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Beit Midrash
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- Chemdat Yamim
- Ein Ayah
Ein Ayah: The hinge upon which the matter of berachot swings is the shleimut (completeness) that they help one acquire regarding true theological understanding, as the Rambam mentions (Berachot 1:3-4). This knowledge causes one to act in a manner of straightness, specifically by doing that which is good and straight in Hashem’s eyes.
The most basic of all pure elements of knowledge is to know about Hashem, which is represented by the mention of Hashem’s name in our berachot. However, the knowledge that causes one to act in a totally proper manner is the knowledge of Hashem’s dominion in the world, which obligates people to follow in the strength of the laws of the King.
The Amoraim argue as to what the main focus of a beracha should be on. Rav says that it is the basic theological truth that is the main thing at the heart of the beracha, and that suffices, in the final analysis, to cause one to act properly. Rabbi Yochanan feels that it is impossible [ed. note- perhaps it should say "possible"] for one to know about Hashem yet leave the path of proper actions. In general it is a matter of debate whether it is enough for one to know the truth in order for him to act in a totally moral manner. That is why Rabbi Yochanan requires one to mention in a direct manner that which causes him to act as he should, which is knowledge of Hashem’s malchut. Thereby he realizes that Hashem is particular about how he acts and will use His power to punish those who do not stray from the straight path.
It is logical to say that there is a difference in this regard between a birkat hamitzva (a blessing before fulfilling a mitzva) and a birkat hanehenin (a blessing before benefiting from the world, most classically before eating). A birkat hamitzva is done at the time that one is involved in an action of straightness that shows the person’s acceptance of Hashem’s dominion. Then it is enough to just mention Hashem’s great name and indicate that he is doing the action for the sake of Hashem. Regarding birkat hanehenin there is more of an intrinsic reason to mention both His name and His malchut. On the other hand, there is a halachic concept that we want berachot to be as uniform as possible, as we find halachically that when a certain beracha needs to be made after a mitzva in certain cases, we do it afterward for all cases of that beracha (for example, the beracha on washing hands and immersing). For this reason, Abayei felt only that Rav’s opinion had a preference (as opposed to a proof) because his source for not needing malchut was regarding a birkat hamitzva, where malchut is of less importance, as it is clear from the context that he is aware about malchut. Therefore that source is only an indication, not a proof, that berachot, as a rule, do not require malchut.
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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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.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
