יום שישי, ג׳ כסלו תשפ״זFriday, November 13, 2026
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By Rabbi Lord Jonathan Sacks z"l
Why was spontaneity wrong for Nadav and Avihu, yet right for Moshe Rabbeinu? The answer is that Nadav and Avihu were kohanim, priests. Moses was a navi, a prophet. These are two different forms of religious leadership. They involve different tasks and different sensibilities, indeed different approaches to time itself.
In this week’s parshah the Torah teaches us which animals are kosher to eat and which are not. The Torah says that the pig, although it has split hooves, is not kosher since it does not chew its cud. The medrash on this pasuk says that the reason that the pig is called “chazir” is because in the future Hashem will return (lehachzir) the pig to Bnei Yisrael and permit it to be eaten.
Historically, one of man’s greatest shortcomings has been taking credit for Hashem’s work. Only too often does a man find success and, in his arrogance, feel his power and his might created his empire. The Torah warns us, Remember: it was Hashem who brought all this to be.
On April 14, 1912, at 11:40 p.m., the Titanic struck an iceberg. It sank at 2:20 a.m. on April 15. Thus, this month (both according to the Jewish and secular calendars) marks the centennial of the disaster. Despite the passage of time, the tragedy still fascinates people and continues to be a source of lessons learned - both good and bad.
The miraculous splitting of the Sea of Reeds was one of the pinnacles of Israel’s closeness to Hashem. It raises a question, though: Why? Hashem typically hides His presence somewhat, conducting the world in a discrete way and never revealing His presence so openly. As Rabbi Avigdor Miller, zt”l, explains, this spectacle on the Sea of Reeds was performed with two great purposes in mind.
In order to fulfill one’s obligation in the mitzvah of matzah, one must eat a k’zayis amount of matzah. This is because the Torah uses the wording of achilah (eating) when it commands the mitzvah of matzah.
An act never dies. Each word you utter, each mitzvah you do, continues to ring in the world for all eternity. Rabbi Avigdor Miller, zt”l, teaches it was such an eternal act that was the undoing of Pharaoh and the making of Israel as a nation of holy people.
After months and months of rebellion, Pharaoh finally admitted he was wrong. The Dos Zakainim explains that the plague of barad moved Pharaoh more than any other. And it was because of one factor: Moshe had warned him that the hail would kill anything living. Again and again, Moshe cautioned Pharaoh to take his livestock and his slaves inside. Because Pharaoh was repeatedly warned to save the living creatures, he was moved and recognized his error.
The Gemara in Pesachim 115a says that there was a machlokes regarding how one was supposed to eat matzah and marror in the times of the Beis HaMikdash. Hillel said that during those times, when there was a korban Pesach, matzah and marror should be eaten together. His peers argued that they must be eaten separately. The Gemara concludes that since the halacha was not paskened we eat matzah separately, then marror separately, and then both together to accommodate both opinions.
After a long and detailed description of the avodah (service) to be done in the Mishkan, the parshah ends with statement that “Aaron and his sons did as they were told.”
The evil inclination likes to tempt us to indulge in material delights. It is important to know that these delights may have another purpose, too: kedushah (holiness).
In this week’s parshah the Torah teaches many of the halachos of the korbanos. Each of the korbanos has a limited amount of time when they may be eaten, after which they become nosar and forbidden.
By Rabbi Lord Jonathan Sacks z"l
In her book The Watchman’s Rattle, subtitled Thinking Our Way Out of Extinction, Rebecca Costa delivers a fascinating account of how civilizations die. Their problems become too complex. Societies reach what she calls a cognitive threshold. They simply can’t chart a path from the present to the future.
“At the time that my wife and I made aliyah, the Ministry of Interior required certification through the chief rabbinate that any new immigrants were Jews in order to qualify for citizenship and immigrant benefits. After an hour-long wait at the ministry to be interviewed, my wife and I sat before a hard-faced clerk. I did not have a letter from a rabbi certifying to my Jewishness, but I felt confident that since I was on the chief rabbinate's list of approved rabbis whose letter would be accepted to verify the Jewishness of others, I would suffer no problem.
To the modern mind, korbanos may seem foreign or hard to understand. Yet they were a key component of the service of Hashem. Rabbi Avigdor Miller, zt”l, explains that offerings served many purposes, including a primary purpose of expressing thanks to Hashem. Thus, following the book of Exodus comes the book dealing with sacrifices as an expression of thanks for the deliverance from slavery in Egypt.
The Dos Zakainim explains that the reason every korban must be brought with salt is to remind us that just as salt is a preservative that allows food to last longer, so too the sacrifices are permanently ours to cleanse us from our sins.
At the conclusion of this week’s parshah, the Torah discusses the halachos of one who stole from another. The pasuk says, “veheishiv es hagezeilah asher gazal – and he shall return the stolen object that he stole.” We derive from this that there is a mitzvas assei to return a stolen object.
By Rabbi Lord Jonathan Sacks z"l
We think of a sin as something we did intentionally, yielding to temptation perhaps, or in a moment of rebellion. That is what Jewish law calls b’zadon in biblical Hebrew or b’mezid in rabbinic Hebrew. That is the kind of act we would have thought calls for a sin offering. But actually such an act cannot be atoned for by an offering at all. So how do we make sense of the sin offering?
May 1864 was one of the bloodiest months in American military history. At what came to be known as the Battle of the Wilderness, General Grant’s Union forces suffered close to 18,000 casualties between May 3 and May 6. It seemed as yet another Union general, even one such as Grant who had been successful out west, lost to General Robert E. Lee.
Despite the intense suffering of slavery in Egypt, it was there that Israel became a nation – not just in the spiritual sense, but in the physical sense: it was there that our numbers swelled. This is to the credit of the Jewish women, who despite their oppression at the hands of Egypt relentlessly encouraged the growth of Israel. This provides a glimpse of the greatness of the Jewish women of that generation. Likewise in our times, it is the Jewish woman’s selfless devotion to service of Hashem that builds and sustains Israel.
Parshas Pikudei begins with a detailed accounting of all of the gold and silver that was collected for the Mishkan. A cursory reading would lead us to assume that while of course a man as great as Moshe was above question, he must have asked for this calculation because public leaders must remove any suspicion no matter how farfetched.
The Rambam, in Hilchos Shabbos 24:7, rules that Beis Din may not carry out the punishment of either death or lashes on Shabbos. He cites the same pasuk of “lo seva’aru” as the source for this halacha. In his Sefer Hamitzvos the Rambam lists as a separate negative commandment (number 322) that Beis Din may not judge or carry out a punishment on Shabbos.
By Rabbi Lord Jonathan Sacks z"l
The name Bezalel was adopted by the artist Boris Schatz for the School of Arts and Crafts he founded in Israel in 1906, and Rav Kook wrote a touching letter in support of its creation. He saw the renaissance of art in the Holy Land as a symbol of the regeneration of the Jewish people in its own land, landscape and birthplace. Judaism in the Diaspora, removed from a natural connection with its own historic environment, was inevitably cerebral and spiritual, “alienated.”
Klal Yisroel stood at Har Sinai and accepted the Torah in a state of supreme purity and complete unity. Every Jew reached a level of prophecy and witnessed an unparalleled revelation of G-d. Then Moshe ascended Har Sinai for forty days so G-d could teach him the laws and details of the Torah.
By Rabbi Shimshon HaKohen Nadel
Being human, we are limited in our ability to understand. Tragic events seem senseless, without a rhyme or reason. World events can seem confusing, with the future uncertain. On Purim, we recognize that God’s Hand is guiding it all. The King is working behind the scenes, pulling the strings. We may not understand all of the twists and turns of the narrative, but we know the Author. All we have to do is put our trust in Him.
Perhaps you can’t really define a people without also defining its enemies. Certainly many believe that if the Jews could get rid of the idea of peoplehood, then they wouldn’t have enemies.The experience of the 19th century assimilationists and post-Oslo Israel tells us that this strategy doesn’t work in the real world. Even if we refuse to remember Amalek, he remembers us. And if we don’t have the support of self-conscious peoplehood (and its concrete representation, the Jewish state), how can we fight him?
While the transgression of the Golden Calf had caused Aharon to feel a sense of distance from HaShem, the miluim was intended to bring him close again through spiritual perfection. The priestly vestments play a central role in this process and great detail is offered in describing them.
The wardrobe Hashem designed for those who served in his Mishkan served not only to distinguish them but also to impress upon them the importance and significance of the service for which Hashem had selected them. Clothing itself is a form of serving Hashem.
The Sefer HaChinuch states in mitzvah 603 that women are exempt from the mitzvah of remembering what Amalek did to us. He explains that this is because it is not upon women to wage war against and avenge the enemy.
By Rabbi Lord Jonathan Sacks z"l
There is a deeper message in Parshat Tetzaveh - the principle of the separation of powers, which opposes the concentration of leadership into one person or institution. All human authority needs checks and balances if it is not to become corrupt. In particular, political and religious leadership (keter malchut and keter kehunah) should never be combined. Moses wore the crowns of political and prophetic leadership, Aaron that of priesthood. The division allowed each to be a check on the other.
By Rabbi Lord Jonathan Sacks z"l
It is not what G-d does for us that transforms us, but rather what we do for G-d. A free society is best symbolized by the Tabernacle. It is the home we build together. It is only by becoming builders that we turn from subjects to citizens. We have to earn our freedom by what we give. It cannot be given to us as an unearned gift.
In this week’s parshah the Torah discusses many of the various aspects of the mishkan. The Torah dictates in detail the manner in which the walls of the mishkan were to be erected. At the instructions’ conclusion, the pasuk says, “Vahakeimosa es hamishkan, k’mishpato asher har’eisa bahar – and you shall erect the mishkan according to its laws, as you will have been shown on the mountain” (Shemos 26:30).
The entire Jewish nation – every man, woman, and child – experienced the revelation of Hashem on Har Sinai. They saw Hashem as clearly as humans can, and they attained a level of prophecy. Now they were being offered one of the greatest gifts imaginable: Hashem Himself was going to dwell among them.
For most of the nations of the world, the laws governing interactions between people are conventions set up by citizens to enable their society to function. They are bereft of any Divine influence. However, such laws within a Jewish society are very much religious laws as well. To demonstrate this point the Sanhedrin, which was ultimately responsible for all legal aspects of society, was housed in the Temple. By being there it was made clear to all that, for Jewish society, the interpersonal societal laws were Divine in origin, just as the ritual laws were.
The Jewish nation has no such concept as “religion” in the formal sense of the term, as we reject the notion of anything lying outside the realm of HaShem. It is Israel’s mission to elevate every sphere of Creation by infusing it with kedusha and bringing it to its highest potential in our world.
“And men of holiness you shall be to me, and you shall not eat meat in the field of a torn carcass (22:30). The expression “to Me” means “men of holiness that are Mine.” By being holy, they become close to Hashem.
In Parshas Mishpatim, the Torah delineates various prohibitions and punishments. With regard to stealing, we see something unusual. If a man steals a cow, he must pay back five times the amount he stole; however, if he stole a sheep, he must pay back four times the amount. Rashi is troubled by the difference in punishments. He explains that the difference lies not in the crime but in the mental state of the thief.
By Rabbi Lord Jonathan Sacks z"l
First in Parshat Yitro there were the Asseret Hadibrot (the Ten Utterances, or general principles). Now in Parshat Mishpatim come the details.
This week’s parshah, Parshas Mishpatim, discusses many various halachos regarding monetary issues. One of the topics is when one damages another person’s property.
The American Jewish Orthodox community has probably been overwhelmed by the events of the past few weeks in Israel regarding the extremely hostile attacks that have been aimed at the haredi community by the secular press and politicians from across the political spectrum.
We should not be so naive to think Moshe himself could not have thought of the plan of appointing officers. The Elders of the sons of Israel in Egypt were an official and recognized body, not mere old men as are found today in homes for the aged.
“And He does kindness to thousands of generations, to those who He loves and those who guard His mitzvos.” – Shemos 20:6 In the Aseres Ha’Dibros we are told Hashem pays back the wicked for four generations and the righteous for two thousand generations. Rashi explains the ratio of two thousand to four comes out […]
The fourth dibrah of the Asseres Hadibros that is read in this week’s parshah says, “Zachor es yom haShabbos lekadsho – remember to sanctify the Shabbos.” The Gemara in Pesachim 106a derives from this pasuk that one must recite Kiddush on Shabbos over a cup of wine.
“And Hashem turned back the sea by a strong east-wind all the night” (14:21). The wind was entirely unnecessary, for it was naturally unable to split the sea open and create a pathway, as the verse concludes "And it made the sea into dry land and the waters were split apart." This was entirely a […]
By Rabbi Lord Jonathan Sacks z"l
In September 2010, BBC, Reuters and other news agencies reported on a sensational scientific discovery. Researchers at the U.S. National Center for Atmospheric Research and the University of Colorado showed through computer simulation how the division of the Red Sea might have taken place.
After months of witnessing the hand of Hashem, the entire Jewish nation – three million strong – marched out from slavery to freedom with flourish and fanfare.
At the onset of the Bnei Yisrael’s journey through the midbar, we read in this week’s parshah that the Bnei Yisrael’s complaint was for food to eat. Hashem responded that He would send “lechem min hashamayim” (also known as mun), and that the Bnei Yisrael would collect each day’s portion according to the number of members of his household.
“For I have made heavy his heart and the heart of his servants in order that I should put these signs of mine in his midst and in order that you should relate in the ears of your son and your son’s son how I dealt with Egypt, and you should know that I am Hashem” (10:1-2).
After a “natural” disaster, people speak with reverence. Even arrogant individuals, after living through a hurricane, tidal wave, or earthquake, have a sense of humility. Their reality has been changed, and they view life differently. Yet, when Pharaoh and Mitzraim experienced the makkos, that wasn’t their reaction.
By Rabbi Lord Jonathan Sacks z"l
There is a fascinating moment in the unfolding story of the plagues that should make us stop and take notice. Seven plagues have now struck Egypt.
In this week’s parshah Hashem instructs Moshe to tell the Bnei Yisrael that each household should take for themselves, on the 10th of Nissan, a lamb or a kid within its first year for the korban pesach.
General George Armstrong Custer. The mere mention of his name evokes strong opinions of condemnation or admiration, depending on one’s perspective.
After Hashem commanded Moshe and Aharon to be the emissaries to free the Jewish people, the Torah lays out their lineage. At the conclusion, the Torah repeats the names of Aharon and Moshe, this time in reverse order, with Aaron mentioned before Moshe.
“And Amram took Yocheved.... And she bore to him Aharon and Moshe” (6:20). The names that were given in Egypt were not repetitions of previous names but were original expressions of genuine devotion to Hashem.
By Rabbi Lord Jonathan Sacks z"l
The parshah of Va’eira begins with some fateful words. It would not be too much to say that they changed the course of history because they changed the way people thought about history. In fact, they gave birth to the very idea of history. Listen to the words:
In this week’s parshah (Shemos 6:6) the pasuk reveals the four leshonos of geulah: v’hotzeisi, v’hitzalti, v’ga’alti, and v’lakachti. Rashi, in his commentary to Pesachim 99b, tells us that the four cups of wine that we are commanded to drink on Pesach at the Seder correspond to the four leshonos of geulah mentioned above.
When Moshe came of age, he went out to visit his brothers, to share in their suffering. What he saw caused him great anguish. The oppression, subjugation, and cruelty were present wherever he looked.
After Moshe had agreed to go to Pharaoh to beseech him on Klal Yisrael’s behalf, he began traveling to Mitzrayim with his wife Tziporah and their sons – including the newborn.
The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, zt”l, notes that Yaakov Avinu’s years can be divided into three periods.
Yaakov Avinu spent the final seventeen years of his life in Mitzrayim. While there he lived in peace for the first time in many years and remained in that state for the rest of his life. Near the end of his days he called in his beloved son Yosef and made an impassioned request: “Please do not bury me in Mitzrayim.”
The opening pasuk in this week’s parshah states: “Vayechi Yaakov be’eretz Mitzrayim sheva esrei shanah… – Yaakov lived in Mitzrayim for 17 years…” The Gemara in Kiddushin 82a says that Avraham Avinu kept the entire Torah, even the mitzvos that may not have applied.
November 13, 2026 
