Rabbi Buchwald

“Giving Proper Reproof”
(updated and revised from Kedoshim 5763-2003)

Judaism maintains that if one has a justified complaint against another it is preferable to state it directly rather than to brood over it. However, giving proper reproof is an art, in and of itself. The great Chazon Ish declared that since we no longer know how to give proper reproof, it is preferable not to offer reproof.

“The Jewish Method of Achieving Moral Perfection”
(Updated and revised from Acharei Mot 5763-2003)

In parashat Acharei Mot, G-d exhorts the Jewish people to observe His decrees and His laws in order to live a sanctified life, a life of dignity and a life of meaning. But how does one live an ethical and moral life in a world that seems to be constantly drawing us away from good? Judaism's educational methodology through ritual training has proven to be the most effective means of educating large numbers of people over long periods of time to ethical and moral living.

“Counting the Omer”
(Revised and updated from Passover II 5768-2008)

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 and consumption 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.

“Chametz, Matzah and Faith in Redemption”
(Updated and revised from Passover 5763-2003)

A major theme of the Passover holiday is the elimination of chametz--leaven, and the substitution of matzah, unleavened bread in its stead. Oddly enough, both chametz and matzah are made of the exact same ingredients, flour and water. However, chametz is allowed to ferment. The dough for Matzah, on the other hand, is not permitted to stand still and ferment, but must be constantly kneaded. Flour and water become chametz automatically if the mixture is allowed to stand. We learn from the matzah that a truly meaningful life never comes effortlessly, but only through significant effort and labor.

“The Nidah--Affirming the Infinite Value of Human Life”
(updated and revised from Metzorah 5763-2003)

The laws of the menstruant woman are extremely complicated and are frequently misinterpreted and misunderstood. The Nidah has nothing to do with impurity. To the contrary, the rituals of The Nidahserve as an affirmation of life, underscoring the basic Jewish tenet that the sanctity of human life is the bottom line of all of Judaism.

According to Jewish tradition, the primary cause of the biblical affliction Tzaraat, is L’shon haRah, speaking evil or slanderously of others. In ancient times, when one would speak evil of another person, a rash or infection would appear on the possessions or on the body of the perpetrator. On the surface, the assertion that one can develop a hideous skin rash from speaking evil seems quite preposterous. Yet, there are many precedents in life, science, and medicine, confirming such occurrences.

“With the L-rd as Our Partner”
(Updated and revised from Shemini 5764-2004)

On the final day of the ceremony marking the consecration of Aaron and his sons, Moses and Aaron bless the people. This blessing expresses the hope that our human efforts, combined with Divine intervention, will be successful, and that we will unite with G-d in a partnership under the banner of a common purpose.

“What We Learn from the Jewish ‘Caste System’”
(Updated and revised from Tzav 5763-2003)

How does Judaism justify its seemingly discriminatory communal structure of Kohanim-Priests, Leviim-Levites and Israelites?

“Insights for the Contemporary Soul from Ancient ‘Primitive’ Rituals”
(Updated and revised from Vayikra 5764-2004)

As we begin Vayikra, the book of the Torah pertaining to the priestly service and the Temple sacrifices, we see how relevant these ancient laws are to our lives, even in contemporary times. The mandatory sacrifice brought after an unintentional sin, demonstrates that the root to repentance is awakening from apathy.

“The Lesson of the Basin: ‘Don’t Judge a Basin by its Cooper’”
(updated and revised from Pekudei 5763-2003)

According to tradition, the basin that contained the sacred water in the Tabernacle was made of the bronze mirrors that the Israelite women used in Egypt to seduce their husbands who had separated from them, and who were unwilling to produce children who might be murdered by the Egyptians. Considering the mirrors to be objects of vanity, Moses was reluctant to accept the bronze from the mirrors. G-d responds, that the mirrors are far dearer to Him than anything else.

“Defining True Generosity”
(updated and revised from Vayakhel 5763-2003)

Although it is commonly thought that generosity is simply giving of one's wherewithal to help another, Judaism defines true generosity as giving with a full and willing heart. It is the willing heart that determines true and genuine generosity.

“Limitless Leadership”
(Updated and revised from Kee Tisah 5764-2004)

After the People of Israel are unfaithful to G-d and worship the Golden Calf at the foot of Mount Saini, Moses, the paradigmatic selfless leader, stands up for his people and demands that they be forgiven. His love for Israel is total and unswerving, even to the point of making the ultimate sacrifice on their behalf. As a doting “shepherd” concerned for the needs of his flock, Moses cares for this stiff-necked nation that was recently introduced to freedom.

“The Primacy of Jewish Education”
(updated and revised from Tetzaveh 5763-2003)

In contrast to the voluntary contributions that were made to the building of the Mishkan (Tabernacle), the donation of pure olive oil for the candelabra (Menorah) was obligatory. The rabbis say that the light of the candelabra represents wisdom and Jewish education. When it comes to the light of Jewish education, donors have no choice. The People of Israel are expected to keep the Menorah, the light of wisdom, of holiness and of Jewish education burning brightly!

“Being Transported by Torah”
(updated and revised from Terumah 5764-2004)

Within the instructions regarding the fashioning of vessels of the Tabernacle, a timeless lesson regarding the Torah is to be found. Since the Torah is always to be portable, Jews have been able to bring it with them no matter where they journeyed. Yet, any notion that Jews have about having sustained the Torah throughout the years, is delusional. It is the Torah that supports those who cling to it.

“Justice! Justice!”
(updated and revised from Mishpatim 5763-2003)

The Torah introduces revolutionary ideas in its code of Jewish civil and criminal jurisprudence. Among these concepts is the prohibition against double jeopardy, the prohibition against favoring a defendant who is wealthy or poor, good or evil. Judgment must be rendered on no other factors than the actual merits of the legal case.

“Proving” G-d’s Existence"
(updated and revised from Yitro 5763-2003)

While we like to speak of "proof" of G-d's existence, Judaism does not really encourage this course of intellectual exercise, simply because the "finite" human mind cannot possibly comprehend the "Infinite." But, while there may not be any "ultimate" proof of G-d's existence, there are surely many, many indications and abundant evidence. Indeed, a most persuasive case, from a variety of disciplines, can be made for G-d's existence.

“Bringing G-d Home”
(updated and revised from B’shalach 5763-2003)

The Song of Moses crossing the Red Sea contains the well-known verse: "This is my G-d and I will praise Him, G-d of my fathers and I will exalt Him." If G-d is only the G-d of our fathers, the only thing we can do is put Him up on a pedestal and exalt Him. However, if we make G-d our G-d, we can bring Him home! We bring G-d home by building a personal relationship with G-d through study and reflection.

“Rituals Work, Rituals Work!”
(updated and revised from Bo 5762-2002)

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?”
(Updated and revised from Va’eira 5762-2002)

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 Eliezer: A Message for Busy Parents”
(updated and revised from Shemot 5762-2001)

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”
(updated and revised from Vayechi 5762-2001)

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”
(updated and revised from Vayigash 5762-2001)

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 Jewish identity.

“What is Chanukah Really About?”
(updated and revised from Mikeitz 5761-2000)

Given the massive assimilation in our times, it is no longer enough to passively light our candles on our windowsills or in our doorways. We must light our candles in our homes, on our tables and in our hearts, thus reaffirming our Jewish commitment. In this manner we may increase the light of our Chanukah candles, until the entire world is illuminated by these lights, spreading the values of our Torah and our traditions to all.

“Judah Emerges as the Leader of Israel”
(Updated and revised from Vayeishev 5763-2002)

As the natural, charismatic leader, Judah's brothers abide by his suggestion to sell Joseph rather than kill him. But now that father Jacob is inconsolable, the brothers blame Judah for their father's misery. Judah has a falling out with his brothers and departs from his household ostensibly renouncing his family connections. He marries a local woman, has three sons, two of whom die after they are married to Tamar. Unknowingly, Judah has a sexual relationship with his daughter-in-law Tamar who becomes pregnant. After sentencing Tamar to death by burning, Judah, rises to the occasion, admits his guilt and spares Tamar's life. Judah thus becomes the first Ba'al Teshuvah (penitent) and emerges as the leader of Israel.

“Yisrael: The People Who Wrestle with G-d”
(updated and revised from Vayishlach 5762-2001)

As the natural, charismatic leader, Judah's brothers abide by his suggestion to sell Joseph rather than kill him. But now that father Jacob is inconsolable, the brothers blame Judah for their father's misery. Judah has a falling out with his brothers and departs from his household ostensibly renouncing his family connections. He marries a local woman, has three sons, two of whom die after they are married to Tamar. Unknowingly, Judah has a sexual relationship with his daughter-in-law Tamar who becomes pregnant. After sentencing Tamar to death by burning, Judah, rises to the occasion, admits his guilt and spares Tamar's life. Judah thus becomes the first Ba'al Teshuvah (penitent) and emerges as the leader of Israel.

“From Ish Tam to Business Mogul: The Transformation of Jacob”
(updated and revised from Vayeitzei 5762-2001)

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”
(updated and revised from Toledot 5762-2001)

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 questionable strategy to make certain that Esau does not receive the blessings of Jewish destiny.

“Raising Jewish Children in a Challenging Environment”
(updated and revised from Chayei Sarah 5762-2001)

Abraham had eight children: Isaac, Ishmael and his six children with his wife 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 have been hidden. There are many lessons that we should learn from Abraham and his child-rearing experiences.

“The Akeida”
(updated and revised from Vayeira 5762-2001)

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”
(updated and revised from 5762-2001)

In order to truly understand Ishmael, we need to know the background of his mother, Hagar, the Egyptian princess, who renounced her pampered royal life and chose 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 nation, and to the world as a whole, it is important to understand the endowments and strengths of Ishmael.

It is not at all surprising that many of the ancient near-East documents contain parallel stories to the flood. Perhaps the most famous, is the Babylonian flood story known as the "Epic of Gilgamesh." And yet, despite the parallels, the stories are profoundly different. While the details regarding the flood are similar, the Torah revolutionizes the flood story by introducing what is most significant--the element of moral accountability.