The Israeli nation’s vision for the perfection of the world and the blessing to all nations, the history of the People of Israel from the Creation of the world to the Giving of the Torah.
Interpersonal Mitzvot
Moral social conduct, the value of life, values in the economic system, the commandments of charity and kindness, the attitude towards laws and the legal system.
Family
Family values, joy in marriage and loyalty between spouses, honoring parents, the circle of life.
Fundamentals of Faith
Meaning of faith and its appearance in the world through the Torah, the Nation of Israel and the Land of Israel. The commandments of the Temple.
Between Man and God
Prayers and the order of the day, blessings on food and life’s goodness, the laws of kashrut in plants and animals, moral conduct towards man, animals, and the entire world.
Shabbat and Festivals
Shabbat and Jewish holidays, along with days of thanksgiving and national commemoration, shape the Jewish story, with the aspiration and prayer for the perfection of the world in the Kingdom of God.
The Three Weeks, which begin with Shiva Asar Be-Tamuz and end with Tisha Be-Av, are a sad time. During this period, we do not hold musical performances or large parties. We also avoid buying clothing or other items which would require the recitation of the She-heĥeyanu blessing (23:23-24 above). Then, during the Nine Days that lead up to Tisha Be-Av, we curtail our joy and adopt additional mourning practices (see next section). Mourning is most intense on Tisha Be-Av itself.. During the Three Weeks, we do not listen to upbeat music. Even regular music should not be played loudly, as that gives it a celebratory feel. In the Nine Days, we do not even listen to regular music, though sad or quiet music is still allowed. Even on Tisha Be-Av itself, it is permitted to listen to songs meant to express our grief at the destruction of the Temple and ...
The appearance of the Jewish people began with God’s commandment to our forefather Abraham to go up to the Land of Israel. There he would establish a large and blessed nation – a nation that would reveal God’s word to the world and bring blessing to all. The Lord said to Abram: “Go forth from your native land and from your father’s house to the land that I will show you. I will make of you a great nation, and I will bless you: I will make your name great, and you shall be a blessing. I will bless those who bless you and curse him that curses you; and all the families of the earth shall be blessed through you” (Genesis 12:1-3). Similarly, our forefather Isaac was promised: “All the nations of the earth shall be blessed through your offspring” (ibid. 26:4). Also our forefather Jacob was told: “All ...
Offering interest-free loans is a mitzva. The purpose of the mitzva is to enable people to meet their basic expenses when they have temporary financial difficulty. Therefore, a borrower may not use a loan to buy luxury items unless the lender has agreed to this. Lenders must document their loans, in order to avoid later unpleasantness about the amount or terms of the loan. The only person who is permitted to give an undocumented loan is someone who is ready to forgive a debt wholeheartedly if the borrower forgets about it. Sometimes borrowers are unable to repay a loan. In such cases, it is forbidden to make their lives miserable, forcing them to go into debt or sell necessities in order to return the money. Thus we read, “Do not be like a moneylender” (Exodus 22:24). However, when it is known that a prospective borrower is irresponsible and there is ...
The Israelites were commanded to conquer the Land in order to settle it. This is even though people are usually exempt from performing a mitzva which would endanger themselves. Fighting for the Land is an exception to the rule because there is no war without danger and without casualties. Indeed, the Jews fought to conquer the Land in the time of Joshua. Later, in the time of Ezra, they were willing to sacrifice to settle the Land despite suffering enemy harassment. Later still, the Hasmoneans fought to the best of their ability to gain sovereignty. If a nation is not prepared to make sacrifices to defend its land – such as endangering its youth by sending them to fight – sooner or later it will be wiped out and many of its young people will be killed in any case. In this light, the mitzva to fight and sacrifice for ...
It is appropriate to praise and love the Land of Israel, following the example of the Torah, which calls it “the land of milk and honey” fifteen times. The verses elaborate: “For the Lord your God is bringing you into a good land, a land with streams and springs and fountains issuing from plain and hill; a land of wheat and barley, of vines, figs, and pomegranates, a land of olive trees and honey; a land where food will not be scarce, and you will lack nothing; a land whose rocks are iron, and from whose hills you can mine copper. When you have eaten your fill, give thanks to the Lord your God for the good land which He has given you” (Deuteronomy 8:7-10). The Talmud tells us about Sages who left Babylonia for the Land of Israel. Upon reaching the boundaries of Israel, they kissed its stones and ...
The Torah commands the army to act as morally as possible, even during wartime. Therefore, before going to war with even our worst enemy – Amalek – there is a mitzva to first offer peace. As it says, “When you approach a town to attack it, you shall offer it terms of peace” (Deuteronomy 20:10). This means offering the enemy dignified terms of surrender, in which they have an autonomous state under Jewish rule, paying taxes and observing the seven Noahide laws. We only go to war if they reject peace. Our objective in war is to achieve a resounding victory which will quash any further enemy desires to engage in battle. Therefore in biblical times, when the norms of war were (at the least) to kill all the enemy’s men, the Jews were commanded to do this too, as it says, “When the Lord your God delivers it into ...
When the prophets instituted these four fasts, they modeled them after Yom Kippur. This meant each fast would start at night and last through the following evening, and would involve the four forms of self-denial in addition to fasting (35:13 above). This is how the fasts were observed during the seventy years of Babylonian exile. This was also the practice in the very difficult years immediately following the destruction of the Second Temple, when the Bar Kokhba rebellion took place, and Beitar and the rest of Judea were destroyed. Fortunately, about 150 years after the Second Temple’s destruction, the Jews’ situation improved, and they were not persecuted as violently as before. Nevertheless, the Temple was still in ruins. It was agreed that Tisha Be-Av would retain its original form (as it commemorates the Temples’ destruction) until the Temple was rebuilt, but the other fasts would be made easier. Accordingly, there ...
After the destruction of the First Temple, the prophets instituted four fast days. These were meant to spur people to mourn the destruction and the exile, and thus to repent and correct the sins which caused these misfortunes. The fasts are: Asara Be-Tevet (the tenth of Tevet), Shiva Asar Be-Tamuz (the seventeenth of Tamuz), Tisha Be-Av (the ninth of Av), and Tzom Gedalia (the third of Tishrei). The Jews observed these four fasts during the seventy years of exile in Babylonia. When the Second Temple was rebuilt, these fasts were annulled and became joyous holidays. When the Second Temple was destroyed, the four fasts were reinstated. These fasts are meant to inspire us to repent, to work to rebuild the Jewish people physically and spiritually, and ultimately to rebuild the Temple. Our Sages tell us that “Any generation in which the Temple is not rebuilt bears responsibility for its destruction” ...
The Jewish people have a mitzva to build a Temple on the Temple Mount in Jerusalem to house the Divine Presence. The Temple gives expression to a broad range of divine values and provides the Jewish people and the entire world with inspiration. As it says, “Let them make Me a sanctuary, that I may dwell among them” (Exodus 25:8). First, the Jews built a temporary Tabernacle, which traveled with them through the desert. When they reached the Land of Israel, they set it up in Shiloh. However, God had commanded them to build something more permanent once they had established themselves in the Land and defeated their enemies (Deuteronomy 12:9-11). And this is what happened. After King David’s conquests, his son Solomon built the Temple in Jerusalem, which stood for 410 years. Unfortunately, on account of our sins, the Babylonians destroyed the First Temple . About seventy years later, ...
When a person’s life is in danger, Shabbat prohibitions are put aside, as the mitzvot of the Torah were given to us to live by, not to die because of them. Therefore, if fulfilling a mitzva would involve putting a life at risk, even a distant risk, we must not fulfill it (4:8 above). Similarly, we must do whatever it takes to try to save a life, even if the chances are slim. If a rescue attempt does fail, God still rewards all who made an effort. Any illness doctors consider dangerous, and people drop everything to deal with, is considered dangerous enough to violate Shabbat. For example, a person feels sick while doing an important job, or during his child’s wedding. If the medical guidance would be to drop everything and go directly to the hospital, halakhah considers it enough of a danger to justify rushing the person to ...
Prayer is one of the primary expressions of faith. A human being is not perfect. We have flaws we would like to correct. Thus, it makes sense to turn to the Creator and pray for help. There are two catalysts that lead people to pray. Most people feel a need to pray when their lives have been disrupted. For example, when they are sick or injured, when the pain is overwhelming. Then we realize that doctors cannot guarantee our health and wellbeing. Only God, Who has the whole world in His hands, can heal us and provide us with a wonderful, long life. When this recognition strikes, we pray to God to heal us from the bottom of our heart. Similarly, when one is suffering – whether livelihood is threatened, or the person is being attacked and friends are turning their backs– one realizes one’s good life hangs by a ...
The Sages ordained that candles be lit in the home to usher in Shabbat. This practice has beautiful symbolic meaning. In the dark, people cannot find what they are looking for. They bump into and trip over things until they are left with the feeling that everything they own is against them. But if they light Shabbat candles, peace comes to the home. They see everything is in its place and ready to be used. They can then enjoy Shabbat and the Friday night meal. Similarly, if we look at the world in the usual fashion, it seems to be full of unresolvable feuding and fighting. Each side thinks that as soon as it manages to destroy the other, it will achieve peace. This leads to never-ending strife. However, once people have faith, the divine light is revealed and chases away the darkness. They become aware that all the seeming ...
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Through the study on the ‘Jewish Tradition’ site, the deep meaning of Jewish law becomes clear, as a reflection of Godly ideals and values designed to provide value to life, and elevate it to the
exalted vision of ‘Tikkun Olam’.
The history of the People of Israel, with its great periods, and its difficult crises, receives its full significance, and becomes the story of the revelation of faith and the vision of improving the world, a story that we celebrate on Sabbaths and holidays, in prayers, and on days of commemoration and fasts. A story by which the People of Israel have returned to their land after a long exile, and by virtue of which, all the prophecies of redemption will be fulfilled.
