3 1 2 132 133 Chapter Nine | The world of Torah Chapter Nine The world of Torah The first residents who arrived at the uninhabited hills of Gush Ka�f were imbued with a pioneering spirit, op�mism and love for people and the land. For them, the sand became a fer�le ground for holiness, the spirit of the Torah and fulfillment, educa�on and ac�vity, and values that would apply to all areas of life there. They were united by the observance of the Torah and mitzvot, and they saw their act of se�lement as part of God's service, a religious-Zionist mission, a sacred task for the benefit of the people of Israel. The religious aspect was emphasized in whatever voca�on they prac�ced, and the Torah was in the public domain, filling any void. Sanc�ty was not exclusive to the synagogues, yeshivas and kollels built in the area but penetrated other areas - agriculture, tourism, culture and educa�on. The Torah leadership in Gush Ka�f occupied a central place, in the se�lement in par�cular and in the region in general, with a special connec�on to the general leadership of Gush Ka�f - a connec�on that became even stronger due to the security difficul�es and dangers on the one hand, and the desire to con�nue the rou�ne of a crea�ve life on the other hand. Acts of charity were rou�ne in every corner, from children to the last of the adults. The sound of Torah studies in the yeshiva and many classes in the communi�es and educa�onal ins�tu�ons filled the air, providing it with a unique atmosphere. Service in the IDF mainly was in elite units—befi�ng the educa�on that the young people received. Love of the Torah, the Almighty, the people and the Land of Israel became one tremendous and remarkable thing, a special connec�on between holiness, everyday life, and everything in between. Religious language was shared by all residents, religious and secular alike. In the special reality of Gush Ka�f, everyone said a prayer. Be it a prayer within the synagogues, a natural and simple prayer of farmers hoping for blessed harvest, or of ci�zens on the Israeli front line, hoping to get through the next day in peace. The Regional Religious Council - Range of Ac�vi�es The Religious Council was located in Neve Dekalim, the central se�lement. Rabbi Kaminetzky founded it to provide proper religious services - kosher supervision, mikvehs, Eruvim and marriage registra�on. It was first headed by Rabbi Yitzchak Idels and Rabbi Zvi Schwartz, and later by Rabbi Yosef Elnekaveh. Rabbi Kaminetzky and Rabbi Elnekaveh worked to extend access to Torah studies in the various communi�es and educa�onal ins�tu�ons, and synagogues and mikvehs were built in all the communi�es. Rabbi Elnekaveh and the Secretary of the Religious Council, Eliezer Auerbach, established a network a�ernoon Torah studies around all the se�lements, as elec�ve studies within the 'Uzia' network, where children learned Torah, liturgical poems (Piyu�m), Judaism, holidays and values with the help of young religious students from yeshivas in the area. A parallel program was also created for girls - the Talmudit. The girls studied midrashim and weekly Torah por�ons combined with crea�ve ac�vi�es and games on holiday themes. The response to both se�ngs was fantas�c. Extensive ac�vi�es were held in favor of the many soldiers who served in the area, such as delivering food gi�s on Purim, hos�ng them for Shabbat, and ligh�ng candles on Hanukkah. The Religious Council published a weekly Torah page for children, 'Oz' - the first and only page bearing diacri�cal signs and distributed in Israel for children. The publica�on of the page expanded, and it was distributed outside Gush Ka�f every weekend in 10,000 copies over fi�een years.1 The Religious Council established the Rabbinical Bureau, which included the rabbis of the se�lements and the rabbis of the communi�es in Neve Dekalim. The Rabbinical Court operated alongside the Council and mainly dealt with ma�ers of law between individuals, resolving conflicts and issues in the way of the Torah. The Rabbinical Bureau convened o�en�mes and dealt with public laws both in the halachic realm and in the leadership realm in security and informa�onal ques�ons. The Religious Council dealt much with the special agriculture that developed in the area, and catered to many halachic ques�ons that arose from the field. Every summer, it operated a Torah and Work Yeshiva for the farmers of Gush Ka�f, introducing them to the mitzvot that related to the Land of Israel. Later, a fund was established for the alloca�on of contribu�ons and �thes to farmers, which was ac�ve for many years. Out of this, the subject of Shmita also developed, due to farmers' desire to adhere to all the mitzvot (decrees), light and severe alike. The development of the method for cul�va�on of insect-free leafy vegetables should also be a�ributed to the blessed ac�ons of the Rabbinate and the Religious Council. Key rabbis from the religious-na�onal sector as well as from the ultra-orthodox sector were exposed to the method, welcomed it and encouraged buying vegetables produced by Gush Ka�f. The close connec�on with agriculture and the farmers led to the opening of small school houses inside the greenhouses. For example, in the greenhouses of Ilan Tenenbaum of Netzer Hazani and Uri Megidish of Gan Or, a special place was allocated for study, prayer and various discussions, with the inten�on to combine reverence for God with agriculture.2 Furthermore, the Religious Council's ac�vi�es also encompassed the Kadisha Society and Zaka (engaged in iden�fying disaster vic�ms' bodies). These were required to care for people who died, some of them in severe a�acks. Because of the desire to bury the deceased in Gush Ka�f, due to the significance of the connec�on to the land of the Gush and the sacrifice of the family living there, a regional cemetery including a purifica�on room was established in Gush Ka�f, a unique thing for such a remote place. A team of male and female volunteers from the various locali�es ensured that all ma�ers of purifica�on and burial arrangements were cared for. They took extra careful care to preserve the dignity of the deceased, that is, never allowing a body to be dissected and ensuring a quick burial. Following the disengagement plan, 48 of the bodies buried in Gush Ka�f were transferred to various cemeteries throughout Israel, a�er a difficult and painful farewell ceremony.3 Rabbis of the se�lements Most of the se�lements in Gush Ka�f, including some of the non-religious se�lements (Elei Sinai and Nisanit), had a designated se�lement rabbi. He was a significant figure both as a private representa�ve of the resident and his family and as an influencer, guide, and spiritual mentor for the en�re public and its commi�ees.4 The image of the se�lement rabbi is derived from his character and the content he brings to the posi�on. In Gush Ka�f, in addi�on to Torah lessons and halachic rulings, the rabbi was also involved in social affairs, family problems and private and general hardships. Moreover, he led the community in difficult �mes, whether as a result of the security situa�on or during the struggle against the disengagement plan.5 Se�lement rabbis in Gush Ka�f were involved in all areas of life - from a person's birth to his death. He was a leader in terms of social, halachic and family ma�ers. He worked 'around the clock', and it was not easy, both for him and his family. The rabbi was o�en asked to resolve dilemmas that involved difficult security ques�ons, such as traveling a dangerous route or sleeping in a sukkah during bombardments. The rabbi helped families affected by terrorism in his locality and supported the community in dealing with the loss of friends while leading a clear posi�on on bolstering the faith.6 A heavy burden was placed on the rabbis' shoulders, especially when they had to bury dozens of Gush Ka�f residents whom they knew personally, including two of their friends who were murdered on the roads: Rabbi Shimon Biran of Kfar Darom and Rabbi Yitzhak Arama of Netzer Hazani.7 The rabbis in Gush Ka�f felt their role held tremendous missions, and they also drew strength from the residents. "My mo�o is not to interfere too much and lead by example. The rabbi has an internal responsibility for the public, related to his service of God. A�er every crisis, I engaged in a soul-searching session, with all that it entails," said Rabbi Nissim Mizrahi, the Rabbi of Gan Or.8 The rabbis connected with the public, and by doing so - their words were heard.9 They stepped out of the synagogues and schools and were not aloof. 1 Inaugura�on ceremony of the central synagogue in Neve Dekalim 2 The synagogue in Morag 3 Se�ng a mezuzah in the synagogue in Bedolah
RkJQdWJsaXNoZXIy MjgzNzA=