One of the most fascinating Jewish ethical books is R. Moses Cordovero's Tomer Devorah. It was written in Safed in the 16th century. It contains two sections. The first is an ethical explanation of Micah 7:18-20, which we read every year on Yom Kippur afternoon after finishing the book of Jonah. Cordovero claims that since we are created in the image of G-d, we must emulate his characteristics. The second part of the work views the 10 sefirot from an ethical perspective, continuing on the theme of man needing to emulate G-d.

I would like to quote for you one paragrah from this work today - This has to do with the issue of forgiveness. G-d forgives a person without the use of an emissary. "A person should behave in exactly the same way. He should certainly not say, 'Why should I be the one to rectify so-and-so's sins or perversions?' For when a person sins, the Holy One Himself, Blessed Be He, rectifies the perversion, not through a messenger. He also washes away the filth of the person's sins. From this, one can also understand that a person should be too embarrased to return to his sin, because G-d is the one who cleansed the person of it."

We need to work hard to help others overcome there flaws. This does not mean we need to pressure people to change. It means that we should not turn away when someone wants our help.

Laws of Shabbat 18

If one has a pot with food that was removed from the fire or taken out of the oven, one cannot return it to the oven, whether it is a gas oven or an electric oven. Furthermore, one cannot even open and close the oven during the day of Shabbat if the food is not completely cooked before.

About 25 years ago, an article was written by Menachem Cohen, professor of Bible at Bar Ilan University and the head of the Mikraot Gedolot HaKeter project. The article, The Idea of the Sanctity of the Biblical Text and the Science of Textual Criticism describes how various commentators dealt with textual anomalies within the Bible. While I do grant the article doesn't deal with all the issues of Biblical Criticism, it is a good eye opener for those who wonder about things such as qeri/ketiv and supposed textual variants.

As I have discussed previously a couple of time, one of the issues currently in the Jewish community is how Jewish education seems to be failing those students who choose to attend a regular university. One of the problems I believe plagues the students is the lack of challenge that the students face in high school. Students are not asked to think about what they are studying, nor are they encouraged that their questions have merit and have been asked for 1000 years in various forms. This is true in regards to philosophical thought, historical analysis, and even the issue of the nature of the Bible. It is not enough anymore to merely recite a serious of Ani Maamin's every morning. We need to understand how the Rambam viewed Torah M'Sinai as well as how other medievals and moderns dealt with this subject. It is unfair to shelter the students from thinking about the religion that they are growing up with and will have to eventually pass down to another generation.

Rav Nachman of Breslov - 15

Sefer HaMiddot - Meriva 63

"If a person does not have acquaintances and friends, it is as if he is dead."

People are social creatures. We need others around (even for the so-called loners). Of course, this does not mean we should merely surround ourselves with random people to remove our alone status, for this might not lead us into becoming better people. We need to work on creating true bonds of friendship with the people who will help us grow. Of course, don't merely shun someone because you don't think you will benefit from their friendship. Who knows who truly helps us become better individuals and members of the group.

Laws of Shabbat - 17

If you cook food in a big pot and you eat food from it at night, it is then permitted to take the remaining food and put it into a smaller pot in order to have it for the meals during the day. This is the case as long as the pot is clean and dry, and one should also be careful regarding the laws of returning food.

Rav Nachman of Breslov - 14

Sefer HaMiddot - Limmud 90

"Torah study without action (mitzvot) is like a myrtle branch, for it has the smell, but lacks taste."

There is a famous saying, "actions speak louder than words." It is not enough to simply study and discuss what we have come to understand. We need to implement our own words in our own lives through the things we do for others. If we truly value sincerity among other people, then we need to act with sincerity as well.

Laws of Shabbat - 16

Two pots are on the fire and the food in them is cooked completely - It is permitted to move the food from one pot to the other. Therefore, if you see that the cooked food is in a covered pot on the fire, and it becomes dry, then one is permitted to moisten it from the boiling water than comes from an urn or a kettle sitting on the fire. It is also permitted to move water from the kettle using a spoon or a ladle and putting it on the cooked food, on a closed fire, on the condition that the spoon or ladle is clean and dry before use.

Rav Nachman of Breslov - 13

Sefer HaMiddot - Kavod 8

"Through humility comes honor/respect."

People do not respect those people who are arrogant and who do not recognize their limits. By showing patience, sensitivity towards others and a general sense that the person in front of you is more important, one will be trusted and respected for who they really are.

Laws of Shabbat - 15

A liquid that was cooked completely and has not yet cooled down completely, or a solid that is cooked completely even if it cold, it is permitted to place it in a primary vessel that is not on top of the fire.

Today, instead of something from Rav Nachman, I would like to quote a paragraph from a completely different work, Heshbon HaNefesh, which was written by R. Mendel of Satanov and which has a very striking resemblance to Ben Franklin's Autobiography. One of the most difficult things in my life, at the very least, is to know when to be silent. Many of us, especially me, talk way too much for our own good. Very simply, the more we talk, the more harmful things we probably say, hurting those we care about.

"The regimen of discipline for this trait is to free one's mind to deliberate before speaking - i.e., when the "appetite" is still weak and close to its source and it can be nipped in the bud. If one is tempted to say something frivolous, he should condition himself to swallow his words. As David ha-Melech said proudly about himself (Tehillim 17:3) "My thought did not leave my mouth." And as our Sages said (Tanna D'bei Eliyahu): Think before you speak."

Today (and everyday henceforth), let us all attempt to show a bit of discretion in what we say and how much we say. Sometimes, silence is the best experience we can have.

Laws of Shabbat - 14

With regard to a liquid, which is either not cooked completely, or was cooked completely but then cooled down completely, and also a solid that is not cooked completely, it is forbidden to place the particular food into a primary vessel, even it is not sitting on the fire. It is forbidden if one's intention is to simply defrost the food or to separate the food and then remove the vessel from the fire.

Maharal of the Week - 3

Parshat Vaetchanan

This week we read some of the most basic and primary pieces in Judaism, the Shema and the Ten commandments. I would like to spend a few minutes discussing a problem Maharal encounters in one of Rashi's most famous statements.

Deuteronomy 5:12 starts the small section of the Ten Commandments regarding Shabbat. The first word mentioned is "Shamor" (Guard). In the other portion that contains the Ten Commandments, Yitro, the first word mentioned regarding Shabbat is "Zachor" (remember). Rashi, commenting on Deuteronomy 5:12, says that these two words were said at the exact same moment by G-d, which is why one is mentioned here and the other in Yitro.

Maharal inquires about this comment, wondering why Rashi would resort to this as his answer. Maharal is bothered because it appears that there are other differences between the two sets of Commandments, so why not ascribe the same to all the differences. However, he claims that regarding Shabbat, the use of Shamor and Zachor indicate two different responsibilities, one positive and one negative, which is why they were said at the same moment. Ramban claims that Zachor is a positive command while Shamor is a negative command. Therefore, while there might be anomalies within the two recountings, this one is the only one, according to Maharal, which requires an actual explanation as to why the differences exist.

Rav Nachman of Breslov - 12

Liqqutei Etzot - Moadei Hashem - Shabbat - 13

"On Shabbat, knowledge flows to everyone. Through this knowledge, the characteristic of mercy is strengthened, allowing one to be merciful to all creations, for mercy is dependent on knowledge. Through our mercy towards others, G-d will also be merciful to us."

Shabbat is a time reflection. At the end of the week, we have the ability to sit and merely contemplate everything that occurred in the previous week without being bothered by outside distractions. Through this contemplation, we should be able to gain a more positive perspective on things. This perspective will then filter down into our actions, allowing us to show mercy and kindness to everyone.

Laws of Shabbat - 13

You are allowed to place cold food next to the fire (not on it), even if it was not cooked completely, in order to remove some of the cold or in order to separate the items. This is allowed as long as one does not leave it there long enough for the temperature of the food to reach 45 degrees Celcius. However, it is forbidden to place the food in an area where it will definitely reach 45 degrees Celcius, even if you do not have intention for this to happen.

If there is a great need, like for a sick person or for a baby, one may place the food next to the fire and allow it to cook completely, even if it a cold liquid.

Laws of Shabbat - 12

It is forbidden to place any food in a vessel that is on top of the fire, whether it is liquid or solid, whether it is cooked or not, and whether it is cold or hot. Therefore, you should not put anything, not even salt, into a pot sitting on the fire. Furthermore, you should also not put anything into a water heater, which also sits on fire, for it is considered a vessel with which to heat up food.

Rav Nachman of Breslov - 11

Liqqutei Etzot - Leitzanut - 2

"There are currently many books in the world and in the future there will be even more books. It is forbidden to mock even one of them, for each one is needed for the world."

Knowledge is not something to mock. While it is true some books do not provide valuable information or correct information, there is still a purpose to each one. One of our goals should be to become more knowledgeable people. This cannot be done if we ignore what is out there.

Laws of Shabbat - 11

A solid food, whether it is baked or completely roasted, falls under the transgression of cooking on Shabbat.

Over the weekend, I had the opportunity to read an interesting essay written by Rabbi Chaim Brovender, Rosh Yeshiva of Yeshivat HaMivtar in Efrat, Israel. The paper, Towards Ahavat Hashem: Art and the Religious Experience deals with the issue of whether the fine arts will lead a person to see G-d through the aesthetic beauty of His creation. His argument is held together by a discussion of Love and Fear of G-d according to Maimonides. Rabbi Brovender claims that within our society, since we do not have a more direct method of recognizing G-d's presence in the world, it might be worthwhile to teach teenagers about the fine arts because it will provide an ability to have the Maimonidean experience of lpving G-d.

While I do believe Rabbi Brovender to be correct, his argument only holds true for a limited amount of people. It is hard to imagine that a teenager will be able to have the religious experience Rabbi Brovender is claiming will exist simply by learning how to properly view a painting. Instead, education needs to assess what it means to have a religious experience. It is not simply experiencing Maimonidean love of G-d by seeing the wonders of creation. Religious experience is very often internal happenings. Perhaps we should teach teenagers how to approach prayer in a more spiritual manner. They should learn the ablity to focus on G-d and recognize that they are praying in his presence. Teaching any sophisticated art might be lost on youth, though it might be a legitimate extra-curricular activity.

Furthermore, I would much rather ground religious experience in Jewish thought more than we currently do. A teenager should be exposed to wider gamut of material that exists in Judaism, whether it be philosophy, mussar, Qabbalah or Hasidut. This material might have a better chance of accomplishing our goals religious experience and love of G-d, which I take to mean more than simply knowledge of the world's functioning. I mean, feel the power of one's desire to worship G-d, cleave to G-d, become closer to G-d. Without these things, the Judaism we need to follow will be hollow. Art, while it does teach the ability to recognize aesthetic beauty, does not necessarily have the ability to be interpreted and used for experiencing G-d during any other time than when a person "communes" with nature.

Rav Nachman of Breslov - 10

Liqutei Etzot - Simcha - 16

"Through happiness, one merits new insights into the Torah. Happiness is the vesel through which new insights into the Torah flow."

Have you ever noticed how when you are in good spirits, you are able to think clearly? It is important that we try to find joy in our daily lives, for through joy we will be able to reach new levels of understanding the world.

Laws of Shabbat - 10

Solid foods cooked completely, even it is cooled down completely, does not fall under the trangression of cooking on Shabbat. Nevertheless, one should not put the food in a vessel on the fire, even if it still hot.

Rav Nachman of Breslov - 9

Likkutei Etzot - Moadei Hashem - Shabbat - 15

"The essence of honoring Shabbat is through eating. Eating on Shabbat is very valuable because the day is completely for G-d and holiness. Therefore, it is a great mitzvah to eat much on Shabbat, for this will be a rectification for desecrating the Shabbat."

All of our actions, including something as physical as eating, has a higher function. Our eating on Shabbat is not simply a matter of enjoying a better menu of foods than one has during the week. Instead, eating on Shabbat is a method of making the seemingly mundane into something holy.

Laws of Shabbat - 9

There is a difference between liquid already boiled and liquid that is boiling. A liquid already boiled that then cools down completely is subject to the trangression of cooking in a kli rishon. A liquid that is boiling or a liquid that already boiled but did not cool down completely is not subject to the above transgression as long as the kli rishon is not on the fire.

Maharal of the Week - 2

Parshat Devarim

This week we begin reading Moses' final speech to the children of Israel. The book begins with a somewhat anomalous statement. "Elah HaDevarim..." "These are the words that Moses told all of Israel in the Jordan Valley..." Rashi, noticing this wording of Elah HaDevarim, claims that the book opens with this phrase indicates that Moses' first words to the people were rebuke.

Maharal, commenting on this Rashi, tries to explain why Rashi thinks this is the anomaly of the sentence, warranting him to claim Elah HaDevarim indicates words of rebuke. Instead, Maharal claims, Rashi should have made this comment when the verse said, "in the desert, in the plain." However, he explains that Rashi chose this location because the verse should have simply said, "And Moses spoke in the Jordan Valley..." Instead, it said Elah HaDevarim, which as Rashi has pointed out in other contexts (Qohelet 1:1) indicates words of rebuke. If this is the case, Maharal then explains, that since Devarim 1:5 says "and Moses expounded on the Torah," the opening verse should have read, "And this is the Torah that Moses expounded." Therefore, the meaning of the Elah HaDevarim, by process of elimination, is as Rashi indicates, words of rebuke.