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Jewish Thought was a joint project of the Orthodox Union (OU) and Yeshivat Ohr Yerushalayim. This journal was released in Spring/Summer 5752.
KOHELET REVISITED: A Vibrant Affirmation of Life
Rabbi Moshe M. Eisemann
Megilat Kohelet frustrates more than it illuminates, seemingly providing a message of unrelieved negativism with no structured system to ease our quest for understanding. Drawing primarily upon the insights of Maharal, the author establishes Kohelet as the megila of yirat Hashem (awe of G-d). In doing so, the essay elucidates the deeper implications of some of the key phrases that give Kohelet its body and nuance. Through them, Kohelet conjures up an optimistic vision of a life constructively lived- bidding man to exploit his infinite potential by looking “beyond the sun” in terms of his relationship with G-d.
“COME TO CHESHBON”: An Aggada According to the Vilan Gaon
Rabbi Aharon Feldman
The Torah records the song of victory of Sichon, king of the Emorim, over the king of Moav. Why should such a song be worthy of inclusion in the eternal Torah? The Talmud understands it as the key to a far more important battle: the ongoing struggle between man’s physical and spiritual natures. Its analysis of the verses, however, seems strained and elusive. The Vilana Gaon’s commentary on this passage, adapted into English by the author, clarifies its underlying concepts. Drawing upon his vast knowledge of all facets of Torah, the Gaon infers the meaning of the passage’s symbols and motifs, allowing us to sense that we have become privy to the profound lessons conveyed here by Chazal.
“YOU WILL BE LIKE G-D”: Chazal’s Conception of the Yetzer Hara (Part I)
Rabbi Chaim Eisen
Various sources in Chazal imply that the yetzer hara is the very embodiment of evil and the root of all sin. Yet other Talmudic and Midrashic sources portray the yetzer hara as “very good,” implicating it in loving and serving G-d and indicating that man’s ultimate quest for Godliness- and the very existence of this world- depends upon it. Through analysis of these diverse sources and later rabbinical commentaries, the author presents a coherent view of Chazal’s conception of the yetzer hara as a divine power, unique to man, which is inherently neither good nor bad. In this essay, the yetzer hara emerges as the mediator of all human creativity, imagination, and enthusiasm in this world and the basis of man’s unique autonomy and initiative- delivered into the hands of man for his use or abuse.
“LET EVERY BRETAHING THING PRAISE G-D:" The Finale of Sefer Tehillim
Rabbi Shmuel Grunfeld z”l
In the conclusion to Sefer Tehillim, praising G-d with specific musical instruments is presented as the prelude to letting “every living breath praise G-d.” But why these particular instruments and not others? Noting parallels with the last mishna in Seder Kodashim and with the gemara in Massechet Arachin, the author deciphers the symbolism of this extraordinary orchestra, providing new insights into Tehillim’s closing crescendo of G-d’s praises.
HUMAN ACTION IN RAMBAM’S THOUGHT: Individual Autonomy and Love of G-d
Professor Yehudah Gellman
Many students of Rambam fail to sense coherence between his Halachic and philosophical teachings. Through analysis of both Rambam’s philosophical classic, Moreh Hanevuchim, and his Halachic masterpiece, Mishne Torah, the author discerns an all-embracing system, in which the world and the Torah are intelligible and, as a result, human reason and action are pre-eminent. Therefore, as both philosophical conclusions and Halachic imperatives, self-reliance and individual autonomy in man’s relationship with G-d are maximized. This approach is dramatically expressed in Rambam’s controversial attitudes toward medicine and magic. The essay concludes with Rambam’s conception of true service of G-d- “out of love”- motivated by a sense of such ultimate human responsibility.
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