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Beit Midrash
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- Chemdat Yamim
- Ein Ayah
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Ein Ayah: Shabbat is a day of rest that is a harbinger of a day that is totally Shabbat (the Days to Come), about which it says, "It is good to thank Hashem" and "For You, Hashem, have made me happy with that which You do" (Tehillim 92: 2, 5).
When one looks at present-day life, which is full of many bad things – anguish, disease, death, and all that relate to them – he may come to the conclusion that it would have been better for man to not have been born than to have been born (see Eiruvin 13b). With such an outlook, it is hard to think of thanking Hashem and being happy with His actions. However, one should view life as a crossing area to a good, happy future life, where evil disappears like a cloud and man’s abuse of his fellow man ceases, and people’s views, characteristics, and actions will be purified. Then, he will see things in a more positive light. The natural hardships, which came into the world to make man "surrender" to Hashem and stop acting wantonly, will cease at that time, and there will not be a need to make man surrender.
One who views the world as a passageway to a world of peace and comfort will be happy with what Hashem did and realize that it is good to thank Hashem for it all. When a person is able to reach this higher spiritual/intellectual mode, he will find himself beyond the world’s hardships and dwelling in a lofty place. One who has such wisdom is like one in whose time the Beit Hamikdash was built (see Berachot 33a). The future will appear to him as if it is already the present. This is because when one sees something good as coming without a doubt and all ready, he is happy about it even before it comes.
Therefore, on the holy day of Shabbat, a person should look at creation in a way that he sees that which is positive. He should contemplate the tranquility, comfort, and pleasure, as well as the sanctity and blessing. These are things that will exist eternally and only increase over time, while bad things – both in the physical and spiritual realm – will disappear.
Man is not capable of viewing the world in this true and positive manner when his human eyes see before him very painful situations. When he sees the worst part of existence, disease and death, his spirit will be polluted to the point that it will be difficult to lift himself beyond the present and the influences that his senses have over him. He will miss out on the great treasures of sacred images that are fitting for the holy day of Shabbat. He will not be focused, as he should, on the wonder of creation and the love of Hashem that it can bring, by looking to the future and thanking Hashem who brings those good things.
For this reason, it was only reluctantly that they allowed consoling the bereaved and visiting the sick. It is possible but difficult for a person to not allow his spirit to be dampened by the pain of our life of transition but, rather, to see the good that is waiting on the "other side of the wall." This is the situation when he witnesses the bitterness of death, and the mourning that comes with it, and the pain of disease, and this is what happens to one who visits the bereaved and the infirmed. These sufferers, who are in a difficult state due to the problems of the present-day world, represent the antithesis of the state of mind that we are seeking to achieve on Shabbat. Therefore, it is only reluctantly that it was permitted to visit them.
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
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)
Rabbis in Midrash
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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.
