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Beit Midrash
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- Ein Ayah
Rav Nachman said: A child who knows whom we bless counts for a zimun. Abayei and Rava were sitting before Rabba. Rabba asked: "Whom do we bless?" They said: "Rachmana" (Hashem, in Aramaic). "Where does He live?" Rava pointed to the roof. Abayei went outside and pointed to the sky. Rabba said: "Both of you will be rabbis."
Ein Ayah: No one can grasp Hashem’s essence. Therefore, the idea of knowing Him is relative and depends on the level of the person. A person is created with all the personal attributes needed to reach his personal shleimut (completeness), with the most crucial ones developing earliest. Recognition of Hashem is the first stage in embarking upon a life of morality. When one gets a good start on it in his youth, he sees blessing in it throughout his life. Therefore, the internal feeling upon which knowledge of Hashem is built must be present from an early age, (i.e., when he "knows whom we bless"), even as it develops along with his wisdom.
This feeling includes appreciation for what one has received. Before he can explain cognitively for what and to whom he has appreciation, he naturally feels that he should turn to some great and lofty entity known as Hashem with appreciation. That is why a child is included in the ranks of those who glorify Hashem’s Name before he can understand Hashem philosophically, for his emotional recognition of Hashem is a true one. The natural connection, which in any case, philosophical inquiry should bring on, suffices. After all, "Hashem made man straight" (Kohelet 7:29), and when properly educated, he can preserve the straightness his Creator granted him.
The natural inclination to know Hashem deeply is found more strongly among people of stature. Furthermore, the specific path they will eventually take in seeking out Hashem is imbedded in them in advance. Some scholars have an approach and connection to the Divine that is more focused on truths that are more directly linked to Hashem, i.e., the Torah and its intricacies. Others cannot be so limited in scope and reach the level to deal with a variety of ideas and connect them to the greatness of Hashem that they intuit with a highly developed thought process. They can go beyond the strict focus and understand that which transcends words, while realizing that everything must be true to the details of the Torah. This is similar to what the Rambam (Moreh Nevuchim 1:15) says about the angels in Yaakov’s dream, who went up and down the ladder. In other words, one can rise to high philosophical levels and bring them down to earth.
Rava pointed at the ceiling because his inclination, even as a child, was to focus in a more confined manner on Torah as his connection to Hashem. He was happy to find his place within the "tent of Torah." Abayei was inclined to seek Hashem in more open areas, and thus went outside to point to the endless sky. The inclinations as children found expression in Rava and Abayei’s respective adult lives. It is not surprising that the gemara (Rosh Hashana 18a - many Rishonim say that the gemara referred to Rabba, not Rava) says that Rava was involved exclusively in Torah study, whereas Abayei was also involved in acts of kindness, and therefore Abayei lived longer. Rava was so connected to Torah and saw in it his happiness and calling to the extent that he could not take himself away to be involved in other matters. That is why we accept Rava’s Torah rulings above Abayei’s, because a focused wisdom is often closer to the practical wisdom of ruling. As we find regarding Rabbi Meir (Eruvin 13b), if one is too unique in his approach, his friends cannot grasp his thought process and the halacha does not follow him. While both approaches are good and holy, the more focused one is closer to set halacha, the blueprint for our actions. Perhaps for the same reason, halacha is not set by prophecy but by more cut and dry halachic rules.
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
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
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.
