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Beit Midrash
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- Chemdat Yamim
- Parashat Hashavua
There is a great schism in Israel, within the broader populace and even within the religious community. Some see a contradiction between full dedication to Halacha (as they see it) and being subject to governmental law. Others claim that it is impossible to be a citizen of a law-based state and not see himself as obligated to follow all the laws (even when many are not in line with Halacha). We will analyze that dispute based on the expression "the teru’ah of the king." What is a tru’ah, and to which king is Bilam referring? Tannaim (Rosh Hashana 32a) disagree on this matter. Rabbi Yossi says that this pasuk can be used on Rosh Hashana as one of the ten p’sukim that relate to shofar blowing. Rabbi Yehuda says the pasuk is not related to either the shofarot or malchiyot (Hashem’s dominion). What is behind this disagreement?
The Tzlach (Rosh Hashana 32b) posits that Rabbi Yossi understood tru’ah to refer to a pattern of shofar blasts. Rabbi Yehuda understands that teru’ah means friendship (between Hashem and Bnei Yisrael), and therefore it unrelated to the shofar.
The Tannaim also disagree who the king is. According to Rabbi Yossi, the king is Hashem, whereas Rabbi Yehuda says it refers to a human leader. Each approach has support elsewhere in Chazal. Unkelus translates the phrase as the "the Divine Presence of their King was among them," obviously referring to Hashem. In contrast, the midrash (Bamidbar Rabba 20:20) explains Bilam’s thought process as follows. You will not be able to harm Bnei Yisrael while Moshe is their leader, and even his successor will be difficult because he will blow the shofar to take down the walls of Jericho. Thus, the king is Moshe and later Yehoshua.
Another, fundamental disagreement is also related to these approaches. One approach is that Hashem leads the nation directly by means of His Presence dwelling among them. This leaves little room for a human king, and the shofar blasts in His honor, for there to be closeness (i.e., friendship) with Hashem. On the other hand, such a system comes with a price - there will be no army, police, social protections, or even a Beit Hamikdash (see progression in Birkat Hamazon’s second beracha). This is the way things were in the times of the Shoftim. Because the prophet Shmuel thought that this set up was ideal, he objected to the request for a king (see Shmuel I, 10:19), although it is not clear he was correct.
The second approach is that Bilam referred to a successful and prominent human monarchy, symbolized by trumpet blasts. It would have a standing army and effective governmental agencies, dedicated to defense, Torah-based justice, etc.
The Rambam rules that there is a mitzva to make a Jewish monarchy. He also rules like Rabbi Yossi regarding our pasuk. When we have the merit to unite behind a ruling government that provides governmental services and interacts properly with the Heavenly Kingdom, then even those who are skeptical about its place in our liberation will become full partners with it.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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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.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
