Judaism

"Death and the Kohanim--the Children of Aaron"

In parashat Emor we learn that a Kohain is only allowed to contaminate himself on the occasion of the death of one of his seven closest relatives. Rabbi Saul Berman maintains that the ancient priests, who acted as clergy, were not permitted to be involved with the dead so they would not be in a position to exploit their vulnerable constituents at the time of bereavement. It may also be a way of encouraging lay people to reach out to their friends and acquaintances at the time of death, rather than relying exclusively on clergy.

"Shaatnez: Understanding Irrational Decrees"

The laws of Shaatnez, in parashat Kedoshim, of not wearing wool and linen together, fall under the category of laws that are known as chukim--decrees which are commands from G-d that have no apparent rational reason. The esoteric laws of Shaatnez that appear so out of place in contemporary times have much to teach us about sensitivity toward others, and that the great gift of clothes must never be taken for granted.

"Reflections on the Holocaust"

America's Jews are walking away from Jewish life in record numbers. Part of the problem may be due to the fact that obsessing over the Holocaust is exacting a great price on American Jews.
If we are to stop the hemmorhaging of Jewish life in America, intensive, positive, joyous, Jewish education experiences must become a priority.

"Understanding Shabbat Hagadol"

Our commentators offer a host of reasons to explain why the Sabbath prior to Passover is called by the grand name "Shabbat Hagadol," the Great Sabbath. Whatever the reason for this Sabbath to be given such a distinguished name, it is always a very special Sabbath for the Jewish people.

"The Lesson of the Mincha Offering--Giving with a Full Heart"

Among the many profound lessons that the Mincha offering teaches, is that Judaism is not the religion of the wealthy. In fact, Judaism provides venues of expression and of worship for all the people of Israel, rich and poor, young and old, male and female alike. The Mincha offering specifically teaches that one must give with a full heart.

"The Original Jewish Renewal Movement"

On the Sabbath prior to the new month of Nisan, a portion known as Parashat Hachodesh is read, announcing the arrival of the new month of Nisan, the first month of the year. Nisan is the month of redemption and salvation. It is a time when the Jewish people burst forth from darkness and despair to allow the glory of G-d to shine forth. This is the original Jewish renewal movement.

"The Story of Esther--Making Choices for Jewish Destiny"

When Esther receives the report that Mordechai is leading a great mourning and wailing, she is thrown into a panic. Some commentators regard Esther's reaction as a personal failure on the Queen's part to rise to the challenge. In effect, Esther respond's to Mordechai's appeal by saying "Do you expect me to risk my life and compromise my lofty position for the Jewish people?" Mordechai's response to Esther strikes a sensitive chord. Despite her initial reluctance, Esther redeems herself, fulfills her mission brilliantly, and goes on to become one of the great heroic figures of Jewish history.

"The Korban Tamid--a Lesson in Consistency"

The Tamid, the perpetual offering, was brought every morning and afternoon of every day of the year. Unfortunately, we no longer have a Temple and can no longer offer sacrifices. All we have is prayer. Now we must show our consistency and faithfulness to G-d through our prayers.

"The Centrality of Torah"

The Holy Ark was the central furnishing of the Mishkan (Tabernacle), which housed the Torah. Since Torah is the elixir of life for the Jewish people, the Ark, with its nonremovable staves, went with the people whenever they moved. This ancient practice teaches us that at the very core of our homes must be the Torah.

"'An Eye for an Eye' in Jewish Law"

If an "eye for an eye" in the Bible does not literally mean an eye for an eye, but rather monetary compensation, why then does the Torah use this expression?

"Structural Secrets of the Decalogue"

The Torah contains some very powerful subliminal messages that may not be articulated in the text, or written in the letters and the ink, but may be found instead in the white spaces. That is why there are many lessons to be learned from simply studying the structure of the Ten Commandments.

"G-d: The Source of Sweetness"

Immediately after the great miracle of the parting of the seas, the Jews arrived at a place called Marah, where the water had turned bitter. G-d tells Moses to throw a bitter branch into the water and miraculously the waters become sweet. Our commentators suggest that the Torah wishes to convey the message to humankind that ultimately there is really no such thing as "bitter or sweet." Whatever we experience is merely a reflection of G-d's will.

"Rituals Work, Rituals Work"

The prodigal child of the Haggadah asks, "Why do we need all these mitzvot and all the rituals?" The rituals of Judaism are vitally important; they are the flesh that covers the bones and give substance and meaning to the words of our sacred texts. Without rituals we are practicing an eviscerated form of Judaism, "Play-Dough" or "Mother Goose" Judaism, if you will.

"Can We Question G-d and Get Away With It?"

Parashat Va'eira opens with G-d berating Moses for saying that things have only gotten worse for the people of Israel since Moses intervention. Strict interpretation holds Moses accountable for his presumptuousness, eventually resulting in his inability to enter the promised land. The more liberal interpretation implies that G-d desires to be challenged, hoping to find justification that would exonerate those guilty of improper acts.

"The Circumcision of Eliezar: A Message for Busy Parents"

Moses has been summoned by G-d at the burning bush to return to Egypt and lead the people of Israel out of Egypt. Beginning his journey back to the land of Pharaoh, together with his wife and his sons, he stops at an inn where he is encountered by G-d, who seeks to kill him. Moses' wife immediately takes a flint stone and circumcises the youngest child. What is the message that is communicated by this strange and eerie encounter?

"The Debate: Burial in the Land of Israel"

In parashat Vayechi, both Jacob and Joseph request to be buried in the land of Israel rather than in Egypt. The Midrash Rabbah records a major debate between the sages regarding whether being buried in the land of Israel for someone who lived in galut is good or bad. The Abarbanel seems to assert that only those people who lived righteous lives outside of Israel are entitled to be buried in Israel, otherwise their bodies defile the land.

"The Virtues of Assimilation"

Once the brothers arrive in Egypt, there develops a difference of "philosophy" between Joseph and his siblings regarding assimilation and the possible loss of national identity while in Egypt. The brothers prefer to avoid any hint of permanent settlement in Egypt. By not establishing comfortable homes in Egypt, they hope to assure Israel's eventual exodus. Joseph, however, was optimistic about his family being able to lead a productive Jewish life in Egypt. Joseph does not see assimilation as total evil, but rather as a possible source of cultural enrichment, without resulting in a loss of personal identity.

"A Dysfunctional Family becomes Functional"

The saga of Joseph and his family is fundamentally the story of an immature young man who must outgrow his narcissism and self-absorption. It is the story of the assimilationist, Joseph, who shaves off his beard, changes his clothes, is given an Egyptian name and an Egyptian wife. But in the end, Joseph stands up and declares: "I am Joseph, I'm not an Egyptian, I'm not an assimilator. Is my father still alive?" He answers with a resounding, "Yes, my father is alive. I am Joseph."

"Judah, the Paradigm for Jewish Future"

The two words that Judah utters, "Tzad'kah mee'meh'nee" (she is more righteous than I), when he admits that he impregnated his daughter-in-law, Tamar, changes not only the course of history for Judah, but the entire destiny of the Jewish people. It may very well be that, at least in part, our people are called "Jews" because of the profound act of penitence of our forefather, Judah.

"Yisrael: The People Who Wrestle With G-d"

It wasn't only Jacob who wrestled with the angel of Esau and whose name was changed to Israel, because he "wrestled with man and with G-d and prevailed." In fact, all of the Jewish people are "wrestlers." A Jew is a person who is in constant tension with himself and with his environment, always looking to improve himself, to perfect society, striving to work out his/her relationship with G-d to make it more profound and more meaningful.

"From Ish Tam to Business Mogul: The Transformation of Jacob"

How does Jacob, who is described in the Torah as an ingenuous man who sits and studies in the tent, become so incredibly successful-- a master businessman? According to Professor Ernest Van Den Haag much of it has to do with education, one of the most exalted values in Jewish life. It could be that when Jacob took a 14 year detour to study at the Yeshiva of Shem and Ever before he arrived at Laban's, he sharpened his cerebral skills to prepare for his encounter with the wily Laban. Could it be that Jacob's "Yeshiva" education also contributed to his incredible financial successes?

"The Deception of Isaac"

How is it possible that the great patriarch Isaac wished to give the blessing to his son Esau rather than to the more deserving Jacob? A possible approach to this quandary may be found in the suggestion that Isaac never intended to give the Abrahamitic blessing of inheriting the land of Canaan to Esau. What he merely wished to promise Esau was wealth, success in the field and dominion over his brothers. Rebecca, however, was unaware of Isaac's true intentions. Unfortunately, Rebecca is unable to approach Isaac directly, resorting to a clever plan in order to make certain that Esau does not receive the blessings of Jewish destiny.

"Raising Jewish Children In A Challenging Environment"

Abraham had eight children: Isaac, Ishmael and his six children with Keturah. Only Isaac and Ishmael are reported to have attended Abraham's burial, and only Isaac is expected to continue the spiritual legacy of Abraham. Nevertheless, the Zohar Chadash notes that even the six children of Keturah are called Abraham's children, attesting to the fact that they carried the spark of Abraham in their souls, however much it may be hidden. There are many lessons that we may learn from Abraham and his child-rearing techniques.

"The Akeida"

The binding of Isaac, known as the "Akeida," is one of the most noted and influential portions of the Bible, and one of the most enigmatic. The Akeida proclaimed a new and vital message to the world, boldly rejecting the abominable practice of child sacrifice that was rife among the ancient people--and usually performed in the name of the pagan deity.

"Understanding Ishmael"

In order to truly understand Ishmael, we need to know the background of his mother, Hagar, the Egyptian princess, who abandoned her pampered royal life to serve as a handmaiden in the home of Abram and Sarah. After Hagar is expelled from the house by Sarah, she is promised by the angel that she will bear a child, Ishmael. Eventually, Hagar and Ishmael are again cast out, this time by Abraham, into the wilderness. The expulsion is the start of the great struggle between the children of Ishmael and the children of Israel. If we are ever to bring peace to our embattled planet, it is important to understand the endowments and strengths of Ishmael.

"The 'Myth' of the Great Flood"

It is not at all surprising that many of the ancient near-East documents contain parallel stories of the flood. Perhaps the most famous is the Babylonian flood story known as the "Epic of Gilgamish." And yet, despite the parallels, the stories are profoundly different. While the details regarding the flood are similar, the Bible introduces a profound moral element. In the Biblical version, G-d does not simply decide to destroy the world on a whim, but rather does so because of the corruption of the world's inhabitants. The fact that the Biblical story of the flood is not simply about gods who entertain themselves at humankind's expense is what makes the Noah story revolutionary and meaningful.

"The Origins and Meanings of Evil"

When the world was created, Scripture informs us that G-d saw all that He had created and that it was "very good." If that's the case, then how was evil introduced? Apparently, evil was introduced when human beings defied G-d. Fortunately, G-d has given humankind the opportunity to repair the world through good deeds and by making human technological progress possible.

"I'm Dreaming of a Warm Sukkot"

A little boy recalls his memories of the festival of Sukkot in the wilderness of the Bronx.

“The Ten Days of Teshuva: A Propitious Time for Repentance”

Our rabbis say that the month of Tishrei is a propitious time for Teshuva, repentance. It is a time when G-d comes out into the “field” to meet us. G-d does not desire for anyone to die, but rather that the wicked will return from their evil ways and survive.

"Appreciating One's Own Inner Worth"

Unfortunately, there are many who feel themselves unworthy of G-d's forgiveness, or unworthy of participating in the communal contrition of the Jewish people. Judaism rejects that idea, insisting that each and every soul is precious to G-d, and qualifies for Divine forgiveness.