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Beit Midrash
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- Chemdat Yamim
- Ein Ayah
Ein Ayah: Even though it is clear that there is a connection between the spirit of the individual and the spirit of mankind as a whole, in regard to a life of morality as it is in other aspects of life, it is still unclear how far the power of free choice extends. The opinion that there is no such thing as death without sin posits that a person, no matter how righteous and wise he is, is not capable, after Adam’s sin, of rising up above the general lowliness of mankind. Man cannot escape sin and death because it is necessary for death to facilitate a renewal of mankind, and thereby bring it to the right direction.
Yet there is a different opinion, that choice is so free that an individual person can elevate himself out of the reach of all lowliness and lacking that is embedded in the standard human condition. A person can reach such a point that the lacking for which death was instituted, to remove people from the world and introduce new people who can progress, does not apply to him. If so, there is no need for him to die, as he carried out every choice to its fullest. Death has occurred to all only because perfection in moral decisions has not existed yet. But Moshe and Aharon had the potential, if not for their sin, to be beyond the need for death, as complete individuals do not need to wait for the time that the resurrection of the dead creates new existences in the world.
It is proper to view the changes between the different forms of life as a good way to complement that which was accomplished but not completed. The transition from one world to another, from the lowly state that we call life to "life after life," which is on a much loftier level, is fit to always accompany life. Remaining in one place with one personal standing, during what should be a never-ending process of elevation, can never be considered success.
Without sin, though, one can make a transition to another state of life in a way that is pleasant and desirable, without it engendering a lowering of state or darkening in regard to any of the elements of life, neither internally nor externally. To the contrary, the transition to a different type of life can be done with happiness, as it gives new freedom and exemption from previous obligations, because all the previous obligations were completed properly. We do not, spiritually, consider such an end to physical life to be death, but taking leave of the world (the word in Hebrew is patur, which means exemption). One becomes exempt from all the trials that he had to pass because he already succeeded in them.
To make the transition, one does not need sin. Rather, only to leave the world in a manner that we know as death, requires sin. That is why the gemara says that had Moshe and Aharon’s belief been complete, their time of taking leave of the world would not yet have come. The time would eventually have come but then it would have been in a manner that is called taking leave of the world, not death. It would not have taken away from the goodness of life. The fact that their departure had to be described as death was due to the sin of Moshe and Aharon. That sin made it fit for them to experience death because Hashem is especially strict on those who are close to Him (see Tehillim 99:8 and 50:3).
Rabbis in Midrash
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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.
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
