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There are few and weak connections and mutual relationships that can develop between a talmid chacham and an am ha’aretz. Their "meeting area" is small because of the lack of overlap in their spiritual lives, which is the main part of a person’s life. They are two distinct types of people, with disparate spiritual approaches and aspirations. Therefore, one will not understand the other or be sensitive to questions that agitate the other’s heart.
The am ha’aretz recognizes that the talmid chacham is different from him. He feels the talmid chacham’s superiority and the grandeur that surrounds his spiritual greatness and is attacked by a feeling of deficiency in his surroundings. However, when external circumstances put the two into ongoing connections, and he starts to view all of the specific elements of the talmid chacham’s life as an individual, the am ha’aretz loses his perspective. Since the am ha’aretz appreciates natural phenomena that everyone who lives under the sun experiences, he becomes very aware of the mundane elements of everyone’s lives, including great people.
As this happens, the am ha’aretz loses sight of the special characteristics of people of lofty spirit because he lacks the necessary spiritual connection and sensitivity. The elements of the talmid chacham’s persona that he grasps are those that are shared by all. The am ha’aretz then concludes that only from a distance does the talmid chacham seems like a giant, and that he was in awe of him by mistake, as the great person is really like everyone else. If along with this psychological process, the am ha’artez also gives benefit to the talmid chacham from his resources, he will see his own "greatness," and the talmid chacham will be downgraded to the level of a "flask of pottery," which is useless after being broken.
The am ha’aretz does not realize that it his blindness that prevents him from seeing the greatness of the man in his midst. Actually, the greater a person is, the more he develops the "strings" that tie him to every person with a spirit within him. The truly great person draws from the storehouse of his counterpart’s spirit, including the "wellsprings" of one who is unaware he possesses them. About such a person, the Rabbis said, "Who is wise? He who learns from every person" (Avot 4:1).
When we refer to a talmid chacham, we mean the talmid (student) of a chacham (scholar); the talmid chacham’s teacher is the true scholar. Who is the teacher of the chacham? Everyone! Just like a student is intellectually sustained by his teacher, the teacher draws life inspiration from his students, as the Rabbis said: "… and [I learned] more from my students than from anyone else" (Ta’anit 7).
A person’s greatness enables him to draw more "life-giving water from an abandoned, muddy wellspring." This is the secret tool of wisdom.
Moreshet Shaul (48)
Various Rabbis
16 - Moreshet Shaul: Members of the Nation Who Are in The Fields
17 - Moreshet Shaul: Connection between Talmid Chacham and Am Ha’aretz
18 - Moreshet Shaul: Connection between Talmid Chacham and Am Ha’aretz
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Various Rabbis
Various Rabbis including those of of Yeshivat Bet El, such as Rabbi Chaim Katz, Rabbi Binyamin Bamberger and Rabbi Yitzchak Greenblat and others.
Moreshet Shaul Moreshet Shaul: A Crown and its Scepter – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 294-5
Moreshet Shaul Moreshet Shaul: Introduction to Midrash Rabba – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 121-124
Moreshet Shaul Moreshet Shaul: Discipline in Informal Education – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 168-170
Rabbis in Midrash
Lessons
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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.
