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"The Colorful Biography of Pinchas"

Although Pinchas, the son of Elazar the priest, is widely known for his zealotry, he has an astonishing record of achievement that is not widely known. The Talmud and Midrash generously amplify on Pinchas' colorful resume.

"Redeeming Captives"

One of the truly haunting verses of the Torah that we encounter in Parashat Kee Tavo is the prediction that our sons and daughters will not be ours, for they will be led into captivity. The mitzvah of "Pidyon Sh'vuyim," redemption of captives, is one of the highest mitzvot in the hierarchy of biblical commandments. Redeeming our contemporary "captives" must be the call of the hour.

"The 'Mitzvah' of Divorce"

Parashat Kee Teitzei includes the "mitzvah" to divorce one's wife. Upon further elucidation we see that this applies only when the spouses find life with each other to be incompatible. Nevertheless, Judaism believes that in order to establish a sacred and holy society, marriages must thrive in a sacred and holy environment. If not, it is a mitzvah to divorce one's spouse.

"Waste Not--Want Not"

A single isolated law prohibiting chopping down trees in times of war has evolved into a fundamental body of vital precepts, which prohibit the wanton waste and the callous destruction of property and nature.

"A Tale of Two Mountains"

In parashat Re'eh, we encounter the two mountains that surround the city of Shechem (Nablus), Gerizim and Ebal. Eventually, it was on Mount Gerizim that blessings were recited while the curses were pronounced on Mount Ebal. G-d's message, however, is communicated not only through the blessings and the curses, but through the very nature of the mountains themselves.

"Fear and Reverence of G-d "

One of the most important aspects of belief is known as "Yir'aht Shamayim," generally translated as "Fear of Heaven." While it certainly means fear of retribution and punishment, it more definitively means reverence for G-d, awe of G-d through love. This more positive definition can have a meritorious impact on those who are walking away from Judaism who, unfortunately, too often perceive G-d as vengeful and wrathful.

"A Hopeful Message for Jewish Future"

In parashat Va’etchanan, we find the well-known citation, “Kee to’leed ba’neem,” which is read on Tisha B’Av. It predicts that the Jewish people will stray from G-d and commit horrible sins. And yet, in one of the most optimistic statements, G-d assures His people that they will always be welcomed back with open arms, no matter how far they stray.

"Establishing the Rightful Owners of the Land"

In parashat Devarim, the Torah goes into excruciating and puzzling detail concerning the nations who dwelt in the Land of Canaan. All this is done in order to emphasize the constant change of kingdoms and nations, underscoring that there never was one permanent owner to the land. It is undisputedly "G-d's land" to apportion according to His will--to the People of Israel.

"Optimism: The Call of the Hour"

From slight nuances in the textual structure, we learn that the priorities of the people were different from the priorities of Moses. Our rabbis teach that Moses possessed a sense of optimism that was lacking in the people of Israel.

"Striving for Refined Speech"

In this week's parasha, parashat Matot, we learn of the injunction against profane speech. It is from here that we learn not only to avoid negative speech, but to always strive to make our speech as refined as possible.

"The Zealotry of Pinchas as seen through the Midrash"

The vast majority of the people of Israel rejected Pinchas for his act of zealotry when he stabbed Zimri and Cozbi as they performed an act of public harlotry. Pinchas' life of hardship is revealed to us through the extensive Midrash cited by the great scholar Eliyahu Kitov.

"The 'Mazal Tov' Conundrum"

Balaam, the prophet of the nations, states clearly that there is no divination in Jacob and no sorcery in Israel. Yet, we often find references to sorcery and astrology in many mainstream Jewish texts. Given Judaism's strong stand against sorcery, how can the popular expression "Mazal Tov!" possibly be reconciled?

"The Death of Aaron"

Why was Aaron mourned by all the people of Israel while Moses was not? The Midrash suggests that Aaron had a very special relationship with all the people because of his great commitment to love and pursuit of peace. It was Aaron's obsession with peace that brought enemies together and turned them into friends. He was an extraordinary promoter of marital harmony between husbands and wives and was able to turn the wicked into penitents. This resulted in a powerful and abiding love that the people felt for Aaron.

"Datan and Abiram: The Protagonists"

Datan and Abiram, two members of the tribe of Reuben, are caught up in the rebellion of Korach and are swallowed along with Korach when the earth opens. The Midrash sees Datan and Abiram as the paradigm of effrontery, rebellion, and brazenness, the ultimate ingrates who devote their lives to undermining Moses and the authority of G-d.

"We Were like Grasshoppers in Our Eyes"

There is grave danger in the Jewish people seeing themselves as helpless and powerless. Very often this self-perception is a self-fulfilling reality. The ancient scouts saw themselves as pygmies and grasshoppers and were perceived by others as impotent and weak. We dare not allow that to happen to our generation. Strong leadership depends upon our faith in G-d and own self-confidence and self-esteem.

"The Gift of Spiritual Potential"

Perhaps greater than Moses' natural leadership abilities, his great brilliance and scholarship and teaching capabilities, and his extraordinary humility, was his unremitting and unconditional love for the Jewish people who tested him and rejected him so many times.

"Carrying the Ark"

In parashat Naso we learn that the family of Kehat was required to carry the holiest furnishings of the Tabernacle on their shoulders. This instruction was not merely a recommendation, but a mitzvah that resulted in an unnecessary death in the time of David, when the Ark was mistakenly transported by wagon. It also teaches that the human touch is critical in life, and that technology should not be permitted to replace the always-necessary human relationships with others and with G-d.

"Moses: A Spiritual Father"

In parashat Bamidbar, the Torah announces the progeny of both Aaron and Moses, but actually only names the children of Aaron. From this unusual omission, our rabbis learn a fundamental principle, that one who teaches his friend's child Torah is regarded as if he had fathered the child. Nevertheless, there are many questions to be asked about the way the Torah expresses the relationship between Moses and his nephews and much to be learned from their relationship.

"The Double-Edged Sword"

There are two faces to peace and two faces to the sword. Sometimes peace prevails because of internal brotherly love. At other times, peace is imposed from the outside. When people live in harmony with one another then the sword is an instrument of death. However, when people cannot live in peace with one another, then external threats of the sword can be a blessing that brings unity to the people.

"The Incredible Yovel--The Jubilee Year"

In parashat Behar, the Torah introduces the revolutionary concept of Yovel, the Jewish Jubilee year, that was celebrated every fiftieth year of the Sabbatical cycle. According to the commentators, the Jubilee was intended to train the Jews in compassion, charity, and justice. However, it was much more than just that.

"Creed or Deed"

The Torah instructs us to observe G-d's commandments and to perform them, leading Rashi to comment that one must study the commandments diligently in order to perform them properly. Jewish scholars engage in a very cogent argument over whether creed or deed takes precedence.

"Establishing a Truly Ethical Society: Honesty in Business"

In parashat Kedoshim, the Torah exhorts the Jewish merchant to be honest in his weights and measures. This fundamental principle sets the tone for the extraordinary and revolutionary regulations that govern the conduct of Jewish businessmen, and serve as the guiding principles for a truly ethical and moral community.

"Counting the Omer"

The period of the counting of the Omer commences on the second night of Passover. In ancient Temple times, it was on the second day of Passover that the barley offering was brought, allowing the use of the newly harvested crop. Today, the Omer period is an ambivalent period on the Jewish calendar. Although it is a period of semi-mourning, it is also a period of significant optimism, when Jews look forward toward redemption and revelation, just as the Exodus led the ancient Hebrews to Mount Sinai and the receiving of the Torah.

"The Wind and the Sun"

The Passover Haggadah cites the verse from Deuteronomy 26:7, "Va'yah'ray'oo," which states that the Egyptians treated the Hebrews badly. Rather than translate "va'yah'ray'oo," to mean that they treated us "badly," the Abarbanel indicates that its root stems from the word "ray'ah," or friend. Rabbi Piron concludes that Jews need to be on guard more from our so-called friends who embrace us and draw us away from our moral and ethical moorings, than from our enemies who try to physically destroy us.

"Modesty and Humility for All"

The Torah requires a homeowner who suspects that his house is afflicted with the disease tzah'rah'aht to call the Kohen and tell him, "It seems to me as if there is an affliction in the house." Our rabbis say that even if the homeowner is a scholar who knows for certain that the affliction is unquestionably tzah'rah'aht, the homeowner must not take it upon himself to say so definitively. There is much to be learned from this humble and modest approach.

"The Odd Ritual Practices of the Metzorah!"

In parashat Tazria we are taught that the metzorah, the person who is afflicted with the disease tzah'ra'aht for speaking lashon hara, must rend his clothes. He is also forbidden to cut his hair, must cover his mouth and head, and needs to call out publicly: "Contaminated, contaminated!" In addition, he is isolated from the rest of the community. What are the meanings of these rituals and behaviors, and what impact are they expected to have on gossipers and slanderers?

"The Eighth Day"

Our Torah portion, Shemini, opens on the eighth day of the consecration ceremony. In contrast to the number seven that represents nature and the natural way in which the world is conducted, the number eight is supernatural. It is a great gift to humankind from G-d. The "eighth day" that the Al-mighty gives His people, must be utilized as an opportunity to begin afresh, to redeem ourselves from the errors of the past.

"Never Give Up Hope!"

The Torah teaches that in addition to lifting up a scoop of ashes and placing them near the altar, the priest must remove the accumulated ashes from the altar and bring them outside the camp to a pure place. The Beit Yaakov interprets this as a metaphor never to give up hope on any Jew. Even though the embers seem to be dying, we must enable them to glow again by placing them in a pure place.

"Infallibility in Judaism"

In parashat Vayikra we learn of the sin offerings of the High Priest and the King of Israel. These sin offerings imply the fallibility of the nation's great leaders and serve as a message of hope for the common people, that while everyone is subject to sin, all can repent and repair themselves. It is a breathtakingly refreshing message.

"Building an Everlasting Sanctuary"

The Tabernacle had been completed after only three months. However, it was not erected for another three months, on Rosh Chodesh Nisan. The purpose of the delay was to enable the spirit of our Patriarch Isaac to pervade the Tabernacle. Although the workers and the architects attempted to raise the Tabernacle, only Moses could do so. He blesses the people in a way that emphasizes that the security of the Tabernacle really depends on the sanctity of the people.