Sukkot is a holiday full of contradictions. At the time we celebrate our harvest, we are bidden to leave the comfort of our home and expose ourselves to the elements of nature. Even the two reasons given for sitting in the sukkah are contradictory. According to Rabbi Akiva, the sukkah is meant to replicate the sukkot that the Jews actually resided in as they sojourned in the desert: flimsy huts representing the temporary nature of life on earth.
Rabbi Jay Kelman's blog
Holidays are a most opportune time to instill in our children the values and character traits that personify a Jewish lifestyle. At first glance Pesach, more than any other holiday, seems to embody the critical importance of teaching our children. The entire seder is focused on children of all types and stripes; the intense preparation for the holiday and the excitement of the seder make it a most memorable one for children. The Torah's description of Pesach centers on such imperatives as, "and when your children ask", &qu
Despite our long and frequently miraculous past, the actual study of Jewish history is an oft-neglected field. It is perceived by many, to a large degree correctly, to be less important than “pure” Torah subjects such as Chumash (which itself is often neglected), Talmud or Jewish law.
“It was on the next day…” (Shemot 18:13).
Apparently, something of significance had happened on the previous day, yet the Torah makes no mention of it. The day, that special day that needs no mention, can be none other than Yom Kippur (Rashi).
Our society worships greatness. Whether it be athletes, rock stars, actors or successful business leaders, they are showered with wealth and adulation and pampered wherever they go. People pay great sums of money to be in the presence of, or acquire an object once used by, the perceived greats of our society.
Integral to the teshuva process is the act of vidui, confession. One can intellectually know one has done something wrong; one can even feel terrible about it. But unless and until one verbalizes that one has sinned—and for sins against our fellow man, vidui should be done publicly (Hilchot Teshuva, 2:5)—teshuva cannot be complete. It is precisely because it is so hard to admit a wrong, specifically stating what one did wrong with no ifs, ands, or buts, that it is so necessary.
"Now, write for yourselves this song and teach it to the Israelites, so that this song will be a witness for the Israelites" (Devarim 31:19).
"And on the seventh month on the first day of the month, it shall be a day of rest. It is a sacred day for remembrance and blowing" (Vayikra 23:24). What the Torah calls a day of blowing (of the ram's horn) is more commonly known as Rosh Hashanah, the New Year. Yet the seventh month seems an odd time to be celebrating the start of a new year. We are apparently six months late…or perhaps it is six months early.
“Rabbi Shimon says: Kevasim, lambs, precede se’irim, goats, in all places” (Keritot 28a). Rabbi Shimon notes that while lambs and goats are often mentioned together, the Torah (almost) always refers to lambs first. “Is it possible [that this is] because they are preferred?