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The gemara (Shvuot 39a) seems to be in line with our practice. Rabbi Elazar is troubled by the apparent contradiction on whether Hashem does or does not cleanse, and says that He does cleanse those who repent and does not cleanse those who do not repent. In the Ten Commandments (Shemot 20:6) we are told that specifically if one sinned by saying Hashem’s Name in vain, he is not cleansed even if he repents. Rabbi Akiva (Sifrei Zuta 6) also says that the cleansing is possible only at certain times, saying that He cleanses in matters between man and Hashem but not in matters between man and his fellow man.
However, in aggadic midrash (Vayikra Rabba, Emor 29), we see that even lo yenakeh can be seen as a matter of mercy. The midrash says that lo anakecha (as found in Yirmiyah 30:11) refers to not having Bnei Yisrael cease, as Hashem will suffice with yisurin (afflictions) in this world so that they can prosper in the world to come. The Meiri (Rosh Hashana 17a) cites the explanation that nakeh lo yenakeh is one idea, that Hashem will not wipe the people out. He is bothered by the fact that we do not have the congregation read the whole pasuk, as according to this explanation it is all a matter of mercy. Rashi (1st explanation) says that it is a little of both, in that Hashem will not totally wipe the slate clean but on the other hand will give punishment only in small installments.
The Abarbanel sees it as two different but related attributes. If one has many virtues but also some sins, Hashem will look at the majority and cleanse the sins. On the other hand, if one has mainly sins, Hashem will not use the sins as a reason to destroy the person. In other words, the same root word is being used with two different meanings even though the two appearances are found in direct succession. Once it means cleansing and once it means [not] uprooting.
The Tzitz Eliezer (XII, 33) cites a beautiful idea from the Ari in regard to our pasuk, linking it to a famous mishna in Avot: "Do not look at the קנקן but at what is in it." The words נקה and ינקה both have the letters קנ and besides that have the letters that spell out Hashem’s Name of Mercy. Thus we say not to look at the קנקן but at Hashem’s Name of Mercy that accompanies it.
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)
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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.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
