Those who know the geography, and the history of Samaria, and have lived or traveled there, should be particularly interested in what the Land of Israel is "telling us", in regards to the planned expulsion of Jews from Amona.,
About a half an hour's drive from Amona, is the Jewish settlement of Maaleh Levonah. Off to the side of the road, leading upwards to Maaleh Levona, is a site called Chan Micah. There, is a small assembly of buildings, including one said to be ancient. In the vicinity, the Torah sources say, is where Micah's statue was erected, and there, idolatrous sacrifices were made. The Gemara, (Sanhedrin,page 103) calls this place Gerev. Its location, is even given as being three ((Roman)miles west of Shiloh. Indeed, there is, even today, a site, in the area, with this same name. Furthermore, there, in the Gemara, it says that there was a heavenly protest, against Micah's idolatry, but that G-d restrained the angels, saying "Leave him alone, he provides sustenance to travelers." As the location of Chan Micah, which can be rather accurately translated as Micah's restaurant and motel, is just a five minute walk, until the main road between Shcem(Nablus) and Jerusalem, the modern traveler, on the road, can not but, be impressed by authenticity of the above mentioned Gemara passage.
But most interesting of all, in this passage, is that the Gemara says, that the smoke from the idolatrous sacrifices in Gerev, mixed in the air, with smoke of the pure sacrifices at the Tabernacle, at nearby Shiloh. Present day Shiloh, is close to the ancient site of the Tabernacle. This fusion and mixture of smoke, from both the site of Micah's graven image, and the Holy Tabernacle or Mishcan, the physical after effects of these acts of good and evil, occurred, in an area, not far at all. from Amona. ,
Today the clouds of controversy, and the fallout of a moderately exploding public debate, are today still hovering around Amona. Indeed, the nature of these sentiments, aired on Amona , are mix of the good and the bad, as is most public discussion. The voices projected out and upward, contain the pure and not so pure. In fact, the word Gerev,site of Michah's statue, is related to the Hebrew word "erev", which in English means "evening", a mixture of light and darkness.
Last week, masses of settlement youth, converged upon Amona, in order to prevent its destruction. Many, where willing to do so with their meager physical presence, in the face of the army, and non military "officers of the peace". Their dedication and purity of motivation, were applauded by many. Their presence at Amona, in the inclement winter weather, was noted, by leaders of the settlement movement, including those esteemed as Torah figures.
But the leaders and older adults, their parents, did not have that same resolution. They did not have the clarity of thought and deed, in regard to Amona, as their children. A mixture and hodgepodge of opinions, produced a kind of consensus, to encourage and support the Amona settlers' agreement, to accept their own expulsion from Amona. The youths, verily undermined from even conducting a continued, vigorous, protest to the injustice, as good and rational children, had no other alternative but to go home. Not only did this limited support, consisting of a confused batch of mixed signals, produce the above result, but the residents of Amona themselves, were more than just metaphorically left out in the cold. So much so, was this the case, that support and genuine sympathy, for the residents of Amona, diluted and mixed with apprehension, lest the government would look unfavorably on the settlement, in Judea in Samaria, on the whole, enabled the courts to wrench from the Amona residents another new, most degrading, concession. The Amona residents have now pledged, legally, to abide to their own expulsion "without conflict and opposition", as worded in the legal document.
The Torah teaches that G-d did not take lightly, the idolatry of Michah at Gerev, taking place, side by side, with the service to HaShame, at the Mishcan at Shiloh. The Torah demands that people protest such a desecration. The expression of G-d's displeasure, is described in the Gemara. One great Talmudic commentators , the Maharshah, points out that the failure to protest Michah's acts, lead to the death of 40,000 of the Israelites, in the earlier stages of the war, conducted against the tribe of Benjamin, at the time.Undoubtedly, this conflict, took place, in what is known. today as the "Benyamin" area, where Amona, is located.
Similarly, the Israeli Supreme Court expulsion edict, against Jewish Amona, did, indeed, evoke, from the leadership of the settlements, in Judea and Samaria, condemnation and protest. None the less, in light of the magnitude of the government's wrongdoing, of ordering that the village is to be destroyed and the residents are to flee, the reaction, to this, towards the government, was little more than an ineffective whimper. Many elements in the National Religious Camp are insistent, some say, obsessively so, on maintaining good relations, with the basically, secular Israeli Government. Does this indicate that the righteousness of their religious Zionism, as demonstrated by the Amona reaction, or lack of it, is mixed with, and tainted with, an exaggerated approval, or "worship" of the Israeli government, whose Jewish shortcomings, particularly, today are so stark?
The prophet Yishaiyahu, said "Raise up your voice like a shofar, tell the people their crime". Many people say today that it extremely difficult to chastise and protest. They are correct. If so, how can wrongdoing be condemned, and the people be taught to follow the Torah?
The Torah teaches, that as the process of the final Redemption progresses, the Torah leadership. will obtain the ability to effectively rebuke the people. Indeed, at the time of the Exodus from Egypt , and afterwards, Moses, while at times opposed, had commanding Torah authority.
Shortly before the Children of Israel left Egypt, Moses threw an object with the name of G-d written on it, into the waters of the Nile and the casket of Joseph arose from the waters. This was a imperative part of the Exodus, as the people had to unite with spirit of Joseph the Zadik. Out of Egypt, and at the foot of Mount Sinai, Moses fails to descend from the mountain and the Erev Rav, The Great Mixture of people, accompanying the Children of Israel, from Egypt, conduct a coup d' etat against Moses. In fact, this same Micah, who would later manage Micah's Inn, throws the same object, with the name of G-d on it, into the flames, and by way of Egyptian witchcraft, arises a golden calf idol, which is promptly worshiped. Yet. Moses reappears from Mt Sinai, commanding and embodying the Torah of Joseph the Zadik and his father Israel(Jacob). The revolt soon collapses, chastisement is delivered, and accepted. Violators are punished..
So too, will it be in the final Redemption. A song or "voice" will appear, which will enable those, who receive its teachings, to protest evil and chastise successfully. It will embody, within it, both the name of G-d, and the name of the ultimate Zadik or Mashiach. This song, will be a single, double triple, quadruple song. (This is mentioned in the Tikunei HaZohar, part 21.)With it, the Mashiach, will successfully be able to ,"Raise up your voice as a shofar". In fact the letters of the word, "as a shofar", in Hebrew, appearing in that phrase, are the key letters of the Hebrew words for single, double, triple, quadruple!
Clearly, the inadequacy of, support for Amona and weakness of the protest against destruction, has lead to the present state of affairs there. The government has created pressure on the settlers, in areas, extending much farther from Amona than Gerev, Shiloh, and Binyamin. This has broken their united response, and produced a response, an amalgam, fused with considerations not necessarily, the most correct. This is the message of the impurity of Gerev, the purity of Shiloh and the mixture between. But in as much as they receive and be purified, by the "Voice of Jacob" or the Song of Israel, they will be able to raise up their voices, like a shofar, and have their demand for continued Jewish settlement, in Amona, and all others Torah demands, with G-d's help, be gladly accepted by all.
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