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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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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: Character Refinement – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p.154
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: Discipline in Informal Education – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 168
Chemdat Yamim The Goal of an Agricultural Yeshiva – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Rabbis in Midrash
Lessons
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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)
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: 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)
Chemdat Yamim The Goal of an Agricultural Yeshiva – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
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
