Torah United

When the Talmud declares that "Torah scholars increase peace in the world," Rav Kook explained that it is specifically the different opinions held by scholars and their debate that allows deeper insights and, ultimately, the truth to emerge. The Talmud calls those studying the Torah "builders" of the world because healthy debate is one of the building blocks of peace and harmony. Only in an environment that allows for the flourishing of diversity can lasting peace be achieved

On their tour, they passed a young secular couple who were dressed immodestly. The Imrei Emet let out a sigh, turned to Rav Kook, and whispered: "In the past, no one would go around like this in the Holy City, and no one would have to see it?” Rav Kook did not respond, as he knew the rebbe was experiencing genuine anguish. They eventually reached Nahal Kidron, which Rav Kook pointed out was where people used to sacrifice their children to Molech. "Today," Rav Kook continued, "it no longer exists in Yerushalayim and no one has to see anything of the sort."

The Talmud tells a peculiar story surrounding the death and funeral preparations for the Talmudic sage Rav Huna. Strangely, after placing him in a bier, they discovered that it would not fit through the door. They wanted to transfer him into a different one, but instead chose to enlarge the entrance and take him out that way, because the people had gathered there. Rabbi Soloveitchik offered a brilliant metaphorical reading of this story in his eulogy for Rabbi Chaim Ozer Grodzinski. According to the Rav, the physical inability to move Rav Huna's bier outside symbolizes the failure of words to convey Rav Huna's greatness to the masses. The simple artisans and farmers, influenced by a world outside of Torah, could not understand the complexity and depth of this great Torah personality. Therefore, they opted to widen the doorway, meaning, to extending the emotional range and intellectual depth of the listeners, so that the personality of the Torah scholar could be appreciated

The Rav noted that there is an uplifting motif in our Rosh Hashanah prayers, namely, that Judaism has faith in man. "It believes that man will finally change, and man on his own accord will recognize his folly and will begin to strive for God and move towards God." This reflects, in turn, God's faith in each and every one of us, because we are all endowed with the fortitude and resilience to amplify our positive, moral inclinations.

The Rav's insight that redemption can only be achieved when we discover speech sheds light on a well-known kabbalistic pearl regarding "Pesach." The Arizal famously divided the word into peh and sach, meaning, "the mouth speaks." Evidently, the Arizal did not intend that Pesach is a time to speak about redemption, but that formulating words and expressing ideas is the key to redemption itself

Rav Chaim Brisker made the following remark about one of the miracles associated with the Temple: "They stood crowded, yet prostrated with ample space." Even the first part, the standing still, quipped Rav Chaim, was miraculous

Perhaps the most revolutionary approach to the Nadav and Avihu episode is presented by the Lubavitcher Rebbe, based on the Or ha-Chayim. No sin is mentioned because Aharon's sons did not commit one. They were not punished by God. Their yearning for proximity to the divine was so intense that they left their bodies behind. As for "which He did not command them," it may be conveying something positive, that God would not have commanded anyone to perform that kind of extraordinarily high level of service, which drew down a higher degree of sanctity on the Mishkan. Nadav and Avihu knew how to leave but not to return, so when they drew very close to God their physical bodies perished. This is the meaning of the Sages' statement that Nadav and Avihu served God "lacking vestments." Taken literally, it means they were not wearing the proper priestly garb. Figuratively, it indicates their failure to realize that one serving God must be clothed in their physical form and not shed it

The Talmud relates that David ha-Melech desired a suitable place to build the Temple in Yerushalayim. He initially thought it should grace the tallest hilltop in the area, as it represents the peak of spiritual striving. Only the most spiritually pure would serve God there. He then decided that the Temple must be accessible to all, a place on earth where everyone can come as they are to worship God. Service of God should not be an exclusive club. He therefore chose a hill at a medium elevation, which represents equality and accessibility

The sin of those meant to become acquainted with the land was, in the Rav's words: "Their report was that of spies, not that of scouts; they balanced debits against credits and declared the entire enterprise hopeless. With grandeur looking down on them, all they could see was the mundane"

To the Rav's mind, one can find explanations for various elements of the parah adumah. The ceremony itself is not what the Torah describes a chok. After about a dozen or so verses, the Torah writes, "This is the Torah: when a man dies" (Numbers 19:14). The impenetrable mystery of human existence is the "tragic destiny of man," death itself, the very cause for the ritual in the first place

Generally, the impure can remove their own impurity by immersing in a mikvah and waiting a certain amount of time. When it comes to death, the purification must come from without. The ashes of the heifer must be sprinkled by the hand of someone pure. This represents the sad fact that we cannot cope with death on our own

Rabbi Zalman Sorotzkin cited the Rizhiner Rebbe, who commented on a line we say on Rosh Hashanah: "You remember everything forgotten (Vezocher Kol HaNishkachos)." While most of us think the forgotten deeds are our sins, the rebbe suggested that it refers to our good deeds. We might tend to minimize these and forget all about them, but God remembers "everything forgotten"

Rav Kook's innovative approach suggests that when we turn to God in teshuvah, we should not zero in on our unhealthy desires and evil impulses. Instead, we should aspire to attain a teshuvah of realignment with our most noble traits, which brings joy, tranquility, and contentment.