Rabbi Buchwald

"The Power of Strife"

Korach, who was unable to control his vanity, his rage and his wrath, succeeded in stirring up hundreds of people to rebel against G-d and Moses. Had he been willing to meet with Moses and discuss his differences, there might have been a reconciliation and a much different end for himself and his followers.

"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 tribal leaders begin as scouts, looking for the best lands for their kinsmen, 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.

"Searching for Eldad and Medad"

Eldad and Medad were the two worthy elders who were left behind when Moses gathered the 70 elders to help him bear the burden of the nation. There is much to learn from the extensive Midrashic portraits of Eldad and Medad, especially about how to correctly identify quality Jewish leaders.

“Our Brother, Our Sister--the Proselyte”
(updated and revised from Naso 5764-2004)

Parashat Naso contains a special law regarding making restitution to the proselyte--the righteous convert to Judaism. Converts have played, and continue to play, a key role in Jewish life. It is, therefore, not at all surprising that the mitzvah of loving and caring for the convert is mentioned 36 times in the Torah, more than any other mitzvah.

"The Concept of the Chosen People"

It was on Shavuot that the Jewish people received the Torah at Sinai and formally became Am Yisrael, the people of Israel. It was at that moment that the appellation "the Chosen People" was applied for the first time. This concept has caused the Jewish people much grief. It needs to be elucidated and clarified.

“Surviving the Wilderness”
(updated and revised from Bamidbar 5764-2004)

Bamidbar--the wilderness--is not just an experience in the desert. The wilderness represents the challenge of Jews to survive in hostile environments, and provides the keys for Jewish survival in those environments. Bamidbar teaches that the strength of family, the centrality of G-d and devotion to Torah, are the elixirs of Jewish life.

“The Revolutionary Nature of Shemita and Yovel”
(updated and revised from Behar-Bechukotai 5764-2004)

Parashat Behar, the first of this week’s double Torah portion, highlights the practice of ShemitaYovel--the Jubilee celebration. These revolutionary ideas, from over 3300 years ago, were light-years ahead of their time, guaranteeing rest and rehabilitation for both people and land. The Torah displays its unique understanding for the critical need for universal education, the necessity for sacred time for family and for study, as well as the far-sighted vision of a system that provided a more equitable distribution of wealth among all the inhabitants of the land.

“Striving for Perfection”
(updated and revised from Emor 5766-2006)

The theme of perfection repeats itself frequently in parashat Emor. Not only do the Priests and the sacrifices need
to be physically unblemished, even the thoughts of the donors and the Priests must be clean and pure as well. The theme of
striving for perfection is a constant and repetitive theme in Jewish life, a goal toward which each Jew is encouraged to strive.

“The Jewish Attitude Toward Sexuality”
(updated and revised from Acharei Mot-Kedoshim 5764-2004)

The two Torah portions that are read in this weekly portion discuss many laws pertaining to sexuality. Study, mastery and practice of these rules has allowed Jews to follow a tradition that focuses not on sexual repression, but on control and balance.

“The Torah’s Home Security System”
(updated and revised from Tazria-Metzorah 5766-2006)

In parashat Metzorah we learn of the perplexing law of the house that is afflicted with tzara’at. This ancient law has much to teach us about the positive values and behaviors that must permeate a Jewish home, and the ruin and destruction that result from improper role models and examples.

“The Little Steps that Lead to Big Accomplishments”
(updated and revised from Shemini 5765-2005)

In parashat Shemini we learn that Moses and Aaron come into the Tent of Meeting. From the Torah’s emphasis on the “steps” that they took in coming, we learn the vital importance of the little, often-dismissed, actions. These actions should not be treated lightly. Indeed, they are to be highly regarded and valued as integral and primary parts of the ultimate goal.

If the Egyptian magicians were able to replicate some of the plagues that G-d visited upon Egypt, why couldn't they remove any of the plagues that G-d sent? Was Moses the agent of G-d who brought about the plagues, or was he more than that? Through the Biblical text, an interesting lesson is learned about the true nature of his leadership.

“Making the Menial Hallowed and the Mundane Holy”
(updated and revised from Tzav 5764-2004)

Examining the priestly service, we find something rather perplexing: the holy Cohanim/Priests who are engaged in honorable rites with much pomp and circumstance, begin the holy service with a decidedly menial duty each morning. The first service of the day involves removing and transferring the day-old waste of yesterday's ashes. This act not only serves to keep a priest's ego in check, it also teaches a valuable lesson about how truly important the "small stuff" really is.

“The ‘Sacrifice’ that Lasts Forever”
(updated and revised from Vayikra 5765-2005)

Much of the Book of Leviticus, especially parashat Vayikra, deals with the rites and rituals of animal sacrifice. Sacrifice, however, does not only mean the sacrifice of animal offerings in the Tabernacle, it also means the Jew’s preparedness to do everything that is necessary to guarantee that Jewish children are given proper Jewish educations, thus ensuring a bright Jewish future.

“Celebrating the Month of Nissan”
(updated and revised from Vayakhel-Pekudei 5764-2004)

The Jewish month of Nissan, the first month that was celebrated by the Israelites after the birth of the Jewish nation, is heralded each year by an additional reading from the Torah on Shabbat HaChodesh. This special Shabbat serves as a reminder for the Jewish people that G-d grants His people solace in times of grief, support in the face of challenge, and light in the darkest of hours. The month of Nissan signals that redemption and renewal are at hand, and will soon blossom forth.

“The Story of Esther--Making Choices for Jewish Destiny”
(updated and revised from Kee Tisah 5762-2002)

Summary: 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 responds to Mordechai's appeal by saying, "Do you expect me to risk my life and compromise my lofty position in the Persian Empire for the Jewish people?" Fortunately, 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.

“Keeping the Priests Humble”
(updated and revised from Tetzaveh 5764-2004)

The priestly garments, and the detailed descriptions of the garments in the Torah, reflect lives that are expected to be thoroughly devoted to the service of G-d. While their vestments are royal and holy, they are, in essence, quite humbling, connoting accountability and responsibility. The sanctity and complexity of the priestly garments, reveal the multifaceted nature of the priests' lives, that are at once privileged, and charged with awesome responsibility.

“Identifying the Essentials of Life”
(updated and revised from Terumah 5765-2005)

Moses Mendelssohn, the German-Jewish philosopher, identifies three basic elements of workmanship that are employed in the building of the Tabernacle: essential arts, useful arts and ornamental arts. These categories are important in order to properly identify the labors of humankind and to ascribe proper value to them. Their identity also helps us discern which skills and arts are useful and essential, and those that may lead to overindulgence.

“The Al-mighty’s Concern for the Dignity of the Human Being”
(updated and revised from Mishpatim 5764-2004)

The Torah teaches that a person who steals an ox or a sheep and then slaughters or sells the stolen animal, must pay the value of five oxen in place of the ox, and four sheep in place of the sheep. Why is there such a stiff penalty for stealing these particular animals, and why is there a greater penalty for the theft of an ox as opposed to a sheep?

“Why G-d Can Not Share the Limelight.”
(updated and revised from Yitro 5764-2004)

G-d chose to speak directly to the People of Israel when He pronounced the first two statements of the Ten Commandments. These two directives set a path of exclusive monotheistic worship for the Jewish people. These words also established a foundation of moral absolutes in the world, as well as a demand for the practice of ethical behavior expected of all humanity, who are created in G-d's image.

“The Malbim Teaches the Lessons of the Manna”
(updated and revised from B’shalach 5764-2004)

From the life of the Malbim, the great 19th century Torah commentator, as well as from his brilliant and intricate explication of the "manna," the heavenly bread, that the Jewish people were given to eat in the wilderness, we find reminders of G-d's constant support. Sustenance is always sent from the Al-mighty, whether it overtly rains down from heaven as it did for the ancient Israelites, or appears in a more subtle manner.

“The Subtle Secrets of the 10 Plagues”
(updated and revised from Bo 5763-2003)

Nothing in the Torah is arbitrary. Everything is well thought out and is 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 purposeful sense of balance, underscoring how the plagues were direct retribution for specific acts of persecution that the Egyptians visited upon the Israelite slaves.

“The Exodus--A ‘Primitive’ Story with Revolutionary Implications”
(updated and revised from Va’eira 5763-2002)

Jewish history is often perceived, with great justification, as one unending series of tragedies, pogroms, expulsions, inquisitions, crusades, destructions, exiles, and ultimately--holocausts. Even a cursory review of the Jewish calendar confirms this dark perspective. In truth, this perception is incorrect. Jewish history is really one unending series of moral, educational, and ethical triumphs and victories, but we fail to perceive it. We often fail to recognize the untold revolutionary contributions that Judaism has made to humanity. When we study the traditions of Judaism in depth, particularly the traditions of Passover, we see that we have much of which to be proud. We must let the world know about it.

“The Making of a Concerned Jewish Leader”
(updated and revised from Shemot 5763-2002)

Who is the child Moses, and how does he merit to become the “savior” of Israel? Both the biblical texts and the Midrashic elaborations give us hints to help us understand how a child who is raised in Pharaoh's court, becomes such a devoted and dynamic Jewish leader. The fact that he is raised by his biological mother, Yocheved, until he is weaned, is undoubtedly a critical factor. Although tradition is purposely ambiguous, Moses not only receives his rearing from his mother and his sister as a young child, but also from Bitya, the daughter of Pharaoh, who may very well be the secret hero in Moses' life, and consequently, a key player in the destiny of the Jewish people.

“How Important is Timing?”
(updated and revised from Vayechi 5763-2002)

When blessing his children, Jacob says of Reuben that he has all the natural advantages of the firstborn child in rank and in power. Jacob then retreats suddenly, declaring that Reuben is impetuous like water and therefore cannot be the foremost. As we study the actions, deeds and words of Reuben, we find a good person--good-hearted and well-intentioned. Reuben is always ready to do the right thing. Unfortunately, his timing is off, intending to do the right thing, but, unfortunately, at the wrong time. As important as actions and words are, timing is just as critical.

“Joseph Reveals Himself to His Brothers:
The Triumph of Jewish Identity”
(updated and revised from Vayigash 5763-2002)

Although Joseph remains thoroughly committed to G-d and to monotheism, he seems to be rather ambivalent about his own "Jewish identity." As soon as Joseph is summoned to Pharaoh, he shaves and changes his clothes. After he successfully interprets Pharaoh's dreams, he is dressed in garments of fine linen and has a gold chain placed around his neck. Pharaoh then gives him an Egyptian name, Tzofnat Panayach, and an Egyptian wife, Osnat, the daughter of Potiphera, the High Priest of On. Joseph even gives his children names that are critical of his previous life in Canaan and extol life in Egypt. In the end, however, Joseph dramatically re-embraces his identity--a true triumph of Joseph's inner spirit.

“In Those Days, in These Times”
(updated and revised from Mikeitz 5763-2002)

The story of Joseph may be seen as the saga of an assimilator, struggling with his identity, very much paralleling the struggle of the Traditionalists and the Hellenists in the 2nd Century B.C.E. While it appears to be an ancient story with an ancient theme, we contemporaries often fail to acknowledge the subtle assimilation that is taking place today as well. This powerful force is exacting a heavy toll on our people today, even among some of the most committed Jews. The spiritual battle of Chanukah continues today.

“The Two Sides of Joseph”
(updated and revised from Vayeishev 5764-2003)

Joseph, the child that Rachel bears after many years of barrenness, is an answer to her prayers. But Joseph soon becomes a thorn in the side of his brothers. How does a child who is both adored by his parents and loathed by his siblings, develop? In this case, he becomes a Master of Dreams, a father of two tribes, and viceroy of the mightiest empire of the ancient world.

“We Can Forgive the Arabs for Killing Our Children...”
(updated and revised from Vayishlach 5763-2002)

As we delve deeper into the study of Torah, we often find that seemingly insignificant verses in the Torah contain revolutionary insights about life. In 1972, Golda Meir made a widely acclaimed statement: “We can forgive the Arabs for killing our children, but we cannot forgive them for forcing us to kill their children.” Who would ever imagine that our commentaries find the possible original source of this message in parashat Vayishlach?

“The Transformation of Jacob”
(updated and revised from Vayeitzei 5763-2002)

At first glance, Jacob appears to be a congenital deceiver. He takes the birthright from his brother then steals Esau's blessing. Even Jacob’s father, Isaac describes the taking of the blessing by Jacob as an act of deception. Jacob however undergoes a transformation in which he realizes that evil cannot be deceived but must be confronted directly. For this reason, Jacob is to be regarded as a particularly exalted figure, for teaching humankind how one is to deal with one's own shortcomings.