Guest Columnists

Our life experiences are not random but significant—too important to be regulated by mere chance.

How can we change outward actions into penetrating, moving actions that transform our attitude?

Is it OK to sneak a peek behind the veil that shrouds the commandments and attempt to unravel their mysteries?

Without humility, it’s impossible to look in the mirror and assess yourself realistically. Either your flaws will be invisible so that you can’t work on them, or in your overly critical mind, the only thing you can see are your weaknesses, and you will be mired in dysfunctional despair.

Are you hero or victim? The hero who never cries nor feels the fear, the panic, the regrets that are part and parcel of his condition? The victim who never encounters his bravery nor feels the transcendent power of rising above death, if only for a moment? Neither have bitachon...

So, we answer the soul’s call. We learn about our roots, about the heritage bequeathed to us by our ancestors, and we make the transition to the Jewish way of life. Yet something is amiss . . .

Being a Jew requires forcefulness and a commanding nature—qualities seemingly incompatible with humility . . .

We can talk at great length about our faith in G‑d and our trust in His absolute wisdom, goodness and beneficence. But do we put our money where our mouths are?

We have a responsibility not only to help others and protect their dignity, but also to ensure that we refine and develop a sensitive, compassionate and respectful identity for ourselves.

The wealthy fellow politely explained how he would love to give but can’t, because he already gave his share of charity for the year . . .

Unlike other sciences, Torah study is not about accumulating knowledge. Unlike other self-help books and religious manuals, the Torah is not only about learning “how” to observe . . .

If G‑d wanted to teach us a lesson in humility, why give the Torah on a mountain in the first place? Wouldn’t a valley be a better representation of humility?

Why is it that two people can witness the same event but have opposite accounts of what transpired?

Our entire existence is on loan from G-d. The question is, can we make the divine loan into a divine investment?

In order to get some intimation of the Infinite One Who is beyond all conception, the mind naturally fills in what is inconceivable with ideas that are logical and comprehensible. A still deeper appreciation of Infinity thus requires a certain hollowing out of the mind.