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Beit Midrash
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Tannaim already disputed the understanding of the ceasing of bad animals from the Land. Rabbi Yehuda said the species would be removed from the world. Rabbi Shimon said that they would only stop damaging (Sifra, Bechukotai 1). The Rishonim also argue about the understanding of the p’sukim. The Rambam and his followers explain the p’sukim as a parable. The Ra’avad and others explain them as miraculous changes in nature. The Ramban explains them as changes that will take place to mankind.
It is possible to connect the above machloket to that between the Rambam and the Ra’avad concerning the building of the third Beit Hamikdash. The Rambam (Beit Habechira 1:1) rules: "It is a mitzva to build a house for Hashem." Then he goes into detail about the steps to make it a most beautiful edifice. He also discusses when and how it can or cannot be built. The Rambam (ibid. 6:14) also rules that there is no need to re-sanctify the location because the first sanctification, which was performed by Shlomo, was for its time and for the future. In any case, it is clear from the Rambam that the third Beit Hamikdash will be built naturally by man.
The Ra’avad (ad loc.) argues and says that even according to those who say that the second sanctification of the Land lasted into the future agree that Yerushalayim and the place of the Beit Hamikdashwere slated for re-sanctification. This is because Ezra knew that things were to change in the future, and the sanctity was to be of a different divine order. Based on a "secret of Hashem that He revealed to those who fear Him," the Ra’avad believed that miracles would occur in the context of the building of the third Temple.
Thus these two central Rishonim are consistent in their perspective on the time of Mashiach. Whether in regard to dangerous animals or building the Beit Hamikdash, the Rambam believed in wonderful times, but times in which nature will not be fundamentally altered. The Ra’avad believed in an abundance of miracles and new, special realities.
In these days, between Yom Ha’atzmaut and Yom Yerushalayim, we thank Hashem for all the good that He has bestowed upon us and pray for the coming of the full liberation, whether it come in the manner that the Rambam or the Ra’avad foresaw.
Rabbis in Midrash
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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.
