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Beit Midrash
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- Chemdat Yamim
- Ein Ayah
[Rava] said: "I saw [in my dream] that Abayei’s house fell, and it covered me with dirt." [The interpreter] responded: "Abayei will die, and his academy will join you."
Ein Ayah: Abayei and Rava, who were different in terms of many approaches and halachic understandings, surely also had differences in their approaches to ethics and modes of education in Torah, service of Hashem, and spiritual shleimut (completeness). Therefore, the students in Abayei’s academy certainly were impacted from the education they received from Abayei and thus were different from students of Rava. The general rule is that it is dangerous to move a student from one educational system to another, as the gemara (Chagiga 10a) deduces from the pasuk (Zecharia 8:10): "To the one who leaves and the one who comes there is no peace."
Therefore, when Abayei’s students came to Rava to continue their education, Rava had to learn to adopt elements of Abayei’s educational approach as it related to Abayei’s former students. This in turn required fully understanding Abayei’s approach. This was hinted at in the dream of being covered with the dust of Abayei’s home. In other words, elements of Abayei’s approach and the style of his spirit had to be incorporated into Rava’s persona while he was teaching those who were used to that system.
Atonement Through Self-Exile
(condensed from Ein Ayah, Berachot 9:105)
Gemara: [Bar Hedya had selfishly caused Rava inestimable damage, and Rava, upon discovering that fact, cursed him. Bar Hedya] said [to himself]: "We have learned that the curse of a scholar, even if done without justification, comes about, and this should certainly be so in this case, where Rava was justified in cursing me. I will get up and go into exile, as it has been said: ‘Exile atones for sins.’"
Ein Ayah: The main idea of punishment for sin is based on the fact that a person does not exist as an individual but is connected to the community and that the sin has a negative impact on the community, as well as the world in general. Therefore, it is not possible to just receive forgiveness from an individual, for no one can forgive the damage caused to the collective. All of this applies whether the sin was between man and man or between man and Hashem because the deterioration in the level of sanctity that exists in the group’s spiritual life impacts on everyone.
When one voluntarily goes into exile due to his sins, he admits that his evil ways have damaged the community, and he therefore leaves it and goes to exist as an individual, unconnected to his former community. As an individual who no longer causes damage to the community, it is easier for him to receive atonement, and his realization of the damage he caused puts him on the path to repentance.
The path of exile as atonement for sins is particularly appropriate when one’s affront prompted a curse from a scholar. After all, the special standing of a scholar comes from the fact that the community is dependent on the scholar’s guidance, which requires people to take his guidance seriously. It would be problematic if the sinner’s atonement staved off the scholar’s curse from taking effect, for then people would not take the scholar seriously. Therefore, the sinner has a better chance of atonement elsewhere. When a person knowingly separates himself from the community, then it is easier for him to say, "How does my sin impact on you?" (Iyov 7:20), for punishments are most related to public matters.
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
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)
Rabbis in Midrash
Lessons
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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.
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.
