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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).
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
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)
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)
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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.
