Judaism

“G-d’s Gift to His People on Yom Kippur”
(updated and revised from Yom Kippur 5765-2004)

One expects sinners and criminals to pay for their sins and crimes, either by way of monetary assessment or physical punishment such as lashes or incarceration. And yet, the Divine method of judgment is so different. When the Al-mighty grants forgiveness, He wipes the slate clean and says, “You’ve sinned, you’ve trespassed--just don’t do it anymore.” There is no expectation of compensation or further punishment. Forgiveness has been granted! It is a Divine gift based purely on G-d’s love for His people.

“Jewish Normal, Is Not Very Normal”
(updated and revised from Haazinu-Rosh Hashana 5774-2013)

We live in remarkable times, anomalous times, times that have no precedent in all of Jewish history. Experiences of relative peace and tranquility can hardly be called the “Jewish normal.”

“Choosing Life”
(updated and revised from Nitzavim-Vayeilech 5763-2003)

In parashat Nitzavim, the Al-mighty begs his children to "choose life." Judaism believes that "healthy guilt" allows us to override our defense mechanisms and helps us acknowledge the changes that we need to make in order to improve our lives, to perfect our situation and to choose life.

“Contemporary Implication of an Ancient Ritual”
(updated and revised from Kee Tavo 5765-2005)

In this week’s parasha, we read of the formula of confession that the Israelite farmer of old recited when he redeemed his tithes, declaring that he hasn’t given in grief, impurely, or to the dead. While the vast majority of Jews no longer work as farmers, the statement recited by the ancient Israelites is relevant today to those who wish to properly redeem their charitable commitments. There is much that may be learned from this ancient ritual.

“The Revolution that Started with a Fence”
(updated from Kee Teitzei 5765-2005)

Although the Torah is often looked upon by its detractors as an ancient, even primitive, code of law, parashat Kee Teitzei demonstrates clearly how the Torah was really light-years ahead of its time. The simple law of ma'akeh, the requirement to place a protective parapet or barrier around the roof, underscores the Torah's central theme--that any hazard that may compromise public or private safety must be eliminated.

“Adding or Subtracting”
(updated and revised from Re’eh 5766-2006)

In parashat Re'eh, we learn of the prohibition of adding or subtracting from the Torah. Any attempt to manipulate the Biblical text would imply that the Commandments are imperfect or irrelevant. And yet, rabbis throughout the ages, built fences around the mitzvot and added festivals and observances. How could that be justified?