Torah

Nebuchadnezzar, the warrior king, has been likened to an ox, whose intent was to cause damage and mayhem, not merely to satisfy personal desires, akin to Hamas.

We are meant to realize that our success hinges on working together – not just to defend ourselves but also to realize our joint mission in Hashem’s world.

You may have students who bother you, who have messy hair or unkempt clothes. Maybe a kid who has a disorganized backpack. You might have a student who has an annoying habit. That student is someone’s entire life.

The October 7th massacre and the subsequent attacks on and demonization of Jews worldwide have reminded us that we are one big family who are all in the same boat. The external enemy and threats have galvanized and unified us.

Rarely in the history of our people have we seen such unity and caring for one another. No division here! It doesn’t matter what your level of observance is. We are all one now. Religious or not, we embrace each other. We support each other.

No matter which approach we take, the underlying message of Rabbi Dosa’s teaching is that there are certain habits that can derail us from our larger goals and values.

Wisdom must be manifested through deed. It cannot be relegated to a purely intellectual exercise but must be supplemented with and evident through moral and spiritual action.

It is not that I don’t want to or that I don’t force myself to make time to. Sleep just won’t come. I lie in bed and even shut my eyes, but what’s supposed to happen next just doesn’t.

Though it is always easy to focus on what we are missing in our lives, we must use Chag HaSukkot to focus upon and celebrate Hashem’s great blessings that we often take for granted.

Another factor that negatively impacts memory is not properly understanding the material when originally learned. When the information is not encoded properly, later retrieval is unlikely.

Most of us are familiar with the process and stages of teshuva. But how do we purify ourselves?

Whether nature is vanity or just lower on the values hierarchy than Torah study, both of these approaches seem to agree that nature disrupts the learning process, and presumably, if possible, learning should be done inside, with minimal distractions from the natural world.

We can express gratitude for a benefit bestowed by a friend, but that gratitude can also have a spiritual component if we also thank G-d for helping to orchestrate the place of this friend or the significance of the gift in our lives.

Though the Yamim Noraim should also be a time when we draw close to and strengthen our love of Hashem, they begin with recognizing that He is judging us and determining our fate for the upcoming year.

Difficult times should inspire reflection and improvement. This is why the word we use to describe life lessons – mussar – shares a root with the word yisurin (suffering). Yisurin should inspire us to learn and internalize mussar lessons.

Commentaries are bothered by two main questions. First, what is the symbolism of Torah being referred to as a yoke? Second, what exactly is the mechanism behind what seems to be guaranteed removal of these other responsibilities?

The importance of not squandering opportunities to learn is not just an abdication of personal responsibility or failure of personal growth but has larger repercussions for the national survival of the Jewish people, and that is why Rabbi Chanina uses such strong admonishment.

Looking back at Jewish history, we see that periods of suffering were always followed by periods of success and growth.

We must remind ourselves that everything, including suffering, emanates from Hashem. Though Hashem is the source of ultimate good and wants the best for us, we know that grief also comes from Him: a person does not stub his toe below unless it was declared from above (Chullin 7b).

Learning alone is valuable, but not ideal. Words of Torah are enhanced through social interaction and social interactions are enhanced through words of Torah.

While we can be hopeful and optimistic that people will express their naturally benevolent and compassionate sides, we also need powerful external systems in place to curb the also natural human tendency towards maleficence and cruelty.

We are meant to work hard to support ourselves, and the amount we earn seems proportional to the effort we invest. This leads many to assume that their efforts determine their success.

These negative visualizations can be particularly important when the long-term consequences of our actions are not immediately resonant.

Though we occasionally face difficult situations, we should be optimistic about our future.

The second chapter of Pirkei Avot ends with two related teachings from Rabbi Tarfon, both centering around procrastination and productivity.

Because Hashem directs the world, things that happen to and around us are more than just coincidental.

Though the Torah commands many mitzvot that guide our relationship with Hashem, the mitzvot that govern interpersonal relationships are the most important. Disregarding them causes churban and subsequent mourning.

Following his approach that each element of this mishna relates to advice for Torah study, Rabbi Lipschitz explains that knowing before whom you toil will also help with effective learning.

When someone considers himself as a wicked person, there is a strong likelihood that will lead to him sinning even more.

The very fact that the Haggadah that we recite on Pesach speaks to four distinctive personalities is proof that our Sages realized that people are different and they articulate their belief in G-d in many ways.