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Beit Midrash
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The Torah study is dedicatedin the memory of
Amram son of Sultana
Rashi explains that self-mutilation over the death of a relative is not appropriate for the sons of Hashem, who must remain unblemished. This implies that if not for the high level of dignity we must maintain, it could be appropriate to show grief by damaging the body. But we must suffice with tearing our garments and other, tame acts of mourning. The Ramban connects the logic that "princes" must maintain dignity with the presentation of these laws elsewhere. In Vayikra (21:5), these prohibitions are written as if they apply only to kohanim. Indeed, although we are no kohanim, as children of Hashem, we have elements of kehuna, as well (see Shemot 19:6).
Seforno takes a different approach to the relevance, in this context, of our connection to Hashem. He says that one should not be pained to the fullest extreme by the loss of a close relative, in light of the fact that our most valuable relationship, that with our Father in Heaven, remains intact. Rephrasing this idea, we should note that, while it is sadly possible that one is orphaned from both parents, he always maintain one of the three partners in his creation (see Kiddushin 30b). The more one feels a meaningful connection with his Maker, the more likely he is to feel solace. Perhaps part of the intent behind the prohibition on a mourner's self-mutilation is to remind one who has not fully internalized the idea that he is Hashem's son.
At times, Chazal derive a halacha from the wording of a pasuk in a way that seems unrelated to the pasuk's simple meaning. One example is this pasuk of "lo titgod'du." The gemara (Yevamot 14a) derives from here that people should not form groups (agudot), in a manner that one group acts conspicuously differently from others in its area on halachic matters. At first glance, the drasha is based just on a play on words. However, based on Seforno's approach to the pasuk, there is a fundamental, underlying message that unites the two laws of lo titigod'du. If we are all connected to Hashem as sons, then we are brothers. As such, we should avoid acting in a way that antagonizes each other and causes familial strife. It is particularly inappropriate that our obligations to our Father, as delineated by halacha, which should unite us, will be the root cause of the discord among us.
As we end the month of destruction, caused by unnecessary hatred, and approach the month of religious soul-searching, we need to contend with a dilemma. How do we act in a religiously elevating manner, according to our own personal needs and views, without our approach causing resentment in the eyes of other sons of Hashem, who act or view things differently?
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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.
