The general outline for rectification should be based on the description of the three epistles that Joshua sent to the Canaanites who inhabited the Land of Israel before it was conquered by the Children of Israel: “Whoever wishes to flee shall flee. Whoever wishes to make peace shall make peace. Whoever wishes to go to war shall go to war.” In this context, we are reminded of Sarah who knew how to demand that Abraham, the man of loving-kindness, should banish Ishmael from their home because he posed a security danger.
At an even more advanced stage, we will be able to apply in full the laws of the “resident foreigner.” A resident foreigner is a non-Jew who is committed to observing the seven Noahide laws – the fundamental obligation of every human being. Such residents are entitled to live in the Land of Israel under our auspices and receive select social benefits, as required by the Torah, “A convert or a resident; he shall live with you.” However, this can only become possible once the Jewish People is rooted in its land and the law of the Jubilee year is reinstituted, at which stage we will be capable of incorporating a population of resident foreigners without spiritual danger. This stage marks the completion of the stage of “kingdom” which we discussed in the next part of this series. However, we cannot allow anyone who doesn’t stand up to the minimal criteria of the resident foreigner to remain in the Land of Israel, just as it would not be correct to bring home a tenant who has a bad influence on the family who lives there, “They shall not settle in your land, lest they bring you to sin against Me.”
In Rabbi Shimon’s Merit
To conclude, we will mention that Lag Ba’omer corresponds to “acknowledgment within acknowledgment.” In his teachings, Rabbi Shimon bar Yochai (Rashbi) combined the glowing light of the Torah’s inner dimension, which opens the gate to the upper worlds, together with a burning love for all Jews. Indeed, he was allowed to exit his cave only after he had learned to love every Jew. From a different perspective, Rashbi represents an uncompromising assertiveness towards the enemies of the Jewish People (which was why he initially had to escape to the cave). This teaches us that assertiveness against the enemy stems only from pure and positive incentives, “Lovers of God, hate evil.”
Education, Torah, Science – Foundation
Following the sefirah of netzach (victory) on the right and the sefirah of hod (acknowledgment) on the left, comes the sefirah of yesod (foundation) in the middle. Foundation centralizes all the sefirot above it and is “the seal of truth” – a power that expresses the very essence of the soul with delight and exuberance. The sefirah of foundation corresponds to the righteous Joseph – who faithfully guarded his covenant [procreative organ], the limb in the body which corresponds to the sefirah of foundation – as the verse states, “And the righteous individual is the foundation of the world.”
In the realm of rectifying the state: so far we have been dealing mostly with “politics,” including conflicts and wars. But what really interests us? What is really most important to a Jewish state? Moreover, what exactly do we want a Jewish state for? Let’s hear what our great teacher, Maimonides, has to say about this:
“The Prophets and the sages did not desire the days of Mashiach so that they could control the world… nor so that they could eat, drink and be merry. Rather, so that they would have respite for the Torah and its wisdom without interruptions or hindrance… and at that time [the time of Mashiach] there will be neither famine nor war, and neither jealously nor competition… and the only quest of the entire world will be to know God… as it says, “For the land will be full of the knowledge of God, like water covers the seabed.”
