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Trembling, Rabbi Dushinsky ran to get help of a different nature. Given that Rabbi Moshe Feinstein lived only a few buildings away, it was only natural that Rabbi Dushinsky ask him to pray for the boy. Rabbi Dushinsky entered Rabbi Feinstein’s apartment, and immediately began describing the terrible scene that he had just witnessed, minutes before. "Can Rabbi Feinstein please pray for the young man who was just hit, and is lying, unconscious, on the street?" Rabbi Dushinsky inquired.
Rabbi Dushinsky was shocked to hear Rabbi Feinstein say "I cannot pray for him."
Rabbi Dushinsky repeated his request, elaborating on the seriousness of the situation, yet Rabbi Feinstein merely repeated his assertion that he could not pray for the accident victim.
"Why can’t Rabbi Feinstein pray for a Jewish boy who was just hit by a car?" Rabbi Dushinsky asked.
"He’s not a Jewish boy" Rabbi Feinstein asserted.
"But… but there was a kipa lying next to him!" Rabbi Dushinsky explained.
Rabbi Feinstein shook his head again, and insisted that he couldn’t pray for the boy. Rabbi Dushinsky headed back outside, to see if there was any change in the situation. After speaking to other bystanders who had witnessed the event, he learned more about what had just happened. Apparently, the Jewish boy who had successfully crossed the street was being chased by the second boy, who was intent on harming him. The Jewish boy had run across the street in an attempt to get away from his pursuer. As he ran, his yarmulka fell to the ground. The pursuer followed his intended victim into the street, at which point the pursuer was hit by a car, and fell not far from the fallen yarmulka.
Astounded, Rabbi Dushinsky returned to Rabbi Feinstein’s house, and asked how the rabbi could possibly have known the identity of the accident victim. Rabbi Feinstein explained that it was impossible that a Jew would be hit by a car so close to where Rabbi Feinstein assiduously learned Torah.
(Based on Darchei Moshe, part B.)
Rabbis in Midrash
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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.
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.
