Torah

The Chafetz Chaim explained that it took him a long time to complete his Shemoneh Esrei because of the time he spent reciting the Modim beracha. (He was shocked that others could say the beracha so quickly.)

The better self-awareness we have, the better our relationship with others will be, and the stronger connection we will have to G-d.

Each day we set and realize many goals. As these goals seem naturally within our grasp, we assume that we accomplish them on our own. We set our mind to something we are capable of accomplishing and we succeed in doing so.

From ancient times, the idea that animals and people can affect their surroundings with their eyes was considered perfectly normal, and even to have a scientific basis.

As opposed to Yosef who saw Hashem’s Hand in determining the results of our decisions, Dovid saw Hashem as behind the decision itself!

There is a philosophical debate as to whether it is possible to completely excise anger from our emotional repertoire. This debate plays out within the Jewish ethical literature as well, with Rambam, at least in one place, indicating that one should never feel anger.

Hashem’s control over what happens in the world means that our lives and fate (even in this world) are fully in His hands.

What does it mean to have a good heart? It is common in the modern era to associate the heart with emotions, and contrast that with the mind, which represents thought.

The Chasam Sofer explains that a Jew who learns Torah is likened to a Sefer Torah...

As part of the world Hashem constantly recreates, our existence also hinges on Hashem’s continuous constant renewal.

Without denying the importance of tradition in determining ethical obligations and norms, Pirkei Avot in chapter 2 seems to offer a complimentary method.

When we donate our money, time or effort to Hashem, we naturally assume that we are giving Him something that is our own. In truth, we are merely giving Him what is (already) His.

I often sit at the opening of the Old City of Jerusalem witnessing the prophecies of the prophet Zecharya and others come to fruition, and I wonder why others don’t see what I see.

We are not created as a finished product, but, rather, with the need and responsibility to develop ourselves properly.

Some commentators state that it is simply a way of complimenting his fine character. Others connect the praise more directly to his mother. But why should his mother get the credit for his character?

Perhaps, instead of framing these as debates in terms of which one is superior (intelligence versus character, fluid intelligence versus crystallized intelligence), it would be beneficial to take a different approach to this issue.

Talmud Torah is not just the world’s purpose; it is also the Jewish peoples. As the mishna in Avot (2:8) tells us, If you have learned much Torah, do not take special credit; it is why you were created.

In the previous mishna, Rabbi Yochanan ben Zakkai cautioned against the dangers of self-praise. In contrast, here he explicitly praises his students, naming what he perceives as their signature qualities.

When the Kotel was returned to us in 1967, we heard Hashem’s call to reconnect with Him. The state founded 19 years earlier took on new meaning.

Consider the fact that when we pray, we are conversing with the Creator of the universe, the One who holds the key to life and death, the One who can grant our deepest desires. Shouldn’t we be even more focused and mindful during our prayer than during a job interview?

Praise is not the goal. The goal is to live a life of values and integrity. Praise may be a byproduct of such strivings, but it is ancillary.

The lists of ten are uniquely significant because the number ten symbolizes something full and complete. These lists appear in historical order.

The challenge is when perceived reality doesn’t map onto the system of justice. What do we think when confronted with a situation when someone seems to be suffering for no fault of their own?

Ben Azai teaches that it’s best not to consider which mitzvot are greater or lesser in value to the one who performs them because from beginning to do mitzvot one will add on more mitzvot, but if he does an aveira, then G-d forbid he may begin traveling down the other path.

Why do our possessions belong to Hashem? The simplest explanation is that Hashem’s ownership is rooted in His creation of the world and all of its content.

To what extent are you in control of your own life? Many early psychological theories assumed that the answer to this question was not much.

We cannot bring these holy souls back to life, nor can we fathom the evil that is in the minds of the terrorists who committed these cruel and cowardly acts of terror, but we can take this moment to introspect...

People often see themselves as worth more than they actually are. Remembering our lowly origins and eventual demise humbles us.

Rashbatz adds that there is also a positive aspect to social pressure. Fear of social consequences can be an effective motivator to avoid ethical and spiritual violations.

Obviously, our awareness of the constant presence of Hashem’s “eyes” should have an even stronger impact. That is part of what makes religion a force for honest and altruistic behavior and mitzvah observance: the belief that G-d sees what we do.