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Beit Midrash
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- Chemdat Yamim
- Parashat Hashavua
- Torah Portion and Tanach
- D'varim
- Ki Tavo
Yerushalayim is mentioned many hundreds of times in Tanach but never by name in the Torah. P’sukim from Parashat Ki Tavo demonstrate the Torah’s code words for what would prove to be Yerushalayim, and why those words were chosen. The term "the place that Hashem will choose" is stressed in Devarim 12. It does not explain, though, what the place is and what is special about it. As our teacher, Nechama (Leibowitz), taught us, we will find the instructive word(s) that hold the key.
The letters sin/shin mem are found eleven times in the most central section of the description of a place for Hashem’s Presence to dwell and the place to worship Him (Devarim 12:5-14), with different forms and meanings – sham, shama (there); shmo (His Name), lasum (to place). The word makom (place) appears three times. We find these words/roots in Devarim 16, regarding the Pascal lamb, as well as in our parasha (Devarim 26:1-2). These words’ appearance regarding Yaakov’s dream in Sefer Bereishit likely tipped off Chazal and many commentaries to identify the location as Yerushalayim.
Makom can refer to a geographical place, but Chazal also saw it as a reference to Hashem. In the context of Yaakov’s dream, a midrash explains it as Yaakov praying to Hashem (Bereishit Rabba 68:9). It explains that He is called a makom (place) because He is the makom of the world, and the world is not His makom (does not delineate Him). This powerful word, then, teaches that one needs to find the physical place behind the spiritual phenomenon, especially the "meeting" with Hashem.
The words sham, shama, shem, and shmo are also profound. One can argue that the word shamayim (heaven) is the plural of the word sham (there). It can mean that from a geographical perspective, it is "there," i.e., not on the land, and in the spiritual context, it is a reference to Hashem, for when we want to "meet" with Him, we turn to the heavens. The place of the Mikdash in Yerushalayim is the makom where the physical land meets the spiritual shamayim. Therefore, when David found out the special quality of this location, he understood that this is the place to build the Beit Hamikdash. That is why in the section of Tanach in which we see how the location is chosen, it says: "David raised his eyes and saw the angel of Hashem standing between the land and the sky " (Divrei Hayamim I, 21:16).
The task of the Beit Hamikdash is to connect, especially between Hashem and Am Yisrael. Yerushalayim functions on two levels, Yerushalayim of above and Yerushalayim of below (see Tehillim 122:3). It also connects the whole Nation of Israel, at every time and in every place. Let us join in "building the Mikdash" by uniting Am Yisrael. Let us stress that which connects us, and handle our disagreements with mutual respect and unbounded love.
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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