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Beit Midrash
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We grapple with the question of whether Yaakov was justified in taking drastic steps to obtain such prominence. The midrash says that he was "forced, bent over, and crying" (Sechel Tov, Bereishit 27). Yitzchak certainly did not seem to portray Yaakov’s actions favorably, saying: "Your brother came b’mirmah (with deceipt) and took your blessing" (Bereishit 27:35). Chazal and most commentaries tried to explain Yitzchak’s apparently harsh words in a more positive light. After all the answers and explanations, the problem persisted within the nation: how do we reconcile the importance of maintaining truthfulness with our patriarch’s behavior?
The following moving p’sukim end off our haftara. "My covenant was with him, the life and the peace. I gave these to him that he should fear me, and He feared Me, and before My Name he lowered himself. A Torah of truth was in his mouth, and iniquity was not found in his lips. In peace and a straight path he went with Me, and he brought back many from sin. For the lips of a kohen guard wisdom, and they shall ask Torah from his lips, for he is an angel of Hashem" (Malachi 2:5-7). What is the Torah of truth (torat emet), which is at the heart of this special person? Recall also that this phrase is at the heart of the beracha on the Torah after an aliyah. Ibn Ezra says that it means that one does not take bribes. Radak says that one does not say one thing and mean another. Two midrashim relate it to things one hears from his teacher. The Yerushalmi (Pe’ah 1:1) says that even those need to be true, whereas Bereishit Rabba (1) says that what one hears from his teacher is torat emet. What is the basis of their disagreement?
According to Bereishit Rabba, that which one learns form his teacher is the most reliable. The Yerushalmi posits that even those things need to pass through a "strainer of truth." If one is not sure about it, he shouldn’t teach it to his own students. In fact, halachic midrash learns the following from the pasuk: "He did not make the pure impure or make the impure pure" (Sifra, Shemini 1). In other words, a Torah of truth is such that one is as careful not to forbid the permitted as not to permit the forbidden. The requirements of torat emet apply even to one who has positive intentions in being stringent. Instituting stringencies requires satisfaction of the following conditions: 1) one says openly that it is done to distance one from possible sin; 2) it is not a double stringency; 3) it is a formal rabbinic institution and not merely a minhag. Anything but this is not torat emet.
Let us remember this when we rule for the public or even for our students, even if we have good intentions for ruling otherwise.
Rabbis in Midrash
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Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
Kuzari -Rabbi Ari Shvat Kuzari class 3
The second speaker invited to convince the Khazar King is the Christian, who presents their beliefs. Even before the questions of the King, "between the lines", the author R. Yehuda HaLevi already begins disproving them.
Ein Aya "Intimacy: Love, Life & Giving or Egocentric Taking & Expiration"
Today, many confuse between intimacy in marriage, based on love, giving and life which are diametrically opposed to empty "sex", pornography and prostitution which destroyed the Beit HaMikdash. The practical importance of clarifying this topic in today's western society is obvious, especially for young adults.
Kuzari -Rabbi Ari Shvat Kuzari class 2
The King of the Kazars, in his search for truth, starts by inviting the philosopher. This is a "crash-course" on Aristotelian philosophy and the reasons why the king is not convinced. Through this dialogue, R. Yehuda HaLevi already foreshadows some of his central ideas that will appear later.
Shavuot "Love of Torah = Love of Israel"- for Shavuot
People often identify Judaism as just a religion, but upon examination, we see, even halachically and explicitly in the siddur, that the Torah is dependent upon Am Yisrael, Jewish nationalism.
Ein Aya The Middle-Child & Anti-Tzni'ut Syndrome- Negative Attention
Although tzni'ut is for men just like women, Rav Kook deals here with the sources in Yishayahu and the Talmud which deals with the special problem of lack of tzni'ut in women's dress and actions, where it's not just a problem of midot and character traits, but also can include practical, social and national ramifications, as well, which caused the destruction of the Beit HaMikdash and exile from Israel. The class continues the previous one (Ayn Aya Shabbat vi, 29), and is a must for all educators and parents of high-school aged and young adults.
P'ninat Mishpat P'NINAT MISHPAT: A Mess of Loans, Repayments and Grievances – part II
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts