Daily Dvar Torah

Kenneth Cohen 9/10/26 Kenneth Cohen 9/10/26

Truth and Peace

There are two terms that work hand in hand, and are a very integral part of the Teshuva process. They are אמת, truth, and שלום, peace.

The desire of every human being is to reach a level where he feels happy with peace of mind. To achieve this goal, it must begin with an urgency for truth.

This begins by being honest with oneself. This takes a certain degree of courage to admit one’s own shortcomings. There must be a recognition of areas needing improvement. A big problem today is lack of motivation. One must recognize the need to push himself to do more.

It also includes working on character traits such as anger and jealousy, and giving in to pampering ourselves too much. We need to be honest about these areas needing improvement.

In addition to the above, we have to be careful not to lie or pretending to be sincere when we are not. Our greatest leaders would sacrifice everything, rather than be involved with any kind of falsehood.

When one has principles that he is not willing to compromise, this is a form of seeking truth. He cannot be bought with flattery or money. He is defiant in standing up for what he believes and he does not rationalize.

When one is truthful in all these areas, and he works hard to achieve the truth, Shalom will come his way.

My rebbe used to ask how we would like to sit on a chair. If we know that we are sincere and uncompromising, we will sit comfortably on that chair. But if we know that we are fake and completely selfish, but put on a show so that others will get a good impression of us, the chair will feel like “pins and needles.” We will have trouble living with ourselves.

This is really a Teshuva message. If we do what is asked of us in diligent manner, we will achieve real Shalom, and real peace of mind.

Kenneth Cohen 9/9/26 Kenneth Cohen 9/9/26

Rambam’s Hilchot Teshuva

In the section of the Rambam known as Hilchot Teshuva, the laws of repentance, Maimonides adds certain basic principles of faith that we are supposed to have.

He tried to explain the concept of free will. We are responsible for our actions and cannot blame what we do on anyone but ourselves.

He demonstrated an awareness of the age old question of having free will, despite Hashem being all knowing. It is not an easy question to answer. The important thing is to accept that we have free will.

He addressed the concept of reward and punishment. We are accountable for our actions and everything is written down. Ultimately, there is absolute justice and nothing is overlooked.

The Rambam also clarified the concept of Olam Haba, the World to Come. That is the world of truth and that is the place where rewards for our Mitzvot takes place.

As part of our Teshuva process, it is important to know that a perfect place that is all good and sacred, awaits those who keep the commandments.

In a way, Hilchot Teshuva is a self contained book. It addresses much more than simple repentance. It explains clearly why repentance is necessary, and gives us a glimpse of what awaits the righteous and the wicked.

It is studied extensively during this period of the year, and serves as a great motivator to do the right thing and return to Hashem.

Kenneth Cohen 9/9/26 Kenneth Cohen 9/9/26

Introspection

We are entering a difficult time of year. The theme that we will be hearing over and over again, is the need to do Teshuva, return to G-d.

It does seem kind of redundant because we hear this year after year. Yet, we are supposed to find it within ourselves to try to do better, and sincerely ask for forgiveness for our transgressions.

The Rambam has a little bit different approach to this Teshuva situation. He emphasizes a different aspect of this Mitzva. Instead of focusing how we have sinned against man and G-d, we should focus on ourselves.

The introspection that we need to do is about our own character flaws. Just as we need to do Teshuva for wrongful actions, we need to repent for our own shortcomings.

The Rambam gives examples of such flaws. We must overcome our tendency towards anger and jealousy. We must correct the strong feelings of hatred that we might have for our fellow Jew.

We should overcome the desire for honor, and the accumulation of money, and our lust for food and physical pleasures.

We need to work on these character flaws first, for if we overcome them, the actual sins will fall away as well.

We are always meant to be in a state where we are working at self improvement. This stays with us until we leave this world. HaShem gives us the High Holidays, also known as the Days of Awe, so that we are awakened a little bit more and our awareness for the need to do Teshuva is that much stronger. No matter how great the individual, there is always room to being even better.

Kenneth Cohen 9/8/26 Kenneth Cohen 9/8/26

Introspection

We are entering a difficult time of year. The theme that we will be hearing over and over again, is the need to do Teshuva, return to G-d.

It does seem kind of redundant because we hear this year after year. Yet, we are supposed to find it within ourselves to try to do better, and sincerely ask for forgiveness for our transgressions.

The introspection that we need to do is about our own character flaws. Just as we need to do Teshuva for wrongful actions, we need to repent for our own shortcomings.

The Rambam gives examples of such flaws. We must overcome our tendency towards anger and jealousy. We must correct the strong feelings of hatred that we might have for our fellow Jew.

We should overcome the desire for honor, and the accumulation of money, and our lust for food and physical pleasures.

We need to work on these character flaws first, for if we overcome them, the actual sins will fall away as well.

Kenneth Cohen 9/7/26 Kenneth Cohen 9/7/26

Always Room For Teshuva

Chapter thirty of the Book of Devarim is known as the chapter of Teshuvah, the returning to Hashem.

It speaks of the physical return of the Jewish people from the four corners of the earth, as well as the spiritual return. It speaks to the individual Jew, and to the nation as a whole.

Moshe encourages the people by telling the people that this Mitzva is not in the Heavend. It is not something that is far away from you. On the contrary, it is very near to you, if you would only seek it out.

People must never feel that they are in a hopeless situation and they have strayed too far from Judaism, where they can never come back. Hashem lives the Baal Teshuva a very special status for having the courage to make necessary changes in his life.

Hashem is extra generous with us by designating a specific time of year, where He is closer to us and is awaiting our return.

This is the purpose of the Selichot prayers said in the month of Elul and the holidays of Rosh Hashanah and Yom Kippur as a time of return.

It is clear that the Jewish nation are in a process of return. We can feel so much more spirituality in our sacred Land of Israel. Let this be a continued time of return for individuals and the entire nation, and may we all be blessed with a happy and healthy New Year.

Kenneth Cohen 9/7/26 Kenneth Cohen 9/7/26

Surrender

There is an important term used in the Mussar books that describe how we are to serve Hashem. We are to do it with הכנעה, which means, surrendering to G-d.

We accept that we are fully prepared to becoming true servants of Hashem. Whatever happens in our lives, our “Hacna’ah” allows us to realize that everything is because of Hashem’s love for us.

Moshe Rabbeinu also alluded to this idea when he said, “That which is hidden is for Hashem.” He is reminding us that Hashem’s ways and considerations are not within our capacity to understand. We must accept everything with love.

King David also mentioned this idea of surrendering to G-d when he wrote, השלך אל ה׳ יהבך, “Throw your load upon Hashem.” This allows us not to worry as we place our lives in Hashem’s hands.

Getting to this point if real הכנעה takes a great deal of work. The effort is well worthwhile. The benefits are enormous as we live our lives with the constant recognition that we have submitted ourselves to Hashem. It will create the joy and peace of mind that we all seek.

Kenneth Cohen 9/6/26 Kenneth Cohen 9/6/26

Surrender

There is an important term used in the Mussar books that describe how we are to serve Hashem. We are to do it with הכנעה, which means, surrendering to G-d.

Kenneth Cohen 9/4/26 Kenneth Cohen 9/4/26

Covenant For All Generations

Moshe Rabbeinu’s final address points to the covenant that applied to all Jews. This includes those Jews who already lived and died, and those who were not yet born.

Moshe spoke of those who were present, and those who were not present. The covenant was binding on every Jew, no matter when he lived.

This is what is unique to Judaism. One cannot renounce his Jewishness and say that he no longer wants to be considered a Jew. Even if, G-d forbid, he joins another religion, he is still a Jew because his mother is Jewish.

If we want someone to blame, we could blame our ancestors. They signed us up and made the covenant with Hashem. They took it upon themselves to guarantee that all future generations would be part of this covenant.

There is the Jewish soul placed in every Jew that makes him part of the Jewish nation. In Yiddish, this is called the “Pintele Yid,” the flicker of a Jew that can never be extinguished.

Sometimes a major event such as October the seventh, is what triggers that Pintele Yid. So many Jews who had gone so far astray, were suddenly aware that they were part of the Jewish people.

This unique and sometimes, subconscious identification to Judaism, is what was planted in us by our ancestors. This began at Mount Sinai and the covenant was emphasized again before Moshe died.

There is no nation on earth like the Jewish people. We should all be proud to be part of Am Yisrael.

Kenneth Cohen 9/4/26 Kenneth Cohen 9/4/26

Understanding Midrash

There is a quote connected with the Rebbe of Kotzk. He said, “Anyone who believes Midrashim is a fool. Anyone who doesn’t is a heretic.”

The study of Midrashim can be interesting and entertaining at the same time. It is filled with stories that embellish many of the events connected with the biblical characters of the Tanach.

However, there are many Midrashim that seem almost impossible to believe. For example, there is a Midrash that says that Pharoah was an “Amah tall, with a beard that was one Amah long.” (An Amah is about a foot and a half.)

Such Midrashim make people scoff at these teachings and do not take them seriously. The Maharal suggested that if the information that is presented is believable, we can accept it at face value. If it’s too hard to believe, assume it is a form of allegory.

The Ramchal wrote a short essay on the subject and said that this literature that is also known as the “Agadda,” was intentionally written in a non-understandable manner.

It was written in the form of code, with very deep and even esoteric meaning. This information was only available to the greatest scholars of each generation. They needed to have been on a very high level, and had to have been taught this by their own teachers.

This comment of the Ramchal demonstrates how foolish it is for people of limited knowledge to mock and belittle this hidden treasure of information.

Similarly, it is quite audacious to feel that one has the knowledge to challenge the wisdom of our sages, and brush aside their teachings as nonsense and irrelevant.

The more one studies, the more he appreciates the incredible wisdom contained in the holy teachings of our Rabbis. Midrash literature is but one example where it is better to be considered a fool than a heretic!

Kenneth Cohen 9/3/26 Kenneth Cohen 9/3/26

Understanding Midrash

There is a quote connected with the Rebbe of Kotzk. He said, “Anyone who believes Midrashim is a fool. Anyone who doesn’t is a heretic.”

The study of Midrashim can be interesting and entertaining at the same time. It is filled with stories that embellish many of the events connected with the biblical characters of the Tanach.

The Ramchal wrote a short essay on the subject and said that this literature that is also known as the “Agadda,” was intentionally written in a non-understandable manner.

This comment of the Ramchal demonstrates how foolish it is for people of limited knowledge to mock and belittle this hidden treasure of information.

Similarly, it is quite audacious to feel that one has the knowledge to challenge the wisdom of our sages, and brush aside their teachings as nonsense and irrelevant.

Kenneth Cohen 9/3/26 Kenneth Cohen 9/3/26

Rebuke and Return

The section of the Torah known as the תוכחה, or “rebuke,” is a lengthy warning of what will happen if the Jewish people forsake the Torah.

It begins in Deuteronomy, Chapter 28:15, and ends fifty four verses later at 28:69. The Alshich dissected these horrible curses and claimed that up until 28:57, the Torah is speaking of the tragedies that occurred up until the destruction of the second Temple. From 28:58 until 28:69, the Torah is predicting the suffering the Jewish people will endure during our long and bitter exile.

This is quite frightening to know that so much of our history was foreseen in the Torah. The tragedies could have been avoided, as this was merely a warning. But the curses did come to be, together with all of its consequences.

The decline came in stages and it began with non-fulfillment of positive commandments. This followed the violation of negative commandments until all observance was abandoned.

This sounds like an all too familiar story regarding those who slowly drift away from our religion, when they were observant. They don’t leave all at once, but gradually drift away from the Mitzvot of the Torah.

I have had people confide in me that they themselves don’t know how this happened. They really did not intend to leave the fold. It was a slow step by step regression.

We are living in a time where we are almost forced to confront our own Jewishness. The anti-Semites do not distinguish between religious and secular. They hate us simply because we exist as Jews.

The “Tochacha” is a wake up call for all Jews. We must learn from history what happens to us when we are scattered, lacking unity, and we abandon the tradition of our ancestors.

The month of Elul is a call for all Jews to return, do Teshuva, which means, to return. We are to make both a spiritual and physical return to all that is sacred. Just as our decline came in stages, our return will be the same.

We must first develop Jewish pride and realize how fortunate we are to be Jewish. Gradually, we start to observe the commandments. Shabbat will again become the holiest day of the week.

The return was also predicted in the Torah. And, thankfully, it is happening right before our eyes.

Kenneth Cohen 9/2/26 Kenneth Cohen 9/2/26

Rebuke and Return

The section of the Torah known as the תוכחה, or “rebuke,” is a lengthy warning of what will happen if the Jewish people forsake the Torah.

The decline came in stages and it began with non-fulfillment of positive commandments. This followed the violation of negative commandments until all observance was abandoned.

I have had people confide in me that they themselves don’t know how this happened. They really did not intend to leave the fold. It was a slow step by step regression.

We are living in a time where we are almost forced to confront our own Jewishness. The anti-Semites do not distinguish between religious and secular. They hate us simply because we exist as Jews.

The “Tochacha” is a wake up call for all Jews. We must learn from history what happens to us when we are scattered, lacking unity, and we abandon the tradition of our ancestors.

We must first develop Jewish pride and realize how fortunate we are to be Jewish. Gradually, we start to observe the commandments. Shabbat will again become the holiest day of the week.

The return was also predicted in the Torah. And, thankfully, it is happening right before our eyes.

Kenneth Cohen 9/1/26 Kenneth Cohen 9/1/26

The Blessings

It is important to take a closer look at the specific blessings promised to the Jewish people for diligently fulfilling the words of the Torah.

HaShem will place us higher than all of the nations of the world. The key point is that we realize that the ultimate blessing comes when we attach ourselves to G-d.

There is a double benefit when this happens. We become the envy of the world when they see how we live a sanctified life. And we are able to feel that special sweetness and contentment that comes with feeling HaShem close to us.

Another blessing is that we will experience material growth. We will have the proper amounts of rainfall and we will witness the bountiful blessings that come from Above.

There will be peace in the land as our enemies will be easily defeated. We will never live in fear but we will have this overwhelming feeling that we are safe and protected.

It is important that we live modestly and not flaunt all that we are given. Greater blessing comes when we do not create jealousy among others.

It is reassuring to read of all of the good that Hashem wishes to bestow upon us. It is all within our reach. All we need to do is faithfully serve Him, and these beautiful blessings will become a reality.

Kenneth Cohen 9/1/26 Kenneth Cohen 9/1/26

It Took Forty Years

When Moshe Rabbeinu completed his thirty-seven day final discourse to the nation, he showed a certain degree of satisfaction. He successfully gave over all of the teachings of the Torah that he received on Mount Sinai.

He proclaimed that on that day the Jewish people officially became a nation. He reiterated the special role of the Jewish people in teaching the world goodness and morality.

He also instructed the people to take twelve large stones that were two feet wide, two feet long, six feet high. Miraculously the Torah would be chiseled onto the stones. They were to be placed in the Jordan River as evidence to all that was witnessed in Egypt and the desert. The stones were also designed to reinforce that the Land of Israel belonged to the Jewish people.

Moshe also felt that it was significant that forty years had passed since the exodus from Egypt. Sometimes it can take forty years for a rebbe’s teachings to be fully absorbed. We might need to experience more of the realities of life before we realize the great wisdom of our teachers.

When my studies were completed more than forty years ago, I asked my rebbe, Rabbi Zelig Starr, for a parting message. He simply said, “Don’t tell lies, not even white lies.” At the time, it was disappointing not to hear something more profound. But as the years went by, the wisdom of that simple advice became clear. Sadly, it was difficult to find people who never told any kind of lie.

Moshe Rabbeinu’s departing words were meant to strengthen the nation while creating a situation of evidentiary proof that the Torah is true and Hashem is truth.

Kenneth Cohen 8/31/26 Kenneth Cohen 8/31/26

It Took Forty Years

He proclaimed that on that day the Jewish people officially became a nation. He reiterated the special role of the Jewish people in teaching the world goodness and morality.

Moshe Rabbeinu’s departing words were meant to strengthen the nation while creating a situation of evidentiary proof that the Torah is true and Hashem is truth.

Kenneth Cohen 8/30/26 Kenneth Cohen 8/30/26

The Thirteen Principles

There is a short passage in the morning prayers that follow the קרבנות, the rules of the sacrifices. This passage is attributed to the Tanna, Rabbi Yishmael.

He presented the “Thirteen principles through which the Torah is expounded.” Many make the mistake of assuming that these principles were formulated by Rabbi Yishmael, himself.

The reality is that he is listing for us the principles that were given on Mount Sinai, as part of the Oral Law, that went together with the Written Law.

These rules serve as a kind of microscope for enlarging the precise wording of the Torah. Through them, the details of the Torah, emerge more clearly. They show us how where the Oral Torah is alluded to, in the written Torah.

Since the Oral Tradition is a direct record of the laws that Hashem told Moshe Rabbeinu, these laws cannot be challenged. This emphasizes the fact that there are strict guidelines as to where we must accept the Divine aspect of these laws that cannot be changed.

In a way, these Thirteen Principles are a way of unlocking the deeper meaning of the text of the Torah. When one sees examples of how they are practically put into play, it is testament to the fact that the Torah could only have been written by Hashem.

Two of the better known rules are Kal Vachomer and Gezera Shava. The first is a certain line of reasoning where if the Halacha applies in a lenient situation, it will certainly apply in a strict one. For example, if something is forbidden on Yom Tov, it will certainly be forbidden on Shabbat.

The Gezera Shava teaches certain laws by the similar use of words in two different situations. This is the source for needing ten men for a Minyan, or the possibility of becoming engaged to a woman by giving her something of monetary value.

These rules also teach that one can potentially invent a Kal Vachomer, but cannot do so with a Gezera Shava. The latter was given on Mount Sinai. The former represents a logical form of reasoning.

If people were more aware of the intricacies of Jewish Law, they would take much greater care in respecting its teachings. They would be more hesitant before they would think that they have enough knowledge to challenge or negate these teachings.

We must remember that the Thirteen Principles are Divine. Who are we to think that we can argue with the Divine?

Kenneth Cohen 8/28/26 Kenneth Cohen 8/28/26

Special Declaration

There was a special declaration made twice during the seven year Shmitta cycle. It was done on Pesach on the fourth and seventh year.

This was known as Viduy Ma’asrot, the confession of the tithes. Every Jew needed to make this confession after the third and sixth year, because it was only at that point, that all the tithes were separated. This was because the Ma’aser Ani, designated for the poor, was separated during year three and six.

It was quite a statement to stand before Hashem and say, לא עברתי ממצותיך ולא שכחתי, “I have not transgressed your commandments, and I have not forgotten.”

This is quite a statement because the details of Terumot and Maasrot are many. For example, part of the declaration states that “I did not from these while I was an Onen.” An “Onen” is one who is exempt from doing Mitzvot because he is preoccupied with burying his loved ones. He may not eat Maaser Sheni in this state, but a Kohein can eat Bikkurim in this state.

It is quite a statement to declare emphatically that he has not transgressed any of Hashem’s commandments and he has not forgotten.

This verse is a kind of wake up call to the Jewish people everywhere. There has never been a time where Torah studies are as available as they are today. The internet is filled with Torah classes if one only would seek them out. Despite the mistakes that AI sometimes make, a great deal of information can be gleaned through it.

The ignorance of the majority of the fifteen million Jews of the world is astounding. Jews must return to become “the people of the book.” It is only after intense Torah study and observance that one will be able to declare that “he has not transgressed and he has not forgotten.”

Kenneth Cohen 8/27/26 Kenneth Cohen 8/27/26

Bikkurim Ceremony

The ceremony of offering the Bikkurim, the first fruits, was accompanied with great celebration. People traveling to the Beit Hamikdash, were in a state of great joy.

As they made the journey to Jerusalem, there would be singing and the playing of musical instruments. As they passed by Jewish communities, they were greeted warmly with good wishes by all.

The ceremony itself was very moving. It was an expression of gratitude to Hashem for His abundant kindness and generosity.

It was also an expression of gratitude for the gift of Eretz Yisrael. It should not be taken for granted even though the land was promised to Abraham, Isaac, and Jacob.

Our Jewish homeland has proven to be a necessity for the welfare and survival of the Jewish people. We see this today with rampant anti-Semitism all over the world. There is a place where Jews can go and they are safe. Children growing up in Israel are not confronted with the type of Jew hatred that is seen in the Diaspora.

This explains what makes the offering of Bikkurim so special. When one places his basket of fruits of the Seven Species of Israel before the Kohein, he makes a declaration.

It is a confirmation that he recognizes the blessings bestowed upon him. He realizes what we have had to overcome in order to get to Eretz Yisrael. He feels truly blessed to be able to donate the fruits of his labor to the Kohein.

Being Jewish is a privilege and a blessing. Possessing the Land of Israel is a gift and fulfillment of a Jewish dream. It is clear why the Bikkurim ceremony was one of great joy and celebration.

Kenneth Cohen 8/26/26 Kenneth Cohen 8/26/26

Reincarnation

There is a radically different approach in different Jewish circles related to mysticism, reincarnation, and other realms of the spiritual world. This even holds true in connection with Midrashic literature.

The traditional Lithuanian approach is to downplay all of these subjects. They are not necessarily dismissed as nonsense, but there is a strong attitude that one should not even begin to try to study or try to comprehend what they are saying. This the way I was taught in the various Yeshivot that I attended.

The Sephardic Jews were always more into the mysticism and encouraged their students to study Kabbalah as a means towards getting closer to Hashem.

Similarly, the various Chassidic sects also study some of these very high spiritual texts. For example, Chabad Chassidut places great importance towards the study of “Tanya,” which has many very deep esoteric ideas.

The Alshich, who was a Kabbalist, taught the case of Yibum, levirate marriage, as a proof that reincarnation exists. This explains why the brother of a deceased childless man is obligated to take his wife in marriage. The son that she will bear, will perpetuate the name of the one who has passed away.

If there wasn’t reincarnation, how else could we understand the permission granted to marry one’s sister in-law, who was previously forbidden.

It must mean that this new son born of this special union will somehow live on as a type of reincarnation of the original deceased.

The Lithuanian approach would be to observe this Mitzva of Yibum without asking questions, and accept that it’s beyond our scope of understanding.

The other schools of thought might find it more beneficial to delve more deeply as to the meaning of this Mitzva.

We must understand that both approaches have validity. The common denominator between the two, is a genuine desire to serve Hashem faithfully and to do what is right and proper in His eyes.

Kenneth Cohen 8/25/26 Kenneth Cohen 8/25/26

Entering the Congregation of Hashem

The Torah lists various individuals who are not allowed to “enter the congregation of Hashem.” This means that they are not permitted to marry a Jewish girl of proper lineage.

They are only allowed to marry a convert or a woman known as “Mamzeret,” the product of a forbidden or incestuous relationship. This demonstrates that it is a privilege to be part of the Jewish people, and the law makes very clear rules as to whom may marry whom.

An example of the prohibition of “entering the congregation of Hashem,” applies to a male convert from Ammon and Moav. They may only marry a convert or Mamzeret. An Egyptian convert must wait until the third generation before they are allowed to marry any Jewish girl.

In the case of the Egyptian convert, they showed cruelty to the Jewish people by enslaving them, but they were kind to them before the slavery began.

Ammon and Moav were connected to the curse of Bilaam. They were cruel people and they were ingrates. They were descendants of Lot, the nephew of Avraham Avinu, who went to battle to rescue him when he was taken captive.

The combination of cruelty and ingratitude make it difficult for us to accept such people into our congregation. Pharoah was also an ingrate to the Jewish people because Yosef turned Egypt into the superpower of the world.

He did not acknowledge Yosef or the G-d of the Jewish people. We are a nation that is merciful, modest, and does acts of kindness. We have great difficulty tolerating cruelty and ingratitude. We must distance ourselves from individuals that demonstrate these negative characteristics. We must keep our sanctity intact and not allow such negativity to infiltrate our lives.