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Beit Midrash
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Gemara: "You shall not burn fire in all your inhabitations [on the day of Shabbat]" (Shemot 35:3). In all your inhabitations you shall not burn fire, but you may burn fire in [some context within the Temple]. Rav Chisda said: The pasuk was needed to permit the burning on the altar of the appropriate parts of the animals from sacrifices.
Ein Ayah: The burning of fire is a new activity that man initiated for his needs, employing great ingenuity with which Hashem blessed us. The Torah forbids burning on Shabbat, so that when we are refrain from it, we demonstrate that all of existence is the making of the hands of Hashem. The Torah chose to mention this melacha explicitly, as opposed to almost all melachot, which are referred to generically. This inculcates us with the realization that it is not enough to credit Hashem with natural phenomena, but we should attribute to him even that which man invents from nature with the wisdom He provided us. Hashem leads us so that things are used for great purposes for mankind’s advancement through the conduit of man’s intellect. That is why burning is singled out.
On the other hand, not only should man recognize Hashem in his achievements, but he must realize that Hashem wants man to continue being creative, through which he is capable of making great and valuable changes. He should just make sure that these innovations are consistent with a tradition of justice and with divine propriety. That is why the classic setting in which the positive elements of creativity are raised is in the Temple. That is the place where it is proper to teach all of mankind their responsibilities as individuals and as a collective. In the face of the needs of service of Hashem, there is no refraining in the Mikdash from actions that would otherwise be a desecration of Shabbat. In other words, it is necessary to impress on man that service of Hashem is his realm. Man should work to serve, glorify, and elevate until he creates new realities in the world, based on a new heart and a new spirit of improvement.
It is with regard to the discovery of fire, which was the classic human innovation, that it is taught that man is capable of inventing things that interplay with divine creations. This should be a constant reminder of how far man can go when he follows the path that his Creator set for him. He should not deny his ability to create new things. The righteous are prepared to give the world a "new face" with good improvements, for they are servants of Hashem who are dedicated to serving Him.
When mankind will be fully developed, righteousness will be the source of all actions and innovations will need to be drawn from the wellspring of the morality of the Beit Hamikdash. Instead of stressing that everything is from Hashem, so that he not stray from the path of the truth, the focus will be different when man is on a higher level. Man will realize his great role in the world and that he can make striking changes in creation through his service of Hashem. The use of fire will be a sign of the beginning of man’s creativity. It will arouse him to follow the path of improving human society and all life that is related to it. That is why it was permitted to use fire to consume parts of sacrifices. This shows that just as it is necessary, at man’s own high point, to recognize Hashem’s power, so must he realize also at the time of relative lowliness how great he, as a human being, is.
Rabbis in Midrash
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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.
Chukat "HOW ENTEBBE STOLE THE BICENTENNIAL
The Difference Between Historic & Eternal"
As we approach America's 250th birthday, it's worth remembering her 200th Bicentennial birthday, on Jul. 4th 1976, when Israel "stole the show" by shocking the world & miraculously saving 101 hostages in a foreign continent. As Pres. As Pres. Trump decides which countries get priority in his new Middle-East, it's worth reminding him of the difference between historic events and eternally historic ones. This obviously connects with this week's parsha, as well!
Kuzari -Rabbi Ari Shvat Kuzari class 6 - The Parable of the King of India
The advantages of testimony over circumstantial evidence or philosophical speculation.
Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
