Judaism

In Judaism, since sin is not a foregone conclusion, we hold ourselves fully accountable for it. Likewise do we hold others accountable – if not to us, then certainly to God. And so the daughters of Tzelophad put this out about their father – and about everyone else.

We were fortunate to start our trip home. What a thrill to call the insurance company and advise them, “Please cancel my service call.”

So why then are we not attentive enough to all of the signs that surround us? I have not the psychological training to analyze this question, but what seems clear is that slumber is not only restricted to our beds.

If Mr. Miller had admitted that he lent money only once, clearly one of the witnesses would be lying and his testimony would be worthless.

Too Little, Too Late? 'And Break Down the Door and Enter…' (Arachin 31b)

Hashem doesn’t ask a person, “What did you do?” He asks, “What are you able to do?”

Question: In the haftara for Parashat Naso, we read about Manoach’s wife (mother of Shimshon), seeing things that her husband did not. We are never told, however, what her name is. Why?Yossy Guttman

Classical writing requires ink and paper, which are technically separable. In engraving, the material being engraved becomes the writing.

It should have proven to them that the churban was upon them and should have caused a tremendous teshuvah movement.

Most of us are reactionary daveners and pray only when we need something. Hearing about sickness should remind us to pray not to become sick.

The Rebbe Rayatz, however, refused to leave. He considered it his duty to uphold Torah study and observance even under such trying conditions.

This coming Shabbat will be the 25th Yahrzeit of the Lubavitcher Rebbe. The mission and legacy he left for us is more relevant than ever

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What made this trial different? Why did Moshe momentarily lose control? Why then? Why there? He had faced just this challenge before.

Bilam describes himself as yode’a da’at ‘Elyon, knows the mind of the most-High. Mockingly, the Gemara says “the mind of his own donkey he does not know, he knows the mind of the most-High?” [A line mori ve-rabi R. Lichtenstein zt”l used to invoke frequently, to warn us against glibly asserting we know why Hashem acts in various ways].

Even after all of the medical procedures, both Chaya and Daniel were left with medical problems.

People are particular about whom they wish to live with, so the remaining partner can claim he agreed to live with the initial partner but not with this new person – whether due to the person’s status or character.

Question: In the haftara for Parashat Naso, we read about Manoach’s wife (mother of Shimshon), seeing things that her husband did not. We are never told, however, what her name was. Why?Yossy Guttman

Through learning Torah we connect to Hashem, which immediately ignites our neshamos and causes us to move around, like a flickering flame that darts to and fro.

Korach and Haman were also both brought down by their wealth. Both were fabulously wealthy, and the Midrash informs us that very wealthy people become impudent.

Pleading The Fifth ‘Minors Are Not Obligated To Fulfill Mitzvos’ (Arachin 22a)

Most of Rashi’s comments derive from the Talmud or Midrash. But he almost always changes the wording or quotes specifically one of several versions.

Parshat Korach reminds us that seeing the good we have, and not coveting the good others have, is more urgent than almost anything else.

She argued that Moshe was fabricating his own laws until Korach finally became convinced…and organized a revolt.

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The Midrash tells us that thousands of children in the desert were named Aharon because Aharon brought peace to their homes.

Our Sages tell us that if you want to overcome the hate that you have for someone, give them something – do for them a favor and ultimately the hate will transform to love.

Rabbi Natan Tzvi Finkel argues that Moshe’s continual attempts to resolve the conflict teaches us that the prohibition applies even after the other party rejects an attempt at reconciliation.

The story of Korach remains the classic example of how argument can be dishonored. The Schools of Hillel and Shammai remind us that there is another way.

Rabbi Pappenheim maintains that “hayaven” is derived from the root yud-nun, which means trickery or deception.