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Beit Midrash
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The Torah study is dedicatedin the memory of
Shimcha Bat Hana
The original Chashmonaim of Chanuka fame put their lives on the line in what strategically must have been considered a suicidal war in a situation where religiously they had little or no viable alternative. They trusted in Hashem and were victorious, gaining freedom for the nation and stopping religious persecution. Hashem rewarded them with a miracle, the longevity of a little, pure oil. Although the miracle’s practical ramifications appear limited, it has served as a sign of love and a reminder that as important as physical efforts are, ultimately all success is a Divine miracle. The Chashmonaim’s dynasty did not maintain success in finding the right balance between doing what is politically prudent and clinging to a full belief in Hashem. As the Ramban (Bereishit 32:4) points out, they precipitated our fall into the Roman hands that destroyed our Temple by making treaties with the Romans that invited their control over the Jewish commonwealth.
The Ramban hints at the extreme difficulty in finding the right balance beween natural pragmatism and belief in Hashem in his treatment of Yaakov’s approach toward his evil, powerful brother. After praising Yaakov’s three-pronged strategy of prayer, appeasement and readiness to fight as a model for future Jewish behavior, he criticizes Yaakov’s overture as a premature one, which was the precursor to the aforementioned Chashmonaic failure.
In this week’s parasha we find Yosef waiting two years to be taken out of jail because he put too much faith in the Sar Hamashkim’s ability to save him. Indeed, the Sar Hamashkim did end up being the vehicle for his extrication from jail, but not in the time frame and manner he anticipated. It was apparently not that the fact that Yosef made efforts was fundamentally wrong. Rather, something about the balance between his approach and the deep belief in Hashem’s control of everything was less than was expected of such a great tzaddik.
It is hard to expect that we can figure out an exact formula for choosing between practical actions we take in the natural world and the degree to which we rely on Divine Providence. But we find an instructive, complex approach in our parasha (43: 11-14). Upon sending Binyamin to the perils of Egypt, Yaakov prepares naturally with gifts, turns to Hashem to bless the efforts, and prepares himself psychologically and theologically for either a favorable or a tragic Divine Judgment. We would do well to study these (and other p’sukim) well.
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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.
