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Dvorah bat Miriam
The Sages equate fear with sin, and the Scriptures support them, for it is written: "The sinners in Zion fear; a trembling has taken hold of the profane" (Isaiah 33:14). It is told that one of the great rabbis, upon seeing his student in a state of unnecessary fear, said to him, "You are a sinner!" In this spirit the Torah teaches, "Trust in God and do good; dwell in the land and cultivate faith" (Psalms 37:3).
Some claim, "We find, though, that the sages, in keeping with the commandment to 'Protect yourself exceedingly' (Deuteronomy 4:15), repeatedly obligate man to guard himself as much as possible, and to avoid all danger. In addition, the Talmud teaches that, 'Everything is in the hands of Heaven, except for the cold and the heat.' Man is responsible for protecting himself from the cold and the heat - that is up to him. How, then, can one compare fear to sin? The Torah itself commands man to protect himself!"
Pathways in Personality Development (52)
Rabbi Zalman Baruch Melamed
8 - 8. Self Actualization and Freedom from Indulgence
9 - 9. Overcoming Fear
10 - 10. Self Criticism and Taintlessness
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Safeguarding oneself from real dangers is fear based on wisdom, and is appropriate. Concerning this sort of fear it is written: "The wise man sees evil and hides, but the fools pass on and are punished" (Proverbs 22:3). Senseless fear, though, is characterized by its excessive fanaticism, the heaping precautions upon precautions, fears upon fears and safety measures upon safety measures, to the point where it causes the disruption of Torah study and work.
The dividing line between these two types of fear was drawn by our Sages who taught that in a place where damage is common and prevalent one should be cautious, while in a place where damage is not so evident one need not fear, for a wise person knows only that which his eyes tell him. And this is exactly what the earlier mentioned passage says, "The wise man sees evil and hides." The wise man actually saw the evil and therefore hid himself, but one who does not see the evil, has no reason to hide. There is no reason to go into hiding because of what might possibly happen, or from that which could possibly occur. There is no reason to fear unfounded and imaginary notions.
According to the Midrash King Solomon had this to say concerning the nature of lazy person: When a lazy person is told: "Your Rabbi has come to the nearby town! Go to the town to learn Torah with him," he answers by saying, "I fear meeting up with a lion along the way." They say to him, "Your Rabbi has reached your neighborhood, go study Torah with him." He says to them. "I am concerned that there may be a lion lurking through the streets." They say, "He's in your house." He responds "If I go to him I will no doubt find the door locked." "The door," they persist, "is open." Finally, when he no longer knows what to say he responds, "I wish to sleep a bit." At that point it becomes clear that not the fear caused him to become lazy, but the laziness caused him to fear. Sometime laziness causes imaginary fear. When a person frees himself of exaggerated fear and fills himself with a healthy sense of confidence, he is saved from one of the sources of laziness, one of the things that prevents alacrity in good deeds. "Trust in God and do good."
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Midrash - A general term, usually indicating the non-legalistic teachings of the Rabbis of the Talmudic era. In the period following the final editing of the Talmud (around 505 c.e.), much of this material was gathered into collections known as Midrashim .
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)
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)
Rabbis in Midrash
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Shoftim TESHUVA IN COURT OF LAW?
Parshat Shoftim-Chodesh Elul
Why does parshat Shoftim always come out during Elul? This innovative and central explanation is an eye-opener regarding many aspects of Judaism.
The Month of Elul TESHUVA IS THE ANSWER
The month of Elul serves as a vital time for self-reflection and personal accountability to prepare for true repentance.
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.
