"Whoever mourns for Jerusalem will merit seeing its joy" (Ta'anit 30b). Our Sages seem to be offering words of comfort to those pious Jews over the millennium, who faithfully internalized the suffering of the Jewish people. Though they would not merit seeing the rebuilding of Jerusalem in their own lifetime—that is a blessing reserved for our generation—they would merit seeing the joy of Jerusalem after they were resurrected from the dead.
Life is so unfair. While we believe that ultimately (and ultimately can take an eternity!) justice must and will prevail—to believe otherwise would be to deny the essence of Judaism—it is clear that life is full of injustices. Moshe Rabbeinu was the greatest person who ever lived. Yet he was denied his one wish, to be able to walk in and breathe the air of the land of Israel. Moshe continued pleading his case until G-d "angrily" told him, enough already! Your request is denied.
“Everything is dependent on mazal, even the sefer Torah in the ark”. Certain mitzvoth just luck out, being widely observed across the Jewish world; whereas other, often much more important, mitzvoth are somehow neglected.
"Eleh Hadevarim, these are the words that Moshe spoke to all of Israel" (Devarim 1:1). In Biblical Hebrew, the word eleh comes to differentiate and distinguish itself from what came beforehand. In this case it serves to mark sefer Devarim as fundamentally different from the other four books of the Torah.
This week's d'var Torah is sponsored by Golda Brown in honour of the yahrzeit of her son, Moshe Chanoch Brown Krakowsky, z"l. May his memory be for a blessing.
Language plays a crucial role in national identity. Those of us living in Canada know how sensitive issues of language can be. Theodore Herzl devoted his life to the Zionist movement, yet—as hard as it is for us to imagine—he envisioned German as the language of the Jewish state.
One does not have to look very hard to find sources within our tradition that allow, encourage, or even demand that we “hate” others. While the mitzvah to love our neighbour as ourselves is, according to Rabbi Akiva, the fundamental principle of the Torah, many restrict our neighbour (re'acha) to re'acha b’mitzvot, our neighbour in mitzvoth, excluding those are not observant.