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Beit Midrash
- Torah Portion and Tanach
- Bamidbar
- Naso
The Ktav Sofer (1815-1873), son of the famed Hatam Sofer, connects this commentary on the three-fold nature of peace to a seemingly unrelated passage in Masekhet Berakhot, which describes three objects that serve as harbingers to peace: a large pot, a river, and a bird. A person who sees one of these three things in a dream can anticipate peace.
Connecting the three-fold nature of Bamidbar Rabba's discussion on peace with that of Masekhet Berachot, the Ktav Sofer draws a direct parallel between the types of peace and the harbingers of peace. The first kind of peace - peace when you come into your home - is symbolized by a large pot, representing the peace of an individual family gathered around a shared table. The second type of peace - peace when you go out from your home - is symbolized by a river and represents peace on a national scale. Rivers sustain entire societies, demarcate national boundaries and, although they are in constant motion, their basic contours remain the same. The last type of peace - peace with all of mankind - is symbolized by a bird and represents global peace. Birds migrate from place to place and call the entire world home, emphasizing the interconnectedness of every living thing.
For the past sixty years, beset by war and constant troubles, Israel has pursued the dream of national peace - peace when you go out from your home. The Ktav Sofer, drawing inspiration from Bamidbar Rabba and Masekhet Berakhot, teaches that a dream of national peace must be interconnected with dreams of shalom bayit as well as harmony for all humanity. May the next sixty years in Israel's history bring with them this three-fold blessing of peace.
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)
Rabbis in Midrash
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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)
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)
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
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
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.
