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Beit Midrash
- Torah Portion and Tanach
- Bamidbar
- Naso
But just what exactly does it mean?
The first section - Y’Varech’cha Hashem V’Yishm’recha – asks G-d to bless us with material success – which we acknowledge comes from Hashem & not from our own efforts - & that He should guard that wealth so that no one will take it away from us.
The 2nd section – Ya’er Hashem Panav Elecha Vi'y'chuneka – asks the Almighty to grant us Torah wisdom ("Ya'er" is related to the word "Or" – light, a metaphor for wisdom, as in "Torah Ora"), & that people should find favor with both our teachings & with us. (In other words, our wisdom should not cause us to become so arrogant that we are resented).
But the 3rd section - Yisa Hashem Panav Elecha V’Yasem L’Cha Shalom – is a bit more difficult to understand. The literal meaning, "May G-d lift up His face to you & grant you peace" requires some explanation.
I suggest that the meaning is this: When a person does not conduct himself properly, when he acts in a way that he, himself, knows is wrong, he is embarrassed & cannot face others. But when he does the right thing, he is proud of himself & can look others right in the eye. He can even hold his head up high before G-d. This, in turn, evokes a similar response from Hashem, who looks at him with pride & satisfaction. At that point, when his gaze meets that of his Maker, he is at Peace, for there is no greater peace than to feel that we are in consonance with the will of G-d.
And so these are the particular blessings we should have in mind when saying or hearing this bracha: Wealth, security, wisdom, humility, & a sense serenity that comes from knowing that we are doing the right thing.
"Shavuot" is generally translated as "weeks," as in 7 weeks after Chag HaPesach. But the word "Shavuot" can also means "vows," or "promises." The greatest promise we can make is the one we make to ourselves, that we will function as a Tzelem Elokim, a true reflection of Hashem’s qualities. If we do that, we will bring peace not only to ourselves, but to the entire world.
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
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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.
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.
