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Beit Midrash
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The Torah study is dedicatedin the memory of
Mishael mahlof Ben Ester
By nature, two opposing forces are at play within man - forces of good and evil, truth and falsehood, integrity and intrigue, etc. Our sages refer to these forces as the "good" and "evil inclinations."
In order to become truly worthy of the title "man of truth," a person must first labor painstakingly for many years. The reason for this is that, generally, it is easier to lie than to tell the truth, especially if lying will allow one to attain his goal. The temptation of attaining a desired end can be blinding. It can cause a person to ignore the question of whether or not it is even worth all the trouble of lying and planning evil design and intrigues in order to achieve his goal. After all, everybody knows that falsehood, by its very nature, is fleeting; it has no enduring substance. Hence the sages teach: "Truth endures, falsehood does not" (Shabbat 104b). In the end, the truth will emerge. The liar will experience shame and disgrace, and regret will gnaw at his heart unremittingly. The only exception to this rule is that of the "professional liar." Such a person fails to feel even the slighted shame, for nothing matters to him. Such a person loses out in the end, because everybody recognizes him for what he is and all take heed. People cease to trust him, and, in the words of the sages, "Such is the punishment of a liar: even when he tells the truth he is not believed" (Sanhedrin 89b).
A man of truth, on the other hand, often faces serious difficulties from which he is unable to escape. He is often unable to prove his honesty and unable to attain his goal in a true and acceptable manner. This results from his being a member of an intrigue-plagued and hypocritical society. People’s confused state and deviant ways cause them to consider themselves wise and clever when in fact they are foolish and naive, ignorant or overly confident, etc. Such people therefore conclude that the man of truth has no place among them in their prestigious and advanced company - a society free from the reins of honesty or pertinent discretion. The only thing that interests them is their own good. It does not matter which path they follow; all means are permissible for the sake of attaining the goal - in the words of the common (yet untrue) adage: "The end justifies the means."
Such a person in such company resembles a solitary tree in the forest. He will always find himself alone in the battle, no matter how just his cause might be, for his voice is like a lone voice that cries out in the wilderness.
He knows very well that he is correct and that falsehood and deception are what turn the dark into light and the bitter into sweet. This fact causes him distress and sometimes even affects his mental state. But, he can always comfort himself with the knowledge that he is acting according to his conscience and that he does not submit to accepted falsehoods. He is independent, at peace with himself, and true to the lines of integrity which he has laid down for himself, and these are the lines which direct him in all of his endeavors.
Some people consider themselves wise and intelligent because they succeed in getting ahead in life due to their cunning or trickery. They consider the upright to be backward and unsuccessful because they do not know how to keep pace with the times. It should be known, however, that the truly valuable things in life are to be found neither in public squares nor in the possession of all. For example, only a small number of wealthy people are privileged enough to possess pearls and onyx stones. Sticks and stones, on the other hand, are extremely common; and pots, bowls, and silverware can be found in the most meager of households.
The trait of honesty is more valuable than gold and pearls. It is therefore only to be found in the possession of a few unique individuals who appreciate its worth and are aware of the amount of effort needed in order to attain it.
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.
