With renewed interest and enthusiasm, we began again the yearly Torah reading cycle. Having read the first parsha of בראש’ת, B’resheit, last week, we continue this week with the well-known story of Noach and the Flood. In these parshiot, as well as others to come, our excitement is tempered by nagging questions lurking behind the scenes. Chief among these are did these events really occur? Is the Torah’s account true? Don’t these stories seem far-fetched?
The second chapter of parasha Bereishit introduces us to two very special pairs of mates. You’re probably familiar with one, but the other might surprise you!
Rambam (Maimonides) mentions a fascinating mitzvah at the end of the Laws of Lulav. Even though on every yom tov there is an obligation to be happy and rejoice, ושמחת בחגך, on Sukkot there is an additional Torah obligation of שמחה יתירה “you shall rejoice in front of Hashem seven days.” What is the nature and meaning of this special celebration?
Sukkot is called “the time of our rejoicing” in our prayers, but the holiday holds many contradictions that speak to the reality of the human condition.
Although it is known as the “Jewish New Year,” unlike our other holidays, Rosh HaShanah is not exclusively set aside for the Jewish people. Rosh HaShanah celebrates the recognition of God’s kingship over the entire universe.
In Devarim Hashem instructs the Israelites to inscribe “all the words” of the Torah on 12 great stones when they cross the Jordan. Why?
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