2019

“Can the Torah Forbid Feelings that are Part of Normal Human Emotions?”
(Updated and revised from Yitro 5761-2001)

3,300 years ago, when xenophobia reigned supreme throughout the ancient world, the Torah admonished Jews not to reject sage advice simply because it emanates from a non-Jewish source. In fact, Jews are encouraged to look for good and healthy ideas anywhere in the world, Jewish and secular, and embrace those ideas with open arms.

“The Reunion of Jacob & Joseph: An Immortal Lesson about Love”
(updated and revised from Vayigash 5760-1999)

After 22 years of mourning for his lost son, the rabbis state that when Jacob and Joseph are reunited, Jacob could not kiss his son because he was reciting the Shema prayer. What was the reason for Jacob’s odd behavior? Couldn’t he have prayed before or after the reunion with his son?

“The Massacre of Shechem, Can it be Justified?”
(Updated and revised from Vayishlach 5760-1999)

The rabbis are challenged deeply by the rape of Dina and the subsequent massacre of the men of Shechem by Simeon and Levi. They try valiantly to explain why Dinah was fated to suffer so horribly. They also debate whether the actions of Simeon and Levi can in any way be justified.

“G-d Hardens Pharaoh's Heart:
Reconciling Omniscience with Free Will”
(revised and updated from Va’eira 5760-2000)

Our commentators struggle with G-d’s statement to Moses: “And I will harden Pharaoh’s heart.” Does this imply that G-d has taken away Pharaoh’s free will? Among the host of responses offered by the commentators, is that Pharaoh hardened his own heart during the first 5 plagues, and was punished five times by G-d hardening Pharaoh’s heart during the last 5 plagues. Many of the responses given by the commentators to this issue are quite insightful and resourceful. They must be studied carefully in order to appreciate them fully.

“Who is Osenath the wife of Joseph?”
(Updated and revised from Mikeitz 5760-1999)

The Midrash relates that Dina, who was raped by Shechem, gave birth to a child, Osenath. This child, who was driven from Jacob’s home, is eventually adopted by Potiphar and his wife. Despite the terrible tragedy, Dina’s daughter, Osenath, marries Joseph and becomes the progenitor of two tribes of Israel--Ephraim and Menashe. It is Osenath, the secret heroine, who raises these two children, and keeps them from assimilating in Egypt.

“Who is the Real Enemy?”
(Updated and revised from Vayeitzei 5760-1999)

Despite his limited role in the biblical narrative, Jewish history portrays Laban as a significant, evil character. He plays a major role in the Passover Haggadah, where he is referred to as “the Aramaean who sought to destroy our father.” Laban is even considered more dangerous than Pharaoh. Pharaoh is an outright, public enemy. Laban, on the other hand, embraces us in a false embrace and his kiss is the kiss of death. Because he feigns love, and since we are unaware of Laban’s subtle desire to destroy the Jewish people, he is far more dangerous than Pharaoh.

“The Coming of Age of Joseph: from Lad to Bechor”
(edited and revised from Vayeishev 5760-1999)

When first introduced to Joseph, we are told that he is 17 years old and a lad. It is Joseph’s struggle to mature andbecome less self-centered that is the real story behind the story of Joseph. Joseph eventually overcomes his immaturity and vindictiveness. He becomes a person of compassion and forgiveness, no longer the self-centered teenager who sees the world only through his own eyes. Joseph emerges as the bechor, the firstborn, and the rightful heir of Israel.

“A Lesson from Jacob and Esau: Understanding and Accepting Differences”
(Updated and revised from Toledot 5760-1999)

Some bold commentators have suggested that the difficulties between Jacob and Esau may be due to the fact that not enough attention was paid to the innate differences in the children’s natures, and that they were both, mistakenly, given the same cookie-cutter education. There is always a great price to pay for not recognizing that children have individual and personal needs that must be addressed.

“Rebecca and Isaac’s First Encounter: a Revealing Insight into the Future”
(updated and revised from Chayei Sarah 5760-1999)

When Rebecca raises her eyes and first beholds Isaac from afar, she falls off the camel and promptly covers her face with a veil. Rebecca’s actions may very well reflect her feelings of inadequacy about coming from a decadent and idolatrous background, and being betrothed to an intensely spiritual man. This encounter may explain the fraught relationship that the future couple will have.

"The Preciousness of Hospitality"
(Updated and Revised from Vayeira 5760-1999)

While 99-year-old Abraham is recovering from his recent circumcision, he sees potential guests on the horizon. Despite his pain, he quickly runs toward the wayfarers and begs them not to pass by his tent without accepting his hospitality. There is much we can learn from Abraham’s manner of welcoming guests. It is essential that we not lose the capacity to properly perform the noble and ennobling mitzvah of “Hachnassat Orchim.”

“Understanding the Ritual of Circumcision”
(updated and revised from Lech Lecha 5760-1999)

The ritual of circumcision, performed on the eighth day on the flesh of the Jewish male, has always been the fundamental mark of identity for the Jewish man. There are those who say that the letting of blood during the circumcision is a constant reminder that the Jewish people must live by their blood. It may also mean that whether the Jewish people live or die will be determined by the organ that is circumcised. After all, Jewish destiny depends upon how the Jewish males choose to use their sexual organ.

“The Vital Importance of Truthful Judgment”
(Updated and Revised from Noah 5760-1999)

In the narrative of the Tower of Babel, the Bible depicts a would-be omniscient G-d as having to come down to see the city and the tower that the people had built. If G-d is truly omniscient, why should He have to come down; surely He knows of the wickedness of the people? The Torah is faced with a daunting challenge: Are moral lessons more important than theological truths?

How to Achieve Immortality the G-dly Way
(Revised and updated from Bereshith 5760-1999)

The Biblical story of the Garden of Eden teaches that two of the greatest human aspirations are the desire for omniscience and the desire for immortality. Both of these aspirations are symbolically represented by the Tree of Knowledge and the Tree of Life. However, immortality cannot be achieved through immorality. Fortunately, we can regain entry into the Garden of Eden by following G-d’s instruction. The story of the Garden of Eden may appear to be simplistic, but it is actually one of the most important lessons for all humankind.

“A Sukkot Story: Devotion to a Festival”
(Updated and revised from Sukkot 5761-2000)

The great O’heiv Yisrael, Rabbi Levi Yitzchak of Berditchev, taught a wealthy Jew with an Etrog, what it means to be devoted to the festival of Sukkot.

“How does G-d Judge?”
(Updated and revised from Yom Kippur 5760-1999

We mortals need to be constantly aware that what may seem in our eyes as a trivial or insignificant transgression, may appear in G-d’s eyes as a very serious breach or violation. That’s the challenge of Teshuva.

“The Judgment of Ishmael, and its Contemporary Implications for all of G-d's Creatures”
(Updated and revised from Rosh Hashana 5761-2000)

Even the wicked Ishmael was given a “pass” by the Al-mighty and allowed to survive, because at that time of judgment he was not “worthy” of punishment. Similarly, the Al-mighty is prepared to give every sincere penitent the benefit of the doubt and inscribe us in the Book of Life.

“Welcoming the Stranger”
(Revised and updated from Kee Tavo 5760-2000)

May a non-Jew who converts to Judaism say the prayer formula stating that G-d has promised “our fathers” to give us the land and the fruits thereof? We are taught that Abraham is the father of not only biological Jews, but of all righteous proselytes. We therefore must welcome the גֵר--ger, the stranger, with abundant love, for we were all once strangers.

“Polygamy, Illegitimacy and Punishing the Innocent”
(Revised and updated from Kee Teitzei 5760-2000)

Summary: The concept of מַמְזְרוּת--mam’z’rut, illegitimacy, in Judaism, is a very painful topic in Jewish life, but one that underscores the extreme sanctity with which Judaism views the family. Once the sanctity of life is compromised, Jewish life is compromised. The Torah has much to teach concerning proper conduct and compassion in the face of profoundly difficult societal issues and choices.

“War, the Jewish Community and Jewish Family Life”
(Revised and updated from Shoftim 5760-2000)

The Torah looks upon the duty of a husband to bring happiness to marriage as a sacred duty, not only for individual happiness, but also for the national well-being. For that reason, for an entire year after marrying, the newlywed husband is free from all public services and duties, even service in the army. This exemption will, hopefully, result in laying a strong foundation for not only individual family life, but will ensure the strength and success of the entire Jewish community.

“Charity! The Investment That Keeps Giving”
(Revised and updated from Re’eh 5760-2000)

A major theme of this week’s parasha concerns how to deal with the impoverished members of the Jewish community. Rather than an act of kindness, the Torah regards “charity” as the right thing to do and a fundamental concept of life and morality.

Eikev 5779-2019
“Feast or Famine--What Judaism Says About Food”
(Revised and updated from Eikev 5760-2000)

The Torah in parashat Eikev boldly proclaims that human beings do not live by bread alone, but only by G-d’s decrees. As part of the process of hallowing all aspects of daily life, Judaism spiritualizes the act of eating. Food is important to Jewish life, not only because it is the staple of life, but because it is the staple of faith and a key element in developing sensitivity and proper moral and ethical behavior.

“The Torah’s Radical Approach to Parenting”
(Revised and updated from Va’etchanan 5760-2000

In parashat Va’etchanan, we learn of the famed “fifth commandment” calling for honoring father and mother. The Code of Jewish Law goes into extensive detail regarding the obligations of honoring and revering parents. A cursory study of the Code’s directives seem to place all the obligations on the children and extend to the parents all power and authority. Ultimately, Judaism attempts to create a very delicate balance. The radical regulations of parenting set down in the Talmud and in our Code are based on insights of our Torah. They are not only ancient and insightful, they also work.

“Judaism’s Unique View of Justice and the Judicial System”
(Revised and updated from Devarim 5760-2000)

In parashat Devarim, Moses delivers his valedictory admonition to the Jewish people. Knowing that the nation’s
security depends significantly on the efficacy of its legal system, Moses reminds the people again and again to be trustworthy in judgment. In this parasha, Moses lays out the foundation of Jewish jurisprudence, a legal system that was unparalleled in the ancient world. Summing it all up, the prophet Isaiah declares that “Zion shall be redeemed in justice, and that those who return to her shall be redeemed through righteousness.”

“The Daughters of Zelophehad: Legitimate Feminist Claims”
(Revised and updated from Pinchas 5760-2000)

Distinguishing between legitimate and non-legitimate claims has become a challenging issue, especially when “political correctness” is mixed into the brew. In parashat Pinchas, we encounter the revolutionary claim of the daughters of Zelophehad who win the right to inherit their father’s ancestral land in Israel. Along with other issues concerning women that are found in the Torah, the case of Zelophehad’s daughters underscores that Judaism was always ahead of other civilizations in establishing fair and equitable parameters for Jewish women.

“History Repeats Itself! Plus ça change, plus c’est la même chose”
(Revised and updated from Chukat-Balak 5760-2000)

According to tradition, the nations of Moab and Midian were mortal enemies. As usual, as we see once again in parashat Balak, that the one thing that unites our enemies is their unremitting enmity of Israel, which is greater than their hatred for each other. That pattern has repeated itself throughout Jewish history. Indeed, parashat Balak confirms that: “The deeds of the fathers are the signposts for the children.”

“Can Death Be Sweet?”
(Revised and updated from Chukat 5761-2001)

In parashat Chukat we learn of the death of Aaron, one of the Jewish people’s most beloved figures. According to the Midrash, Aaron had the privilege of leaving the physical world knowing that his children were following in his footsteps, and committed to serving the Jewish people. Aaron truly has a “sweet demise.”

“Controversy Versus Conflict”
(Revised and updated from Korach 5760-2000)

The Mishnah in Avot teaches that every controversy that is for the “sake of Heaven” will endure, while those that are not for the sake of Heaven will not endure. The example that the Mishnah provides for a controversy that was not for the sake of Heaven is the conflict of Korach and his assemblage. Although some of Korach’s claims may have been legitimate, the method that he used to drive them home proves that he was not a pursuer of truth, but, rather, a pursuer of controversy.

"Finding Meaning in the Rituals"
(Revised and updated from Shelach 5760-2000)

In parashat Shelach we read the well-known third paragraph of the Shema prayer concerning the Tzitzit, the fringes. It is one thing to profess love of G-d and to accept responsibility and accountability. But, the bottom line in Judaism is always action! By emphasizing the ritual of Tzitzit, fringes, our sages tell us that the essence of our relationship with G-d is how we act toward Him. Professing our love for Him and accepting responsibility and accountability is simply not enough. This, once again, confirms that in Judaism, “rituals work,”–-they really do.

“Giving Our Disciples A Firm Grounding”
(Revised and updated from B’ha’a’lot’cha 5760-2000)

Because the Torah employs the unusual expression, “B’ha’a’lot’cha,” when you raise up and kindle the candelabra, our rabbis learn that the priests were to light each new candle in the Menorah until the flame of the new candle was able to rise on its own. This unusual expression is meant to serve as a message to teachers and mentors who are instructed to train and encourage their disciples to stand on their own feet, providing them with multiple educational and religious experiences, in order for them to emerge as healthy disciples, rather than mere sycophants.

"Traditional Judaism: Fundamentalist or Ascetic"
(Revised and updated from Naso 5760-2000)

A Nazirite is not permitted to drink wine or eat anything of grape origin. He is not permitted to cut his hair, and is not permitted to come in contact with the dead. While it seems as if Judaism is encouraging asceticism, it does not. Judaism is a religion that promotes a sense of “balance” based on the Torah’s structure and Divine wisdom. That balance is what is reflected in the Torah’s lessons derived from the laws of the Nazir.