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- 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.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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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.
