Chazal say that one who borrows something from another person and doesn't return it is like a person who borrows something from Hashem and doesn't return it. It shows a lack of faith.

The laws of nature that Hashem put in place during creation enable the world to exist. Without these laws there would be no reality. It says in Iyov, "Disorder is the shadow of death." Some of the laws of existence are observable. We need to eat, sleep, wear clothes, etc. Part of life is knowing what to do in order to get these things.

The Rambam in Moreh Nevuchim says people are governed by the natural laws of human co-existence. Communication, honor, faithfulness, mutual cooperation, and honesty are all essential for a functioning society. None of us could survive on our own. We'd disintegrate and die.

However the difference between natural law and social law is that natural law can't be broken. Whether you believe in it or not, it works against your will. Social laws require our willingness to obey. They can be disregarded and when that happens society falls apart.

There are laws that are deep and less accessible and they are the foundation of the world. These are the commandments of the Torah. Breaking them leads to chaos and destruction. It's easy to turn your eyes away from it. But a person with emunah will naturally follow nature, society, and Hashem's law. Chavakuk said, "V'tzaddik bemunoso yichye" -A righteous person lives with faith. Everything can be reduced to faith. Emunah has the same root as neeman- trustworthiness. It also comes from the word uman- someone who has taken on the commitment to raise a child. A tzaddik lives with emunah. He's both responsible and caring. You can count on him at all times even when he's uninspired. The power of emunah is what keeps us connected to Torah. It's the will to maintain that bond with Hashem.

Chavakuk relates emunah to a person's inner life. The heart knows Hashem's rules. This is why Torah resonates with us when we learn. We recognize that this is the only way we can exist.

The same way a person knows he can't renegotiate gravity he knows he can't negotiate the inner rules of life. It's not just about pragmatism. It's Hashem's will for us. It's what we need to have a healthy society and to be spiritual people. A person can avoid stealing for many reasons. Either he's afraid of the law or he dreads the chaos that will be created if he steals. However the deepest reason really is his inner fear of the One Above. He believes in Hashem and Divine providence. He doesn't turn aside from the inner law any more than the outer law. A person who isn't faithful is a person who only acts to his own advantage. He has no connection to the laws of life as it says in the curses, "You won't believe in your life." A person with inner chaos disintegrates. He doesn't trust himself because he has no boundaries. That person is close to death.

Only a person who appreciates the good others have done for him will feel gratitude to Hashem. A devoted son of an earthly father will be a loyal son to his Father in heaven.

It says in the Torah, "A man, a man, whose wife has deceived him." Why does it say the word "man" twice? The first time it refers to the wife's actual husband whom she deceived. The second time it signifies her relationship with Hashem which was built on falsehood. She's abandoned the husband of her youth and her covenant with Hashem. A woman who is faithful to her husband will ultimately be true to Hashem.

Judaism teaches that a name reflect the essence of a thing. What is the meaning behind the month of Menachem Av?

The Beis Halevi explains that the second temple was destroyed because of the tzedokim who didn't believe in the veracity of the rabbis and explained the Torah according to their natural understanding. This was the root cause of the churban. We know it was baseless hatred that caused the destruction. What does this have to do with the tzedokim?

The Leket v'halibuv explains that it was the baseless hatred and irreverence that the tzedokim had towards the rabbis that caused them to refuse to accept what they interpreted. This brought about the churban.

The Midrash says the destruction came as a result of a lack of kibud av veim (honoring ones parents). This is why the descendants of Esav whose ancestor showed great respect for his father were able to vanquish the Jewish people. The Meshech Chochma explains that when a child denigrates his father he mocks him not only as an individual but as a link to the generations. The twelve month mourning period is unique only for a parent because we are mourning not only the loss of the parent but the chain to Sinai. The root of the churban was the fundamental breakdown in the father/son tradition.

In parshat Kedoshim, Rav Hirsh explains that it first says, "Kedoshim tiheyu," (You shall be holy) and then it says "Ish aviv v'imo tirayahu," (You shall fear your father and mother) followed by "Ve's Shabososai tishmoro" (And you shall keep the Shabbat). In order to understand limitations and restrictions the child must learn to fear his parents. Then he can transfer this awe to his relationship with Hashem. When a Jewish child sees his parents keeping Shabbat he learns from their example to reign in his will before Hashem.

Man seeks the great ultimate root of all being. He tries to understand the origin of life and he finds it in Hashem. In so doing he also discovers his parents. There are three partners in the creation of man. Our parents are our point of origin. They brought us into the world. Through our relationship with them we strenghten our relationship with Hashem. Standing in front of ones parents with awe and admiration is as if standing before Hashem. Working on our relationship with our parents is working on our connection with Hashem.

Hashem chose to rest his Shechina in Binyamin's portion because he didn't have a part in the sale of Yosef and never caused his father any pain. Likewise, during the time of the second temple, Binyamin's stone was missing and the sages went to Dama ben Nesina who refused to wake his father. Hashem was hinting to the people that it was this aspect of Binyamin, the model of kibud av, that was missing.

The Torah tells us, "As a father chastises his son so does Hashem chastise us." The month of Av is a time to work on kibud av. In so doing we will reinforce our relationship with mesorah and with Hashem.

It says, "When Av comes we must lesson our joy." Similarly it is written, "When Adar comes we must increase our joy." The Chazon L'moed points out that we equate Av with Adar because there's a connection between them. The very reason we lesson our joy in Av is the reason we increase our joy in Adar. The miracle of Purim happened in a way that was hidden. So too in Av Hashem concealed his face. We mourn the exile but it was this aspect of hester panim (that He hid Himself) that ultimately brought about the joy of Purim. Our happinessis sensing Hashem's presence even within the pain of Av. It's recognizing that Hashem is very much with us although we may not discern it outright.

At the time of the churban, the keruvim (the cherubs atop the ark) embraced. It was as if Hashem was reaching out to us at the lowest depths and assuring us that His love for us would endure. Menachem Av, the month when we feel the most distant from Hashem, is when He comforts us, "I remain your caring father."

Chazal critique Bnei Gad and Reuven for desiring to settle in Ever Hayarden (Trans-Jordan). They had large herds of cattle and they wanted the fertile pastureland. They were ready to give up their portion in Eretz Yisroel for their animals. Moshe was distressed and asked them if they would fight with the Jewish people to conquer Israel. They replied that they would.

The Ohr Hachaim explains that the tribes attempted to justify their position. They claimed that Ever Hayarden was also a part of Israel. In fact there's a famous Tashbitz which points out that it does indeed have some level of sanctity.

There are two aspects of holiness relating to Israel. There's kedushat haaretz (holiness of the land) which requires that one separate terumot and massrot from all produce and there's hashra'at haShechina (the Divine Presence rests there). Although Ever Hayarden did not have hashra'at haShechina it did have kedushat haaretz.

Halachically, leaving Israel is not a simple matter. Even when it's permitted one should recognize that one is leaving a holy place. The Gemara says that if a person wasn't born in the land of Israel but has a great desire to settle there he can become a son of Israel. There were Amaroim who would kiss the earth of Israel reflecting their boundless love for the land. In Tehilim, King David says, "Ki ratzu avdecha es avneha (For your servant desired its stones)" The land is called eretz hatzvi (the land of the deer) and eretz chefetz (the desired land). When Chazal had to leave Israel they would shed tears.

During this period of bein hamitzraim it behooves us to reassess our appreciation for the land. Chazal say, "Kol hamisabel al Yerushalayim zoche v'roeh b'simchoso" (Whoever mourns for Jerusalem will merit to see it in its rejoicing). If we take the time to think deeply about what we've lost and grieve over what once was, we will ultimately merit to experience nechamot Tzion (the consolation of Tzion).