Rabbi Heschel Greenberg

The king will no longer merely be the guardian of justice in a morally compromised world. He will become the ultimate conduit through which the sovereignty of G-d is revealed to the entire nation.

Jewish impurity — acquired through killing enemies in battle — represented the exact opposite: holiness expressed through self-sacrifice and defense of the Torah.

In the Messianic Age, however, we will no longer need to contend with moral confusion or spiritual darkness.

The distinction lies in personality types. For the Torah scholar who does not engage in commerce, testimony is rendered through his mastery of Torah. For the businessperson, it is rendered through honest dealings.

Moshiach embodies the three dimensions of Torah — refining the mind through divine wisdom, revealing the soul’s inner glory, and sanctifying the body by eradicating lust and evil.

At first glance, this seems inconsistent with the Torah’s assertion that Moses was the humblest person on the face of the earth. How could he ask people to look at him as an example?

As we complete the fourth book of the Torah, which parallels the fourth and final exile, we are reminded to embrace both Matos and Masei — rigidity and movement, commitment and growth.

The Lubavitcher Rebbe remarked that just as the plea of the daughters of Tzelophechad for an inheritance in the land was answered with a promise of fulfillment...

This concept forms the basis for the Midrashic statement that in the Messianic Age, the Land of Israel will spread to the entire world. The entire world will become receptive to G-d’s revealed light, and we will enjoy perpetual blessings.

A higher motivation is the yearning for spiritual bliss — a life of uninterrupted connection to G-d.

The spies misunderstood the mission. They assumed that if the world was too "round" — too governed by natural resistance — the sparks would remain forever trapped. But G-d entrusted us with the tools to liberate even the deepest sparks, no matter how hidden.

The Rebbe explains that, ordinarily, we see only the material world, while spiritual matters are things we merely hear about or understand intellectually.

One answer is that the word Terumah also translates as “uplifting.” While it is true that the Mishkan in all its forms facilitates bringing the Divine revelation of Sinai into the world, Torah study, specifically has another accomplishment.

When a Jew allows himself to become a subject of another human being, that compromises his total subservience to G-d.

One could also see how this process works in the reverse. By enacting new laws as a fence around the Torah, we can attain the goal of “raising up many students,” which, in turn leads to “being deliberate in judgment.”

Let us thus examine the reason for the eighth day requirement from all these perspectives.

It may be suggested that the “coronation” ceremony, commenced with the sounding of the Shofar, can also be directed inwards.

The lesson here is that no matter how holy and exalted we may be Judaism requires that we have a teacher, mentor or guide with whom to consult.

The egg possesses a unique quality; the longer we cook it the harder it gets.

Redemption is when “G-d will be one and His name will be one,” in other words, when the entire world will recognize G-d’s infinite and exclusive power.

One hater cannot tolerate that a Jew is different while the other cannot tolerate that the Jew is not different.

One may suggest that the name Shiloh is connected with a prophet, who was arguably Shiloh’s most illustrious resident known as Achiyah the Shilonite.

This answers another obvious question. Why did G-d not give them a Mitzvah that they could perform easily and reward them accordingly?

Living in less than an ideal existence allows for a misalignment between the internal and the external, the spiritual and the material.

The first lesson is that contrary to the belief of some, the Messianic Age is not an age of rest and retirement.