Morality
נמצאו 27 תוצאות חיפוש
The Female Captive: What is the Torah Teaching Us?
Dr. Mordechai SabatoThe laws of a female captive are discussed in conclusion of the laws of warfare. Which messages is the Torah attempting to convey in these laws?
Religious Sin, Ethical Sin and the Punishment of Exile
Prof. Jonathan GrossmanThis article compares the sins of Adam and Cain; and suggests that Adam’s sin is a prototype for religious sin; while Cain’s sin is a prototype for moral sin.
The Difference Between Individual Style and Common Values
Haftarot: Hayei Sarah
Rabbi Mosheh LichtensteinThe messages that stem from the story of selecting an heir for David - whether Adoniah or Shlomo - is that the moral legacy is the only one that will survive over time.
The Case of the Eshet Yefat Toar
Rabbi Alex Israelתאריך פרסום: September 2011 (5771) | | 30 דקות
This class deals with the troubling case of the “Eishet Yefat To’ar”—the beautiful woman from battle. We explore and analyze the differing approaches of Rashi, Ramban, and the Rambam to better grapple with apparent issues of morality and ethics of war and society.
Avraham and the Command of the Akeida
Rabbi Alex Israel | 33 דקותThe Story of Akeidat Yitzhak (The Binding of Isaac) has been a troubling one for many. This shiur examines various approaches to the significance, challenge, and purpose of the command given to Avraham, comparing and contrasting this challenge with other ones Avraham faces. Avraham’s character and approach to Divine service and morality is brought into sharper focus.
Tzafnat Pane'ach- The Prince of Egypt
Rabbi Yair Kahnתאריך פרסום: תשסט | | 57 דקות
The story of Yosef is a religious story as well as a human one. It impacts both on the unfolding of Jewish history as well as the realization of Jewish destiny, and contains ethical dilemmas as well as Divine messages. In this shiur, Rabbi Yair Kahn explores the problem of dual loyalty which Yosef faces in Egypt - loyalty to the Egyptians on one hand, and loyalty to his brothers on the other. By exploring this story from a purely human perspective, we can apply its dilemmas and messages to Am Yisrael today as well.
The Young Moshe
Rabbi Mosheh LichtensteinMoshe's young adult life in Midyan is a mystery to us. The Torah does not tell us very much about Moshe's life there; the next mention of his life is when he returns to Egypt at the age of eighty. Why is the Torah strangely silent about all those years of Moshe's life, mid-narrative? The lack of noteworthy events is itself an event - one of withdrawal and seclusion. Moshe's disappearance and silence following his escape to Midyan tell us that he secluded himself in a crisis of morality and justice. It is only following this seclusion that Moshe is able to be extracted from his solitary existence and returned to the sphere of action on the historical-national level.
Perfidious Friends
Rabbi Ben-Tzion SpitzThe Casuistic Unit in Parshat Mishpatim
Rabbi Meir Lichtenstein | שעה ו- 7 דקותParshat Mishpatim is comprised of casuistic laws – cases which are described as though they have already occurred and laws presented accordingly. When closely examining these laws, one can notice that there is a direct link between these laws and actual occurrences in Sefer Bereishit. Through a close comparison of Shemot and Bereishit, we learn about the relationship between our moral compass and legal discourse and how it sheds light on the stories of Bereishit and our own lives.
Morality, Justice and our Rights to the Land of Israel: Abraham
Rabbi Dr. Daniel Tropper | שעה ו- 6 דקותParashat Lekh Lekha seems to begin a series of stories that appear random in terms of their sequence and content. We find, however, that there is structure and purpose to these stories. What is Avraham's mission, and how do these stories cohere into a greater narrative that reflect Avraham's aspirations, missions, setbacks, success and enduring messages? How do the setbacks, too, impart messages about morality and the Land of Israel that continue to play out throughout the generations?
Yosef and Potifar's Wife: Speaking for Himself
Rabbi David SilverbergAmos: The Social Justice Prophet
Rabbi Hayyim Angel | שעה ו- 1 דקותWho is Amos? What is so unique about his prophetic message? Through a close examination of the central theme of Amos' prophecy, and comparing it to that of Hoshea and some of the other major prophets, we notice that Amos was almost exclusively concerned with social justice among all humans, as opposed to Am Yisrael’s idol worship, which is the central theme of many other prophets’ messages. Amos’ prophecy is tied to the idea that the fate of Am Yisrael, on a national level, is tied to their morality and interpersonal behavior.
Vayera: Moral Dilemmas
Rabbi Jonathan Snowbell | 20 דקותWhat pulls Parashat Vayera together is moral dilemmas. In this shiur we will identify them, look at how Avraham faced them, and see what we can learn from how Avraham faced them. We find four apparent moral dilemmas: Avraham and the impending destruction of Sodom, Avraham pretending Sarah is his sister while in Gerar, the expulsion of Yishmael, and Akeidat Yitzhak. The dilemmas become more severe as the parasha continues - or do they?We look at a few approaches to Avraham's criteria and decision-making as he faces each one.
Judaism’s Three Voices
Rabbi Jonathan SacksThe nineteenth chapter of Vayikra, with which our parsha begins, is one of the supreme statements of the ethics of the Torah. It’s about the right, the good and the holy, and it contains some of Judaism’s greatest moral commands: “You shall love your neighbour as yourself,” and “Let the stranger who lives among you be like your native-born. Love him as yourself, for you were strangers in Egypt.”
But the chapter is also surpassingly strange. It contains what looks like a random jumble of commands, many of which have nothing whatever to do with ethics and only the most tenuous connection with holiness.
What have these to do with the right, the good and the holy?
To understand this we have to engage in an enormous leap of insight into the unique moral/social/spiritual vision of the Torah, so unlike anything we find elsewhere.
Through an examination of the text, we can understand that the strange collection of commands in Kedoshim turns out not to be strange at all. The holiness code sees love and justice as part of a total vision of an ordered universe in which each thing, person and act has their rightful place, and it is this order that is threatened when the boundary between different kinds of animals, grain, fabrics is breached. An ordered universe is a moral universe, a world at peace with its Creator and itself.
This article is part of the Covenant & Conversation series.
To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
Two Essential Lessons Before Receiving the Torah
Rabbi Yehuda AmitalTwo incidents appear in Parashat Yitro before the account of the giving of the Torah, yet their actual chronology is nonetheless unclear: the arrival of Yitro, Moshe's father-in-law (Shemot 18:1-12); and Yitro's critique and improvement of the judicial system (Shemot 18:12-27).
There is a classical dispute about whether these incidents occurred prior to the giving of the Torah, or whether they really happened after the giving of the Torah, and are for some reason written out of place.
Why do we need to hear of Am Yisrael's having a system of justice even before the giving of the Torah? In order to impress upon us that there is a morality, a basic system of right and wrong, even before the giving of formal commandments.
Based on a sicha by Harav Yehuda Amital (summarized by Ramon Widmonte)
Malakhi’s Grand Conclusion
Rabbi Tzvi SinenskyBy addressing the immediate concern of the mediocre Temple service while nostalgically hearkening back to a golden age, Malakhi hews to his mandate of remaining anchored in his own times while summing up all of Nevi’im.
Malakhi mirrors Tzefania, but his subject differs. For Malakhi idolatry is no longer a burning issue. The point of emphasis therefore shifts from pagan worship to an exclusive focus on ethics and morality. By building off the language of his predecessors yet addressing contemporary concerns, all the while prophesying about the Messianic period, Malakhi continues to stay true to his multiple mandates.
As an antidote to the shortcomings of Eliyahu’s overly zealous leadership, at the End of Days he will enact an historic reconciliation among family members and between God and His people.
The culmination of Sefer Malakhi and Nevi’im offers an inspiring message that is at once relevant to its time and simultaneously universal: The reunification of family is a signal of redemption. That family includes both the Jewish people and God Himself. This comforting message must have proven powerfully uplifting for the beleaguered Shivat Tzion community. Like Zekharia, Malakhi reminds the people that redemption would ultimately arrive, and that modest steps toward repentance and building families were steps toward that deliverance.
Rashi
Part 7 - Rashi and Christianity (II)
Dr. Avigail RockIn the Torah itself, we find the following pro-Israel and anti-Christian trends in Rashi's commentary that appear to be a response to Christianity:
- The Eternal Selection of Jewish Nation
- The Jewish Nation as a Moral People
- The demonization of Esav as a symbol of Christianity
- The defense of Yaakov and his entitlement to the birthrite and the blessings
These interpretations of Rashi cannot be seen only as encouraging the Jewish community at a time of persecution; it appears that Rashi’s aim is to teach his generation how to answer theological challenges.
Mishlei - Part 4: A Treasure Hunt
Rabbi Shlomo Dov Rosen | 37 דקותIn this fourth part of this Mishlei series, we will study stiudy fourth poem- the entire second chapter of Mishlei.
In this chapter we enter into spiritual knowledge and delve into philosophy in the religious sense. If you are searching for treasure – you will be looking in a particular place. If you want to succeed in studying for spiritual knowledge, you will need to search with sustained effort, but it also must be done from excitement and enjoyment. Natural wisdom depends on you calling back to nature. Spiritual wisdom comes if God decides to give it to you, but you can call out to him, too - in a form of tefilla. We look at the metaphor of the "bad woman" and the "bad man" who try to steer people astray. We examine some philosophical aspects of mitzvot, and discuss reward and punishment.
What you make of the world is what the world makes of you.
Nechama Leibowitz's Teachings and Methodology
Dr. Avigail Rockתאריך פרסום: 5777 | | שעה
Dr. Nehama Leibowitz pioneered the modern scientific discipline of the study of parshanut. Her students who studied with her in person and by mail (through her famous “gilyonot) came from all walks of life. In this shiur, we explore Dr. Nehama Leibowitz’s Tanakh methodology and personality, drawing on her writings and anecdotes. We will examine different aspects of her approach to peshat and derash, structure and meaning, and insights about ethics and human behavior, using varied examples from the Biblical text.
From your land, Your Birthplace, Your Father’s House
Rabbanit Dr. Michal TikochinskyMishlei - Part 6: Heaven and Earth
Rabbi Shlomo Dov Rosen | 18 דקותIn this 6th part of our series, we will look at the second half of the third chapter of Mishlei: the seventh poem. This poem about morality and the realization of wisdom seems to be made up of three distinct poems, yet is actually one cohesive whole. What does it mean that “God established the earth with wisdom”? We examine a series of moral arguments and try to understand the meaning in context, while unpacking the parable of the earth and sky– static and dynamic elements, respectively. We consider how they represent different aspects of humankind’s relationship with wisdom, and how they contribute to finding the elusive definition of being on the straight path.
Mishlei - Part 12: Concluding the First Book of Mishlei
Rabbi Shlomo Dov Rosen | 45 דקותIn our final shiur on the first Book of Mishlei, we will notice that the last two poems serve as a summary of the basic ideas that we have studied: the relationship between the fear of God and wisdom, natural wisdom and what it means to be pushed away from developing the potential for wisdom, approaching God through wisdom, and the possibility and pitfalls of being led astray.
We will look at the last five verses of the eighth chapter which constitute the penultimate poem, and then we will move on to the ninth chapter – the last chapter of the first part of Mishlei. Why does the text say that one who hates wisdom loves death? Why cannot it not say that one who loves wisdom loves life? Natural wisdom is necessary to develop one’s potential goodness, but it is wrong to equate it with goodness in and of itself. Wisdom along with spirituality, morality and ethics will make life better and can lead to the potential for closeness with God.
Implications of the Akeida Part 6: The Sefat Emet on Yir'a vs. Ahava
Rabbi Ezra Bick | 31 דקותWe will begin by reflecting, evaluating, and developing an idea found in the commentary of the Sefat Emet to the story of the Akeida. Why does the Torah mention that Avraham saw the place from afar? The Sefat Emet's answer is that the distance is not geographical, but rather refers to the gap between Avrham’s own inner commitment, understanding, and attachment and the thing he was about to do. There is a tension between loving God and fearing God. Avraham, the prime example of one who worships God out of love, is ultimately praised at the end of this episode because it is now clear that he fears God, too.
A thought-provoking explanation of the view that God never wanted Avraham to offer Yitzhak as a sacrifice. is that Avraham was nevertheless meant to think that God was asking him to do it.
Knowing that the strand of ahava (love) and yira (fear) are sometimes contradictory on a psychological level will help us commit ourselves to both – to do what we know is right - as we are "made in the Divine Image," but also to subject ourselves to the will of the Master of the Universe.
Chayei Sarah: More than a Story
Rabbi Jay KelmanMishlei Perek 1 (Continued)
Tanach Study
Shani Taragin | 15 דקותIn the first perek of Mishlei the father turns directly to the son and emphasizes the importance of following his parents’ guidance and Torah.
Courtesy of www.tanachstudy.com
Mishlei Perek 3
Tanach Study
Shani Taragin | 19 דקותPerek 3 continues with the parental messages of morality and ethical behavior to the child, with a focus on the constant cognizance of God as a way of keeping on the right path.
Courtesy of www.tanachstudy.com
Mishlei Perek 5
Tanach Study
Shani Taragin | 22 דקותPerek 5 continues the father’s speech to his son. Throughout this podcast we learn about the development of a mashal, and point out a number of parallels to the other writings of Shlomo Hamelech.
Courtesy of www.tanachstudy.com