Torah

We might ask, why are these two things – giving up hope and aveilus – connected? After all, the likelihood of whether the loved one has died, which may be the more intuitive factor for beginning aveilus, does not change based on the subjective metric of losing hope, so why should this determine the threshold for commencing aveilus?

Judaism is not just about individuals understanding and worshipping G-d. It is about belonging to a people who descend from and still identify with their avot and imahot.

The Christian thinker Blaise Pascal was awed by the eternity of our people: “These people are not eminent solely by their antiquity, but are also singular by their duration, which has continued from their origin till now.

It is the notion that the Arabs, and in turn Hamas, cannot understand or accept that He hit me back. They cannot acknowledge the fact that the Israeli army is so powerful and is not subservient to them and that now they must recognize its superiority.

Sometimes, suffering is decreed from above – often as a punishment for sin. Hashem punished the first man and woman for their sins on their first day of existence and has continued to do so ever since.

When man ate from the tree of knowledge of good and bad, he realized his full potential to pursue sin. This choice damaged both him and the world.

Though there would always be antisemites, we were confident that the educated and tolerant mainstream had learned the lesson of the Holocaust. We assumed we would never again be hypocritically singled out. We were wrong.

First, we should work on maintaining our focus on Hashem during tefillah and kriyat shema. After succeeding at this, we should aim to think about Hashem while learning Torah and reciting brachot.

Though Judaism attributes great value to Torah learning and accumulating wisdom (Talmud Torah k’neged kulam), actions are more important.

In addition to fulfilling mitzvot, we should want what Hashem wants, value what He values, and even feel what He feels.

While the commentaries glean nuggets of wisdom from analyzing the various nuances in the metaphors and the word choice, the essential theme is that although we are free to choose how we act and what we consume, we must remember that there are consequences to our actions.

Mitzvot performed in Eretz Yisrael have far greater significance and impact. Living in Israel, as I do, one can feel the vibrancy of the Torah and how it relates to our daily lives.

Somehow, what piques my interest about this more than anything else is how the King of the Jungle, symbolizing ferocity more than any other animal – or at least as much – could have possibly been relied on for protection, let alone could have reached an understanding about guardianship and payment for it.

Kavanah is also the great equalizer. Though we differ in terms of what we are able to invest and accomplish, we are all equally able to have the right kavanah.

Like the prohibition against idolatry, chillul Hashem is one of the few aveirot we are commanded to sacrifice our lives to avoid.

Parents are often looking for guidance as to what defines a good Day School. Before registering a child, what should a parent look for in a school? What will determine the effectiveness of a school for their child?

The idea that our recognition and service to Hashem help us grow is emphasized by Moshe’s description of Yirat Shamayim (fear of heaven).

Our free choice includes not just matters of personal growth but also all decisions about how to live our lives.

According to Rabbi Yom Tov Lipman Heller, Beloved is man because he was created in the image of G-d refers not just to the Jewish people, but to all humanity.

Though our work does not determine how much we earn and we should avoid overworking, we are meant to work hard.

Tree planting in the modern state of Israel also embodies and expresses our appreciation of our return to Eretz Yisrael.

Happiness is a natural result of living life the way it should be – of being the people we ought to be, following the road map provided by Torah and halacha. It cannot be a destination but is instead a result of the journey of an inspired life process.

Prayer is part of how we express this faith. Turning to Hashem in difficult times expresses our belief that Hashem is the One behind our suffering as well as the solution to it.

Silence has a role in the learning process that leads to wisdom, and is also a signal that one has obtained wisdom.

Experiences that seem negative can do more than just protect. They often enrich.

During difficult times, we should remind ourselves that everything, including suffering, emanates from Hashem. Though Hashem is the 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 above (Chullin 7b).

Our sages tell us that there is no calamity that befalls the Jewish people that does not carry within it the sin of the Golden Calf. So devastating was this incident that it was never forgotten in all the succeeding persecutions of the Jewish people.

Hashem’s first words to the first Jew direct him to move to Israel. Though Avraham’s religious quest and commitment began decades earlier, the Torah skips those stories and begins with his move to Israel. Judaism begins with the arrival of the first Jew in Israel.

Before one prays, one must prepare for the experience. There must be a meditative time in which the individual focuses on the significance of the act that he is about to perform.

We often choose to avoid confronting those who offend us. We are too hurt to speak it out, and doing so is uncomfortable. Unaddressed, though, our feelings fester and grow, and the hatred, distance, and demonization intensify.