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Beit Midrash
- Jewish Laws and Thoughts
- Serving Hashem, Mitzvot and Repentance
In the eighteenth and nineteenth centuries, the Chasidic movement demanded a new balance between heart and head. It complained, and perhaps very correctly, that religious observance had become pure rote with enthusiasm, belief or inspiration sorely lacking in the Jewish religious society. The head ruled over Jewish life and because of its near monopoly by a small number of super intellects the vast numbers of Jews of Eastern Europe were effectively excluded from a meaningful Jewish existence. Chasidut came to emphasize the heart, to restore emotion and spirit to Jewish life. After a period of unbelievable popularity and success, Chasidut seemed to fall into the trap of abandoning the head and concentrating only on the heart. Fantastic stories of fabulous miracle workers, ecstatic worship services, drinking, frivolity and excessive conviviality all contributed to an atmosphere of the heart ruling over all else. The Jewish intellectual community, both religious and secular, therefore fought and ridiculed Chasidic practice. However, Chasidut reformed itself, became much more scholarly and introspective and regained its majority hold on Eastern European Jewry. But both Chasidut and its detractors began searching for the same goal - a workable synthesis of head and heart in Jewish practice and life. It is no exaggeration to state that the Mussar movement in Lithuania was the attempt by the non-Chasisdim to achieve this goal. In Chasidut itself the school of Psyzcha - The Holy Yehudi, Rabbi Simacha Bunim and Rabbi Menachem Mendel Morgentern (the Kotzker) - fought to achieve this balance. Both Mussar and Psyzcha were of great influence, though neither has survived in strength in our day.
The prophet Yeshayahu states: "The heart is critical - who can really know it?" The necessity to know one’s self, to know what really lies in the recesses of one’s heart, became the challenge of Jewish personal life. Only with the aid of the head can one truly glimpse into one’s own heart. Rabbi Simacha Bunim said that the heart has a limitless number of antechambers. Knowing one’s self is a lifetime occupation and constant challenge. What are really the motives that make me act as I do? The head came to uncover the mysteries and hypocrisies of the heart. As any psychologist will tell you, it is painful to discover one’s true self. But Judaism demands that we somehow undergo this wrenching experience. It is part of our search for God - our search for ultimate truth. And this truth can only be found within ourselves, in our very own being. A religion of pure emotion, of guitars and dancing will not long survive in generational terms. Unless there is learning and knowledge, intellectual ferment and creativity, the emotional part will itself succumb to being one of rote and habit. Only the head can prevent the heart from being atrophied. But only the heart can give true life and continual meaning to the head. The struggle to retain and balance both in our religious life and observances is the test of mettle for all of us. We cannot shirk from this battle.
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.
