Korach 5769-2009
"A Controversy with an Ignoble Purpose"
In Pirkei Avot, Ethics of the Fathers, we learn what the rabbis regarded as legitimate disputes and illegitimate disputes. The lesson that rabbis in Avot teach not only clarifies the issue of disputes, but also clarifies much of what took place at the rebellion of Korach.
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Shelach 5769-2009
"Long-Term Consequences"
When the ancient Israelites heard the evil reports of the ten scouts, they stayed up all night and cried. The Talmud states that G-d reacted to this crying by declaring "You cried for no reason, I will give you good cause to cry." That very day, the 9th of Av, was consequently designated in Jewish history as a day of evil in which many calamities occurred, including the destruction of both Temples. Although G-d forgave the young generation of the wilderness, He still held the people accountable for what they had done. Contemporary Jews must also consider the role they play and the long-term consequences of their actions.
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Behar-Bechukotai 5769-2009
"Impoverishment: In those Days, in these Times"
In parashat Behar, the poor person is described on several occasions as "mach," crushed. Judaism's remarkable laws regarding charity not only address the material losses of an impoverished person, but also attempt to heal the emotional losses of those who have lost their life's possessions.
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Vayigash 5769-2008
"Deferred Punishment for the Sale of Joseph"
The rabbis attribute the martyrdom of the ten righteous Torah scholars in the time of Hadrian to the sale of Joseph. What is the connection, and why was the punishment so long in coming?
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Mikeitz 5769-2008
"Measure for Measure"
One of the great contributions of the Jewish people to civilization is the idea that a third innocent party may not be punished for the actions of another person. The practice of "an eye for an eye" has always been interpreted in Judaism as monetary compensation for an eye, thoroughly rejecting Lex Talionis, physical retaliation as the ancients practiced. Notwithstanding all this, our rabbis understood the G-d's heavenly justice does operate on the principle of "measure for measure." The story of Joseph in particular contains many proof texts to underscore how human beings are indeed held accountable by Heaven for their actions.
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Shelach 5768-2008
"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.
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Tzav 5767-2007
"Karayt --The Dreaded Heavenly Punishment"
There is nothing more dreaded in the Torah than the punishment of Karayt--excision. The nature of this punishment and upon whom is it visited is a matter of broad dispute among the commentaries, leaving many questions unanswered. The great fear of this punishment, however, brings many to think twice before doing evil.
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Vayigash 5766-2006
"And Judah Approached"
In parashat Vayigash, scripture tells us that Judah approached "him," probably meaning Joseph. Our commentators struggle to understand the meaning of the word "Va'yee'gash." Whatever the meaning of the word, the context of the biblical story calls on every person to assume the mantle of courage and leadership, and to step in where necessary to show a sense of responsibility toward all Jews.
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Devarim 5765-2005
"The Book of Deuteronomy-Mishneh Torah and the Purpose of Repetition"
The book of Deuteronomy, known as Mishneh Torah, the repetition of the Torah, serves several important purposes as a complement to the first four books of the Torah: 1. It explains mitzvot that had already been mentioned 2. It provides additional details about previously mentioned narratives 3. It frequently serves as a forum for ethical teachings and lessons regarding reward and punishment 4. It introduces a host of new mitzvot.
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Chukat 5765-2005
"Moses gets Battered by the Commentaries"
The tragic episode of Moses hitting instead of speaking to the rock at May Meriva is one of the most difficult and enigmatic in the Torah. The commentators struggle mightily with this Torah portion. As a result, many sins, mistakes and transgressions are attributed to Moses and Aaron. Are they justified?
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Shelach 5764-2004
"Where Did the Spies Go Wrong?"
The Malbim, Rabbi Meir Yehudah Leibish, 1809-1879, offers a radically different interpretation of the story of the scouts. He proves that while the ten leaders begin as scouts, looking for the best lands for their individual tribes, they wind up as spies with a strategic military focus. As they travel through the land, their self-image changes. Losing faith and courage, they conclude that the people of Israel will never be able to take over the land of Canaan from the land's fearsome inhabitants.
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Eikev 5763-2003
"Is there Truth to the Notion of Spiritual Accountability?"
In the second paragraph of the Shema, we read of the Jew's relationship of responsibility and accountability toward G-d. Could it be that just as there is a physical accountability in the world, there is a spiritual accountability, as well? The Torah categorically affirms this notion.
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Bo 5763-2003
"The Subtle Secrets of the Ten Plagues"
Nothing in the Torah is arbitrary. Everything is well thought out and there for a purpose. The Divine accounting system often operates on the basis of midah kineged midah, that no act is ever unaccounted for, no good deed is ever uncompensated, and no evil deed ever goes unpunished. A careful study of the Ten Plagues with which the Egyptians were struck, uncovers an uncanny sense of balance, underscoring how the plagues were direct retribution for specific acts of persecution that the Egyptians visited upon the Israelite slaves.
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Mishpatim 5761-2001
"The 'Sophisticated' and 'Unsophisticated' Criminal"
In Jewish law, the punishment for stealthy theft is greater than that for violent theft. Perhaps the rabbis were trying to tell members of society that so-called "white collar" crimes are at least as serious and can be as devastating as what we commonly refer to as "blue collar" crimes.
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