Self-Improvement
Parshat Korach
Breaking Negativity
Sherlock Holmes, the fictional master detective, and his sidekick Dr.
Watson were camping in the woods. In the middle of the night, Sherlock
wakes up Dr. Watson and asks him what he sees. “Millions of stars,” said
Dr. Watson. “And what do you infer from that?” asked Sherlock. Watson
then explained the astronomical, astrological, meteorological, and
theological implications of seeing that many stars, at that time, and at
that location. Watson asked Sherlock what he saw. Sherlock responded,
“Watson, don’t you see? Someone stole our tent.”
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Parshat Kedoshim
On Being Holy
In Parshat Kedoshim (Ch. 19, v. 14) we are told “Do not curse the deaf, do not place a stumbling block before the blind; you shall fear/have awe for your G-d, I am Hashem.” We typically read these statements as a lesson in how we should treat others. We become better and holier people depending on how we treat others “less fortunate” than ourselves. For example, Ibn Ezra commented that if we are not sensitive to the needs of the deaf or the blind, we need to fear G-d who could just as easily make us deaf or blind.
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Parshat Mikeitz
Converting our Dreams to Reality
Parshat Pinchas
Dealing with Stress
In Parshat Pinchas, we read the story of the daughters of Tzelofchad. In short, their father died leaving no sons. The laws of inheritance as they were then in effect meant that the daughters would be dispossessed of inheritable property. Claiming that it was unfair, the daughters approached Moses and asked whether there was an exception by which they could retain their inheritable share. Moses brought the case to G-d and G-d approved the daughters’ request. The daughters could inherit from their father.
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Parshat Emor
“Perfecting” Ourselves
In Parshat Emor the Torah includes rules concerning the qualities of those animals brought as sacrifices. Specifically, the animal must be pure or perfect (“Tamim” in Hebrew) and cannot have any defect or deformity (“Ein bo moom”). The Torah follows that general admonition with a list of specific blemishes or deformities that would disqualify the sacrifice. But why does the Torah say that the animal sacrifice has to be pure or perfect (Tamim) AND have no blemish or defect (Ein bo moom)? Isn’t it enough to say that the animal must be perfect? Doesn’t that imply that it has no blemish or defect?
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Parshat Vayishlach
Spiritual Growth
Parshat Ve’etchanan
Seeing is Believing – Or is it?
Parshat Terumah
Following Instructions