• The class starts with a discussion of berakhos in general:
  • Various opinions of the meaning of the word “barukh”,
  • the structure,
  • three conceptions of how to make a berakahah.
• Approaches to doing mitzvos:
  • To obtain holiness
  • to fulfill the commandment of G-d
  • Perspectives on the reason for morning hand-washing, and how it relates to holiness.

• Is the berakhah one of praise? If so, why do we sayor one of action?
• What is the chokhmah being referred to in “who formed man with/of chokhmah”?
• How do chalulim differ from neqavim, that the berakhah lists both? Does Hashem create holes, or does He allow them to exist by creating around them?
• Why do we say “before Your throne of honor”, rather than “before You”?
• Why do we speak of opening and closing holes in particular?
• What’s the debate over wnether one should say “afilu sha’ah echas” (even one moment/hour)?
• If the closing of a berakhah must always address one theme, how do “afilu sha’ah achas”, “rofei khol basar” and “umafli la’asos”?

With berakhos for the best of health and an enjoyable Shavu’os!

• Different opinions about why the berakhah doesn’t begin with the word “barukh”
• The berakhah’s possible connection to Hamapil said before going to bed or Asher Yatzar
• Is the berakhah primarily about waking up, or the resurrection?
• Who is the “me” saying “the soul which You put within me”? Aren’t I my soul — how can it be placed within “me”?
• More on the “anatomy” of the soul
• The connection between the soul and the body
• Different opinions on the nature and role of the resurrection.

Some topics:

• Who is holier: people or angels? Who is loftier?
• Being and becoming
• Hislamdus — self awareness, life as a learning experience
• The ruach
• On empty cups: cleaving to G-d and self improvement
• The importance of saying birkhos haTorah
• How many berakhos are there (is ha’Arev its own berakhah), and what kinds of learning require the berakhos?
• Is the berakhos on learning Torah, or on the Torah lifestyle as a whole?
• Meaning of the words and phrases.
• The progression from learning, “sweetening”, remembering, carrying to future generations, and getting protection by being the Torah’s guarantor.
• Torah as a means of growth — a tool for “becoming”.

• Who wrote Nishmas? The Peter connection and what it says about the content of Nishmas.
• Why do we speak of Nishmas kol chai, veru’ach kol basar, but say nothing about the nefesh? (see previous three weeks’ shiurim for discussion of these three aspects of the soul.)
• The symbology of Shabbos, tefillin and tzitzis according to the Maharal and R’ Samson Raphael Hirch.
• The moral duty to praise Hashem, and the mention of those things for which we must say Birkhos haGomeil. Being saved in and of itself vs being saved by reexperiencing an aspect of yetzi’as Mitzrayim.
• The need to thank Hashem for giving us challenges in measures that we can handle, and moreso, from which to grow.
• The impossibility of expressing His praise and therefore of the need to praise Hashem implicitly through action and ontologically, since we embodying His Wisdom.

We concluded at the beginning of haKeil, and should pick up at that point.

• The impossibility of understanding Hashem, and the resulting consequence of tending to describe Him in conflicting dialectics. Immanence — Hashem is everywhere; Trancendence — Hashem is in shamayim. The impersonal G-d of nature, and the G-d of miracles. Etc…
• How are we permitted to praise Hashem in just four words?
• Gevurah and nitzchon (eternal in time). Man’s ability to bring nitzachon to Hashem’s will because Hashem’s gevurah gives “room” for us to act. The creative partnership in history and in halakhah.
• What is means to be a Melekh (king) as opposed to a Mosheil (dictator). What is Hashem’s “Throne”?
• Idealism and happiness: The concepts of simkhah, yesharim, tehillah (hallel), avodas Hashem (serving Hashem), aveilus and even humor according to Rav Saadia Gaon.

The bulk of the shiur was a discussion of evil, the nature of evil — both as the tragedy in people lives and the evil people do, the question of what defines evil (one Jewish resolution to Plato’s Euthyphro’s Dilemma), and finally four different ways in which tragedy forces us to respond. (The last point is expressed also in my essay “The Four Sons Confront Tragedy“, relating these responses to the responses each of the four sons of the Hagaddah have to the seider.)

This week we concluded our discussion of the berakhah of Yotzeir Or, as well as the shiur’s run until after the yamim tovim.

Some highlights:

• The process of creation is continual, and thus the berakhah is about the end of evil more than evil itself. There will always be more opportunities tomorrow even if all is bleak today.
• The structure of the berakhah.
• The angels’ Qedushah, and man’s role in it.
• Creation continuing through today and into the future. Things continue to exist through His Will.
• Does this concept necessarily mean that individual Divine Providence (hashgachah peratis) need apply to every event?
• Various opinions on the subject of Providence, and a modern take on the idea.
• A tiny review of the 10 shiur series, taking some points from each shiur and tying them into a single picture.