In this week's parsha, the Torah is preparing the ground for one of its most monumental propositions: In the darkest night, Israel was about to have its greatest encounter with God. Hope was to be born at the very edge of the abyss of despair.
It was getting late, the plane was set to take off soon, and the boy had no idea what to do.
Why was the suffering justified? What was so terrible about what Dasan and Aviram did that explained this question to Moshe Rabbeinu?
About Batya Chazal said “The Holy One, blessed be He, said to her: ‘Moses was not your son, yet you called him your son. You are not My daughter, but I shall call you My daughter.’ ”
Given that the fever had already passed – and getting the medication down my fussy baby’s throat would be a challenge of its own – I finally decided to wait it out.
“Literally a few moments ago, while we were driving, a young boy pushed the emergency exit door of the bus by mistake and he fell out,” the driver continued.
Who runs the world? Who is behind every decree that is made whether for good or the contrary? We all know it is Hashem.
We can only change the world if we can change ourselves. That is why the book of Genesis ends with the story of Joseph and his brothers.
Imagine my joy when, last year, I received an email from Linda saying that she would be coming to Israel for the first time in the fall of 2018.
The stories of Judah and of his descendant David tell us that what marks a leader is not necessarily perfect righteousness. It is the ability to admit mistakes, to learn from them and grow from them. The Judah we see at the beginning of the story is not the man we see at the end.
There is, not one, but two distinct Diaspora Jewries: 1) a politically and religiously conservative Jewry and 2) a politically and religiously progressive Jewry. The former is Orthodox; the latter is not. The two groups live in separate communities and rarely interact.
The conclusion to Shalom Rubashkin's circuitous route through the US legal system that ultimately led to justice
I reminded him that the government had recently changed the rules and an appointment was now required.
By exposing these tunnels before an attack was carried out, rachmana litzlan, Hashem has once again saved us without a single shot being fired.
Judaism was and remains unique in its combination of universalism and particularism. We believe that God is the God of all humanity. He created all. He is accessible to all. He cares for all. He has made a covenant with all. Yet there is also a relationship with God that is unique to the Jewish people. It alone has placed its national life under His direct sovereignty
So as we celebrate Chanukah, spare a thought for the real victory, which was not military but spiritual. Jews were the people who valued marriage, the home, and peace between husband and wife, above the highest glory on the battlefield. In Judaism, the light of peace takes precedence over the light of war
The Holocaust was a dark period in our history, yet there were instances where Hashem let a bit of light shine through the darkness.
Eli believes in reincarnation and rectifying the soul and he believes with a hundred percent certainty that this whole episode was part of his tikkun.
Jewish history may seem to signify irretrievable loss, a fate that must be accepted. Jews never believed the evidence because they had something else to set against it – a faith, a trust, an unbreakable hope that proved stronger than historical inevitability
Naftali nodded solemnly. He put the envelope in a safe place and Moshe left, hoping sincerely that he had left his treasure with the right person.
He was so embarrassed! Here he didn’t even belong in the business class section, and he had inadvertently made an elderly passenger with legitimate rights to the cabin uncomfortable.
Rav Shmuel explained that keeping the Torah and mitzvos would be so much easier if we would understand that we are an elevated nation.
Moral dilemmas are situations in which doing the right thing is not the end of the matter. The conflict may be inherently tragic. Jacob, in this parsha, finds himself trapped in such a conflict: on the one hand, he ought not allow himself to be killed; on the other, he ought not kill someone else; but he must do one or the other.
Unfortunately, we do not have a single halachic authority that everyone abides by, and as a result each person can rely on whomever they choose.
This was the Sixties, and they shared the ideals of their adolescent children. Pro-civil liberties, anti-war – the epitome of unaffiliated, liberal Jews.