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Beit Midrash
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Ein Ayah: The great spirit of the king of wisdom wanted to jump over the mountains of slow human progress, which Divine Providence "planted" for human history. He wanted to dispose of eras that can take thousands of years by accomplishing all that was necessary during his short period of rule, thus enabling the world to ascend by great strides.
Shlomo did not suffice with encompassing intellectual and practical knowledge. He knew that emotion and life itself are deeper than intellectual knowledge and that these fields must be mastered. He wanted to raise all emotional matters to the point that they can properly serve the greatness of Israel, which incorporates a divine kernel and shines brightly when it reaches its completeness. Therefore, Shlomo explored all the emotions and internal recognitions, which are finer and not as limited by the calculations of the external world as the intellectual is. That is why women have a special measure of emotions, as Hashem gave them extra insight (bina).
Shlomo wanted to understand the depths of human characteristics according to the many and varied nations, families, and lands and their customs. Egypt was at the summit of cultural greatness, including science and powerful emotions. In contrast to Israel, this included the coarsest and most powerfully impure forms of life, e.g., a variety of tricks to entice people to idolatry, with its impact on the spirit. Shlomo sought to know how to straighten out such crooked paths that captivate mankind’s senses and emotions, with its beguiling beauty and pleasantness, which had been used for powerful corruption.
This occurred in four spheres: 1) the practical, material perspective; 2) the scientific perspective, which stems from the combination of material realities; 3) the ideological perspective that leads practical life; 4) the ideological perspective, in and of itself (most important). Egypt was a showy society, which viewed itself as a great sea creature that lurked in the Nile, and thought its ideology was so great that it could not relate to falsehood and evil to see their purposes. Indeed these damaging, impure foundations were the basis of the evil nation/kingdom, containing the most powerful feelings of evil.
The number 1,000, beginning the fourth digit, corresponds to the perspective of ideology in and of itself. In this case (musical pieces), the 1,000 broadened itself with great pleasantness. However, it was an empty happiness that lacked internal vitality, as they were connected to idolatry, which are called elilim because they are hollow. This "armed," adorned evil brings tremendous confusion, which was strongly felt at the strange marriage between Shlomo and the daughter of Paroh.
Among the great waves of the sea, even the greatest of captains can become tossed and seasick. The overdoing of emotions, one after the other, can overcome even the greatest human, as he still has, in the final analysis, human frailties. Shlomo should have criticized that which his new wife brought with her, for that would have been an expression of the strength of sanctity, which could have tamed the glow of the tendency toward evil. Protest must take on the false alleged wisdom, which does not have the right to stand on its own.
Shlomo failed to do this because Hashem was not willing for mankind to jump quickly to its final greatness. One of His days is like a thousand of our years, and we cannot count how many years He has. He alone decides when we will go forward and when we fail. That is why the wisest of all men failed, by not protesting. When Hashem has a plan, no one can undo it.
Various Rabbis
Various Rabbis including those of of Yeshivat Bet El, such as Rabbi Chaim Katz, Rabbi Binyamin Bamberger and Rabbi Yitzchak Greenblat and others.
Moreshet Shaul Moreshet Shaul: A Crown and its Scepter – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 294-5
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
Lessons
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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.
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.
