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We have experienced Pesach – we strengthened our humility, ate matza, and discussed many Torah themes. We began counting toward the giving of the Torah. We should look more deeply into the process and understand the significance of being a "free nation (consisting of free people) in our Land."
The Exodus from Egypt meant that a nation of slaves turned into a nation of free men. Chazal taught us, based on the similar words charut (engraved) and cherut (freedom) that deep study of Torah (whose words were engraved on the Tablets) is the primary way to become a free man (Kalla Rabbati 5:3). The P’sikta said that even one who is osek (occupies himself) in Torah, which implies that he just tried to understand, even if he ended up making mistakes, is included in this distinction. Either way, though, the people could not become fully free until they left Egypt and also arrived at Sinai to receive the Torah. But how is this so?
The servitude of an eved ivri (a Jew acquired by a Jew; an eved c’na’ani is more enslaved) is measured in a few ways: He relinquishes his ability to control his time, to choose a life partner (see Kiddushin 15a), and other things. His life during those years is dedicated to increasing his master’s wealth. But perhaps the biggest thing is the loss of the ability to make decisions of great spiritual consequence. He must follow the orders he is given, after all, and therefore cannot take full responsibility. (That was a silver lining for those who became servants because of repeated mistakes in leading their lives.)
Certainly, the slavery in Egypt was worse, as people had their rights to human dignity stripped from them. So why were the people not considered free when they passed through Yam Suf and were totally saved from their masters, at a place called Pi Hachirot? Why only at Sinai?
At Sinai we received the gift of the obligation to sanctify ourselves and, with it, sanctify time and the material world. This was a condition for receiving the Torah, as where the people could stand and the nature of the clothes they could wear all had to conform with the rules (see Shemot 19:6-15).
Sanctifying means that non-traversable boundaries are drawn. But doesn’t that make us slaves? When there are constraints on time and place due to the Torah, placing limitations on activities and even matters within the family, that would seem antithetical to freedom!
We will continue with this theme next week and discuss other presents that we received. In the meantime, we have just been reminded of the horrible sign in the entrance to Auschwitz, history’s worst house of slavery (with the sign saying "work is emancipating"). We also are commemorating the deaths of IDF soldiers and terror victims, who, in death, left us a legacy that we should live as free people in an independent Jewish state.
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)
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)
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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.
