The sad reality is that we have become slaves to the whims and fancies of people who do not share our understanding of the holiness of the individual, nor the greatness of the human.
In this week's video, Rabbi Fohrman explores the 7th, the transitional, plague and argues that God played off of Pharaoh's ego to show Pharaoh, Egypt and the people of Israel only God is all-powerful
Why is the faculty of Shevat referred to as Le’ita instead of Achila?
Where is our Exodus? If the question is about miraculous salvation and the punishment of our enemies, I have no answer. If the question is a quest for experiencing greatness, the answer is the Mitzvot
When Moshe is told about the plague of the first born (4:22-23), God gives an explanation, something we do not see with any of the other plagues. Yet is it actually middah keneged middah?
Before each person is born, he is predestined to certain abilities and talents, a particular level of intelligence, and an exact disposition and temperament.
According to the simple meaning of the text, it seems God took Pharaoh's free will. Rabbi Fohrman argues that the precise language-- kaved/chazek--shows that God DID allow Pharaoh to pursue his vision
Why did Pharaoh consistently ask Moses to pray for a plague to stop, rather than himself pray? Wouldn't that have been simpler?
Moshe complained to God that even though he would have the best human understanding of the Divine will, he had difficulty bringing it down to regular people. That role-"turgaman/navi"-Aharon filled
The month of Shevat shares its element of air with the months of Sivan and Tishrei. During Sivan, the light of the Torah was revealed to us on Har Sinai.
The authors, based on their research, suggest leaders employ certain practices to allow their followers to grow and be inspired by their humility.
Rashi notes Moshe's use of the future tense when addressing the two fighting Israelites.
He explains that our nation is one unit – irrevocably tied together in a common fate. What happens to one affects another. The state of each individual impacts the whole.
Rabbi Fohrman discusses the medrash and suggests we put ourselves into the eyes of Pharaoh's daughter to help us see that when we want to achieve something, God will help us find a way to do it.
What we pronounce is very different from what we spell. It is like a kri u’kesiv, a word that is spelled one way in the Torah but which we have a mesorah to pronounce a different way.
People who endlessly pray for miracles tend to ignore the message of Moses' staff. They do not realize that each time Moses uses that staff he is pointing to an opportunity of self-transformation.
While Moshe may have eventually become even greater than the avos, we must always strive for the faith of his predecessors and for the inner flexibility that such true faith brings with it.
How can we say Tehillim with more meaning?
Lessons from Jacob's blessing.
When a tzaddik uses a part of the world, he provides that portion with its purpose in existence.