“The Jew has made a marvelous flight in the world, in all ages: and has done it with his hands tied behind him. He could be vain of himself, and be excused for it. The Egyptian, the Babylonian and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away…
Responsibility is a very strong word, a word with so many connotations. Children should be responsible and take care of their belongings, army generals are responsible for their soldiers' actions, CEOs are responsible for a drop in profits.
I want to suggest an explanation for the mystery of the Kushi woman, which correlates with the Pshat both in Scriptures (Ketuvim) and the Midrashim. I believe that this solution does not refer to and does not interfere with any explanation of the second, third and fourth parts of the story.
You’re now stranded on an uninhabited island – all alone. The ship you were on sank, and you were fortunate enough to find something to float on until you reached the island. Does this sound like a Tom Hanks movie or a bad dream?
Our Sages find similarities between the Mitzvah of Shmita, opening Parshat Behar, and the Mitzvah of Shabbat. Shabbat – “The seventh day is a sabbath of the lord your God” - ויום השביעי שבת לה' אלוקיך (Shmot 20,10)
This week's parsha has multiple references to the concept of חילול השם, the profanation of God's name. The parsha does not explain what it means to profane God's name. However, the previous parsha, K’doshim gives us insight into what it might mean.
When a passuk is written with an abstract clause, it can't be interpreted literally. One cannot “walk” in a set of laws or behaviors. This invites a wide range of interpretations. Some interpret, not to follow the laws of the gentiles. Some interpretations are hairstyle, behavior, architecture, dress, fashion. Rambam, following a number of Talmudic sources rules “all the above”.
David Hamelech, in his book of Tehillim (Psalms), uses a very profound description of the Jewish people during the beginning of Redemption (Psalms 126, 1): "A song of ascents. When the Lord returns the returnees to Zion, we shall be like dreamers"
Masechet Shabbat, Page 53B, tells of a man whose wife died while she was still nursing their child and he could not afford to pay for a wet nurse. A miracle occurred and he grew two breasts so that he could nurse his son.
We have left Mitzrayim. We have left our constraints behind. Tzar, narrow, constraint, restriction, is the root of mitzrayim. This is the work we did leading up to Pesach whilst we worked hard cleaning our homes, and ourselves, cooking, buying, preparing, taking care of our families, focussing on our immediate surroundings.
What is it about the shabbat before Pesach that merits the special designation “The Great Shabbat?” Shabbat 113b explains that the Jewish people would be redeemed if we all observed two Shabbatot.
What is it about the shabbat before Pesach that merits the special designation “The Great Shabbat?” Shabbat 113b explains that the Jewish people would be redeemed if we all observed two Shabbatot.
Every Shabbat morning, one half an hour before the davening starts at Musar Avicha, a small band of stalwarts assembles for Rav Ezra’s Mishna shiur. We are working our way, slowly and deliberately, through Menahot, the tractate that deals with the meal-offerings that were brought to the Beit Hamikdash.
This week we are reading Parashat Tetzaveh, where we mention, among others topics, the clothes of the Kohen Gadol, who has eight items of holy clothing and each has its own spiritual purpose.
Parshat Terumah begins with Hashem’s instruction to the Jewish nation to contribute gold, silver, and a variety of other materials to the great cause of erecting and furnishing a Mishkan (Tabernacle). Yet the appeal’s wording is very strange: “Speak to the children of Israel and let them take a portion for me” (Exodus 25:2), begging the obvious question: Why does the Torah tell the people to take a portion when in essence they are giving one?
עָזֹ֥ב תַּעֲזֹ֖ב – You shall surely help – The question is asked why there is emphasis here [in Hebrew there is repetition of the word עזב]. The English translation explains that the emphasis tells us that we must help again and again, showing that this mitzvah is: a. talking about helping and b. that we must help again and again.
This Parasha covers many topics, but I would like to focus on a special connection and special attribute (middah). The connection between Moshe Rabenu and his father in law (Yitro) and the middah of respecting one’s elders.
Immediately after the children of Israel cross the Red Sea, and watch the Egyptian army drown in the returning waters, and before they sing the Song of the Sea, we read (Shmot 14, 31):
When reading about the Ten Plagues in Egypt, we are all amazed at the miracles that Hashem made for His people. But none of us are amazed at the dramatic event that happened this morning – the sun rising in the sky! Habit has made us unappreciative of nature around us, but we must know that even what seems the most trivial to us should not be taken for granted. The sun rises and sets every day only because this is the will of Hashem. And if He decides that things should be different – so they will be.
Moshe's complains to Hashem (end of Shemot etc) concerning the increasing difficulties experienced by the Jews in Egypt after Moshe spoke to Pharaoh in the name of Hashem.
Each and every one of us has had one, if not several moments in our lives when we have had to do something really big, maybe even monumental and completely life changing on a personal level.
Parashat Vayechi ends the book of Bereshit and the period of our forefathers. In his last days, Yaakov calls all his sons to come to him because he wants to bless them. His blessings include what seems like a prophecy to what is going to happen in their future and in the division of the tribal lands by Yehoshua.
Having heard the report from his sons that Yosef is alive, and in fact is the viceroy of Egypt, Yaakov gathers his strength and announces that he will travel to Egypt as bidden by Yosef and by Pharaoh himself.
There was a fence called the “soreg”, 10 tefachim tall. It had 13 breaks in it , inflicted by the Hellenist kings. It was repaired, and in memorium were establish 13 bowings. The soreg marked the point, which non-Jews could advance no further in the Temple area.
How many Chanuka candles do we light and why? Beit Hillel say we increase the number and Beit Shammai say we decrease. The Gemara asks why? Beit Shammai: The number of lights corresponds to the bulls of the Festival. Beit Hillel: he gave a reason for his actions, one elevates to higher level in matters of sanctity and one does not downgrade.
Benjamin Franklin once said, "Wealth is not his that has it, but his that enjoys it". The simple explanation for this quote is that it is not just important to save money, but rather to enjoy and indulge in it. We as Jews can take this expression and make it into something much more spiritual. One of the most essential foundations of Judaism is that religion and spirituality can only be achieved in the material world.
Analogies are one of the most common tools used by our Sages to teach Jewish values. In the Midrash Piskta Rabati (13) our Sages give an analogy that expresses the relationship between Am Yisrael and Hashem. A young boy is being carried on his father's shoulders. The father carries his son through markets and buildings and the son feels on top of the world. One day as his father walks though the market, the young son turns to a merchant and asks him, "Have you seen my father?"
Education is one of the most powerful tools in the world. It enables us to transmit deep and meaningful characteristics and skills to almost anyone. Education helps us learn how to become better people. It is ultimately, a way of bringing us closer to Hashem. One might assume that education is an easy and codified process but in fact, it is an incredibly difficult one, as we will see in this article.
One of the greatest quotes of all time is from Helen Keller. "The best and most beautiful things in the world cannot be seen or even touched; they must be felt with the heart". This powerful message from Helen is very personal one. Helen Keller was a deaf-mute who went on to receive a degree from Harvard University and become a prolific author. This message that our senses are not enough, that we must feel and connect to the reality around us is found in a deeper sense in Judaism.
When discussing the story of Avraham Avinu the automatic association that comes to mind is the value of chesed, kindness. The Prophet Micah explicitly associates kindness with Avraham (Micah 7, 20):
One of the most basic needs to succeed as a religious Jew is surrounding oneself with the tools to keep a Jewish lifestyle. A devout community, Kosher food and a Mikveh are just some of the necessities for a Jew in order "to keep" his Judaism. As much as this surrounding is important, many times a Jew's faith is tested when he leaves his comfort zone and is exposed to outside world.
In the modern world, a value put above everything is having the ability to absolutely nothing. We overwork ourselves so that at some point in life we can sit back and enjoy the fact that we have no more obligations or tasks.
The Vilna Gaon (Rav Eliyahou of Vilna) is famous for claiming that essential lessons from the Torah are strongest when they first appear in Chumash. We understand the importance of kindness from Avraham Avinu even though the Torah brings the Mitzvah of Chesed much later in scripture.
John Wooden once said "It's the little details that are vital, little things make big things happen". It happens to all of us, numerous times in our daily activities we ask ourselves, what is the purpose behind all the precise details of Judaism. Does it really matter how we blow the shofar?
We live in a world of results. Entrepreneurs, Politicians and the ordinary Laymen all care about the end result. We are educated in the western world that in order to succeed you must have a toolbox of skills and a reputation in order to succeed. Judaism understands this perspective and embraces it in certain areas.
The concept in Judaism that one can repent from previous sins is very unique. Teshuva (repentance), or the process of returning to Hashem following our sins, changes our whole being. In this article, we will elaborate on the commandment of Teshuva and how to achieve its’ full potential.
Hashem has given humanity the gift of life and intellect to invest his energies in building and improving the world around him. In this article, we explore the double role of man, as both a leader and a follower.
In Judaism, the Torah's commandments are the most central aspect of the religion. Judaism has 613 detailed commandments that help us serve Hashem in every facet of life. A very basic philosophical question may be asked regarding the adherence to Hashem's commandments.
A philosopher once said, "Everything has beauty, but not everyone sees it". A basic principle in Judaism is that every action, word, and thought has purpose. This applies to all areas of life, however mundane they may seem. In Judaism, we uplift the physical to the spiritual realm, infusing our every action with purpose and meaning.
In this week's Parsha, we learn that a Jew's expression of mourning should be within reason. When a neshama (soul) departs this world, we are commanded not to exaggerate our expression of mourning by inflicting upon ourselves any physical harm. The verse reads (Devarim 14, 1):
Gratitude is one of the most important qualities a person should display. By recognizing positive deeds, we bring greatness to the world. In contrast, when we overlook or deny the good that we have been blessed with, we are preventing ourselves and the world from embodying good.
The word "love" opens many doors of possibilities. Throughout the Torah, we find depictions of love between man and Hashem, as well as between Hashem and the Nation of Israel. In this week's Parsha, we are clued in to what love is really about.
This week we begin reading the last volume of the five books of the Torah. Each book of the Torah has its own special message. For example, in the book of Breishit (Genesis), we learn about the values of family, honesty, and love through the stories of our fore fathers.
Life is a journey. Every part of the way effects what may follow. Mistakes can be made but they are meant to be learnt from. When we are young, our journey is intensified. As we grow older, we use the knowledge gained from our life experiences to improve ourselves. The prophet Yirmiyahu agrees with such a concept. In his book Eichah (Lamentations 3, 27) he writes:
In modern times, a fundamental question is how to relate action to intent. If one was to give charity but not to do it with a whole heart, is that action admirable? If someone did not mean to hurt another human being but does so, is that action forgivable? The same question is also true with regard to intent without any positive action. If someone attempts to help a friend but does not actually do so, is he a commendable person? This important dichotomy has deep meaning in religion as well. What matters more in serving Hashem, action or intent? Hashem has the power to see through our hearts and minds. What is more important to Hashem, being a good Jew at heart but performing few Mitzvot or being the type of Jew who does many Mitzvot but without real Kavanah, meaningful intent?
Rav Chaim Volozhin, the creator of the Yeshiva system that we have today, constantly emphasized that, as Jews, our most seemingly insignificant actions can have tremendous results. Rav Chaim Volozhin explained that according to Kabbalah, many worlds exist between our world and the world of spirits. When Jews act, their actions have great effect in all those worlds. Many of us realize, but have not have internalized that anything we say or do can have both positive and negative consequences.
Rav Chaim Volozhin, the creator of the Yeshiva system that we have today, constantly emphasized that, as Jews, our most seemingly insignificant actions can have tremendous results. Rav Chaim Volozhin explained that according to Kabbalah, many worlds exist between our world and the world of spirits. When Jews act, their actions have great effect in all those worlds. Many of us realize, but have not have internalized that anything we say or do can have both positive and negative consequences.
Hans Sleye once said, "Adopting the right attitude can convert a negative stress into a positive one". In our religion, we as always aspire to gain deep knowledge to enable us to deal with all of life's difficulties. We believe that when can understand every detail of our religion, we connect more deeply to Hashem and his Torah.
