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Beit Midrash
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- Chemdat Yamim
- Ein Ayah
Rabbi Yochanan said in the name of Rabbi Yossi ben Zimra: Whoever attributes merit to himself, will have the successful outcome attributed to the merit of another. Whoever attributes the merit to others, will have the successful outcome attributed to his merit. Moshe attributed the merit to others, as it says: "Remember Avraham, Yitzchak, and Yisrael, your servants" (Shemot 32:13). The success of his prayers was attributed to him: "[Hashem] said that they would be destroyed, if it were not for Moshe, his chosen, who stood in the breech to deflect His anger from destroying" (Tehillim 106:23). Chizkiya attributed the merit to himself, as it says: "Please remember that I walked before You" (Yeshaya 38:3). The success was attributed to others, as it says: "I will defend this city to save it for My sake and for the sake of My servant, David" (Melachim II, 19:34).
Ein Ayah: There are people who are naturally blessed with good qualities and who do not have to work hard to follow good paths. A person like that will not attribute his shleimut (completeness) to himself but will attribute it to his forefathers, who passed on these traits to him. Someone whose qualities are not naturally the finest but who worked hard to acquire good attributes will normally attribute the traits to himself, for he toiled until he arrived at his proper state. However, the truth is that one who was born with less than ideal characteristics still must have inborn strength, hidden from earlier generations, which enable him to overcome his bad traits. This is along the lines of the Kuzari, who says that a special quality can disappear in a rasha’s (a wicked person’s) personality and reappear in the rasha’s righteous son’s personality. Therefore, in that case, one can still attribute his success to others. In contrast, someone who was born with precious qualities still will usually apply himself to follow the ways of Hashem by doing good deeds beyond those for which he was naturally prepared.
Chizkiya attributed the merit to himself because he was the son of a rasha and, therefore, he did not think he could attribute his acquisition of shleimut to inheritance from his forefathers. In truth, the success could be attributed to others, as Chizkiya was told that he had a lot of help in overcome shortcomings from the hidden special qualities that could be traced back all the way to David. These positive qualities remained inactive in his father, Achaz, but reappeared in Chizkiya. This idea finds expression in the gemara’s previous statement that Chizkiya saw in the Divine Spirit that bad offspring would come from him. This is because he was concerned with bad attributes that he was born with and saw how these attributes were actually going to play out.
Moshe attributed the merit to others because he was born with good and holy qualities from holy, pious parents in an unbroken chain from the "fathers of the world." His success was attributed to him because he exceeded drastically the expectations from the attributes with which he was born. That which people say that he was born with exceptional qualities is contradicted by Chazal and the simple reading of the pasuk, "She saw that he was good," and from straight logic. Certainly the greatest person ever created had very fine natural attributes, but he still added on a tremendous amount of shleimut above and beyond what he naturally received.
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
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P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
