cantillation, and begin reading more rapidly when they reach “And the LORD spoke to Moses, saying”. Know that I had not noted the point where they begin to read quickly before. If we attend closely to when they begin to accelerate, we may grasp the reason behind it. It is certainly an ancient custom, and we should not think that they do so with no reason. Attend and note that the custom to read in a uniform tone and tune is maintained until they reach “in the land that the LORD swore”, and only then do they begin to read rapidly (I have attended to this and heard it in various synagogues of Sana’a immigrants). Why? They must certainly do so for a reason. In my humble opinion, it seems to me that our ancestors’ reason for this was to indicate their love of the Land of Israel and their longing to move there, as though its very mention makes them they wish to fly there immediately…

Divrei Hachamim, Orakh Haim section, paragraph 8, pp. 3-4, Dror Press, Jerusalem, 1972
The reason that Sephardim customarily recite the psalms "Like a hind crying for water" and "Judge me, O Lord" before the Arvit evening prayer is that it is followed by "My soul thirsts for God, the living God; When will I come to appear before God!" The intended meaning is: When will the Lord once again grant the privilege of going on pilgrimage to the Temple as in ancient times… Now, in particular, that we are in exile "our souls thirst for God". When will we go – meaning, when will our Temple be rebuilt to come and "appear before God"?... The reason we also recite the "Judge me" psalm is because of its close connection to the one preceding it, that says: Send forth Your light and Your truth…". 'Your light' is the Messiah King, who is likened to light, as he is in the verse "I have prepared a lamp for My anointed one" and 'Your truth' is the Prophet Elijah, the true and faithful prophet, "…they will lead me; they will bring me to Your holy mountain, to Your dwelling place".
Keter Yom Tob, Chapter Seven, Sukkot Festival Customs, p. 2, G.K. Institute Publishing, 1998

It says, based on the Book of Lamentations, that "a person coming from Athens arrived in Jerusalem, found a broken stone vessel, picked it up and brought it to a tailor, and said, 'Sew this broken vessel for me'. The tailor, handing him a fistful of sand, said, 'Weave me some thread from the sand and I will sew'. This was a reference to the nation of Israel, who are as oppressed, broken and dispersed as is that broken stone vessel. What possible repair could bring them home to their land, being "a people that dwells apart"? How can they ever be mended, in their dispersion and brokenness? The tailor, understanding the riddle, also used flowery language to hint in his reply to the nation of Israel, who are likened to the sands of the sea. By taking a fistful of sand, and saying, "Weave me some thread to mend the vessel" he meant: When the nation of Israel will be woven together in unity, with no slander between them, this will be their repair (tikun)… The repair of Israel as a whole, though they may be oppressed, broken or dispersed, is through unity and peace between each other; this will repair the shards of my People and bring them to total repentance, and then will it be "Israel in whom I glory", and "Who is like Your people, Israel, one nation in the land?" -  in unity.

Yeriot Shlomo, p. 94a, Vazan and Castro Press, Tunis, 1891
There are great rabbis in Israel today, of a caliber that is not to be found abroad. The nation of Israel is called a wise people everywhere but coming to the Land of Israel, because of the atmosphere here, makes wise people even wiser. The wisdom granted by God to Israel has brought great salvation to the nation of Israel, and we have been privileged by an ingathering of exiles and a rebuilding of the Land, and have become a nation with a sovereign state; the enemies of Israel surrendered to Israel because of the wisdom given by God to Israel.
Or Simcha, p. 5, published by the author, Tel Aviv, 1972
Those of the younger generation who have reached the Land of Israel must to learn our language - learn to speak Amharic, learn to write Amharic. In a few more years (although this may now seem as far off as ever), our brethren from Ethiopia will arrive to the Land of Israel, and will need people to guide them and make their integration easier. Learn how to speak Amharic, so that you, the youth, may be these people who support and offer assistance to our brethren. Even if this reality appears unlikely, I believe with all my heart that all our brothers who are in Ethiopia will earn the merit of coming to the Land of Israel. We must prepare ourselves for this and ensure that their integration take place in the best possible and beneficent way.
Having no writings of his teachings, we have written up what was said in his name by his children and pupils.
"When you take a census of the Sons of Israel" –Moses said to the Holy One, blessed be he: "How will You raise the value of Israel, by redeeming them from amongst the nations, and restoring original splendor? He said to him: "When you take" – the initials of which spell Torah, Sabbath, unity. By dealing in Torah, observing the Sabbath, and through unity, the three mentioned arrangements of letters will unite and everything will be mended, and Israel will speedily be redeemed in our days, amen.
Dvar Tov, p 30b, Jerusalem, 1914

Heaven is my witness that my soul longed for the LORD's court. From the day I knew my own mind, at the age of twenty-five, so it was, day after day, that my eyes looked toward there and my heart yearned. Whether because of the place's sanctity or out of great love for the Land, throughout the great passion of learning Torah and permanently seated at my studies, I did not budge from my love a single day… It seems clear to me, on the basis of the past as well as what is yet to come, with God's will, that going to the Land of Israel, in the sense mentioned, suffices on its own to annul even the obligation to the public's needs, for it is known to all that I will find a place worthy of my learning in the Holy City, and Torah study is equal in value to the sum of all the commandments

The Complete Beit Yehuda Responsa, section 124, pp. 277 – 278, Bnei Issachar Institute Press, Jerusalem, 1990
The People of Israel and their leaders, most of all, the noble people of Israel, are obligated to protect and attend to the livelihood of our brethren, the People of Israel, the first to dwell in the Kingdom of G-d, in the Holy Land, those going to live there. And when the People of Israel will hear that the Lord has remembered His people and provided them with bread, their hearts will awaken to returning to G-d and fill His House.
For this reason the first redeemer has been called Messiah son of Joseph – because he resembles Joseph. Joseph's greatness was in that he was under Pharaoh's control, and thus it is that the greatness of Messiah son of Joseph will be under the control of His Grace, our Lord, may His glory be exalted. Just as Joseph was sent by G-d in advance of his brothers for sustenance, thus will Messiah son of Joseph be sent for the purpose of sustenance by G-d, to attend to and protect the livelihood of our brethren Children of Israel, to develop sources of work and craft so that they may earn a living and not be humiliated by hunger before the Gentiles.
The Writings of Rabbi Yehuda Alkalai; Volume 2, Sepher Haim, chapter 17
The Ashkenazi diaspora is composed principally of exiles from the First Temple period who did not return to the Land of Israel during the Second Temple. As a result, their consciousness is imprinted with the experience of a nation that has not yet returned from exile.
In contrast, the Sephardim returned from the Babylonian exile and are descendants of the exiles of the Second Temple. When we heard of the blue and white flag, the Hatikva anthem, and the Israeli soccer team, we immediately saw in them signs of national redemption and integrated them in a natural way into the community.
Yitzhak Chouraqui, in Tradition in the Modern Age, Rabbi Yehuda Leon Ashkenazi, Torat Hatoldot, p. 289, Yediot Press, Tel Aviv, 2009

“I await Your salvation, LORD”. Our father Jacob, may he rest in peace, sought to reveal the End of Days and the Shechina left him. This is why this subject is closed – to inform us of the reason that the Shechina left, for it is known that great damage will ensue from knowing of the End of Days, for the preceding generations, knowing that the redemption will not take place during their lifetimes, will not seek out the LORD to pray for redemption… It is just that God does so, in order to strengthen the heart of the nation who knows of the duration of exile. They should truly know that this knowledge is not determinate, and the blessed LORD can hasten redemption, and forgo the end of days because of merit, such as charity and justice.

Pnei Yoseph, VaYehi Reading Portion, p. 60b, Izmir, 1880
"…sending gifts to one another and presents to the poor". The amendment to send gifts on Purim was made because Purim is the symbol of unity, as it says, "Go, assemble all the Jews". Redemption and victory can only be achieved by unity; that is why they amended that presents be sent and that love and unity between people be shown.
Sha'arei Yeshua, Part B, p. 115, published by Gideon Attiah, Jerusalem, 1990

Dear Sons of Zion! We have heard with our own ears how many among our nation's sons, from all ends of the world, have donned the fervent mantle of the Lord of Hosts and have joined in rising with enthusiasm from the torpor of the bitter Exile that had ground the hopes of the People of Israel to dust. They are establishing new societies throughout all Jewish communities on an ongoing basis, and plan to awaken the love of Zion in the hearts of those enduring hardship and to revive their dusty memories. The two main pillars at the foundation of the precious purpose of these societies are love of Zion and love of mankind. People everywhere are contributing to the treasuries of this precious endeavor, each according to their ability, to provide the driving force that is vital to operating these virtuous societies. This precious endeavor reflects the signs of redemption as might a polished mirror illuminated by the lightening of the universe; its praises fill the world. This is indisputable testimony and determining evidence that the LORD has remembered His People and elevated their remnants before His throne. Hurrah! Who could hear of such a thing and not join, body and soul? Who could hear of such a thing and not lovingly take upon himself the yoke of this precious endeavor, this crowning glory?

Torah VeHaim, Tzava-Yemei, p. 33, Daf Chen Publishing, Jerusalem, 1972

Intelligent people will take note, and those in fear and awe of God's word can rejoice in the nation of Israel's situation. See how each and every one of the Nations adore their language and glorify the tongue in which they have been raised, the language in which their beliefs and religion have been defined. We, the nation of Israel, had abandoned our Holy Tongue since the time of our exile - the language spoken by Adam, and in which our holy Torah was given by the revelation of LORD on Mount Sinai, when He said to His People: "I am the LORD your God". We had not fulfilled what we were commanded, to "…teach them to your children, to speak of them". We had not responded to the public appeal issued by Eliezer Ben Yehuda in journals, who called to revive the holy Hebrew language; the yearning in our souls remained limited to mere words and discussions, and did not materialize until the year 1910, when our exalted government agreed to open a school for Jewish children. The children now learn Bible, the Onkelos translation and Rabbi Sa'adia Gaon, Maimonides' Mishna, grammar and vocabulary. This is all being accomplished just as it should be - the study of Torah, Prophets and Writings, with a clear commentary, and a book of grammar for the Holy Tongue!

Milhamot Hashem, Introduction, P. Anav Publishing, Jerusalem, 1931
This will explain, "Not to us, not to us, but rather to Your name, give glory for Your kindness and for Your truth". 'Not to us, not to us' – we await the Redemption, ' but rather to Your name, give glory' – to redeem Your Shechina [the dwelling of the divine presence] from exile, because of 'Your kindness and for Your truth' – that You provide while we are the state of exile.
Doresh Ba'adi, Be'Shalach weekly portion, p. 31a, Goldenberg Brothers Publishing, Brooklyn (2000)
"These were the marches of the Israelites who [asher] started out from the land of Egypt, troop by troop, in the charge of Moses and Aaron". This can be understood according to our sages, of blessed memory: In His great mercy He took us out sooner, and Moses needed ten plagues for Pharaoh and Egypt so that they would release us. It is already known that DZ"K AD"SH BAH"B [the acronym of the ten plagues] in gematria [alphanumeric value] equals asher [501]. They, of blessed memory, also said, that the reason Pharaoh refused to release them [the Israelites] was because Pharaoh was wishing that the Holy One blessed be He would release them Himself, and that the owner of the pledge would arrive to take his pledge. But since it was through Moses and Aaron, this was the reason he had for refusing to let them go. This is what is meant by 'These were the marches of the Israelites who [asher] started out from the land of Egypt', that he brought plagues upon the Egyptians in Egypt according to the count of "asher", as previously mentioned. Should you ask what reason they had to refuse to release them until it was necessary to bring the plagues, asher [501] in number, upon them, it provides a reason by saying: 'in the charge of Moses and Aaron' – who were G-d's emissaries, but Pharaoh wanted that the Holy One, blessed be He, in all His splendor and glory release them Himself, and not an emissary…
Doresh Ba'adi, Masa'ei weekly portion, p. 60b, Goldenberg Brothers Publishing, Brooklyn (2000)

"Slaves were we to Pharaoh in Egypt". Question – (It would have sufficed to) mention one of them, either Pharaoh or Egypt. This is meant to relate how great the miracle of the redemption was. When a person is enslaved to a single master, the latter might have compassion and release the slave, or do so when approaching death or after dying, which is when slaves can, as a rule, be released. However, when one is enslaved to many people it becomes difficult for them to all agree to release the slave, and leaves little hope of redemption. This was the situation of the People of Israel, who had little hope of redemption resulting from their dominator's choice

Etz Haim, Agadta DePascha, p. 7b, Rabbi Abraham Nadaf Press, Jerusalem, 1894

The entire nation must liberate itself and apply its strength for the actualization of the historic meaning of redeeming the Land since the Six Day War. Jerusalem and much of the Land’s areas liberated a year ago, where there are more ruins than there are buildings and Jews are not a majority, have yet to be built. Jerusalem is the Eternal City, the City of Peace. Our Sages, in their holy inspiration, said that when the exiles gather in Jerusalem, peace will come to the nation and to the entire world. These are their words: The Holy One, blessed be He, will not console Jerusalem and the People of Israel, as it says, “And my nation will reside in a peaceful abode only in peace”. The time will come when all the world’s nations will also recognize the importance of building Jerusalem and gathering all her sons within her for eternal peace.

LeDor Ule’Dorot, Part 1 – Articles and Speeches following the Six Day War, p. 38, Yad HaRav Nissim, 1973

The Jews of Bukhara held a deep and faithful awareness of Divine providence, true believers. The purpose of their coming to the Land of Israel was to raise the Shechina from the dust, to build the Chosen House, the Temple. They awaited the coming of the Messiah and even built him a palace, named the Mullah Elisha Yehudoff z"l Palace. Most of the neighborhood's builders, before building houses for themselves, first undertook building a House of God, a synagogue where they, their children and their progeny could pray. They gave of their money and gold so that others could come to pray at the synagogue they raised. The tradition continues to this day, in particular the netz (dawn) morning prayer, maintained entirely out of a fierce love for the Creator, like their forefathers' tradition in the cities of Bukhara: A tradition sanctified by generations of time, whereby many of the community's members would pay rabbis and teachers full salaries to teach their children Torah, its commandments, laws and statutes.

The Jews' of Bukhara Diaspora and the Return to Zion, pp. 90-91, Rechovot Publishing, Jerusalem, 1994

"And it shall come to pass on that day, a great ram's horn shall be sounded." Just like a king who has long been at battle and wishes to return home, who assembles all his troops in one place to see who is missing, sounds a horn for all to assemble, and then returns home. So will it be in the redemption of the future; He will first assemble us all in the desert, to see who is missing, and then the ram's horn will be sounded for all to assemble. Even the Jews who have "strayed in the land of Assyria" and those who have lost their religion and are "in the land of Egypt" such as the anussim (Crypto-Jews) of Spain, Rome, and the like – all those within whom beats a Jewish heart.

Birkat Yosef, Volume B, Original Torah Commentary, Devarim Reading Portion, p. 223, Moshav Berachia, 2008

What the Holy One, blessed be He, did, in  bringing so many plagues upon them was so that it be recounted to the children, as it says: "That you may tell in the ears of your child". Not that He could not have taken them out at once, Heaven forbid, but so as to display His mighty hand. This is why Moses refused to go, and asked, "Why have You dealt ill with this people?", for he thought that the Holy One, blessed be He, should wait for the time of their redemption, and release them immediately in a single undertaking. God therefore informed him of the time of Redemption - "that you may tell", as explained above…So it is in our day. We have seen His mighty hand and outstretched arm and He will fulfill what it says in Scripture, "I will show him wondrous deeds, as in the days when You sallied forth from the land of Egypt". Amen, may it be Thy will.

Divrei Yosef, p. 27b, Venice, 1715
And from that day onward the holy spark would return and become a great flame in my heart, and I began to awaken the community to make Aliyah [immigration to Israel]. But my words were of no avail, because the hearts of the Jews of Algeria were closed tightly shut to hearing about this matter because of the peace and quiet and plenty in which they lived. And in particular because they were unfamiliar with the Hebrew language spoken in Israel… I received a telegram from Morocco... and immediately travelled there, where I discovered a great enthusiasm for Aliyah and much information concerning the situation in Israel. Indeed, many travelers returned from there with slander about the land, about its lack of material and spiritual wealth, and we have therefore been weakened, while our income remains more than ample, and the peace and quiet and great plenty in which we live have added to impeding our immigration to Israel. Although Aliyah had not ceased, but increased very slowly and began to increase in the year of 1947.
Otzar HaMichtavim, Chapter 1, author's preface, pp. 17-18, Published by Otzrot HaMaghreb, Bnei Issachar Institute, Jerusalem, 1998
Stopping over, living here in the city of Gibraltar, may G-d protect it, until G-d will look from the heavens and see, and redeem me from the enslavement of my exile with the compassion of the merciful Father, may G-d soon redeem you.
Tokfo shel Yoseph, Part 2, paragraph 6, p. 51. Bnei Issachar Sephardi Library Publishing, Jerusalem, 2004

Greatest is charity, in that it advances the redemption". The explanation is that the charity done by the People of Israel among themselves indicates their unity, otherwise why would a person give their portion to someone who has not worked for it? Because they is part of their fellow people and shares in their substance, they being one in spirit. As our Sages, of blessed memory, said in Tractate Pesachim, page 118, "The Holy One, blessed be He, said…'It is fitting for the unique (individual) to save the unique'. If so, when the People of Israel are united they have unique value, so it is fitting that the individual be quick to their rescue; within this lies the reason for the hastening of the Redemption of Israel.

Mateh Zebulun On the Torah, Part 1, p. 215, published by the author, 1979

The needs of the Yishuv dictate that there not only be enthusiastic Zionists making speeches and traveling to endless conferences, but also people who are good Jews, in addition to begin Zionistic and nationalistic. This is the reason it is dear to us sevenfold, because of our being Jews, although as such we do not believe in nationalism per se. Time has proved to me that all the Zionists who were attached to their Judaism remained attached to their nationalism.

Parshat Hayay, Epilogue, pp. 366 – 367, Babel Press, Tel Aviv, 2005