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Beit Midrash
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- Moreshet Shaul
A major difference between Israel and the nations is that Israel received the Torah with its spirit. In contrast, the nations received only the dry laws, which do not bring life to or nourish the spirit. The Torah did not become a drug of life for them but of death, causing death and destruction.
They accepted the laws as a revelation of a stubborn, strong power, to which one is compelled to surrender, as he cannot survive without appeasing Him and following His dictates. At the same time, Israel found in the laws their own internal qualities and spirit, and when they became united with this spirit, they became to some extent, the initiators of the laws. The commandments whose reasons are not known, received their true reason – the upper purpose that was placed within them. Therefore, their fulfillment is not done out of coercion, but willfully, not as an obligation but as a joy. "Serve Hashem with happiness" (Tehillim 100:2) was said about Israel (Tanchuma 58:19). The happiness works toward the service of Hashem and becomes part of it. This is impossible for the nations of the world, as is written, "Do not be happy, Israel, to joy like the nations" (Hoshea 9:1). Their service of Hashem is accompanied by sadness, a feeling of servitude, and limited activeness.
The difference is that Israel looks at mitzvot as an intrinsic goal. The Jew sees that the very fulfillment of mitzvot improves oneself and improves the whole world. In contrast, the nations see the mitzvot as ways to do Hashem’s will, which do not have a direct impact on the world.
Typical of the nations’ outlook is the expression, "The end justifies the means." There is a goal to which one aims, and to reach this goal everything is permissible. We, in contrast, convey intrinsic importance to the actions. When we posit that a good or bad action has a positive or a destructive impact, it turns out that the end and the means are the same. Therefore, the end never justifies the means. In any case, we never allow the end to justify [forbidden] means.
Moreshet Shaul (48)
Various Rabbis
22 - Moreshet Shaul: Introduction to Midrash Rabba – part I
23 - Moreshet Shaul: Introduction to Midrash Rabba – part II
24 - Moreshet Shaul: Addresses to Students at Kfar Haroeh (1942, 1944)
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Our good and bad actions have the power to improve and ruin just like our physical actions do. Our spiritual actions actually have broader impact than physical ones. When we have the opportunity to do something good, it should make us happy. We create and improve. When we lose an opportunity, it saddens, as a tool to bring much good for us and the world slips by.
This spirit is included in the Aggadic Rabbinical writings and is foundational to many halachot found in the Oral Law. This includes many rabbinical injunctions, to try to avoid the violation of a Torah law, by providing many protections. This stems from a recognition that the drug of life and of death is in our hands, so that we must be very careful. In this context, the element of doing that which one is required to do is particularly noticeable. Also, the fact that the Rabbis legislated something that the Torah did not command represents the highest level that the whole mitzva came for. Through the expansion of the mitzva, Israel reaches beyond the mitzva.
Moreshet Shaul Moreshet Shaul: Inability to Pass on Abandoned Tradition – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 733 (1937)
Moreshet Shaul Moreshet Shaul: Members of the Nation Who Are in The Fields
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 95 (from 1942)
Moreshet Shaul Moreshet Shaul: Introduction to Midrash Rabba – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 121
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.
