We have moral duties as individuals, and we make political decisions as nations. The two are different.
Science deals in causes and effects, not purpose and meaning. In the end, he concluded that only religious faith rescues life from meaninglessness.
Their aim was to discredit Moshe, damage his credibility, raise doubts among the people as to whether he really was receiving his instructions from G-d.
They were about to enter a land they had not seen. They had no idea what they were fighting for.
: I was not alone in feeling alone. Other people had been here before me.
I believe that isolation contains, within it, spiritual possibilities.
Why does this command and no other require love?
The Jewish people had universal compulsory education 18 centuries before England did.
The whole idea contained in the 13 Attributes of Compassion is that G-d’s love and forgiveness are stronger than His justice and punishment.
There is something very strange about the festival of Succot, of which our parsha is the primary source. On the one hand, it is...
Kedoshim contains the two great love commands of the Torah. What are they?
A Beautiful Day in the Neighborhood shows how good speech can heal where evil speech harms.
Fasting is of no use if at the same time you do not act justly and compassionately to your fellow human beings.
They were not criticizing the institution of sacrifices. They were criticizing something as real now as it was in their time. What distressed them to the core of their being was the idea that you could serve G-d and at the same time act disdainfully, cruelly, unjustly, insensitively or callously toward other people.
What united them was not the dynamic of the crowd in which we are caught up in a collective frenzy but rather a sense of common purpose, of helping to bring something into being that was greater than anyone could achieve alone. Communities build; they do not destroy. They bring out the best in us, not the worst.
According to the Sages the original act of Divine forgiveness on which Yom Kippur is based came about through the annulment of a vow, when Moses annulled the vow of G-d.
Tetzaveh is also the first time we encounter the phrase “for glory and for splendor,” describing the effect and point of the garments. Until now kavod, “glory,” has been spoken of in relation to G-d alone. Now human beings are to share some of the same glory.
Why did God command Israel to make a sanctuary for Him? Shouldn't it be unnecessary?
Judaism is a matter of creed as well as deed. But we should allow people great leeway in how they understand the faith of our ancestors.
Good things come in "3s"
I believe that some of the greatest positive changes in our lives come when, having undertaken a challenge, we cross our own Red Sea and know that there is no way back. There is only a way forward.
Issues of the heart
When G-d said, “I will be what I will be,” He was telling us something not only about G-d but about us when we are open to G-d and have faith in His faith in us.
Genesis is not a hymn to the virtue of families. It is a candid, honest, fully worked-through account of what it is to confront some of the main problems within families, even the best.
Joseph is helping his brothers to revise their memory of the past. In doing so, he is challenging one of our most fundamental assumptions about time, namely its asymmetry. We can change the future. We cannot change the past. But is that entirely true?
Mikketz represents the most sudden and radical transformation in the Torah. Joseph, in a single day, moves from zero to hero, from forgotten, languishing prisoner to viceroy of Egypt, the most powerful man in the land, in control of the nation’s economy.
I know of no comparable passage in the Torah: three verses dedicated to an apparently trivial, eminently forgettable detail of someone having to ask directions from a stranger. Who was this unnamed man? And what conceivable message does the episode hold for future generations, for us?
Note, first, that this is not an adjustment of an existing name by the change or addition of a letter, It is an entirely new name, as if to signal that what it represents is a complete change of character. Second, as we have seen, the name change happened not once but twice. Third – and this is the puzzle of puzzles – having said twice that his name will no longer be Yaakov, the Torah continues to call him Yaakov. G-d Himself does so.
What then are we to make of the phrase, “Pharaoh condemned only the boys to death, but Laban sought to uproot everything”?
Itzchak, having grown up in the household of Avraham and Sarah, had never encountered deception before, and was thus, in his innocence, misled by his son. Rivka, who had grown up in the company of Lavan, recognized it very well, which is why she favored Yaakov,