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The midrash comments that a son’s following his righteous father’s path brings double joy (Bereishit Rabba 63:1). Midrash Aggada (Bereishit 25:19 says that repeating the connection between father and son in a different order stresses that each one reflected positively on the other. Yitzchak was elevated by being Avraham’s son, as the pasuk (Mishlei 17:6) says, "The glory of children is their father." Avraham was seen positively for having a son like Yitzchak, as the pasuk (ibid.) says, "The crown of elders is their grandchildren," and thus certainly their children. The Rashbam (Bereishit 25:19) says that since the Torah had referred to Yishmael as the "son of Avraham who was born to Hagar the Egyptian," here it writes, in contrast, that Yitzchak was begot by Avraham, to stress that he was considered Avraham’s main progeny. The redundancy excludes other biological children of Avraham from the standing of "sons of Avraham" in the fullest sense (Bereishit 21:12 and Divrei Hayamim I, 1:28-34 also indicate Avraham’s sons’ levels of connection to him).
We humbly present an additional explanation of our opening pasuk.
The fathers of our nation, Avraham, Yitzchak, and Yaakov, were leaders, who can be considered kings or princes of great groups of people, including people outside their family, who followed them devotedly. Therefore, their discourses were with kings. This is evident from the story of Avraham’s life. Avraham struggled against Nimrod, the leader of mankind’s first mega-state. Avraham competed against him in the generation of the Tower of Bavel and defeated him spiritually, when he emerged unscathed from the furnace in Ur Kasdim. He also militarily defeated the four Mesopotamian kings, led by Amrafel, whom Chazal identify as Nimrod, who fought Eretz Canaan’s five kings and captured Avraham’s nephew Lot.
Avraham had connections with the kings he had helped, such as the King of Sodom and Malkitzedek, the King of Shalem (which, Chazal say, was Yerushalayim). Avraham also negotiated with the kings of Egypt and of Plishtim, Paroh and Avimelech, respectively. Sarah herself was an Aramite princess, and the midrash says that Hagar was Paroh’s daughter. Avraham’s status justified his taking a concubine, which the Rambam says is permitted only for kings.
One of the features of a kingdom is that it turns into a dynasty. A leader who does not create a dynasty is not a king, but is at most a "judge." We have explained that David could not build a Beit Mikdash but had to wait until Shlomo, his son, sat on the throne, as David did not enjoy the full status of king until his son succeeded him. David only prepared the infrastructure, upon which Shlomo brought the matter to fruition (see also Tehillim 132:11-14). Based on this, we can explain our pasuk as stressing that as Yitzchak developed to sit on Avraham’s "throne," a king was created.
We pray that the whole world will recognize the special status that Avraham and Yitzchak established, which will bring great advantages for all of Avraham’s progeny, as the father of many nations, and indeed of all of humanity.
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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