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Beit Midrash
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- Chemdat Yamim
- Ein Ayah
One bends his knees at the word "baruch." He straightens his body at the mention of His Name, as it is says: "Hashem makes the bent-over erect" (Tehillim 146:8).
Ein Ayah: The path to shleimut (completeness) requires one to first bend over (suppress) several bad powers. Therefore, the way to shleimut is to enter through the narrow pathway. However, that is only when a person is lacking in his status. When he reaches the goal, which is true knowledge of Hashem, he will feel that by adding work, all of the powers of his spirit grow and become more powerful, since they were turned into good powers. Thus it is true that humbling oneself and breaking some of his power is needed in the service of Hashem. However, this is only in regard to preparing oneself to reach the ideal state. The goal, though, is to reach a point where one gives off the light of Hashem with great power and joy, when all the powers of his spirit will stand up straight with much might and wonderful, elevated vigor.
That which the pasuk says, "Before My Name he lowered himself" (Malachi 2:5) is talking only about before His Name, when one is at a point on the path where he must conquer the bad powers that are preventing him from reaching the shleimut of knowledge of Hashem. It does not say that he lowers himself "in Hashem." Rather, another pasuk says, "I will make you powerful, as you know My Name" (Tehillim 91:14). The root of the matter is that man’s spirit is essentially good, and any good thing can provide it with more vigor. His bad parts are just "by chance" due to the darkness of his body. Therefore, when one has already conquered these external problems, the more strength he adds the better. Weakening the spirit, which those who lack wisdom think must come with fear of Hashem, is not the highest level. Rather, the highest level is the vigor of the spirit and its dependency on the living G-d.
Embarrassment as a Cleansing Agent
Gemara:
Whoever sins and is embarrassed is forgiven for all of his sins.
Ein Ayah: When bad things become powerful and are incorporated in the essence of one’s spirit, the sinner is unable to feel any embarrassment because the bad fits in with his lowered self-honor. Therefore, such a corrupt soul is not fit to stand among the holy to see the pleasantness of Hashem, for there is the storehouse of goodness and "evil will not live with You" (Tehillim 5:5).
However, when a person elevates his spirit above the lowliness of corruption, he will be embarrassed by his bad actions and the pain of embarrassment will cause him to more completely despise bad and desire the good he is missing. Even if he is yet to strengthen the good, the bad has already stopped being so naturally entrenched in his spirit. Under such circumstances, his sins are forgiven because the feeling of good embarrassment that is aroused in the spirit spreads to cause him to despise all evil. Therefore, his spirit is already fit to be among the righteous and holy. The remaining evil that clings based on actions must be removed by punishment and affliction, which Hashem will mercifully do, but the root of the spirit will be saved. It is different for a brazen person who knows no embarrassment and for whom evil is an acquired matter. He will not be cleansed like souls that have chance stains of evil. He needs a change in the soul’s nature, for which gehinom (hell) is designed. Therefore, the brazen are set for gehinom and the embarrassed are set for Gan Eden (Avot 5:20) to enjoy Hashem and His goodness.
Various Rabbis
Various Rabbis including those of of Yeshivat Bet El, such as Rabbi Chaim Katz, Rabbi Binyamin Bamberger and Rabbi Yitzchak Greenblat and others.
Moreshet Shaul Moreshet Shaul: A Crown and its Scepter – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 294-5
Rabbis in Midrash
Lessons
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Shoftim TESHUVA IN COURT OF LAW?
Parshat Shoftim-Chodesh Elul
Why does parshat Shoftim always come out during Elul? This innovative and central explanation is an eye-opener regarding many aspects of Judaism.
The Month of Elul TESHUVA IS THE ANSWER
The month of Elul serves as a vital time for self-reflection and personal accountability to prepare for true repentance.
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.
