There is little meaning in living by Halacha if one does not hear its grace. It is not a life of Halachic observance that we need, but a life of experiencing Halacha as a daily living music recital. Observance alone does not propel man to a level of existence where he realizes that there is more to life than the mind can grasp.
To set one’s schedule around fixed times—for prayers, for meals, for learning, etc.—does not only inject order into one’s life, but also meaning; and as such one gains an opportunity to sanctify those moments. The chaos of a week without order, of days without set times, is yet another manifestation of the secularization of society and the profanation of the sacred.
To be righteous, with the full awareness that nobody will ever know the real story, and to have one’s deeds condemned, is one of the most painful human experiences and is a great tragedy. Only the knowledge that the One Above knows the real story, and the conviction that it is more important that others benefit from one’s deeds than to be assured of the recognition of one’s real intentions, gives the ultimate feeling of spiritual satisfaction for which the tzaddik strives.
Judaism suggests that at certain times God sends emanations to this world so as to awaken human beings to act, just as Pharaoh received his dreams in order that Joseph’s imprisonment would come to an end.
The Torah teaches us to erase Amalek’s memory by doing everything in our power not to give cause to hostile feelings within ourselves toward other nations.
We are not asked to dream the inconceivable. We are asked to dream what is actually achievable. It is the Halacha that rescues us from unrealistic dreams, substituting them with those that are viable. Mount Sinai and the giving of the law replaced impossible dreams with those that are within our grasp.
When even God can’ make a “mistake”, and admit it, we can rest assured that it is nothing less than honorable to act similarly.
Must we believe that the whole universe was created only to test man’s moral and religious conduct? Is it not be more logical to conclude that God’s reasons for creating the universe are much greater and more significant than the problem of human behavior?
Jewish law contains a far-reaching codex for personal and environmental cleanliness that would seem novel and forward-thinking to many twenty-first century environmentalists. Unfortunately, these laws do not seem to be of great concern within many orthodox communities today. By implementing the Torah’s laws in this realm, orthodox communities will make a tremendous kiddush Hashem, which is in fact the purpose of being a Jew.
When a person learns Torah as a religious experience and hears its revelation, the gap of several thousand years—from the Revelation until now—no longer exists. Accordingly, Torah is given today