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Beit Midrash
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Some posit that the Rambam’s philosophical side was only a surface-level response, and only to give answers that people with questions could accept. They point out the Rambam’s statement (Me’ila 8:8) strongly advocating fulfilling the mitzvot with simplistic compliance. However, even there, he started true to his approach by noting the need for an individual to contemplate matters. He also began Mishneh Torah with the mitzva to know Hashem (Yesodei Hatorah 1:1), which undeniably indicates [intellectual investigation].
We cannot view the absolute conclusions of Moreh Nevuchim regarding practical mitzvot and regarding the [statements of] Chazal, as being addressed to "external people." That which he says that the wisdom of philosophy was lost to the Jewish people because of persecution (Moreh Nevuchim 2:11) is also telling. This would be a blemish in the pursuit of truth, something that he stresses in relation to Hashem and service of Him. Actually, just as the Rambam mandated philosophical inquiry for those who are fit for it, so he rejected it for those who are on not fit, calling it "destructive gazing" (based on Shemot 19:21). (He used p’sukim figuratively here, as in Moreh Nevuchim.)
The Rambam’s versatility stems from his understanding of the multi-faceted nature of Hashem’s Oneness, and from his perception of the world as a stone hewn from the "tzur" (Rock) that testifies on its source (Moreh Nevuchim 1:16). Seeing Hashem as the source of knowledge and wisdom dictates to man that he is to walk in His path. He saw intellect as the divine part of man (Introduction to his commentary to Seder Zeraim). In Mishneh Torah (Yesodei Hatorah 8:1), regarding the Revelation at Sinai, he rejects the attempt to base Judaism on the pillar of miracles, but establishes it on spiritual seeing. His reference to eyes seeing and ears hearing must be taken figuratively. In that context (and in Iggeret Teiman), he mentions the inherited element of faith which guarantees eternal trust in Hashem, Moshe, and Jewish continuity. Iggeret Teiman also speaks about Torah as providing people according to merit.
The Rambam set forward that the World to Come is for the delight of perceiving the Divine (Introduction to Sanhedrin 10). This contains the central point of human aspiration. However, intellectual understanding of Hashem’s essence must go hand-in-hand with the 13 Attributes, which comprise Hashem’s moral elements (Moreh Nevuchim 1:54). The demand for accurate understanding is important in ethics as well (see Commentary to Berachot regarding "study brings to action" – Megilla 27a).
The demand for perfect ethics exists, but it should not become a tool for society. If we did, it would enslave everyone in pursuit of material success. It is also not the focal point of man’s service, as it is supposed to be attained naturally. Rather, it is a natural, practical expression of man focusing his life around intellect.
The Rambam’s approach (Introduction to Zeraim) to the masses of simple people is interesting and consistent with the concept of am ha’aretz (literally, the people of the land). He does not negate their existence, but acknowledges the complementary relationship between simple and complete man, and delineates roles for each.
This leads into his approach to the Days of Mashiach. He does see a need for altered rules of nature in those times – the world acts in the manner it was accustomed to (Melachim 12:1), just that this will happen in an ideal way. This impacts on our daily lives. We work in partnership and divide jobs. We concentrate on our connection to people of stature and co-opt mundane life for lofty goals.
Moreshet Shaul (48)
Various Rabbis
41 - MORESHET SHAUL: TWO ELEMENTS TO WORK ON – PART III
42 - MORESHET SHAUL: OVERVIEW OF THE RAMBAM’S APPROACH
43 - MORESHET SHAUL: THE STUDY OF CHUMASH
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Moreshet Shaul Moreshet Shaul: Character Refinement – part IV
Based on Siach Shaul, Pirkei Machshava V’Hadracha p.154
Moreshet Shaul Moreshet Shaul: Character Refinement – part III
Based on Siach Shaul, Pirkei Machshava V’Hadracha p.154
Moreshet Shaul Moreshet Shaul: Inability to Pass on Abandoned Tradition – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 733 (1937)
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.
