Menachem Mirski PhD

Thoughts on parashat Yitro 5875

There is no peace—said GOD—for the wicked.
(Isaiah 48:22)

Our Sages, particularly, the rabbis of Talmud, loved all kinds of linguistic, semantic and logical approaches to the Torah, as well as intellectual experiments in terms of uncovering its hidden meanings and messages. They played with logical principles, often reversing logical implications. As a result of that, the verse I just quoted became a base for a talmudic concept which holds that if a person has a difficulty finding inner peace, it may be a sign that this person is wicked, or at least has done something bad or wrong. Today we know that while this may be one of the possibilities, the matter is much more complicated and typically a difficulty in finding inner peace does not indicate that the person affected by it is immoral or wicked. But there is some truth in this rabbinical concept, in this rabbinic judgement and we can find still some signposts for our spiritual life in it.

Thoughts on Parashat Bo

There is a talmudic story about a Rabbi who traveled to a foreign city, and asked a little boy what’s the best way to enter that city.

“Which is the road leading to the city?” asked Rabbi Yehoshua ben Chananya of a youngster sitting at a crossroads. “This is the shorter one,” replied the lad while pointing to one road, “but it is longer. The other road is longer but shorter.” Rabbi Yehoshua decided to take the first road, which had been described as the shorter one, but when he approached the city he found access to it blocked by gardens and orchards. He returned to the crossroads and challenged his young guide for suggesting the shorter road that had turned out to be the wrong one. “But I told you,” replied the boy, “that although it is shorter in distance, it is longer in reaching your goal.” (Eruvin 53b)

Thoughts on Parashat Vaera 5785

Prepare for a dry, philosophical thought.

What was the story of the exodus from the Land of Egypt about? Certainly it was about leaving a political entity, an empire with a corrupt political system that was self-serving for its elites. This is the social and political part of the whole process of the liberation of the chosen nation.

But the whole story of Exodus also has its spiritual aspect, not less important than the political one. It was about liberating ourselves from all kinds of habits – moral, psychological, cultural and religious, habits and patterns of behavior that did not allow for a full spiritual and moral development of the Jewish people. We were chosen by God to establish a new political entity in the land of Israel but also a new religious culture and civilization, i.e. Judaism, that would elevate human spiritual condition, necessary to create a just society…