https://www.chabad.org/search/keyword.asp?kid=31648 Newest articles written by Abraham, Zalman Copyright 2026, Chabad.org - Chabad-Lubavitch Media Center, all rights reserved. Mon, 01 Jan, 0001 12:00:00 EST Mon, 01 Jan 0001 12:00:00 EST https://www.chabad.org/article.asp?aid=5810108 https://www.chabad.org/library/article_cdo/aid/5810108/jewish/Jubilee-Yovel.htm Turning fifty can be sobering. Our prime is behind us. From here on out, the mind and body will only degenerate further. Fifty can seem like the beginning of the end. In Jewish thought, however, turning fifty is not the beginning of the end; rather, it is the end of the beginning. The English word jubilee (fifty-year commemoration) comes from the word yovel, referring to the fiftieth year in the sabbatical cycle, when fields and properties in Israel were returned to their original owners and indentured servants were granted freedom. Leviticus 25:8-16. Yovel expresses the idea that, at fifty, things return to their original state. Fifty is thus a comprehensive reset button, rebooting the system for a fresh start. In fact, the word yovel means freedom or sending off, referring specifically to this quality of renewal and self-determination, as exemplified by the release of servants and the return of land t Fri, 19 Jul 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5809724 https://www.chabad.org/library/article_cdo/aid/5809724/jewish/Messianic-Era-Geulah.htm In the ancient world, time was understood as circular, with set cycles repeating themselves over and over without progress or destination. This is commonly referred to as “the law of eternal return.” In Judaism, time has a clear trajectory and goal that was defined from its very inception. According to Jewish thought, the desired destination of all time and history is a perfected world of peace and prosperity, distinguished by a pervading awareness of G‑d’s presence. Isaiah 11. Before creation reaches its crescendo, however, humanity in general, and the Jewish people in particular, are in a state of exile. Whether as a result of our collective eviction from the Garden of Eden, the loss of our ancient homeland and sovereignty, or an acute sense of existential alienation, it often feels like the human race is adrift through the choppy seas of history. And what is the shore that we are all aiming to reach? Redemption, return, Fri, 12 Jul 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5809665 https://www.chabad.org/library/article_cdo/aid/5809665/jewish/Satan.htm The common perception of Satan is largely derived from the Christian idea of the devil, an independent evil force in the world. In such a paradigm, G‑d is dualistically pitted against the devil, or Satan. Unlike Christianity, Judaism doesn’t believe in the devil or that evil has any independent power whatsoever. Instead, the Hebrew word satan means one who turns people astray. This understanding is based on the etymological root of satan, sat, which means to turn aside. Accordingly, the role of the satan is to lure people to act out of spiritual character, or in a manner of shtut, foolishness, because “a person does not commit a sin unless they are overcome by foolishness.” Sotah 3a. We see this reflected throughout the Torah. For example, some Biblical commentators E.g., Sforno on Genesis 3:1. claim that the snake Fri, 05 Jul 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5809625 https://www.chabad.org/library/article_cdo/aid/5809625/jewish/Pork-Chazir.htm Judaism has a very strange relationship with the pig. Technically, it is no less unkosher than any other non-kosher food. Yet, in Rabbinic literature and in the popular Jewish imagination, it has come to epitomize everything non-kosher. Even mentioning the pig by name was considered so repugnant to our Sages that it was simply referred to as “davar acher—the other thing.” Pesachim 76b. Even more strange is the fact that encoded within the letters that make up its name is a prophetically kosher future. According to its etymological root, chazir, the name for pig, means “to return”—“For our Sages teach us that it will return to become permitted in the future.” See Shnei Luchot Habrit, Chayei Sarah; Midrash Talpiyot “Chazir” citing R. Bechaye; et al. That’s right—the time will come when pork will become kosher. The pig is, therefo Fri, 28 Jun 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5809617 https://www.chabad.org/library/article_cdo/aid/5809617/jewish/Prohibitions-Mutar-Asur.htm This world can be a confusing place. At times it can be difficult to know what’s truly worth pursuing, and what is just a superficial distraction—or worse, destructive. Jewish wisdom describes our universe as a simulated reality in which G‑d imbues us with free choice in order to give us the opportunity to choose between the path of life and growth and that of death and decay. As the verse Deuteronomy 30:19. states, G‑d says: I have placed before you life and death, blessing and curse. Choose life—so that you and your offspring will live. To truly live, it is not enough to just exist. The Talmud Brachot 18b. teaches: “The wicked are considered dead even during their lifetime,” whereas, “the righteous are considered alive even in death.” To live means to lead a meaningful life in which we utilize every opportunity to learn, grow, and refine ourselves and the world around us. As Fri, 21 Jun 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5808547 https://www.chabad.org/library/article_cdo/aid/5808547/jewish/Sin-Chet.htm The Jewish concept of sin differs radically from the common understanding of this fraught term. The English word sin comes from the Latin word sons, which means guilty or criminal. Whereas the Hebrew word for sin, chet, means something akin to a missed opportunity, like an arrow missing its mark. See, for example, Judges 20:16 and I Kings 1:21. Many people believe that sin leaves an indelible blemish on a person’s soul—as if a person’s actions can affect their essential state of being. Inevitably, this approach to the consequences of immoral behavior will induce not only feelings of guilt for the action itself but feelings of shame as well, which conflate the sinner with their sin. According to Jewish thought, sin doesn’t mean that one’s soul has become tainted or corroded, it merely means one acted in conflict with their essence, which is eternally pure and incorruptible. In Talmudic thought, to s Fri, 14 Jun 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5808469 https://www.chabad.org/library/article_cdo/aid/5808469/jewish/Sabbath-Shabbat.htm It is estimated that in 2019 alone, advertising spending worldwide surpassed five hundred ninety billion dollars. So ubiquitous is the reach of advertising that the average person is exposed to nearly ten thousand marketing images every day. See here. The main objective of the marketing industry is to make potential consumers feel a sense of lack, and specifically one that can only be filled through their product and the accompanying purchaser’s high. According to this view, we must constantly strive to have the newest, the best, and the most in order to achieve happiness. In contrast to this never-ending pursuit of “more,” Ben Zoma taught in the Talmud: “Who is wealthy? He who is happy with his lot.” Interestingly, the word appreciate describes both the recognition Fri, 07 Jun 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5808447 https://www.chabad.org/library/article_cdo/aid/5808447/jewish/Prayer-Tefillah.htm Prayer is one of the most visible expressions of religious life. Prayers are said at public events, around dinner tables, and at all manner of life cycle events. And yet, prayer is also simultaneously one of the least understood spiritual practices. To many, it can feel mechanical, scripted, inauthentic, or unfocused. Addressing the gap that can emerge between prescribed and habitual prayer, and authentic, experiential prayer is therefore essential. To do so, one must first ask: What is prayer? The English word prayer comes from the Old French preiere—“obtained by entreaty.” Prayer is thus most commonly associated with asking for the fulfillment of our needs. The Hebrew word for prayer, tefillah, however, has a multitude of meanings and associations, each contributing to the rich tapestry of prayer’s spiritual significance. Whether we seek to reach out to something greater than ourselves or reclaim our essential self, prayer, a Fri, 31 May 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5808405 https://www.chabad.org/library/article_cdo/aid/5808405/jewish/Synagogue-Beit-Haknesset.htm What makes a place holy? Unlike the words church or temple, which mean “House of the L‑rd,” the Hebrew term Interestingly, the Greek word synagogue reflects the meaning of the Hebrew. Etymologically, it implies a space of “meeting” or “bringing together,” emphasizing the importance of the people and their gathering rather than the innate holiness of the place. for a synagogue is beit knesset, which means “a house of gathering.” Whereas the inauguration of a temple might involve offering sacrifices and anointing oil to introduce holiness into the space, there is no ritual or procedure for inaugurating a synagogue—to formally dedicate it and make it holy, all you need is to gather and pray there. For, as the Sages teach, when ten individuals pray together in a designated space, their togetherness itself transforms the brick-and-mortar structure into a holy place. No additional rituals or functions are required. Fri, 24 May 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5808362 https://www.chabad.org/library/article_cdo/aid/5808362/jewish/Worship-Avodah.htm Religions throughout the world are comprised of myriad rules, rites, and acts of devotion, leading many to focus primarily on the mediums of religion rather than its message. The Hebrew word for religious worship, avodah, however, has less to do with outward forms of devotion than it does with a person’s inner work of character development. The word avodah is etymologically associated with the word ibud, to stretch, as in stretching leather. See Likkutei Torah, Balak 72c, et. al. Accordingly, avodah refers to the work of “stretching” oneself in order to overcome one’s natural self-serving instincts by refining their character and developing their spiritual potential. In the words of Maimonides Laws of Temurah 4:13. : “Most of the Torah’s laws are but ‘counsel given from He Who is of great counsel’ to improve one’s character and Fri, 17 May 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5807407 https://www.chabad.org/library/article_cdo/aid/5807407/jewish/Priesthood-Kohen.htm People commonly think of the priesthood as a privileged rank or status symbol, a relic of an antiquated caste or class system in which some were seen as being of higher spiritual standing than others simply by virtue of their birth, and a remnant of an elitist social structure in which those on the bottom served those on the top. While Judaism’s Levitical priesthood may seem to follow this hierarchical template, closer examination reveals that it works in quite the opposite manner. Unlike the English word priest, which is a derivative of the Latin word prevost, meaning “one put over others,” the Hebrew word kohen means servant, See Targum to Jeremiah 48:7. or to serve, as in: …[bring] Aaron your brother and his sons… (l’chahano) to serve Me… Exodus 28:1. Therefore, instead of those on the bottom, the masses, serving those on the top, the nobility, in the Jewish model, those on the “top, Fri, 10 May 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5807372 https://www.chabad.org/library/article_cdo/aid/5807372/jewish/Commandments-Mitzvah.htm Some find Judaism’s fixation on minor details of behavior to be burdensome, even petty. It is indeed puzzling that an infinite G‑d would care so much about seemingly trivial aspects of our private lives, such as whether one turns on the lights during Shabbat or enjoys a slice of cheese on a burger. And yet, the Torah, as elucidated by the Talmud, is full of G‑d’s commandments that impact every moment of our day, from the way we wake up to which shoe we put on first. Interestingly, the Hebrew word mitzvah, which is commonly translated as commandment, is related to the Aramaic word tzavta, to attach. See Likkutei Torah, Bechukotai 45c. In this light, rather than seeing them simply as rules dictated by a king to his subjects, mitzvot take on a more intimate, even romantic, connotation. They are not only acts of law, but also acts of love revealed to us by our Beloved as invitations into a deeper relationship. Fri, 10 May 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5807355 https://www.chabad.org/library/article_cdo/aid/5807355/jewish/Reminders-Edut.htm Judaism seems to place a disproportionate emphasis on reminders. In fact, there is an entire category of mitzvot dedicated to them, which includes several of the most well-known mitzvot. One such example is the mitzvah of mezuzah, the command to affix a scroll upon the doorpost of one’s home. Regarding this mitzvah, Maimonides Laws of Mezuzah 6:13. writes, “Whenever one enters or leaves a home, he will be confronted with the declaration of G‑d’s unity; he will remember the love due to G‑d and will be aroused from his slumbers and absorption in temporal vanities.” Another example is the mitzvah of tzitzit, the command to wear fringes on the corners of four-cornered garments as a constant reminder of one’s religious commitments. As the verse states, Numbers 15:39. And you shall see them [the tzitzit] and remember all of the mitzvot of the L‑rd. Ad Fri, 03 May 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5807337 https://www.chabad.org/library/article_cdo/aid/5807337/jewish/Torah.htm The word bible is of Greek origin, possibly a reference to Biblia, a historic port city in modern-day Lebanon that was widely known in ancient times for the superb paper it exported to many parts of the world, including Greece. Bible, then, is a reference to the medium of the book itself, a static form originally designed to function as a record of the past rather than as a living guide for the present. Torah, the Hebrew word for the Bible, comes from the word horaah, to instruct, Zohar III:53b; Gur Aryeh to the opening of Genesis citing Radak. implying a more dynamic sense of contemporary relevance. Understood as such, the Torah serves not only as a book of ancient history, but, more importantly, as an instruction manual for life. In fact, the Zohar, III:178a; see also Bereishit Rabbah 1:2. one of the foundational texts of the Kab Thu, 11 Apr 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5802867 https://www.chabad.org/library/article_cdo/aid/5802867/jewish/Israel-Yisrael.htm The foundational creed of many religions is submission to a higher power. For example, the word Islam literally means submission. Yet, this is not the case for the Children of Israel. The word Israel means to struggle, as the angel conveys to Jacob after struggling with him throughout the night: Genesis 32:29. Your name shall no longer be Jacob, but Israel, for you have struggled (sarita) with beings Divine and human, and you have prevailed. By giving such a name to the Jewish people, G‑d was, in effect, teaching them about the importance of thinking critically and not passively accepting authority. This may have contributed to the development of the Jewish proclivity to challenge, an inherited irreverence for dogma, and an instinctive resistance to blind adherence. When G‑d tells Abraham about the impending destruction of Sodom and Gomorra, Abraham challenges G‑d Ibid. 18:23, 25. : Will yo Thu, 04 Apr 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5802851 https://www.chabad.org/library/article_cdo/aid/5802851/jewish/Hebrew-Ivri.htm The Jewish people are unique among ancient civilizations. Despite the many mighty empires that have come and gone throughout history, the Jews, small and scattered as they have been, have survived with their beliefs, traditions, and practices intact for over three millennia. One explanation for the fact that so many peoples have vanished over time is that when indigenous populations are conquered or ethnic minorities absorbed by larger societies, they tend to abandon their unique features and cultural differences to blend in with the host civilization. They do this for a number of reasons, most significantly, to escape the persecution that stems from “the dislike of the unlike” and to ensure their physical survival. Not so the Jewish people. Since the beginning of the Jewish story, starting with Abraham, Jews have stood apart from their neighbors, tenaciously clinging to their beliefs and values, not willing to part from them at any cost. Inde Thu, 14 Mar 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5807300 https://www.chabad.org/library/article_cdo/aid/5807300/jewish/Jew-Yehudi.htm The Jewish people are not only named after the ancient Kingdom of Judea, the ancestral homeland of today’s Jews. The word Jew, or Yehudi in Hebrew, comes from the word hodaah, which means to acknowledge and express gratitude. The essence of Judaism is thus poignantly expressed in this word. In the Torah, Jacob’s son Judah (Yehudah in Hebrew) was so named by his mother as an expression of her thanks to G‑d for the overwhelming kindness bestowed upon her in the form of the many children with whom she was graced. Genesis 29:35. See Rashi ad loc. The Talmud Brachot 7b. points out that this was the first time G‑d was ever thanked verbally in the Torah! The name Yehudah, and by extension Yehudim (Jews), is therefore understood to encapsulate this spiritual quality of articulated praise. Acknowledging the good things we have in our lives is not always easy. W Thu, 14 Mar 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5802773 https://www.chabad.org/library/article_cdo/aid/5802773/jewish/Soul-Neshamah.htm Responding to the timeless question, “Where is G‑d?”—the Kotzker Rebbe famously replied, “Wherever you let Him in.” Cited by R. Aryeh Kaplan, Innerspace: Introduction to Kabbalah, Meditation and Prophecy, p. 160; Pitgamei Chasidim, p. 41. Judaism teaches that G‑d isn’t to be found only in the ether, relegated to the heavens, inaccessibly distant and outside of us; rather, He can be found within each one of us. Reflecting this spiritual truth, the Hebrew word neshamah, soul, shares the same etymological root as the word neshimah—breath. See Bereishit Rabbah 14:9. Unlike the rest of creation, which was brought into being through G‑d’s speech, as in, G‑d said: “Let there be light” and there was light, Genesis 1:3. the soul of man was not spoken into creation. Instead, G‑d breathed i Thu, 22 Feb 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5802769 https://www.chabad.org/library/article_cdo/aid/5802769/jewish/Names-Shem.htm We’re used to thinking of names as labels, contrived for convenience to help us distinguish one person, place, or thing from another. In Shakespeare’s words, “A rose by any other name would smell as sweet.” In Jewish thought, however, a name is much more than mere convention. The Hebrew word shem, name, comprises the central letters of the word neshamah, soul. This etymological connection teaches us that our names relate to who we are in our essence, providing a window into our soul; or, in the words of the Biblical Abigail, speaking to King David: As his name, so he is. I Samuel 25:25. In fact, the Talmud Yoma 83b. takes this notion of “tell me your name and I’ll tell you who you are” quite literally. It tells of two Sages who were not adept at analyzing names. They debated if they should trust a person na Thu, 22 Feb 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5802761 https://www.chabad.org/library/article_cdo/aid/5802761/jewish/Nature-Teva.htm Miracles are a retelling in small letters of the very same story that is written across the whole world in letters too large for some of us to see. C.S. Lewis. The human propensity to take wonders for granted is truly astonishing. We’re constantly trying to find patterns of phenomena, grouping events or people together, and explaining them away to help us simplify and make sense of life. As a result, we tend to overlook the extraordinary reality unfolding before us. The English word nature is derived from the Latin word nat, which means born. This conception of nature is founded on the theory that things are the way they are because they were created that way and can thus never change. This mechanistic mindset shuts down curiosity, wonder, and excitement by downplaying the uniqueness of every single moment and encounter. As the saying goes, “It is what it is.” In contrast, the Hebrew word for nature, teva, mea Thu, 22 Feb 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5802743 https://www.chabad.org/library/article_cdo/aid/5802743/jewish/Still-Life-Domem.htm Reality is not all that it seems. Put a pebble under a powerful microscope, and you will witness a world alive and buzzing with energy. Scientific observation demonstrates that any substance, when viewed at the atomic level, is comprised of 99.999999999% empty space. Longair, M. S. (2003). Theoretical Concepts in Physics: An Alternative View of Theoretical Reasoning in Physics, pp. 377–378. This means that everything we see and touch is just projecting an illusion of solidity. In fact, when we walk upon the ground, for instance, we’re really walking on a shifting field of energy that only feels solid. Similarly, when we sit on a chair, we are actually sitting on energy, not “matter”—the energy of our body and the energy of the chair propel each other, keeping one from passing through the other. In either case, we don’t fall through the ground, because energy keeps us suspended above it. Hundreds of years before Wed, 31 Jan 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5802714 https://www.chabad.org/library/article_cdo/aid/5802714/jewish/Reality-Olam.htm The word world is an Old English composite of two separate words, wer old, meaning “the age of man.” The Hebrew word for world, olam, on the other hand, means hidden (helem), Pesachim 50a. alluding to G‑d’s concealment in creation. The former expresses an anthropocentric worldview, defining the world by its relationship to humanity; the latter proposes a theocentric worldview, defining the world based on its relationship to G‑d. From the Jewish perspective, the world is not just a mere stage for human history but the theater wherein the Divine mystery unfolds. Likkutei Torah, Bamidbar 5c. According to Jewish mysticism, physical reality as we know it is an illusion. Sefer Hama’amarim 5743, p. 95. Matter is not mere material; everything is alive and in resonance, connected through a vibrating w Wed, 31 Jan 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5801685 https://www.chabad.org/library/article_cdo/aid/5801685/jewish/Time-Rega.htm Some view time as a merciless force that forever marches forward, leaving our lives in its wake. Like a conveyor belt that never stops, every moment moves us closer to our end. This understanding of time can be deeply unsettling. In the words of the poet William Carlos Williams: “Time is a storm in which we are all lost.” But is this the only way to view time—as a rapidly dwindling and limited resource that we must hoard or frivolously spend before it’s all gone? Or might there be another way to view time—one that doesn’t necessarily lead to feelings of scarcity, urgency, and anxiety? Whereas the English word moment comes from the Latin word momentum, implying the relentless march of time, the Hebrew version of the same word, rega, stems from the word ragua, a state of calm or rest. It’s not that in Judaism time stops—time doesn’t stop for anyone—instead, time itself consists of a sequence of stops. In other wo Wed, 31 Jan 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5801485 https://www.chabad.org/library/article_cdo/aid/5801485/jewish/Speech-Dibbur.htm Everyone has experienced the power of words in one way or another: A kind word that soothes a broken heart, an authentic compliment that inspires confidence and motivates success, or a disparaging word that crushes the spirit, potentially leaving life-long scars. Words can harm or heal, but not just because of the thoughts they trigger. Judaism teaches that a spoken word holds tremendous power. According to the Torah, the world itself was “spoken” into being by G‑d, See Genesis 1:3. making reality a kind of cosmic prayer or poem, composed of the Divine word. In Chasidic thought, once a concept has been articulated verbally, it is drawn further down into existence and, thus, can affect other people beyond the speaker, even at the other end of the world. Ma’amarei Admur Hazaken Haketzarim, p. 464. Perhaps this is why Newton and Liebniz are both independently credited with inventing calculus a Thu, 25 Jan 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5810288 https://www.chabad.org/library/article_cdo/aid/5810288/jewish/Introduction.htm British author Adam Jacot de Boinod spent five years researching over seven hundred dictionaries from different languages, culminating in a book titled, The Meaning of Tingo and Other Extraordinary Words from Around the World. His findings suggest that a nation’s dictionary says more about its culture than does its guidebook. Indeed, you can tell a lot about a people by analyzing the prevalence and prominence of certain words in their language. For example, Hawaiians have sixty-five words to describe fishing nets, one hundred eight words for sweet potato, forty-two for sugarcane, and forty-seven for bananas, all staples of a Hawaiian diet. In Albania, where there is a fascination with facial hair, there are twenty-seven words to describe mustaches and another twenty-seven for eyebrows. And in Persian there are numerous words to describe recalcitrant camels, including, for example, nakhur, a Persian word meaning “a camel that gives no milk Thu, 25 Jan 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5810361 https://www.chabad.org/library/article_cdo/aid/5810361/jewish/Whats-in-a-Name.htm The words a person speaks are deep waters, a flowing stream, a fountain of wisdom. —Proverbs 18:4 We generally think of language as a convention of words arbitrarily chosen for the purpose of communication, to ensure that our speech or writing is understood by others. The names of things, however, are of little significance to what they really are. As Shakespeare puts it: “A rose by any other name would smell as sweet.” Usually, an object precedes its name—first it exists, then it is given a name. However, regarding creation, the Torah tells us, G‑d said: “Let there be light,” and there was light—the name not only predates the object but is the means through which it is created. A rose by any other Hebrew name, therefore, wouldn’t quite smell as sweet. Hebrew words and names are not arbitrary. They are definitive and expressive of the true nature of things. See Pardes Rimonim 22:1 and 27:2; Thu, 25 Jan 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5801455 https://www.chabad.org/library/article_cdo/aid/5801455/jewish/Human-Adam.htm As human beings, we often find ourselves caught between competing worldviews, inner drives, and value systems. And when we do carve out a moment to reflect on who we are and why we do the things we do, we can be left in a state of doubt and confusion, confronted by gnawing questions like: Why is it so difficult to align my day-to-day behavior with my higher ideals? How is it that I can so easily identify and relate to both the hedonistic and the holy? Who am I really? An egocentric animal or an altruistic angel? Unfortunately, this existential quagmire is all too common and relatable. Some might even call it the human condition. But, in fact, this whole way of thinking is based on a very particular worldview that seeks to one-dimensionalize life, reducing everything into black and white, good vs. bad, etc. If one is spiritual, they may not be self-concerned; if one is driven by physical appetites, they may not be spiritually evolved. This Wed, 10 Jan 2024 12:00:00 EST https://www.chabad.org/article.asp?aid=5801450 https://www.chabad.org/library/article_cdo/aid/5801450/jewish/Antisemitism-Sinah.htm Antisemitism is the greatest conundrum at the heart of Jewish existence. Why have we been so hated by the family of nations? Much ink has been spilled trying to explain what antisemitism is, what causes it, and why, whenever it looks like things are getting better, it rears its ugly head again. But what does Judaism itself have to say about it? The Talmud Shabbat 89a. says that Mount Sinai, the place where the Torah was given, was named so because it initiated the nations’ hatred, sinah, of Jews. At Sinai, the Jewish nation was tasked with the sacred duty to be a kingdom of priests Exodus 19:6. and to serve as beacons of morality and justice to the world. As a consequence of accepting this mandate to be a light unto the nations, Isaiah 49:6. the Jewish people became the subject of the oldest and most persistent hatred in history. I Wed, 27 Dec 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5801440 https://www.chabad.org/library/article_cdo/aid/5801440/jewish/Action-Maaseh.htm “Follow your heart” is the prevailing wisdom in today’s society; “be true to what you feel” seems to be the mantra of our generation. From this perspective, the main arbiter of our actions should be our emotions. In Jewish thought, the matter is more complex. Certainly, one’s feelings are valued as a source of motivation for our actions and life choices. However, Judaism is also skeptical of leaving everything up to our whims. Some things are simply too important to wait for a surge of inspiration. Sometimes action is required no matter how we may feel in the moment. Based on this awareness, Judaism posits that “action is paramount” Avot 1:17; see also Kiddushin 40b. ; feelings, and even beliefs, are secondary to how one actually behaves in this world and how one chooses to spend their time and resources. This is the logic underlying halachah, the vast system of Jewish law and behavioral requirements for fulfilling Wed, 27 Dec 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5784168 https://www.chabad.org/library/article_cdo/aid/5784168/jewish/Inhibition-Mitzrayim.htm Jewish tradition seems to be fixated on Egypt; specifically, with leaving Egypt. Much of the Five Books of Moses tells the story of the events leading up to and following the Israelites’ enslavement and subsequent exodus from Egyptian bondage. The impact of these events frames and fashions the formative stages of Jewish history. In fact, the exodus shows up repeatedly in the Torah as the rationale behind many of the mitzvot, including the major Jewish festivals (not just Passover), all of which commemorate different aspects of the exodus. There is even a specific mitzvah to remember the exodus every single day! Deuteronomy 16:3. See Brachot 21a, Rashi ad loc. Shulchan Aruch Admur Hazaken Orach Chaim 67:1. Based on the above, one may be justified in asking: Why does the flight from Egypt, which occurred over three thousand years ago, occupy such a central place in Jewish consciousness? Why hav Wed, 27 Dec 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5786562 https://www.chabad.org/library/article_cdo/aid/5786562/jewish/Money-Kesef.htm Money can be a very polarizing subject. Some see it as the root of all evil, while others see it as the key to happiness. Judaism views wealth as neither fundamentally good nor evil; rather, like all neutral and powerful forces, it is ultimately defined by the way we use and relate to it. Since money can be a force for good—for example, when used to help the less fortunate and support entities that better the world—Judaism does not discourage the accumulation of wealth. Instead, it provides guidelines for how to interact with it in ways that engender integrity, compassion, and righteousness. There are numerous mitzvot in the Torah that demand the highest level of honesty and ethics in one’s business practices. Some examples include the prohibition against inaccurate measures and scales, verbal deception, misrepresentation of value or intention, and the fair treatment and prompt payment of one’s employees. Furthermore, there are numero Wed, 06 Dec 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5786527 https://www.chabad.org/library/article_cdo/aid/5786527/jewish/Life-Chaim.htm In Jewish thought, the term afterlife is a misnomer. Colloquially, the expression “afterlife” suggests that after life comes to an end, something else follows. In contrast to this, Judaism teaches that life is eternal—it has no end. It is experienced in a physical body for a period of time, and when that time is up, we lay down our body, and the soul returns to a higher dimension of eternal existence. A contemporary analogy for this can be understood from a television broadcast: a transmitting station broadcasts images and sounds in the form of energy waves, which are received by a physical device that displays them. Imagine that something goes wrong with the device itself, so that its screen and speakers no longer display the images, sounds, ideas, feelings, and actions encoded within the energy waves. The transmitting station, and the energy waves incorporating the media, exist no less than before; it is only that the receiving device is no longer translating Wed, 06 Dec 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5786454 https://www.chabad.org/library/article_cdo/aid/5786454/jewish/Luck-Mazal.htm The word mazal (מזל) is sometimes translated as “luck,” Interestingly, the word massel also means luck in German and Dutch, indicating that it possibly crept into these languages from the popular Jewish usage. something that happens perchance. In fact, its literal translation is “constellation of stars,” as a person’s fortune can be said to depend on the stars. Mazal would then imply a kind of fate or some form of predetermination, alluding to the idea that what happens on earth is initiated and orchestrated by higher, cosmic forces. Mazal tov (“good luck”) is the colloquial Jewish expression of congratulations, the traditional felicitation given at a wedding, bat mitzvah, or brit. It is also the standard response to hearing good news from or about another person. But what does this familiar Jewish expression really mean? According to the Jewish view, everything that happens on earth is first articu Wed, 06 Dec 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5785598 https://www.chabad.org/library/article_cdo/aid/5785598/jewish/Humility-Anavah.htm Humility is often understood as the antithesis of arrogance. From this perspective, just as arrogance is an exaggerated sense of one’s own importance or abilities, humility is a gross underestimation of them. In truth, however, the outlooks of both the exaggerator and the underestimator are fundamentally self-centered and focused on their own sense of importance and abilities, or lack thereof. Both arrogance and false humility stem from the ego and are defined in relation and comparison to other people—either I am much better than my peers, or I am woefully worse. Regardless, such a perspective derives from deep insecurity and only serves to further separate one from their fellows, creating a false paradigm of competition between oneself and everyone else. From a spiritual point of view, no human being is in competition with another. For more on this topic, see the chapter on hatzlachah. We each Thu, 23 Nov 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5785436 https://www.chabad.org/library/article_cdo/aid/5785436/jewish/Body-Guf.htm Many religions and spiritual traditions view the body as an adversary of the soul that drags it down and distracts it from its true mission. It follows that the spiritual strategy employed by this worldview is to diminish the body’s compromising impact on the soul. The idea that the body must be tamed or even “beaten” into submission is a pervasive one. In his book, Walking Words, the Uruguayan writer Eduardo Galeano sums up prevailing contemporary views of the body succinctly: “The church says: the body is sin. Science says: the body is a machine. Advertising says: the body is business. The body says: I am a fiesta.” The Jewish perspective on the body is quite different. Whereas some traditions view corporeal life as an obstacle course—a series of challenges designed to test our spiritual resolve and integrity—Judaism sees the body as the interface and means of expression for the soul in physical reality. In this way, the body gives the soul a voice, and Thu, 23 Nov 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5785390 https://www.chabad.org/library/article_cdo/aid/5785390/jewish/Bread-Lechem.htm Is Judaism a religion of heaven or earth? Is Torah preoccupied with this world or the next? Where is the locus and focus of spiritual endeavor and fulfillment to be found? The Sages Avot 3:17. teach: Without bread, there is no Torah. More than just communicating an inescapable fact of human existence, this teaching, when understood properly, can serve as the mission statement of Torah itself. The Hebrew word for bread, the foundational staple of the human diet, is lechem, a cognate of the word lochem, a warrior. See Ma’amarei Admur Hazaken 5566 Vol. 2, p. 490. The Zohar teaches: “The time of eating is the time of battle,” III:272a. and “One who desires bread should eat it at the point of a sword.” Ibid. 188b. In Judaism, the spiritual battlefield is not limited to overtly “spiritual” mome Wed, 08 Nov 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5785366 https://www.chabad.org/library/article_cdo/aid/5785366/jewish/Intimacy-Yeda.htm In many spiritual traditions, physical intimacy is associated with evil, sin, and human weakness. This has led numerous religious thinkers to either uphold celibacy as the ideal spiritual state, or to begrudgingly tolerate human sexuality as an inescapable weakness of the flesh. Judaism never shared this sentiment. In the Jewish view, intimacy was always embraced and even viewed as sacred when occurring within the appropriate context and with elevated intentions. Indeed, mystical sources describe how “sanctifying oneself at the time of intimacy” through noble intention-infused actions has the potential to channel a holy and pure soul into the world (See Tanya, Ch. 2 citing Zohar I: 112a and III: 41b, and Zohar Chadash 11a. See also R. Bachya to Leviticus 19:2 and Rekanati to Vayeitzei 31). Whereas in certain faiths, priests, monks, and other religious functionaries are required to be celibate, the Jewish hi Wed, 08 Nov 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5785344 https://www.chabad.org/library/article_cdo/aid/5785344/jewish/Intelligence-Chochma.htm The word wise originates from the German word wit, meaning keen and incisive intelligence. In Judaism, wisdom is not defined by intellectual acuity or even the ability to comprehend and store a wealth of information; instead, wisdom is characterized by an aptitude for curiosity and a genuine desire to encounter and explore new ideas and perspectives. Rather than having a tight grasp on a specific concept or subject, wisdom is more like an open palm, welcoming new insights beyond what one has previously attained. In the words of best-selling author Professor Adam Grant, in his book Think Again, “If knowledge is power, knowing what we don’t know is wisdom.” The Mishnah Avot 4:1. teaches: “Who is wise? He who learns from every person.” Typically, we think of an intelligent person as someone from whom people seek to learn rather than someone who seeks to learn from others. By defining the wise man as on Thu, 02 Nov 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5802837 https://www.chabad.org/library/article_cdo/aid/5802837/jewish/Faith-Emunah.htm During this excruciatingly difficult time for our brothers and sisters in the Holy Land and Jews around the world, we are reminded of the historical fact, that, while our enemies can try to annihilate us, ultimately, as we read in Hagaddah text, "In each generation there are those who rise up to kill us, but G-d Almighty saves us from their hands." In this week's Word of the Week, we explore the powerful spiritual practice and power of Faith. In Judaism, faith is not a binary, yes or no proposition. While according to Jewish law, the minimum requirement of faith is the belief in a singular, omnipresent, omnipotent Being Who is the cause of all existence, See Mishneh Torah, Foundations of the Torah, Ch. 1. to truly live with faith means much more than that. Interestingly, the Hebrew word for faith, emunah, is derived from the same root as uman, which means an artisan, craftsman, or practitioner.<co:foo Fri, 13 Oct 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5784457 https://www.chabad.org/library/article_cdo/aid/5784457/jewish/Success-Hatzlacha.htm To be successful is a universal aspiration. But what is the definition of success? In the Oxford Dictionary, success is defined as “the attainment of popularity or profit,” or, according to Merriam-Webster, it is “the attainment of wealth, favor, or eminence.” Interestingly, the English word success comes from the Latin word succeden, to “follow after,” implying a mimetic approach to success—as if success means to become more like someone else—or “to take the place of another,” inevitably pitting us all against each other in a state of perpetual competition. According to such a view, one is constantly comparing themselves to others and measuring their success by how well they match up against them. In Scripture, the word hatzlachah is used in a number of different contexts to describe various processes of fulfillment. For instance, we find it used in reference to a fire that consumes, Amos 5:6. the act of forg Thu, 12 Oct 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5784401 https://www.chabad.org/library/article_cdo/aid/5784401/jewish/Giving-Natan.htm The Hebrew word for giving, natan, is a palindrome, which reveals a deep truth about the reciprocal dynamic of giving: When one gives, they also receive in return. Baal Haturim Exodus 30:12. In a recent study, Elizabeth W. Dunn, Lara B. Aknin, and Michael I. Norton, “Spending Money on Others Promotes Happiness,” Science, 319:5870 (March 21, 2008), pp. 1687–1688. researchers discovered that those who spent more of their income on others rather than themselves enjoyed significantly greater and longer lasting happiness. In fact, as little as a five-dollar gift was enough to produce measurable increases in one’s happiness. Overall, the self-reported happiness of those who regularly give charity is forty-three percent higher than those who don’t. Other findings See “The Paradox of Generosity,” by sociologists Christian Smith an Thu, 12 Oct 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5785312 https://www.chabad.org/library/article_cdo/aid/5785312/jewish/Philanthropy-Tzedakah.htm Jews don’t believe in giving charity; they believe in doing the right thing. There are two radically different perspectives on wealth that provide the basis for charitable giving. In the first, whether a person inherited their wealth or earned it through hard work, it is rightfully theirs. If they freely choose to give of their wealth to those in need, it is a praiseworthy and unexpected act of generosity. In this view, there is absolutely nothing wrong with some people having more, even much more, than others. Wealth disparity is seen as a natural consequence of various factors, such as individual effort, education, talent, life circumstances, or luck. The goal in such a worldview is to amass as much wealth as one desires, and, ideally, this opportunity is freely available to all who seek it. The second perspective contends that the unequal distribution of wealth in society is a calamity that needs to be rectified. Those who possess more than their fair share ar Thu, 12 Oct 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5784369 https://www.chabad.org/library/article_cdo/aid/5784369/jewish/Providing-Ligmol.htm Embedded within human nature is the inclination to help others in need. But what is the ultimate goal of such giving? The urge to give can sometimes be self-serving, especially when it leaves the recipient in a state of interminable dependence. To give someone the gift of independence, however, is to set them free, allowing them to stand on their own two feet. This subtle distinction is reflected in the Hebrew word for providing for others—ligmol, which is the same word used for weaning, when a mother stops nursing a child. The Torah Genesis 21:8. tells us that Abraham held a great feast on the day that Isaac was weaned. Judaism sees weaning not just as a significant change in a child’s diet, but as a crucial developmental milestone worthy of celebration. In child-rearing, it is tempting for a parent to want to keep providing for their child as much as possible, for as long as possible. In the words of t Thu, 05 Oct 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5808534 https://www.chabad.org/library/article_cdo/aid/5808534/jewish/Festivals-Moed.htm More than the commemoration of bygone events that transpired in ancient history, Jewish festivals are contemporary celebrations of ideas and energies present in the here and now. This is why they are called moadim—appointments. Zechariah 8:18; Ezekiel 46:9; Nehemiah 10:34, et al. Just as the Tabernacle in the wilderness was referred to as the ohel moed, Exodus 27:21 et al. —a tent of meeting—implying an appointed place to encounter G‑d, See Metzudat Tzion to Isaiah 14:13. the Jewish festival, the moed, is an appointed time to connect with G‑d and contemplate essential Jewish themes. Put simply: What the tabernacle was in space, Jewish festivals are in time. We can value certain ideals in theory, but if we don’t set aside specific times to engage and reflect upon their importance and to experientially incorporate t Wed, 20 Sep 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5784342 https://www.chabad.org/library/article_cdo/aid/5784342/jewish/Parenting-Horim.htm The Latin word parente, the origin of the English word parent, means to bring forth, to give birth, or to produce, highlighting the physical role parents play in the creation of a child. The Hebrew word for parents, horim, on the other hand, means teachers, emphasizing the fact that Jewish tradition sees parents not only as progenitors and guardians but also as educators tasked with empowering their child with the knowledge and tools they need to live healthy, wholesome, and independent lives. Being a parent is thus not merely defined by bringing a child into the world, but equally, if not more importantly, by preparing them for a successful future. Towards this end, the Talmud Kiddushin 29a. teaches that a parent is obligated to instruct their child in the following three areas of life: 1) A belief and value system to help them navigate the complexities of life; 2) a trade, to ensure their financial independence; and 3) bas Tue, 29 Aug 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5808387 https://www.chabad.org/library/article_cdo/aid/5808387/jewish/Repentance-Teshuvah.htm The Hebrew word teshuvah is typically translated as repentance, suggesting that its objective is to feel regret, guilt, and shame. In truth, the goal of teshuvah is anything but. Teshuvah means to return. See Likkutei Sichot Vol. 2, p. 409. But return where? The Sages have taught over the millennia that the essence of each person is his or her soul. According to Chassidic philosophy, the soul is literally “a part of G‑d on high” Job 31:2. and is therefore incorruptible and can never truly be blemished by sin. Therefore, when we sin, we are merely losing our way and forgetting who we really are—much like being overtaken by “a temporary state of insanity.” See Sotah 3a. As Maimonides writes, Laws of Divorce 2:20. every Jew, at their deepest level, ultimately “wants to fulfill all of G‑d’s instructions an Tue, 29 Aug 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=6043884 https://www.chabad.org/multimedia/video_cdo/aid/6043884/jewish/Virtual-Book-Launch-People-of-the-Word.htm Join Liel Leibovitz as he discusses ‘People of the Word,’ with authors Mendel Kalmenson and Zalman Abraham. Thu, 10 Aug 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5784250 https://www.chabad.org/library/article_cdo/aid/5784250/jewish/Education-Chinuch.htm Many school systems today function like factories, with standardized curricula that act as an assembly line for every student. This industrialized approach to education does not take into account the individual learning styles or interests of each student, leaving little room for developing their innate potential and particular gifts. As Einstein succinctly put it, “Everybody is a genius, but if you judge a fish by its ability to climb a tree, it will live its whole life believing that it is stupid.” In place of such a homogenizing method of teaching, King Solomon writes in the Book of Proverbs: 22:6. Educate a child in his own way, so that even when he grows old he will not stray from it. This more personalized approach is reflected in the Hebrew word for education, chinuch, a variation of which is used in the Mishnah Moed Katan 1:6. to describe the act of hewing out stone inside a cataco Thu, 10 Aug 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5784224 https://www.chabad.org/library/article_cdo/aid/5784224/jewish/Teacher-Rav.htm Judaism is a religion that doesn’t just encourage respect but mandates it as a religious obligation and duty—respect for one’s parents, elders, spouse, siblings, employees, even adversaries. Yet, once you step into the study hall, all reverence is left at the door. While there are many laws concerning the proper reverence accorded to one’s teachers, Avot 4:12; Mishneh Torah, Laws of Torah Study 5:1; Shulchan Aruch Yoreh De’ah 242. when it comes to the actual process of learning, students are encouraged to put all inhibiting etiquette aside. In fact, polite manners and common courtesy were sometimes suspended altogether for the sake of Torah study. For example, Brachot 53a. “Members of the house of R. Gamliel would not say ‘in good health’ (the equivalent of ‘bless you’) when someone sneezed in the study hall, so as not to disrupt their study.” Shockingly, we even Thu, 10 Aug 2023 12:00:00 EST https://www.chabad.org/article.asp?aid=5784193 https://www.chabad.org/library/article_cdo/aid/5784193/jewish/Youth-Naar.htm Children are the promise of a future. This is the way many view the young: they are worthy of our time and attention insofar as they will be the next generation. In the words of King Ahaz of Judah Bereishit Rabbah 42:3. : “If there are no kid-goats, there will be no he-goats. If there are no he-goats, there will be no flock.” This perspective is vividly illustrated in a Midrashic account Shir Hashirim Rabbah 1:3, 1. that provides the backstory to the giving of the Torah. When the Jewish people stood at Mount Sinai, before revealing the Torah, G‑d asked them to provide a guarantor to ensure it would be faithfully kept into the future. They replied, “Our ancestors will be our guarantors.” When this proposition was rejected, they offered, “Our prophets will be our guarantors.” This offer was also refused by G‑d. Only when they said, “Our children will be our guarantors” did G‑d reply, “Indeed, these are Thu, 03 Aug 2023 12:00:00 EST