YeshivaThe torah world Gateway
Beit Midrash
- Sections
- Chemdat Yamim
- Parashat Hashavua
Professor Nechama Leibowitz builds on this position to describe what is meant by fearing G-d, which is mentioned both in the context of not murdering the babies and in the context of their reward. She cites other examples of fear of G-d regarding non-Jews. Avraham explained to Avimelech that he altered Sarah’s identity because he was afraid that Avimelech’s people lacked fear of G-d (Bereishit 20:11), something which apparently upright non-Jews have. The disguised Yosef told his brothers that he would be fair with them because "I fear G-d" (Bereishit 42:18) and did not think this would give away his identity. Furthermore, Amalek’s hideous violence, for which they are eternally condemned is accompanied by the description, "and he did not fear G-d" (Devarim 25:18). This implies that a normal nation would have fear of G-d. In other words, fear of G-d just refers to a basic commitment to human morality that could be expected of moral non-Jews in addition to those who follow halacha meticulously.
These nice observations, though, steal much deserved "thunder" from Avraham. As he passed the test of akeidat Yitzchak, Avraham was told: "Now I know that you are a G-d fearer" (Bereishit 22:12). Does that mean that previously it was unclear if he was on the level of an average gentile?
A grammatical note seems to answer the question. The general fearing of G-d is described in the verb form or talks about the general existence of fear of G-d. A normal person displays, at least occasionally or under certain circumstances, a level of morality that can be called fear of G-d. However, Avraham was described as a person of fear of G-d. This implies the forging of a personality where in all of one’s actions, he strives to do that which Hashem wants. This we find in Tanach only in a few places: i.e., a qualified judge (Shemot 18:21); Iyov (Iyov 2:3). This level of consistency and dedication is what we should strive for.
Rabbis in Midrash
Lessons
fast navigation
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.
