Torah

“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.

“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.

“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?

“Can a Perfect G-d Sin?”
(Updated and revised from Pinchas 5763-2003)

In the long list of sacrifices that appears in parashat Pinchas, we learn of the sin offering that is brought on Rosh Chodesh, the new moon sacrifice. In Numbers 28:15, the Torah instructs the priest to bring one he-goat "for a sin offering unto the L-rd." However, the Hebrew “l’cha’taht la’Hashem” really means “a sin offering for G-d.” The Talmud in Chullin 60b, suggests that each month a sin offering is brought for G-d as atonement for G-d's “sin” of reducing the size of the moon. There is much to learn from G-d’s “sin offering.”

“How Goodly Are Your Tents O’ Jacob”
(updated and revised from Balak 5764-2004)

Targum Jonathan, the Aramaic translation of the Torah, states that Balaam saw the schools of the Jewish people and was moved to say: "How goodly are your tents O' Jacob?" The "number one" priority in Jewish life is to ensure that committed Jews remain committed. There is no better way of ensuring that commitment, than by providing quality intensive Jewish education for our children. If we fail to do so, then our Jewish future is in jeopardy.

“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.

“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 Mishkan and the Sanctity of the Jewish Home”
(updated and revised from Terumah 5763-2003)

The fact that the Mishkan--the Tabernacle--and its central furnishings so closely resemble the Jewish home, underscores the sanctity of the Jewish domicile. By analyzing each of the Tabernacle's furnishings, we uncover the invaluable symbolic meanings of these furnishings that deserve to be found in every Jewish home.

“Structural Secrets of the Decalogue”
(updated and revised from Yitro 5762-2002)

The Torah contains some very powerful subliminal messages that may not be articulated in the text itself, 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”
(updated and revised from B’shalach 5762-2002)

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 instructs 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.

“Celebrating Torah”
(Updated and revised from Simchat Torah 5764-2003)

Torah does not just punctuate, it permeates, the life of a Jew. Torah is meant to be nothing less than the Jews' preoccupation, all of the days and nights of one's life. Like the air that is breathed, or the heart that beats within a human chest, there is no possibility of Jewish life void of Torah.

“The Centrality of Torah”
(updated and revised from Terumah 5762-2002)

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 non-removable staves, always traveled with the people whenever they moved. This ancient practice marked indelibly on all Jews, that at the very core of our lives must be the Torah.

“Can the Torah Forbid Feelings that are Part of Normal Human Emotions?”
(Updated and revised from Yitro 5761-2001)

3,300 years ago, when xenophobia reigned supreme throughout the ancient world, the Torah admonished Jews not to reject sage advice simply because it emanates from a non-Jewish source. In fact, Jews are encouraged to look for good and healthy ideas anywhere in the world, Jewish and secular, and embrace those ideas with open arms.

“Jeremiah’s Prophecy: An Ancient Message for Contemporary Times”
(Revised and updated from Matot-Masei 5760-2000)

The message of prophet Jeremiah, which is read during the “Three Weeks,” is entirely appropriate for this period of sadness that we experience each year at this time. In addition, there are distinct and powerful parallels between the rebuke that Jeremiah gave to the ancient people, and our contemporary experiences.

“The Daughters of Zelophehad: Legitimate Feminist Claims”
(Revised and updated from Pinchas 5760-2000)

Distinguishing between legitimate and non-legitimate claims has become a challenging issue, especially when “political correctness” is mixed into the brew. In parashat Pinchas, we encounter the revolutionary claim of the daughters of Zelophehad who win the right to inherit their father’s ancestral land in Israel. Along with other issues concerning women that are found in the Torah, the case of Zelophehad’s daughters underscores that Judaism was always ahead of other civilizations in establishing fair and equitable parameters for Jewish women.

“Wronging One Another, the Torah’s Unique Viewpoint”
(Revised and updated from Behar 5760-2000)

Jewish law maintains that vulnerable people must be especially protected from abuse. Therefore, one is forbidden to say even truthful things to them or to others that may be hurtful to them. These remarkable Torah laws provide many insights and directives that are intended to help others behave with more sensitivity toward one another, and create a more caring society.

“On the Seventh Day the Walls of Water Split”
(Revised and updated from Passover 5765-2005)

According to tradition, the Children of Israel marched through the Sea of Reeds (the Red Sea) on the seventh day of Passover. The Torah, in Exodus 14, declares twice that “the waters were a wall for them on their right and on their left.” This unusual repetition of the phrase begs elucidation, and, of course, there is much to learn from this repetition.

“An Encounter with Jethro and the Non-Jewish World”
(Revised and updated from Yitro 5760-2000)

3,300 years ago, when xenophobia reigned supreme throughout the ancient world, the Torah admonished Jews not to reject sage advice simply because it emanates from a non-Jewish source. In fact, Jews are encouraged to look for good, healthy and valid ideas anywhere in the world, Jewish and secular, and embrace those ideas with open arms.

“The שִׁירָה --Shira: The Source of All Song”
(Revised and updated from B'shalach 5760-2000)

According to Jewish tradition, all song emanates from the purity and devotion of the song that the People of Israel sang over three thousand years ago at the crossing of the Red Sea.

"The Cups of Redemption"

Rabbi Asher Weiss maintains that there are four levels of slavery that parallel the four languages of liberation found in parashat Va’eira, and are represented by the four cups of wine that we drink at the Passover Seder.

“The Deceivers are Deceived”

Jacob, the deceiver of Esau, is himself deceived by Laban. Torah law insists that employer-employee relationships must be based on truth and honesty.

“Whatever Became of Sin?”

Parashat Nitzavim has been called “one of the greatest expositions on repentance in the Torah.” How appropriate it is to read these deeply inspiring words during the High Holy Day season.

“Where Did Korach Go Wrong?”

Korach, who was reputed to be a very wise man, failed to understand that the leadership role that Moses played was not based on power, but was derived from being a devoted mentor and a master teacher.