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Beit Midrash
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Heaven responded to Moshe by saying that he enjoyed a higher and different relationship to the Revelation from God than those original founders of the Jewish people. Because of this state of elevated Revelation, Moshe's complaint was unnecessary. Moshe should have realized that Heaven has its own timetable, and that its promises will always be fulfilled, but not necessarily according to the time schedule established by human beings.
It is difficult to understand the attitude in Moshe's statement to Heaven that it had not yet freed the Jewish people from Egyptian bondage. Moshe certainly realized through his powers of Revelation that he had experienced, and through the commitments made to him and to the Jewish people about redemption, that Heaven was aware of the promises, and that there was no need to be prompted by Moshe to fulfill its commitments.
However, Moshe, like all leaders, was subject to public pressure, complaints and hostility directed towards him by the Jewish taskmasters after the decree of the Pharaoh to withhold straw from them, while demanding the same number of bricks to be produced. These complaints by the people were deeply disturbing to Moshe. He deflects the criticism directed towards him and, instead, holds Heaven accountable for the situation.
Moshe, himself, has no doubt as to the eventual outcome and the inevitable redemption of Israel from Egyptian bondage. Unlike Abraham, Isaac, and Jacob though, he was subject to popular opinion in the mood of the Jewish people, whom he had to convince that redemption would in fact take place.
According to the Midrash, many, if not most, of the Jewish people in Egypt did not believe Moshe’s promises that they would soon be delivered from Egyptian slavery. Even after the series of plagues and punishments visited upon the Egyptians, most of the Jews still did not believe in their coming redemption. In contending with this psychological and emotional state of mind by a large part of the Jewish people, Moshe necessarily turns the Heaven for help. He has no doubt that the redemption from Egyptian slavery will shortly take place. However, he must bring the masses of Israel along with him in this belief and faith.
Because of his great modesty and humility, Moshe does not rely upon his own powers of persuasion to accomplish this task, and he turns to Heaven in an almost provocative fashion. He implores God to hasten the process of the delivery of the Jewish people from Egyptian bondage. His courageous words to Heaven, which seem like a complaint, are, indeed, but an expression of the greatness of his character and the forcefulness of Moshe's leadership.
Rabbis in Midrash
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Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
Kuzari -Rabbi Ari Shvat Kuzari class 3
The second speaker invited to convince the Khazar King is the Christian, who presents their beliefs. Even before the questions of the King, "between the lines", the author R. Yehuda HaLevi already begins disproving them.
Ein Aya "Intimacy: Love, Life & Giving or Egocentric Taking & Expiration"
Today, many confuse between intimacy in marriage, based on love, giving and life which are diametrically opposed to empty "sex", pornography and prostitution which destroyed the Beit HaMikdash. The practical importance of clarifying this topic in today's western society is obvious, especially for young adults.
Kuzari -Rabbi Ari Shvat Kuzari class 2
The King of the Kazars, in his search for truth, starts by inviting the philosopher. This is a "crash-course" on Aristotelian philosophy and the reasons why the king is not convinced. Through this dialogue, R. Yehuda HaLevi already foreshadows some of his central ideas that will appear later.
Shavuot "Love of Torah = Love of Israel"- for Shavuot
People often identify Judaism as just a religion, but upon examination, we see, even halachically and explicitly in the siddur, that the Torah is dependent upon Am Yisrael, Jewish nationalism.
Ein Aya The Middle-Child & Anti-Tzni'ut Syndrome- Negative Attention
Although tzni'ut is for men just like women, Rav Kook deals here with the sources in Yishayahu and the Talmud which deals with the special problem of lack of tzni'ut in women's dress and actions, where it's not just a problem of midot and character traits, but also can include practical, social and national ramifications, as well, which caused the destruction of the Beit HaMikdash and exile from Israel. The class continues the previous one (Ayn Aya Shabbat vi, 29), and is a must for all educators and parents of high-school aged and young adults.
P'ninat Mishpat P'NINAT MISHPAT: A Mess of Loans, Repayments and Grievances – part II
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts
