- Sections
- Ein Ayah
Combining the Two Inclinations
That which it says in the pasuk (Kohelet 11:9), “Be happy, young man, in your childhood and let your heart make you feel good while you are single, and follow the paths of your heart and that which your eyes see…– until this point the pasuk is referring to the words of the yetzer hara (evil inclination). “… and know that Hashem will bring you to justice for all of these” From this point on are the words of the yetzer hatov (inclination toward good).
Gemara: That which it says in the pasuk (Kohelet 11:9), "Be happy, young man, in your childhood and let your heart make you feel good while you are single, and follow the paths of your heart and that which your eyes see…– until this point the pasuk is referring to the words of the yetzer hara (evil inclination). "… and know that Hashem will bring you to justice for all of these" From this point on are the words of the yetzer hatov (inclination toward good).
Ein Ayah: The vigor of physical life and the happiness of the spirit with the effervescent spirit that revels when it approaches that which the heart desires, in matters of the spirit and in materialism, must exist in mankind in order to make his nature complete.
The natural inclinations, when they are intact and complete, do not distinguish between good and bad, honest and corrupt, and between permitted and forbidden. That is why they need moral restraints through intellect and through the Torah, which calculate limitations for the boundaries of the inclinations. Therefore, it is not a good situation for a person’s spirit if his natural inclinations, with all their force, are taken from him, for then his essence is lacking and blemished. Rather a person should be built based on his inclinations. Those elements of morality which are missing from his inclinations should be made up by the guidance of wisdom, holy influences, and the morality of the intellect.
The claims of the yetzer hara must be in the midst of the heart, and the words of the yetzer hatov, which are the foundation of the power of being a judge, who has many proper calculations, must always accompany them. Within the complete spirit there must always be an illumination of the yetzer hara with its basis in nature, along with the yetzer hatov lighting up the path upon which a person must embark. Specifically when the two join together, a person will be able to live and function properly. In fact, his actions will be for the good, as even his enemy (i.e., the yetzer hara) will make him more complete than he could have been without it (see Mishlei 16:7).
Ein Ayah: The vigor of physical life and the happiness of the spirit with the effervescent spirit that revels when it approaches that which the heart desires, in matters of the spirit and in materialism, must exist in mankind in order to make his nature complete.
The natural inclinations, when they are intact and complete, do not distinguish between good and bad, honest and corrupt, and between permitted and forbidden. That is why they need moral restraints through intellect and through the Torah, which calculate limitations for the boundaries of the inclinations. Therefore, it is not a good situation for a person’s spirit if his natural inclinations, with all their force, are taken from him, for then his essence is lacking and blemished. Rather a person should be built based on his inclinations. Those elements of morality which are missing from his inclinations should be made up by the guidance of wisdom, holy influences, and the morality of the intellect.
The claims of the yetzer hara must be in the midst of the heart, and the words of the yetzer hatov, which are the foundation of the power of being a judge, who has many proper calculations, must always accompany them. Within the complete spirit there must always be an illumination of the yetzer hara with its basis in nature, along with the yetzer hatov lighting up the path upon which a person must embark. Specifically when the two join together, a person will be able to live and function properly. In fact, his actions will be for the good, as even his enemy (i.e., the yetzer hara) will make him more complete than he could have been without it (see Mishlei 16:7).

The Prominence of the Secondary
based on Ein Ayah, Shabbat 14:9
Beit Din Eretz Hemda - Gazit | Kislev 21 5781

Preserving the Memory of the Lessons of Charity
based on Ein Ayah, Shabbat 14:10
Beit Din Eretz Hemda - Gazit | Kislev 21 5781

Spacing in the Vineyard
Ein Aya Shabbat Chapter B Paragraph 248
Various Rabbis | Elul 8 5776

Torah in a Pure Setting
based on Ein Ayah, Shabbat 14:3
Beit Din Eretz Hemda - Gazit | Cheshvan 28 5781

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.

Modesty Distancing Dangers
(condensed from Ein Ayah, Berachot 9:243)
Shvat 5773

Responsibility for a Failed Joint Investment – part II
Adar 5773

Extra Spiritual Leaders Adds Extra Spirituality
5772

Knowing Hashem from Childhood
5771
The Laws of Reciting Shema
Chapter Fifteen-Part Four
Rabbi Eliezer Melamed | 5775

Bishul Akum for the Ill
Rabbi Yirmiyohu Kaganoff | Cheshvan 13 5780
The Role of Parents in Marriage
Rabbi Eliezer Melamed | 5764

It’s About Time - Bein Hashemashos
Rabbi Yirmiyohu Kaganoff | 5774

Something to Stand Up For
Rabbi Haggai Lundin
Like The Stars
Rabbi Yaakov Asher Sinclair | Iyar 25 5782
