Parshas Chayei Sorah - If you did it once, you can do it again! 21 Cheshvan 5785
11/22/2024 09:05:17 AM
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Well, it’s been a while since I wrote my last message. The hiatus of writing my weekly or so message can be attributed to the Yom Tov season followed by travel and the exciting changes happening at Beth Jacob. These matters took up time and I pushed off this part of my schedule. In truth, these are only excuses, perhaps legitimate ones but nonetheless reasons why I have not done so. As legitimate or not, the reality is that any time a person stops doing something from a consistent part of their life needs a new starting point. A person who exercises regularly and then stops needs to get back and restart their mission and get back to what and where they were before. One can ask, what is the secret to getting back on track to something we need and enjoy doing?
There truly isn’t a secret to this question, the simple answer is, to forget about the past and start again as if today is the first time I am doing so. Just as I made up my mind to initially do something, and take on i.e. learning, exercising, dieting, or writing, I must just start doing it again. So, for me I am trying to jump back in and share a short dvar Torah that may relate to this concept.
In this week’s Parsha Chayei Sorah the Torah relates how after Sorah Immeinu passes away Avraham goes and takes (or retakes) another wife named Ketura. The Torah states in Bereishis 25:1 "ויסף אברהם ויקח אשה ושמה קטורה" “And Avraham added (married) and took a woman in marriage and her name was Keturah”. Immediately in the next verse the Torah goes on to list the six children that Avraham had with Ketura who according to many opinions was none other than Hagar the daughter of Pharoah. (If you recall Avraham sent Hagar and her son Yishmael out of his house). It is at this point when Sorah died, he re-takes her as a wife. Avraham has another six children and this advanced age is not questioned by any of the commentaries. The question is why not?
We are familiar with the story and birth of Yitzchok in last week’s Parsha Vayeira whereby Sorah miraculously had a child at the age of ninety. At the same time Avraham was one hundred years old and no mention of he needed such miracles to sire a child like his wife had. One anecdotal answer could show the reason Sorah was different from Yocheved who gave birth to Moshe at one hundred thirty, forty years older than Sorah! The commentaries easily differentiate that Sorah’s miracle was she did not even have a womb and had a child while Yocheved at that point had children already. Therefore, Yocheved having Moshe at an advanced age was not viewed as something so miraculous. Yet there is another angle to the ability of Avraham to continue having children at the end of his life. The Netzi”v, Rav Naphtoli Tzvi Yehuda Berlin in his commentary Haamek Davar explains the nuance of Avraham having these new children. The Netzi”v writes “even though Avraham was much older since the time he sired Yitzchok, nevertheless we do NOT see this as a miracle”. Miracles are occurrences that take place without a history of that situation. Once the ability for something to occur, even in a small way opens the possibility for greater things to happen later. So too here, once the channel of having a child earlier in his life it remained open for Avraham later as well not requiring a miracle. Once Avraham had a child his body worked through “Teva” nature in having more children even though older and like an old dried out piece of wood. The Netzi”v connects this and compares this to the story of the rock that gave forth water to Bnei Yisroel in the desert.
We know that Moshe (in sefer Shmos) initially was told to hit the rock and later in sefer Bamidbar was told to speak to the rock. Moshe was severely punished for that infraction of hitting and not just speaking as he was commanded. Putting aside the fact Moshe did not listen to Hashem we can understand from a nature versus miracle equation as to the difference and why Moshe did not need to hit the rock a second time. A rock does not spring forth water unless it happens miraculously. For that to happen God commanded Moshe to hit the rock and bring forth water. But now, once this miracle took place and the rock miraculously gave water it was now part of its ability to give forth water again almost naturally. So in reality there was no need for Moshe to hit the rock, just have patience speaking to the rock and let its natural ability continue from the miracle that took place.
The lesson we see from Avraham’s having children as an old man is seen by having the ability to do so already. The proof the Netzi”v brings from the rock not needing to be struck a second time as it performed giving water already. Personally, I didn’t need a miracle to start writing a message because I had done it before. So too anyone in life who wants to do something and restart a project or commit to something just needs to do it. Especially if we have done so before we have it within us to easily do it again!
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Rosh Hashana 5785 - Short Gains & Long Gains 28 Elul 5784
10/01/2024 01:54:00 PM
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The illustrious and rich history of Beth Jacob will remain a part of San Diego forever. I cannot speak for all eighty-five years, but I have been privileged to be part of this beautiful history for almost thirty of those years. There are several areas that are communal or external, while others are, of necessity, more internal. Even within the high holidays, there are areas that can be divided. One of those deeply meaningful, important components of the year - particularly regarding Rosh Hashana - is the shofar blowing and the shofar blower. Practically speaking, there were four main shofar blowers during my tenure, one for the each of the morning weekday minyanim and two for Rosh Hashana - one the first day and the other on the second day. I may be off on my facts a bit (and I am sure someone will correct me), but the weekday blowers were Manny Flaster and Bernie Arenson for the first and second weekday minyanim respectively. Dr. Bill Lapp and Rabbi Simcha Weiser blew on alternate days of Rosh Hashana at least throughout the later years. When the Lapps made Aliyah, Rabbi Weiser blew shofar on both days, and, with Hashem’s help, will blow shofar again in a few days. When Bernie Arenson obm passed on, Mr. Flaster blew shofar after both minyanim during the week. After Mr. Flaster obm passed away, I took over the shofar blowing and continue to blow the shofar after shacharis up until the second to last day of 5784 here at Beth Jacob.
Baruch Hashem, thank God, I am blessed with a lot of hot air and can blow the shofar pretty well during the week. Many people may think as they hear me blow shofar that it is pretty good to be able to blow, even on Rosh Hashana. This is not the case at all; the tones blown during the month of Elul include only four sounds: tekiah-shevarim-teruah-tekiah. The notes or tones blown blowing on Rosh Hashana consist of a minimum of nine blasts biblically, thirty sounds rabbinically, and one hundred sounds to fulfill a custom of the variations of what may actually be a teruah or a shevarim. So, blowing during Elul is just a short sprint while the Rosh Hashana shofar blowing is literally a marathon. In addition to the physical wherewithal, for Rosh Hashana being a D’Oraisa, a biblical command, requires the exactness and perfection of the Shofar and the sound. In contrast, during the month of Elul, we are not particular or picky about any of the laws of Shofar. As the Ritva in Rosh Hashana daf 26b quotes in the name of Rebbi Levi, “We are not necessarily careful, nor do we need to be about any invalidation of the Shofar or the sounds during Elul.” Now this is not to say I couldn’t work on my blowing to blow all one hundred plus notes on Rosh Hashana. It is a fact that a sprinter can learn and train to be a marathon runner and vice versa. But I do know that I currently could not blow the full amount on Rosh Hashana because I try to blow the minimum Rabbinic thirty later in the day for those who haven’t heard the Shofar, and I barely make it through. So, I know without a doubt that there is a clear difference, and just because one can blow a few notes in the short run there is no assurance that that person will be able to go the distance in the long run.
There are several classic answers as to why we blow Shofar the way we do during Elul and on Rosh Hashana. I would like to suggest that the shofar blowing throughout Elul is meant to give a person a short burst of inspiration - just enough for that day to reflect and to begin the process of introspection. Every day, there is another short blast to address the array of issues we must face to become better Jews in preparation for the new year. The shofar of Elul on a short daily basis is, L’Havdil, a ‘training camp’, helping those of us who blow shofar to ‘warm up’, to get in shape for the long, brutal, agonizing season. When an athlete or any professional enters their training time, it always starts off slowly. Then, day by day, consistently repeating the different exercises, we build up our stamina, strength and muscles. These items may be our skill set, our attention capacity, and our overall mindset. This is what the month of Elul represents. Elul is announced with a sharp piercing reminder every morning to get ready, to prepare in earnest for the new season. Like my method of teaching a Bar Mitzva boy, encouraging him to practice day in and day out until the Friday before his Bar Mitzva when I say, ”O.K now you are ready. There’s no need to review today [Friday]. You are off because you are ready for the big day tomorrow.” True, we stop blowing the Shofar the day before Rosh Hashana to trick Satan in being confused when Rosh Hashana is about to occur, but… can we really trick the Satan? Is it that simple? I would suggest that we no longer need to blow that last day, as in the example of the bar mitzva boy, because we are super prepared and ready. Therefore, we are not afraid of what the prosecutor has to say. We are not worried because we have built a solid case day after day throughout this last month.
In contrast to the many series of long Shofar blasts on Rosh Hashana day itself, in addition to the fact that the shofar blowing is a Torah commandment, it also contains elements which require us to perform the necessary actions of being a Jew throughout the year. The Shofar blowing of Rosh Hashana day gives us the energy for the entire year. One may ask how the sound of the shofar blowing from that one day can help us throughout the entire year? Rabbi Isaac ben Abraham Aboab (1300), in his sefer Menoras Hamaor, explains (in Ner 5 klal 2) that the strength of the shofar powers our arousal. The arousal and awakening from the Shofar on Rosh Hashana is so powerful that it is tantamount to hearing the voice of God directly. Chazal say וה' נתן קולו - and Hashem gave over His voice on Rosh Hashana. Through the blowing of the Shofar on Rosh Hashana, it is as if we are hearing God directly speaking to us. Hearing of the Shofar on Rosh Hashana is the sounding of Hashem calling us to Teshuva/repentance. The sounds of the shofar come to subdue the evil inclination against us, removing the enemies in front of us, allowing us to resume the goodness that comes out when all the evil is gone. It is a slow process that continues throughout the year.
Everything in life consists of two ways to approach and accomplish. May the actions of the Elul blasts motivate and get us going to do the positive things in life, while the Shofar on Rosh Hashana will slowly provide hearing of Hashem’s voice in observing and removing the evil inclination. May we all be zocheh to learn and absorb the lessons of both the Elul blasts of preparation and the second blast of the Rosh Hashana blowing to protect us throughout the entire year.
Wishing you and your family Ah Gutten Shabbos & Ah Ghut Yur
Rabbi Avraham Bogopulsky
Parshas Nitzavim / Vayeilech - Last Call: Take it or Leave It 24 Elul 5784
09/27/2024 08:50:18 AM
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This week’s Dvar Torah is dedicated by Susan and Ronnie Masliansky in commemoration of the 14th Yahrzeit of Ronnie’s mother, Tsippora Masliansky, Chaya Tsippora bas Yehuda Leib on the second day of Rosh Hashana
This Shabbos we complete Pirkei Avos and turn to the finale for the season as we enter the week of Rosh Hashana. Pirkei Avos is comprised of six chapters (technically five) that are read or reviewed - one chapter per week. As you will read later, a custom that takes us from after Pesach until Rosh Hashana does not always have one chapter per week. This year, we had to double up during the last two weeks to fit it all in. One can ask, why double up at the end, why not do this someplace during the middle or even at the outset? We could offer one approach, saying that there are many different strategies in races and marathons, such as speeding ahead in the beginning and slowing down to preserve energy towards the end, or the inverse, maintaining a steady pace in the beginning and speeding up towards the end. Others say one should maintain an even pace from beginning to end. The decisions regarding how one approaches a competition are relegated to when and with whom we are competing against. When it comes to an individual’s personal race against him or herself, however, there needs to be a continuous, consistent climb to finish the race in the strongest possible sense. I understand racing and competing with someone else requires pacing and planning. But if I am competing against myself, there is a guarantee that I will finish, win the race, and get my reward. If so, why trouble ourselves about how to go about the course? Doesn’t it state in the Mishna that everyone has a portion, meaning we will all win the race? In the case of Pirkei Avos, why should it make a difference as to when to double up chapters to finish? Why do we wait until the end?
For those who are not as familiar with this situation, there is a widespread custom according to Rema in Orach Chaim 292:2 to study one chapter of Pirkei Avos each Shabbos afternoon during the summer months. The Kaf Hachaim 292:23 explains that some observe the custom for the first six weeks following Pesach, thereby completing the entire tractate of Pirkei Avos once as a preparation for Shavuos and "Kabbalas HaTorah. The Machzor Vitri 143, and Mateh Moshe 486, explains that in most communities the study of Pirkei Avos is continued beyond Shavuos right through to Rosh Hashanah. Most people who study Pirkei Avos on Shabbos in the afternoons do so following Mincha, while others do so before Mincha. Every chapter has a prelude taken from the Mishna in Sanhedrin 90a כל ישראל יש להם חלק לעולם הבא שנאמר (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ נצר מטעי מעשה ידי להתפאר: All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, as it is stated in Yeshayahu 60:21: “And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified.” We learn from this Mishna that yes, everyone, even those who have committed grave sins, will have a share in the world-to-Come. So, what is all the concern about? If even the wicked will receive a place, why should I bother to do any better myself?
Rabbi Feldman and his son, who come to collect for the Gerer Yeshiva in Bnei Brak, once explained that the statement, ”Every Jew has a portion in the world to come” is not automatic. There is no guarantee that you will receive it. There is a guaranteed space or place, but there are conditions attached which need to be understood. While everyone has a reserved spot in the next world, we nevertheless must earn it to retain it. If we fail to do so, we lose it. I suggest that the custom to make sure we complete Pirkei Avos before the end of the year is to show that, with effort, we can make up the difference - even until the very end of the year. Perhaps we did not plan out the course of our past year properly, thinking as every day goes by that we are ok. This thought process typically started at the beginning of 5784; at this point we may have miscalculated and are now falling short before the conclusion of the year or the race. Perhaps the message is, ”This is the last call.”
Each of us has a choice: we can take it by doing more or just let it be and fall short. Surely there is a stark difference between a physical race and the spiritual maze we navigate over the course of the year. Rav Yakov Moshe Charlap* would often say there are two kinds of desires: a hidden desire and an open desire. The hidden has no bounds while the open one has boundaries and limits. The Midrash of Koheles teaches ’Whoever has one hundred wants two hundred’. This does not mean that before the person attains the first hundred, he does not desire two hundred. Rather, it implies that until now the second hundred was hidden. Now that the person has the first hundred, his desires and focus to attain the second hundred becomes active. There are individuals who have a great number of desires, but never attain them, testifying that such individuals never really work consistently and earnestly to reach their goal.
This is how we come to understand a passuk in this week’s Parshas Nitzavim in Devarim 30:14 where the Torah states "כי קרוב אליך הדבר מאד, בפיך ובלבבך לעשותו" “It is something that is very close to you. It is in your mouth and in your heart, so that you can keep it”. If the desire is so close to you, if it is felt in your mouth and heart, it is guaranteed that you can reach the level to do it and keep it! For whenever a person has a desire and depth of feeling to reach a goal, it is guaranteed to be forced out of his system into the practical realm of consistently working to reach that goal. Once the person has passed that threshold, no physical desire will prevent or hold him/her back from fulfilling that goal. When the mouth and the heart are aligned together, a person will merit to do Teshuva. Even at the very last call, each and every one of us is capable of succeeding, of taking it all!
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
*Rabbi Yaakov Moshe Charlap (1882-1951) was an Orthodox Rabbi, Talmudist, kabbalist, and Rosh Yeshiva of Mercaz Harav and a student of Rabbi Abraham Isaac Kook. Rabbi Charlap served as rabbi of the Shaarei Chessed neighborhood, and author of the Mei Marom series of books on Jewish thought. He died in 1951 and is buried in the Sanhedria Cemetery in Yerushalayim. His grandson was Rabbi Zevulun Charlap (1929 – 2024), head of Rabbi Isaac Elchanan Theological Seminary (RIETS).
Parshas Ki Savo - There are Answers to Questions 17 Elul 5784
09/20/2024 08:23:34 AM
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I’ve listened to words from the survivors and from descendants of the Holocaust ask the question, ”Where was God?” No one has the right or the ability to judge any person who experienced living through the years of 1939-1945 - whether they survived or not. The simple answer we offer to this question is that we cannot see or understand God’s plan regarding the mastery of His world. Nevertheless, there were survivors who attested to the fact that when asked where was God during those years, replied with fervor: “He was right there.”
Fast forward almost eighty years later to Shabbat, October 7th, 2023, both Shemini Atzeres and Simchas Torah in Eretz Yisrael, when an unexplainable, complete breakdown of the Israeli security system led to the worst massacre of Jews in one day since the Holocaust. For days, weeks, and months, continuing to this very day, we do not have a definitive cause or reason how such a catastrophe as this can occur. For religious Jews, the answer is simple. This was decided by Hashem for reasons we neither know nor understand. Furthermore, we may never know, let alone understand, why such a horrific tragedy should occur. October 7th was, in essence, horrific and inexplainable. But when we look back at the prototype of the darkest and the brightest time in Jewish history, we refer to the Torah’s description of Mitzrayim/Egypt. This was the same God who sent the Jews into Egypt for four hundred years of slavery and all the accompanying hardships. And it is the same God who performed the miracles for the Jewish People, leading us into the land of Canaan.
This week, almost a year since that dreadful Simchas Torah, we witnessed the hand of God in an incredible display of greatness for the Jewish people against our enemy Hezbollah. It was nothing short of a miracle how Hashem orchestrated and held the hands of those in charge to follow a course of action that, without Hashem’s direct involvement, we never would have been able to pull off. We probably will never learn how the Israeli (Jewish) government with its security and defense establishments “supposedly” were able to somehow, with a push of a button, detonate thousands of beepers/pagers over the course of two days, causing enemy terrorists to click, resulting in exploding, killing, maiming and injuring over four thousand of them. This was nothing short of a miracle, a visible attestation to the direct hand and support of HaKadosh Boruch Hu. The same God that brought a terrible, unexplainable tragedy brought about an unexplainable retaliation in defense. Surely it does not bring back the dead, maimed, and injured of Jews from October 7, but it does reveal who is in charge. This idea of how we are able to see, hear and even feel things in our hearts yet are not understood but are CLEARLY stated and seen in the Torah.
In this week’s Torah portion, it is stated in Devarim 29:1-3 "ויקרא משה אל כל ישראל ויאמר אלהם, אתם ראיתם את כל אשר עשה ה' לעיניכם בארץ מצרים ולכל עבדיו ולכל ארצו. המסות הגדלת אשר ראו עיניך, האתת והמפתים הגדלים ההם. ולא נתן ה' לכם לב לדעת ועינים לראות ואזנים לשמע, עד היום הזה." “Moshe summoned all of Israel and said to them: You have seen all that God did in Egypt before your very eyes, to Pharoah, to all his servants, and to all his land. Your own eyes saw the great miracles, signs and wonders. But until this day, God did not give you a heart to know, eyes to see, and ears to hear.” The first passuk indicates a mass communication to the entire Jewish people simultaneously. Rabbi Chaim Ben Attar, 1696, known as the Ohr HaChaim HaKadosh, comments on “Moshe called the entire Jewish people” to indicate that until now he spoke to the men but now Moshe added and gathered the women, children and converts. One may think how is it possible to communicate to so many people at the very same time?
The third passuk illustrates how the Jewish people, despite hearing and seeing something, did not know or appreciate the significance and magnitude of the message until that very day - was over forty years later. Rashi on this passuk explains it was that very day, and it needed to be on that precise day ‘to understand the kindness of the Holy One Blessed Be He and to cleave to Him’. It was on that very day, the day when Moshe gave the scroll of the Torah to the sons of Levi, followed by all of Israel who came before Moshe demanding that they also receive the Torah. Moshe was ecstatic at hearing the Jewish people had a desire to cleave to and long for the Ribbono Shel Olam.
We all need to be aware of the history of us, the Jewish people. Time and time again, terrible events have befallen us. Time and time again, beyond our human ability to comprehend, there is a reason for everything. We often will never see the reasons behind such tragedies. Nonetheless, there are times when we can connect retribution to our enemies that are directly connected to past tragedies. This past week we witnessed the Yad Hashem, the hand of God, Who directs the Jews of Israel to complete the incredible feat of attacking so many terrorists at the very same moment. This current-day event is openly connected to the way Hashem, over three thousand years ago, gathered all the Jews together to speak with them at the same moment, one for good and one for evil. The events of October 7th brought misery and tragedy, breaking the confidence all previously felt regarding the security of Israel’s borders. Now, almost one year later, on that very day blew up the security system of our enemy. It does not make October 7 go away, but it does show that Hashem was there on October 7th and allowed that security system to fail. And simultaneously, it is the same God Who miraculously allowed the planning of the disruption of Hezbollah’s security by Israel, the Jewish state. For Israel to pull off and accomplish the near impossible, happened because Hashem was here this week, culminating the orchestrated plan that was devised months ago.
The historical events of this week will not bring back the dead or heal the wounded from the October 7th massacre, but it did bring back a sense of renewed security in the people defending Eretz Yisrael. Nevertheless, we can never ever forget, it is the bitachon, the trust, faith, confidence of knowing that security comes directly from Hashem; it just sometimes takes a while to see it.
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Ki Seitzei - Out with the Old, and In with the New 9 Elul 5784
09/12/2024 02:05:30 PM
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For several years now I have written on a variety of subjects, some of which are halachik, community-oriented and some which are personal. One overall personal subject that I have chosen to discuss is the attachment I have for certain items, no matter how replaceable, and the difficulty I endure when letting them go onto their next purpose in their existence, probably far off and away from the nourishing home I provided for them. I usually send these items off into the sunset either because they longer function well, no longer perform as they should, or are broken beyond repair. The gut-wrenching decision to discard usually occurs as a last-ditch concession following a final admission to myself that it would cost less to purchase something new than to spend far too much to attempt to repair the item. I would like to add that the connection and closeness I had - and typically still have - has nothing to do with the item’s cost. This includes something as costly as my Blackberry, a”h, to the minimal cost of a silver plaited Parker pen that I am still looking for.
Those who often travel know how important a good piece of luggage can be. Like so many items we need to purchase, there are many different designs and options when it comes to luggage, but ultimately the primary decision is the price. I have owned a Delsey suitcase for almost fifteen years, finding these large-capacity suitcases to be impressively spacious yet lightweight, with built-in expanders and smooth-rolling wheels and remarkably are able to hold all the items These suitcases comfortably hold all the items on our packing list with room to spare, even without expansion functions. The suitcases also maneuver well on their four spinner wheels, even over carpet, cracks, and bumps. Most models are also lightweight, so lifting them into an overhead bin is no problem.
About ten years ago, on a Lufthansa flight, a wheel broke. Lufthansa compensated me so I could have the wheel replaced. The compensation was almost enough to buy a new suitcase, and it only cost me a fraction of that to replace the wheel. I was not bothered by the obvious new blue wheel, even though the others were black. In fact, it turned out that having a blue wheel made it easier to identify my luggage as it was rolled down the carousel. Now, on my most recent trip, the corner of the well-worn suitcase with that blue wheel began the aging process of cracking apart, most likely beyond repair. I am still nursing it and will need to decide how to proceed, again facing the conundrum of whether to repair or retire and buy a new suitcase. It is truly amazing that we can find answers and direction from the sages and the Torah regarding how to proceed.
Often answers to Hashkafik/philosophical questions are more deeply understood when connected to what is happening around us in place and time. We are now progressing through the month of Elul, the month of introspection and preparation for the upcoming new year. Rav Yeruchum Olshin, in his work Yerach L’Moadim, explains that the time span, beginning on the first of Elul through and including Yom Kippur, is 40 days. He quotes Rav Yaakov Chaim Sofer (1870-1939), a Sephardic Rabbi, Kabbalist, Talmudist and Posek who wrote Orech Chaim Siman 581 s”k 14, quotes from Gemara Brachos 60a that the 40 days mentioned are compared to the first 40 days of a child’s formation in its mother’s womb. Rav Olshin explains this powerful connection between these two “40 day” periods.
The Midrash Yalkut Shimoni in Tehilim 247, 855 expounds the passuk in Tehilim 102:19 "תכתב זאת לדור אחרון ועם נברא יהלל י-ה" “This will be written for the generation to come, and a newly created people will praise God.” Is it that until now a new nation will come to be born that the verse says a newly created nation? The Rabbis explain that ’These are the generations that are like the dead in their actions. They come to pray before the Almighty on Rosh Hashana, and on Yom Kippur it is as if a new creation was born’. With this we can understand the Kaf, the core meaning, of HaChaim’s statement of forty days from Elul to Yom Kippur being compared to the first 40 days since conception.
It is during these 40 days that the emergence of a new creation takes place for every Jew, as though he is being re-born, or born anew. According to this beautiful analogy, the Rabbis explain that during these forty days we each have the opportunity to experience a new depth of understanding, in essence, a rebirth. Furthermore, the Rabbis continue to explain that this period of creation throughout these forty days, continuing through Rosh Hashana and Yom Kippur, is the completion of its formation. This process began on the first day of Elul. However, we still need to explain the meaning of the Yalkut Shimoni statement, ’These generations are like dead in their actions, so much so that they need to be re-born.’ Rav Olshin explains this is due to the sins we commit that render us as if we were dead; it is through the process of Teshuva/ repentance that we are like a new creation, or like we are re-born with a clean slate.
Each day of the 40 days the baby grows a little bigger. So, too, through the process of Elul, we each become like a new person. More than just adding on and becoming a new person, we are each shedding away from the old person, essentially being reborn. To become someone new, we need to shed ourselves from the old. The timing of this concept, right now, during this powerful month of Elul, could not be more symbolically powerful. Now is the time for each of us to focus on ridding ourselves of the old ways, the old, worn behaviors, focusing instead on a new regard for our potential to grow, to embrace the new ‘inner person’, conscientiously using this period to establish a new respect for our potential to grow, to embrace our new awareness of all we can be.
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Shoftim - Don't be Scared or Nervous; have a Plan and be Prepared
09/05/2024 08:55:18 AM
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There are several times in life when a person (including me!) finds him or herself in situations which causes total loss of general demeanor due to unforeseen or unfamiliar circumstances. No matter how much I know and anticipate this scenario, I tend to lose my composure and am no longer able to act with confidence. When I was a student in school, I dreaded taking tests, and especially dreaded receiving the graded tests from the teacher. The before and after stress threw me off my game. Well, I managed to graduate from school and to survive the tests, only to graduate to a different realm called driving, facing “the test” which came in the form of being pulled over by a police officer. Getting back that test was comparable to facing the judge in court over the infraction. Truth be told, some infractions can be paid online, and one can avoid the face-to- face with that human sitting royally in the black robe. On the other hand, there are times a person must show up in court.
We all know that one of the Seven Noachide laws is to set up a court system to ensure a functional society. Officers and judges presumably are appointed to maintain law and order in addition to settling personal disputes between people. On the surface it sounds as though this commandment is strictly for the physical element of life, but I have often opined that everything in the Torah, and for that matter life in general, reflects the physical and spiritual realms that mirror each other. Clearly stated, every situation that has a physical side also has a spiritual side. Therefore, when speaking of judges and officers, it is not only referring to the physical individuals, but also to the spiritual guidelines of officers and judges alike.
The Torah in this week’s Parshas Shoftim states in Devarim 16:18 "שופטים ושוטרים תתן לך בכל שעריך, אשר ה' אלוקיך נתן לך לשבטך ושפטו את העם משפט צדק" “ - Appoint yourselves judges and police for your tribes in all your settlements that God your Lord is giving you, and make sure that they administer honest judgment for the people”.
Rav Yeruchem Olshin Shlit”a, Rosh Yeshiva (1 of 4) of Beis Midrash Gavoha, writes in the name of the Shelah HaKadosh that earlier leaders presented an outlook to this month with a passuk in Amos 3:8 "אריה שאג מי לא יירא" regarding how throughout the month of Elul ”When the lion roars, who is not afraid?” Each of the Hebrew letters of Aryeh/lion stand for א-אלול, ר-.ראש השנה, י-יום כפור, ה-הושענא רבה . All of these letters form a pneumonic for Elul, Rosh Hashana, Yom Kippur and Hoshana Rabbah; all days connected to judgment for the coming year, equating the month of Elul to the days of judgment. But why? Why is Elul included with RH, YK, HR? Those days are days of fear because they are the days of judgment, but the month of Elul is NOT a time of judgment. Aren’t these days of Elul the days of preparation for the days of judgment? In fact, the Chayei Adom (klal 138) quoting the Ariza”l, states that “Elul are days of mercy and desire to get close to Hashem, not judgment.” The Noda B’Yehuda similarly states in Mahadura Kamma siman 32 that even the days when we recite selichos in Elul are not days of judgment rather they are days to get close to God. These are the first thirty days that Moshe was on Har Sinai to receive the second Luchos, clearly set up for the sole purpose of Moshe getting close to Hashem, strengthening his relationship to God. That is what Elul is meant to be for us as well. So the question remains, ”Why is Elul associated with judgment?”
Rav Olshin explains, in truth, there really isn’t any open pretext for fear in the month of Elul itself, at least not from the point of view of this month. Rather the internal presence of fear during the month of Elul serves as a preamble for the ear of judgment that is on the way, growing closer day by day. Rabbeinu Yonah writes in his sefer Yereim, “…from the time we enter the month of Elul until the exiting of Yom Kippur, we should tremble and be fearful of the fear of the judgment”. This has been witnessed in several places. When the month of Elul was announced on the Shabbos before Rosh Chodesh (Shabbos Mevorchim), fear and trembling overcame many of the greatest sages of the time. The mussaf of Rabbi Yisroel Salanter on Shabbos Mevorchim Elul was gripped with fear and awe, even though the actual arrival of Elul had not yet occurred! The presence of being gripped with fear was reported by someone who davened Shabbos Mevorchim Elul with the Chofetz Chaim. As the words “Rosh Chodesh Elul will be on such and such days” the Chofetz Chaim began to tremble, and the entire assembly began to cry as they all were gripped with fear.
Yet we must contemplate and remind ourselves that the fear and trepidation was due to the approaching of the days of awe and judgment, albeit they had not yet arrived. Even though one should always be afraid, the presence of fear is only applied to the immediate month preceding Rosh Hashana and Yom Kippur. Nevertheless, Reb Aharon Kotler in the Mishnas Reb Aharon, writes, based upon a verse in Tehilim 119:91 that servants stand before God in judgment. The subpoena to Din/judgment in Jewish law is thirty days. Therefore, even the month of Elul itself has the conditions and feelings of judgment that warrant a person to tremble and fear, not only regarding what is coming, but also to what has arrived! However, the distinction between the Din of Elul and Tishrei is that only during Elul can we prepare ourselves with good arguments and defenses. The harshest accusation levied against a person is Chas V’Shalom - Heaven Forbid, if one should NOT search for ways and means to defend himself in the high court of God. The biggest issue arises when a person does not feel the need to research, to find good reasons why he or she should be exonerated come Rosh Hashana. We see that Rosh Chodesh Elul is the day when everyone receives a Hazmana L’Din, a subpoena to court, which is thirty days before the trial begins.
Within the deep recesses of our hearts, we know that Hashem is a God of Mercy; God is not looking to exact punishment upon us. Rather, God is a Rachaman, a compassionate One Who only seeks our own regret and remorse due to our poor decisions and failure to fulfill the Mitzvos. Therefore, the task at hand is to be humble, to search in earnest in order to find the means to correct our faults, devoid of arrogance and self-denial, to contemplate and address that we have erred. free There is no need to be nervous or scared so long as we prepare adequately and appropriately during this month of Elul. In doing so, we will enter the courtroom confident that Hashem will see how we prepared and exercise His right of forgiveness to us and to all Klal Yisrael.
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Please note: judgment is the American spelling for this word. The British spelling has an ‘e’ between the g and the m.
Parshas R'eih - Where to Find the Bracha & Making it Last 26 Av 5784
08/30/2024 09:09:05 AM
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The concept of smichas parshios perhaps understood as the juxtaposition of one section of the Torah to the next, is sometimes more apparent than others. Smichas parshios may require more of a bird’s eye view to see the continuity from one concept to the next. This week’s Torah portion R’eih is part of Moshe Rabbeinu’s parting words to his people. The opening words contain a very simple message: if you follow the mitzvos and perform them, you will be blessed; if you do not fulfill the mitzvos, you will be cursed. One can ask, ”Didn’t we just have this same message in last week’s Parshas Eikev when we read the second section והיה אם שמוע of the Shema? There it stated that if we follow the mitzvos there will be rain and if we don’t follow the mitzvos the heavens will close and there will be no rain. Surely doesn’t this sound like a bracha/blessing and a klala/curse to me.
The short and direct answer is, yes. However, the message given in Parshas Eikev was regarding a specific example of a curse and a blessing while here, in Parshas R’eih, it is more of a general idea. I have discussed the concept of blessings and curses several times throughout the years. Very often we learn about the concept or definition of what something is and even what we need to get it or avoid it. In this week’s message I would like to share my thoughts on how to keep the blessing and grow it and to illustrate how, unfortunately, the opposite works the same way for the curse. The simple secret to maintaining a blessing that we receive is to maintain the current level we’ve attained and work slowly and consistently to increase it. By making the effort to increase, we will at least maintain that which we have already earned. However if we do not maintain that which we have, allowing our gains to slowly but surely slip away, that is the beginning and definition of a curse. Allow me to share the following examples and scenarios to illustrate my point.
Many people think winning the lottery is one of the biggest brachos a person could receive, and to tell you the truth being blessed with lots of money could be a bracha, but it could also lead to a curse. I am sure some of you are thinking that the bracha will come if I do what is positive with that resource and could be a curse if misused. That is no doubt one of the explanations, but my focus is how to maintain and grow it.
The “winning the lottery” of losing weight is a crash diet whereby we shed many pounds quickly. Unfortunately, statistics show the faster we lose weight the quicker we gain it back. We all have the tendency to wish that in the blink of an eye a situation is fixed or solved. The correct perspective of Bracha is the incremental value, the small, focused doses that we build upon day by day over a long period of time. The slower the weight comes off, the more solidly our body adjusts to this new norm, and this now becomes the baseline to losing the next pound. The key focus is that even when we slip a little one day, we can catch ourselves and not go into a freefall that will completely erase our gains. The curse is when we do not stop eating and revert to where we were, and from there the new norm is established by gaining a pound more.
A second example is when I observed a family with a garage that was a complete mess. A few years back they hired someone to organize and clear out all the junk, organizing and cleaning up the garage so that it would be functional. They paid good money, and sure enough almost overnight the garage became a useful, user-friendly garage that was neatly organized with items stored properly. That was instant, but a true, real blessing would have been for the family to work together to clean a small part of the garage every day and work openly to never contribute back any new garbage. In other words, for the entire family to conscientiously work together to keep the garage clean and organized. The bracha is to build on the small successes of today’s accomplishments. Removal of the trash every day, adding to the incremental effort of cleanliness and order. That is the bracha. This surely applies to spiritual matters as well. If one day I decide I am going to learn for ten hours or double and triple the time it takes me to say the Shmoneh Esrei, I may say it for only that day, but usually I won’t end up doing it again. However, if I establish a baseline regarding my daily learning and never give into learning less, then I can add a little more time to my religious growth and practices. Those extra bonus-added minutes is the Bracha! The bracha and the klala take place daily, depending upon us slowly adding to the good or slowly detracting from the good. Every day is an opportunity to maintain that blessing we received by slowly adding something to it, either in the physical and or spiritual worlds.
The Torah in this week’s Parshas R’eih begins Devarim 11:26 by stating "ראה אנכי נתן לפניכם היום ברכה וקללה" “Behold, today I have placed before you a blessing and a curse”. Every change in life begins with ‘today’. Today is the first day of the rest of my life; today is the day that I can choose what kind of life I want to live. This lesson was given to us by none other than Hashem Himself.
When Hashem created the world, it did not happen all at once in one shot of a lottery; each day was added to the previous day, one day at a time. On Rosh Hashana, after the Shofar blasts during the repetition, we recite the words:היום הרת עולם :Today is the birthday of the world. Today, Rosh Hashana, it is all about a new beginning - starting from TODAY. In the daily davening we say the Shir Shel Yom, the psalm of the day that is always preceded with the words HaYom Yom… today is the day of the week of Shabbos.
The message of today is how we start and continue from the previous day. Even though yesterday I broke my diet, or I didn’t learn a word or concentrate on my davening, or I even made a mess in the garage, we can turn it around Today. The opening passuk of Parshas R’eih instructs us that life is not a blessing and a curse, rather life is a choice regarding how we approach today. As we bless the incoming new month of Elul this week, we begin the change in behavior for the coming year. Rosh Chodesh Elul is the entry to is the forty days of change from now to Yom Kippur. Just as Moshe Rabbeinu had an ascent to heaven, we should do the same. Let this year be a year of change for the good, a year focused on maintaining our daily growth to grow higher, cleaner, and yes, even leaner in all areas of life.
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Eikev - Displaying our Judaism, Not Hiding our Judaism 19 Av 5784
08/23/2024 09:33:34 AM
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One of the highlights of each year living and working here in San Diego is when our city becomes inundated with Jewish visitors from Israel, Mexico, Canada, Europe, the Northeast (including Borough Park), the Midwest, and from any place north of San Diego up the California coast. There are several times a year when we welcome vacationers, researchers, business people, and those who arrive to attend conferences, meetings, and a wide variety of situational needs. But there is nothing like “bein ha’zmanim’, the weeks from after Tisha B’Av until Rosh Chodesh Elul. For some, it is the arrival of the Labor Day weekend that marks the official end of summer, openly remarking that San Diego is the city of choice to enjoy our weather and scenic beauty. Regardless of the reason, these visitors cause our fair city to transform from the appearance of a major Jewish city to that of a small, out-of-town vacation spot.
Over the years I have been asked by many tourists/visitors about the existence of antisemitism in the area. The concern stems from the obvious Jewish garb, women’s head coverings, the wearing of kippot, tzitzis hanging out, longer beards and peiyos (sidelocks) adorning a face. I for one, in twenty-eight years, Baruch Hashem, have not directly experienced an antisemitic act that caused fear or concern for the welfare of our Jewish population. This week, one of our chassidishe couples asked me if they need to be concerned about any gentiles starting up with them, seeing that his dress displays their obvious Jewish identity. I immediately, flatly told them, “NO. There was no reason for concern due to how they appeared or dressed, no more than any other Jew living in San Diego had such concerns. One concern expressed was regarding how, after eight-thirty each night, it grew so quiet around the area where the couple was renting their Airbnb, explaining that the quietude caused them to feel uneasy and nervous. A second - and greater - concern was antisemitism. Their view, as well as the view of many others who have seen a spike in open acts of antisemitism in some of the major American Jewish communities, and reported by the media and news outlets, is, unfortunately, not uncommon. However, for the most part, the gentile population of San Diego does not view the city’s Jewish population as ‘different’ or abhorrent. While they do express concern about the development of world events which affect the Jewish people, they do so with apparent respect.* We must realize that it is not just here in San Diego that we feel safer, or out of sight to the larger groups of people picking on the Jews. Rather it is because of our outward dress code that we deserve extra protection from above. The Jewish people are blessed with many mitzvos that guard and protect us in different ways. We read about this protection in last week’s Pasha, and oddly enough we will read about it again this week.
The Torah, in this week’s Parshas Eikev, states in Devarim 11:20 " וכתבתם על מזוזות ביתך ובשעריך" “[Also]… write them on [parchments affixed to] the doorposts of your houses and gates”. This identical passuk is in Devarim 6:9. This is addressed by the Ramban who asks, ”Has he not already mentioned ‘with all thy heart and with all thy soul’?” The Ramban sources Rashi, quoting the Sifre 41 in Eikev, that the first warning was addressed to the individual, and here, the second time, is a warning to the community (vis a vis the land getting rain or not). This teaches us that the individual lives and dies by his own merits while the tzibbur/community follows the majority of the people. It is only when the majority of Jews are following Hashem that we will be blessed; if only a minority follow Hashem, we will be cursed.
The B’er Heitev specifically explains the connection or repetition of the mitzva of mezuza is that through this mitzva one will extend and have long life as promised. Reading the following passuk of וכתבתם על מזוזות ביתך ובשעריך is the verse למען ירבו ימיכם ‘in order to increase the days on this land’. Rav Moshe Shternbuch, Shlit”a explains the word וכתבתם and you shall write them in singular, but the guaranteed blessing that follows is in plural. This comes to teach us that one who affixes a mezuzah to the entry of his home is actually ‘calling out’ - announcing his/her Judaism. The individual is not embarrassed, but rather proud. The act openly shows not only a lack of nervousness or fear, as some Jews are to display their Judaism in the open. Through placing the mezuzah proudly on the doorpost, he is teaching and giving more merit and credit to other Jews to observe and to show our Judaism as the representatives of Hashem. The promise through which one attains long life is attributed to the symbiotic relationship that when an individual does something for the tzibbur/community, the tzibbur does something for the individual. Since the person is protecting the community by demonstrating the commitment to clearly display the mezuzah, the community offers protection to the individual for long life. This fundamental idea is based upon a Gemara Taanis 9a that Moshe Rabbeinu was not referred to as an individual. Because the public needed him, he is considered equivalent to an entire tzibbur/community. This principle applies to every generation since the time of Moshe until this very day.
In conclusion, I will share two stories to emphasize the importance and the greatness of this mitzva. The first is a story told over by Rav Yitzchok Yerucham Diskin about his famed father, Rabbi Yehoshua Leib Diskin for whom the famous Diskin Orphanage in Israel is named. Rav Diskin would pay certain Sofrim/scribes to go house to house and check each mezuza to see if it had become passul – invalid. This extra expense was paid through the funds of the orphanage itself. Rav Diskin explained” This expense is actually the collection.” Rav Diskin continued by explaining the ‘follow up guarantee’ from the Torah that this mitzva will protect the lives of the fathers so that there will be a decrease in the number of orphans, hence a decrease in the amount of money needed to support the orphanage. The second story is recorded in the Sh’iltos of Rav Achoi Gaon (Sh’ilta 145 Parshas Eikev) about a gentile who had only one daughter who became deathly ill. All the doctors and medical personnel came to treat her, but none were successful. They called the great sage Rebbi who, upon arriving at the home, wrote a new mezuzah and affixed it to the doorpost. The demon that had brought about the illness immediately departed from the girl, and she was completely healed.
Certain mitzvos are more challenging than others, but the protection - and the guarantee - is so acutely found in the mitzva of mezuzah. Like everything in life, there is inflation of costs which arise in mezuzos as well. Long gone are the days of the ‘cheap’ mezuzos. As a reminder, there is a mitzva to check mezuzos twice every seven years, but there is a strong custom to check them annually during the month of Elul. Perhaps, in the merit of collective dedication to this mitzva, this will bring an important and necessary Shmira to the entire Klal Yisrael that is so deeply needed today.
* I do say this with caution and mention this should continue to be the status quo with the help of the Almighty.
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas VaEschanan / Nachamu - After Thoughts 12 Av 5784
08/16/2024 10:53:49 AM
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Here we are once again, another Tisha B’Av has come and gone with no inkling or signs that the exile is nearly over. The mourning period extends twenty-two plus days with various customs ranging from no haircuts and shaving to no music or weddings. Most of us are able to handle all of these restrictions throughout the first week and a half or so of the three weeks, but by the time erev Tisha B’Av rolls along, I find myself looking ahead to the upcoming release from this period of mourning. While I certainly take the laws of mourning very seriously - to the point of wearing the same shirt throughout the taking entire Shavua Shechal Bo (from Shabbos until Tuesday night) and limit myself to a few four-minute lukewarm-to-cool showers during the nine days – I still look forward to the end of the restrictions. There is no doubt, there is no question that I would much prefer the Moshiach to knock on the door rather than must face the same reality we have faced for almost two-thousand years. But if Moshiach is not here by the end of Tisha B’Av, I will remain I resigned to mourning until further notice. In the meantime, I welcomed a long hot shower and putting on a clean shirt. Although the switch doesn’t happen instantaneously, it does nevertheless transition quickly from sorrow to celebration.
I remember the days in camp how eagerly we counted down the minutes at the edge of the pool on the tenth of Av, ready to dive in and enjoy the water amidst the blasting of music. Coupled with that memory, I ask myself, how are we able to go from one extreme to the other, from deep sorrow to joy, so fast? Is it a bad thing to quickly rid ourselves of the mourning and take in the celebration? Am I a terrible Jew for acting in such a manner?
The Shulchan Aruch Orach Chaim 560 and 561 list a myriad of customs and practices that we do or don’t do to remember the Bais Hamikdash and its destruction and remembering Yerushalayim. Perhaps the most famous and well-known of these customs is the breaking of a plate after the reading of the tenaim (conditions/obligations) at the engagement ceremony and breaking of a glass at the conclusion of the Chuppah at a wedding. Traditionally the chosson/groom would recite the words Im Eshkacheich Yerushalayim…if I forget thee Oh Jerusalem; today, in many instances, these powerful words have grown into a kind of intermezzo or a kind of short musical show. Immediately follow the crescendo of these heart wrenching, profoundly powerful words, the chosson stamps on the glass that represents the destruction of the Beis Hamikdash, (Although there are many chuppahs, particularly in Israel, where the glass is broken earlier, while most weddings in America this continues to be done at the very end, concluding the chuppah). In the aftermath of October 7th, many recite Tehilim/Psalms at this auspicious moment, urging Hashem to show mercy on the hostages and those who are engaged in defending Israel. Immediately following the breaking of the glass, and the growing tendency to recite Tehillim, the wedding guests erupt in unison as the band pumps up the crowd, with the singing of Mazal Tov. Here again, at the height of joy towards the end of the chuppah, we find a lull, a symbol of mourning, which, in an instant change to sheer euphoria. How can it be that one moment we are distressed over the destruction of the Temple, and the next minute living, appreciating all the joy of life returns?
The answer is a lesson the Torah wants to teach us not only for the future of our own individual lives and the focus, but for the entirety of the Jewish people. This vital lesson is ”Don’t dwell on the past”. We are all able to recall things and remember the tough times of our history, times of loss, tragedy, and fear. Yet we can find the ‘light’, grab hold of the focus to live, to move on. As mentioned by Rabbi Klein, who spoke about the Jewish revival of Torah and Mitzvos which arose because of the Holocaust survivors who did not focus on the destruction but rather on how to rebuild and how to rejoice. Surely no one forgets the horrors and tragedies, just as we remember the greatest tragedy to befall the Jewish people having not one but two batei Mikdashim destroyed. The lesson, though, is to understand that as soon as we remember and pay homage, we need to look, once again, with hope and optimism, to the future. This abrupt change is purposely designed this way; it is found in many scenarios. In the modern state of Israel, the fourth of Iyar is the National Day of Mourning, Yom HaZkaron - immediately followed by Yom Haatzmaut - the Day of National Independence.
The Navi Yeshayahu chapter 43 verses 18 and 19 comes to support this idea. אַֽל־תִּזְכְּר֖וּ רִאשֹׁנ֑וֹת וְקַדְמֹנִיּ֖וֹת אַל־תִּתְבֹּנָֽנוּ׃ :Do not recall what happened of old, or ponder what happened of yore! הִנְנִ֨י עֹשֶׂ֤ה חֲדָשָׁה֙ עַתָּ֣ה תִצְמָ֔ח הֲל֖וֹא תֵּדָע֑וּהָ אַ֣ף אָשִׂ֤ים בַּמִּדְבָּר֙ דֶּ֔רֶךְ בִּישִׁמ֖וֹן נְהָרֽוֹת׃ I am about to do something new; even now it shall come to pass. Suddenly you shall perceive it: I will make a road through the wilderness and rivers in the desert. Nevertheless, how is it possible to turn the switch on and off; why or how can we just forget about the past when God commands us to remember? The Midrash says Hashem will answer you on the day of trouble. It is like a woman who sits in labor, and it is said to her” May He who answered your mother answer you”. The Medrash asks: ”Why should it be written on the day of trouble?”. Day implies light, which is the very opposite of trouble. Wouldn’t it have been more fitting to write ’in the night of trouble’? The Medrash goes on to answer: This is to teach us that any trouble that may come to Bnei Yisrael bears the seed of happiness in it. Even as the pains of a woman in labor are only a prelude to the birth of a child, so too the pains and suffering of Bnei Yisroel are simply precursors of the deliverance to come.
The Jewish people may be certain that their sufferings and tragedies that also carry salvation and deliverance in their wake. Therefore, we can immediately react with a sense of optimism and hope, leading to cause for happiness. Happiness is already imbedded inside, requiring only the necessary push which will allow it to surface. This beautiful notion is one more reason why this Shabbos is called Nachamu, Nachamu - be comforted, be comforted because salvation is already here. Our job is to bring out the precious, positive spark that will bring forth Moshiach Tzidkeinu B’Meheira AMEN!
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Please note: These are my thoughts and feelings and are not representative of a group or movement.
Parshas Devarim / Chazone - Maintaining Your Vision with Clarity 5 Av 5784
08/09/2024 08:52:44 AM
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The messages that I have written over the last fifteen years serve to give inspiration, guidance, and, hopefully, good advice. Perhaps there have been a few articles that were sharp and may have been looked upon as condescending, judgmental, or even insensitive. One should know that my deeply respected teacher and rav, Rabbi Wein, instructed us as leaders to act and speak as Moshe Rabbeinu would have spoken to the Israelites – openly, strongly, and with clarity. I have consistently striven to do that, but I am sure that in some minds I have fallen short. Personally, I know that I have not come close to the full intent of mussar/rebuke the way Moshe Rabbeinu gave mussar. And so, with that said, we begin Sefer Devarim, this week’s parsha which relates the final thirty-seven days of Moshe Rabbeinu’s life. It is here, in parsha Devarim, that Moshe takes the opportunity to give Mussar/rebuke to His people. There is no doubt in anyone’s mind that Moshe’s feelings were not personal and clearly had the best interest of every Yid. This may sound like a disclaimer; in truth, I wanted to just mention all of this, focusing this week on some personal advice from a health-related theme. I share these important health experiences with you so that you, the reader, may follow these suggestions and take care of yourself, not only spiritually but physically too.
Chaza”l, the Rabbis, repeatedly point out ‘greater is the seeing of something, even more so than hearing about it’. The blessing of vision should not be taken lightly (nor, for that matter should any blessing be taken lightly). My father, of blessed memory, had diminishing vision for as long as I could remember. He was completely blind for the last twelve years of his life. I check my eyes annually, and as I age, face certain common eye conditions that I will share in the hopes it may help someone else recognize the importance of awareness and making the effort to seek medical care. Sometimes a person does not even realize a problem they have, but hearing about it convinces them to take care of it. There is no mitzva to suffer in this world. If, by taking care of the issue we can alleviate pain and anxiety, allowing us to live a better quality of life, we should do so.
In 2023 the University of Utah’s health department released the following statement. “No matter how good it might feel, especially during allergy season, eye doctors warn against rubbing your eyes. It can be hard to break the habit but knowing that it can lower your risk of spreading infections and pink eye offers one great incentive. Another incentive is knowing that chronic eye rubbing can weaken or distort your cornea, the protective covering of your eye, possibly leading to a condition called keratoconus”. Rubbing the eyes can increase eye pressure, disrupt blood flow, and result in nerve damage in those with glaucoma. I noticed that I have been rubbing my eyes and was diagnosed with dry eyes known as (DED) dry eye disease or (KCS) Keratoconjunctivitis sicca. There are many facets of this condition and many different symptoms, causes and treatments. The purpose of my writing this is strictly to raise awareness for you or others who may have something similar.
Treatment for this or any other condition requires education, time, money, patience and, determination. There are short term remedies that require investment. In my case, simply using eye drops when necessary and applying warm compresses or certain warm patches ten minutes daily, results in immediate relief. The eye-drops help with the initial short-term relief while the other procedure maintains the current dryness of the eye, insuring it does not worsen over time. Part of the treatment is applying lid scrubs and using a warm compress. Moisture in a warm compress can hydrate the eyes and reduce grittiness. The warmth can also help relax the eyes and relieve pain or muscle spasms. Warm compresses can also help unclog the oil glands in your eyelids, which can improve the quality of your tears.
Vision is important in the physical sense and sometimes more important in the mental or abstract psychological viewing of something. The irony of this week’s parsha Devarim is that the word ‘devarim’ means ‘words’, yet the parsha is replete with the notion of seeing.
The word ראה and its root, meaning some form of seeing, is found in Parshas Devarim 1:8, 1:21, 1:31, 1:35, 2:24, 2:31, 3:21. But just as in any language, there are multiple uses in words chosen which basically describe the same thing but provide a different emphasis and meaning.
The Haftorah for Parshas Devarim is taken from the beginning of the Navi Yeshayahu. In Yeshayahu 1:1, the opening verse of the Haftorah is "חזון ישעיהו בן אמוץ אשר חזה על יהודה וירושלם בימי עזיהו יותם אחז יחזקיהו מלכי יהודה" “The vision of Yeshayahu, son of Amotz, in which he envisioned the kingdom of Yehuda, particularly the city of Yerushalayim, in the days of Uziyahu, Yosam, Achaz, and Yechizkiyahu, the kings of Yehuda”. There are ten different Hebrew terms for “prophecy”. Some well-known terms are נבואה, דיבור, משא, and חזון. One view of the Sages, from which Rashi quotes in Midrah Rabbah is that ‘Chazon/vision’ refers to a harsh prophecy. The word is appropriate for this Haftorah message, which is filled with sharp rebuke.
In today’s ever-changing world we need to synthesize the seeing of the present and the vision of the future, always comparing it to the past. Moshe spoke of the past and told the Jewish people to look back and reflect upon their misdeeds and poor decision making. We are living through the history of our time in the world. It is our seeing of the events in real time, the culture changes around us, the economic instability we are balancing and measuring our Jewish life with all that going on around us. Ultimately, we need to take what a Navi a seer would say about the future and inculcate this message. It is interesting to note the Midrash Vayikra Rabba 10:2 that Yeshayahu had exceptional status among the later prophets. In some respects, our Sages even liken him to Moshe, stating, “There were no prophets greater than Moshe and Yeshayahu. How appropriate Moshe is, ending his prophecy here, toward the end of his life, the Haftorah that begins with the start of Yeshayahu’s prophecy.
In conclusion, we are living through incredible times, exciting and scary all at the same time. We should look back and not only see but hear the words of the Neviim and follow them to bring the end of the long Galus /exile and re-enter the land of Eretz Yisrael, just as Moshe had led us up to that point.
May we merit to see the rebuilding of the Beis Hamikdash this week and celebrate the Yom Tov of Tish’a B’Av in joy and thanksgiving to Hashem. Amen!
Parshas Matos/Maasei - In & Out of the Water of Life 27 Tammuz 5784
08/02/2024 08:54:38 AM
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The 2024 Summer Olympics, officially the Games of the XXXIII Olympiad and officially branded as Paris 2024, is an international multi-sport event taking place from 24 July to 11 August 2024 in France, with the opening ceremony having taken place on 26 July. Paris is the host city, with events held in 16 additional cities spread across Metropolitan France. Now, taking politics and agendas out of Paris, leaves us just with the fun games of the Olympics. A report from the Olympics stated, “Australian female swimmers at the 2024 Olympics are now faster than Mark Spitz.”
The comparisons of contemporary women’s times to historical men’s times are a fascinating window into the progression of the sport. PARIS — The stunning stat that tells the ongoing story of Olympic swimming’s evolution is, on the surface, a testament to Australian speed. It’s the story of Ariarne Titmus, the “Terminator” of world records; and Mollie O’Callaghan, a 20-year-old who could soon be a breakout star of these Paris Games.
Titmus and O’Callaghan, on June 12, 2024, became the first women to swim faster than Mark Spitz ever did. Spitz, an Olympic legend, swam to a then-unprecedented seven golds at the 1972 Games in Munich. He set world records in all seven events, including four individual ones: the 100 and 200 freestyle, and the 100 and 200 butterfly. Until last month, no woman had ever touched those times. No team of women had ever bettered a 1972 Spitz-led relay. Then along came Titmus and O’Callaghan. At first, Rowdy Gaines, an acclaimed Olympic champion swimmer of the 1978 and 1984 Olympic Games,. was amazed, exclaiming that the Aussie times were faster than Spitz’s personal-best 1:52.78. But then, after pondering the statistic, Gaines amended his reaction. “At first, when you told me, I was shocked. And then I started thinking about it. ... Maybe it's not so shocking at all. Because that's the natural progression of the sport.”
I was eight years old when Mark Spitz won seven gold medals. Jews around the world took *pride in a Jew rising to the top. Kids at that age are influenced by athletes and try to emulate them in every sport. This is especially true because it is around this age that boys develop the desire, ability, and maturity for a sport, both in following and playing. I was a decent all-around athlete, including swimming. I knew all the basic strokes, attained awards for certain swimming accomplishments. There was only one area that I failed in the overall swimming dimension, I never learned how to breathe properly during the crawl. I would either swim with my head in the water holding my breath or swim with my head above water. I never learned how to breathe properly while swimming until fifty-two years later, with the guidance and supervision of my wife I finally mastered the art of breathing while swimming. I learned how to slowly turn my head through the water, moving my face to the left to breathe and then turning my face back into the water. This was a major accomplishment for me. There is a major difference between putting something in water rather than putting something through water. In my case, it potentially opened a new world of opportunity to begin training for the next summer Olympics! On a more serious – and realistic plane – this seemingly simple lesson has great ramifications in the realm of kosher preparation, as we see regarding halacha in a mitzva in this week’s Torah reading.
The Torah in this week’s first Parsha of Matos (Masei is the second we read this week) states in Bamidbar 31:23 "כל דבר אשר יבא באש תעבירו באש וטהר, אך במי נדה יתחטא, וכל אשר לא יבוא באש תעבירו במים" “As far as the gold, silver, copper, iron, tin and lead are concerned, whatever was used over fire must be brought over fire and purged, and [then] purified with the sprinkling water. However, that which was not used over fire need only be passed over (immersed) in a mikvah”.
Rashi explains ‘that which does not go through the fire’ to mean everything. Every vessel which is not used with fire, such as cups, glasses, which are used with cold water and do not absorb prohibited foods, ‘you shall make to go through water’. They shall be immersed, and that is sufficient for a Jew to use this vessel previously owned and used by a non-Jew. Ramban objects to Rashi’s definition of the word Taaviru (you shall pass through), stating that it does not refer to immersion, for then the word tavi’u, meaning you shall put in would have been used. Tavi’u is the expression used in connection with immersion. Ramban also is curious as to why the Torah would not mention the method of purification for such vessels as it did with reference to those vessels that come into the fire.
Ramban explains the meaning of ‘you shall pass through the water’ is that you should wash the vessels and rub them thoroughly in water until you remove the deposit of forbidden foods which has formed on the vessels by being used for such foods. This process constitutes their purification from the forbidden foods. The Torah is saying that to purify a vessel from forbidden foods, the vessel must be expelled in the same manner. But for cold items the Gemara in Avodah Zorah 75b states, ”He scours them, immerses them, and they are then pure.” This IS the koshering process for utensils only used for cold usage.
Therefore, the Torah says ‘passes through the water’ to wash and scrub them well with water until the rust is removed. The forbidden substances that cling to the vessel must be scrubbed off; this is the koshering process for removing the forbidden ’stuff’. The same way vessels need to go through fire, these cold-usage vessels need to go through the water, not just be immersed in water.
In conclusion, another dimension to the koshering process is that when something is koshered in boiling water, it should be doused and rinsed off in cold water. This is to prevent the non-kosher substance that is drawn out through heat from returning inside. The object being kashered in immediately sealed by cold water to prevent the non-kosher substance from re-entering. We too, as we purge some sin or bad trait from within us, need to immediately act to ensure it does not return. No matter how difficult it may be to remove the impurity, never give up. We can always learn how to improve, even years later.
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Pinchas - The Esoteric & Torah 20 Tammuz 5784
07/25/2024 10:28:09 PM
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From time to time, my wife calls me out about my bekius (vast general knowledge) of 1970’s television. Growing up in a house that had a television in almost every room, I transferred those high grades from school to my T.V. report card. There was one show that I never really got into, as it was slightly before my time, predominantly in 1960’s and that was ‘The Twilight Zone’ - a strange mix of horror, science-fiction, drama, comedy, and superstition. Serling, the creator, introduced each episode, shown in black and white. Every episode always concluded with a mega surprise ending. This past Thursday, continuing throughout Friday, a major computer systems outage caused worldwide airline cancellations, impacted bank closures, created delays and cancellations of public transportation services, disrupted TV channels and multiple business operations throughout the world. This massive technical glitch has, as of this writing one week later, still not fully recovered.
Everyone has been affected by this enormous systems outage in some way, albeit some more directly than others. By far, the most challenging inconvenience was the widespread cancellation of air travel. My wife and I flew from San Diego to Florida for the weekend. We had a return flight on Delta airlines (the most affected airline). Our itinerary took us from Fort Lauderdale back to San Diego with a stopover in Houston. We were delayed in taking off, causing us to have a narrow window to go from one gate to the next. We were forced to change from concourse E to C, requiring us to take the Sky Train. As we reached the platform, I noticed a digital read-out of the time showing how many minutes it would be until the train was scheduled to arrive. Now, for those who have recently read my articles, you may recall the idea of counting time, specifically ‘seconds’. I couldn’t believe my eyes when the read-out was not in minutes, but lo and behold in seconds: “The train will arrive in 120 seconds”. I was so amazed I quickly took out my phone to take a picture of the flashing readout seconds of the train’s arrival. I wanted to use this as a support to my mishigas of seconds and counting. At that moment, for the first time in my life I experienced a ‘Twilight Zone’ phenomenon. I felt something was happening that was not only out of the ordinary, but it was also some weird, esoteric situation which was literally unfolding in front of my eyes. As my camera focused on the words indicating the time the train would be arriving, the view finder was watching the screen flutter at a rapid pace, not allowing itself to be read. Wondering if there could be something wrong with my phone camera, I proceeded to tap the button on my phone to take the picture….and then it happened. The phone did not take the picture. I tried several times, but each time I tried to take the picture the words fluttered. The camera was denied access to take that which the camera was viewing. I felt my phone was obsessed, that it had been seized by a higher power or force, denying me the ability to take a picture. Nothing happened; nothing showed up after I clicked. Now, I must plead that before anyone decides to send me somewhere, I am reaching out to you to find a single reason, a tiny clue to lead to the cause of what had happened to my phone. Of course, I reasoned it might be some kind of security issue, but I do not know why that would be. I have no explanation. This is something I just cannot believe really happened!
Now, we, of all people, know that miracles happen - sometimes right in front of our own eyes. Perhaps we are familiar with the standard miracles we read about such as what happened in Egypt as well as other happenings throughout our illustrious past. Nevertheless, I think there is something that doesn’t get major billing. In fact, it is only mentioned three times in the Torah, and one of these times will be read this week.
In this week’s Parshas Pinchas the Torah states in Bamidbar 27:21: "ולפני אלעזר הכהן יעמד ושעל לו במשפט האורים לפני ה', על פיו יצאו ועל פיו יבאו הוא וכל בני ישראל אתו וכל העדה" “Let him stand before Elazar the priest, who shall seek the decision of the Urim before God on his behalf. By this word [Yehoshua] along with all the Israelites and the entire community shall come and go.” As previously mentioned, there are only three places in the Torah where the Urim V’Tumim are mentioned: here and previously in Shmos 28:30 and in Vayikra 8:8. Upon further scrutiny, only in the first two places does it say Urim V’Tumim and here in our Parsha it only says Urim, omitting the word Tumim. Why is that? The item ‘Urim V’Tumim’ is not really defined; rather it is explained as to what it was and how it functioned.
What Were the Urim V’Tumim? An OU article in Shmos explains that the Torah does not specify exactly what the Urim V’Tumim were. Indeed, more intriguing still, it does not even mention a command to make them; the only instruction concerning them is the one mentioned in our verse to place them in the Choshen. Of further interest is that the Torah refers to them as “the Urim and the Tumim”, apparently denoting a prior known entity, even though this is the first time they are being mentioned. Rashi states that the Urim V’Tumim was a small scroll of parchment with Hashem’s Ineffable Name (Shem Hameforash) written on it. The Rambam does not specify what the Urim V’Tumim were. However, in Hilchos Beis Habechirah, he writes that they were still worn during the time of the Second Beis Hamikdash. The Rambam explains that even though the Gemara lists them among the items that were absent during that era, meaning that they did not perform their prophetic function; however, they still needed to be worn, otherwise the Kohen Gadol would be lacking the required number of special garments needed to perform the avodah. There are certain commentators who understand that the Rambam concurs that the Urim V’Tumim were Hashem’s names written on parchment, and moreover maintains that their presence within the folds of the Choshen was critical to its status as one of the priestly garments. However, other commentators explain that the Urim V’Tumim were, in fact, the Miluim stones themselves, not an additional item that was added to the Choshen. The name Urim V’Tumim, according to this approach, does not indicate a separate entity, but rather an additional quality of the stones – of transmitting prophetic messages.
Rabbeinu B’Chaya explains the word Urim as applied here is preceded by the word ‘Mishpat’ and is not followed by the word Tumim. The Urim were the primary names and through their powers the letters would light up in front of the Kohen’s eyes so he would know the future outcome of a situation. The Tumim’s purpose was only to join the letters together until the heart of the Kohein was complete and pure. Therefore, the primary need was only to have the Urim. The Tumim was not needed because it was to solidify something in the present and not something for the future. It was the Tumim/the decision to show the Jewish people that the splendor of Moshe was transmitted to Yehoshua, and they should now follow his every direction.
As we internationally began the Bein HaMitzarim commonly referred to as “The Three Weeks” this past Tuesday, we hope and pray to experience the final redemption in our day and receive the messages once again through the esoteric experience of the Urim V’Tumim!
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Balak - If it's Good for You, It's Better for Me 13 Tammuz 5784
07/19/2024 11:25:26 AM
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This week’s Dvar Torah is sponsored by Richard & Julie Goodwin and family in memory of Julie's father Moshe Yoseph ben Efraim Yitzchak ha Levi on his Yahrzeit 12 Tammuz
The phrase "What's good for you is good for me" is a common expression often used to indicate that one person's well-being is closely tied to another's. The exact origins of the phrase are unclear, but it is likely that it has been used in various forms across cultures and throughout history. The sentiment behind this phrase can be traced back to the concept of empathy and the idea that we are all connected in some way. It may also reflect the belief that we all share a common interest in promoting and contributing to the greater good: that which benefits one person ultimately benefits us all. The phrase has been used in literature, film, and other forms of media to underscore a variety of themes and ideas related to cooperation, mutual benefit, and interdependence. It has also been used as a simple expression of goodwill, indicating a desire to help and support others.
I have slightly changed this phrase, saying, “If it’s good for you, it’s better for me!” Our lives are driven by multiple relationships, some more than others. Relationships include but are not limited to parents and children, husbands and wives, friends, employees, employers, service people and individuals who come into and out of our lives on a regular basis. As life has its ups and downs, each of us experience difficult, challenging times as well as times filled with joy and simchas. All relationships experience stress and emotional impact. If a person is having a bad day, it can cause negative stress at work and at home. Correspondingly, when a person has a great day, that resulting upbeat feeling will have a positive effect on everyone interacting with that person. Therefore when someone with whom I am interacting is experiencing something good, his happiness actually makes my life better. If everyone around me is successful, accomplishing, gaining knowledge and skill. my life is also easier. The real challenge in life is when things do not go well, when the blessings aren’t as apparent, and when the accompanying curses seem to creep up. It is at those times when we need to focus and work on our personal and business relationships with sincere sensitivity and care. The idea of something being good for one person and will also be good for another is noted in a few places in the Torah, but the language must be scrutinized in the different places, as you will see by reading on.
In this week’s Parshas Balak the Torah states in Bamidbar 24:8,9 " קל מוציאו ממצרים כתועפת ראם לו, יאכל גוים צריו ועצמתיהם יגרם וחציו ימחץ. כרע שכב כארי וכלביא מי יקימנו מברכיך ברוך וארריך ארור" “Since God brought them out of Egypt, they are like His highest expression of strength. [God] shall devour His enemy nations, grinding their bones and piercing them with His arrows. [Israel] crouches, lies like a lion, like an awesome lion; who will dare arouse him? Those who bless you are blessed, and those who curse you are cursed.” This is not the first time the Torah uses these phrases, but the order isn’t necessarily the same. In Bereishis 27:29 (you’ll have to look it up for yourself) in a story about Yizchok Avinu, the order is reversed- first the curse and then the blessing. Rashi explains that when it comes to Tzadikim- righteous individuals - Hashem begins with the curse or the bad and then concludes with the blessing and the good. To the Tzadik, God dishes out the hardships, challenges and difficulties of life but will end with stating the difficulties, yisurim - pain and affliction - of the person’s life with peace, tranquility, goodness and bracha. The curses precede the blessings to get them out of the way. Therefore Yitzchok, a Tzadik, first mentions the curses and then the blessings. This clearly contrasts the tzadik to the rasha, the wicked, who begins with blessings of peace and tranquility but ending in tragedy, hardships, pain and suffering - a true curse.
Bilaam, the non-Jewish prophet, is a far cry from our forefather Yitzchok. In the beginning of the Parsha he is hired by Balak and tries to curse the Jewish People but clearly says it is difficult because they [the Jews] are blessed. Even though at the outset Bilaam did use the words to curse, it was not really a part of who he was. He would rather have used the blessing first and then end with a curse. It was at the time to perform that Bilaam actually blessed first and cursed last. This is because he was accustomed to this pattern and influenced by the people around him. But…there is another place that conflicts with this idea as presented by a different forefather, Avraham.
The Torah in Bereishis 12:3 has God speaking to Avraham and using the expression of blessing before the language of cursing. In that same vain, whoever blesses you will be blessed and whoever curses you will be cursed. Rav Eliyahu ben Avraham Mizrachi, known as the R’Eim in his commentary on Rashi, explains the difference here as well. We only follow the rule of blessing and cursing when it is limited to those two times. In the case of Avraham, Hashem then goes back and says ונברכו בך - and will be blessed in you. The rule is that if there is a blessing first, followed by a curse, but then is followed by another blessing, it is the blessing that will be everlasting for the righteous. When a bracha is at the beginning and the end it will be granted and fulfilled.
The final place is Parshas Ki Savo when the Jewish people are on the mountains of Eival and Gerizim where it first says אלה יעמדו לברך את העם and then afterwards אלה יעמדו על הקללה placing the blessing first and curse second, thereby leaving the Jewish people exposed to calamity. Why? The answer is that this it is not a direct curse; rather, it is a warning that IF the Jewish people don’t follow the words of the Torah and do not fulfill the mitzvos, then these bad things may come to reality.
Historically, we’ve witnessed that those countries and civilizations which stood by the Jewish people were blessed and those who went against us and cursed us are no longer. Let the blessings to Avraham and Yitzchok be fulfilled and the attempt of the modern-day Bilaam be cursed. For we Jews must always remember to be caring and kind to each other, to give a blessing to someone else, and then these actions will bring a blessing back to you and, please God, to us all! Amen!
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Chukas - Don't Become Part of the Problem, Become Part of the Solution 6 Tammuz 5784
07/12/2024 08:50:00 AM
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Throughout my teaching career I have been privileged to teach many topics and areas of Jewish learning: Talmud, Chumash, Halacha, many areas of Jewish law, Hashkafa (Jewish philosophy and outlook), and Musser - self-improvement. Every teacher has his or her own style and methodology of teaching, regardless of the subject or level of the class. Within certain subject matters, the focus of the learning will vary depending upon specific goals. For me, one of the primary goals of a class is to develop a clear process of thinking and understanding the reasons for learning that subject.
Every Rabbi has a particular area of teaching preference, whether it be a class on the weekly potion, a Gemara class or an area of Halacha. I personally especially enjoy giving classes in Jewish law (halacha). My style is to discuss cases, presenting students with the law, the situation, and then challenge them to try to figure out how the halacha applies to that specific case. More often than not, the students make suggestions of how to avoid the problem in the first place. My automatic response is “I am not looking for outside-the-case solutions”. I can always suggest ways to prevent a problem from coming up. A simple illustration is “if a person does not have wine or grape juice on Friday night for kiddush, what are his options?” Invariably, someone will suggest “make sure you get wine or grape juice before Shabbos” thereby obviating the question of should I make kiddush on bread? The point of teaching halacha is to learn, to fully understand the law and its applications to each specific situation.
This method of figuring out the halacha rather than ’simply’ providing a solution works well in the world of academia and intellectual mindset, but it also works quite well in the practical sense. Life is full of situations that are usually an after-the-fact issue that needs to be solved right now rather than making use of hindsight regarding how the person should have acted beforehand. For example, if there are only nine people who show up to the minyan and we need one more to complete the minyan, we can’t go back (at this very moment) and suggest every member should commit to two days a week to go to minyan. The action needed now is to call someone to get over to the Shul immediately to complete the minyan. Ultimately, the tenth person who needed to be called was a part of the solution. All those who are not part of the solution are contributing to the problem.
Leroy Eldridge Cleaver, a controversial political activist once stated, 'If you are not part of the solution, you must be part of the problem. Some say this is a misquotation and the full correct quote is: 'There is no more neutrality in the world. You either must be part of the solution, or you're going to be part of the problem. We find several examples in the Torah where being part of the solution will prevent a person from becoming the problem. An open, obvious example is if a person gives charity, he will not come to need charity himself. On the other hand, someone who does not help someone in need will eventually become the one who is asking for help. In essence, if we become part of the solution, we won’t become part of the problem. (This is somewhat counter intuitive, yet the Torah’s principles don’t operate on the same plane as the human mind.) Another prime example is the process and procedure of the Parah Adumah, the Red Heifer. Clearly, the Mitzva of the Parah Adumah does not make sense to the human mind yet it is the mechanism the Torah describes as the ultimate ‘Chok” – a law that we do not comprehend. What is this illusive understanding of the Parah Adumah?
In this week’s Parshas Chukas the Torah states in Bamidbar 19:7 "וכבס בגדיו הכהן ורחץ בשרו במים ואחר יבא אל המחנה וטמא הכהן עד הערב" “The priest [the Kohein] must then immerse his vestments and his body in a mikvah and remain unclean until evening, after which he may come into the camp”. The Torah continues and states the one who burns the cow must also immerse his clothing, etc. and remain unclean until the evening. Finally, a ritually clean person shall gather up the cow’s ashes and place them outside the camp and again this ritually clean person becomes impure until the evening requiring immersion of his body and clothing as well.
We clearly see that sometimes all of us must give of ourselves - either by giving the charity, or, in the case of the Red Heifer be willing to become impure by helping someone else remove his impurity. This is an example of Law of the Torah which is considered completely above human comprehension. In the Yotzros (additional prayers) of Shabbos Parah it says to purify the impure and to defile the pure ones by saying “Kadosh” Holy. The paradox is that those who are involved in the preparation of the ashes of the cow become ritually impure, while the sprinkling of water with those ashes is used to remove contamination! It is an example of a Law which must be accepted on faith alone. This is finalized by the word Kadosh/Holy at the end of the procedure. The Admor, Reb Yisroel from Ruzhin, explains the meaning of the anomaly with the last word ‘kadosh’. It is exclusively the result of the recognition “it is holy” because Hashem said this Mitzva and is above human comprehension. Hashem will cleanse those individuals who may think they are impure because they have sinned, and yet still confess their misdeeds. When someone comes to the realization that they sinned, they come clean and even if they had committed a sin it will turn into a Mitzva.
Ultimately, it takes a person to jump in and sacrifice a little of himself to avoid being the problem, instead focus on creating solutions before and after the issues arise. By doing so, we can and will both avoid and eliminate the greater challenges facing the Jewish people of today.
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Korach - Stopping Time, Living in the Moment & Preparing for the Future 29 (26) Sivan 5784
07/05/2024 11:09:06 AM
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What do the following have in common? 1. this week’s Parsha having been read forty-seven years ago, 2. a message in the Beth Jacob ”Voice” printed twenty-five years ago, and 3. the passing of 1,892,160,000 seconds? This coming week will be the forty-seventh anniversary of my Bar Mitzva which took place at the Washington Hotel in Belle Harbor, N.Y. When it comes to the lifespan of a man, Chaza”l point out - through the words of Dovid Hamelech in Tehilim 90:10 ,,"ימי שנותינו בהם שבעים שנה..." “The days of our years in them [total] seventy years…”. Basically, the average life span of a man is seventy years, and when I was thirty-five years old, I wrote about passing that mid-point in my life. And now, this past Tuesday, the twenty-sixth of Sivan, I recognized the mid-point of my life and have only another 1,892,160,000 seconds (and counting/ticking) left in my life. That is predicated upon the blessing that people have bestowed upon me (and everyone else) to liveעד מאה ועשרים שנה - until one hundred and twenty years. This is based upon the verse in Bereishis 6:3 "ויאמר ה' לא ידון רוחי באדם לעלם בשגם הוא בשר, והיו ימיו מאה ועשרים שנה" “ “God said, My spirit will not continue to judge man forever, since he is nothing but flesh. His days shall be 120 years.”
Why is it that as children grow, they want time to pass more quickly, while adults, after a certain age, want time to slow down? I will take this thought a step further by considering how some people, who are chronologically adults, yet still have the energy and zest of children, somehow want time to go faster? Ultimately, the greatest question of all time is how do we get to age and at the same time live longer? The answer to all these questions is found in the book of Mishlei, written by the wisest of all men - King Solomon. Shlomo HaMelech, writing in Mishlei 15:27, tells us “ושונא מתנות יחיה” “One who hates gifts shall live.” We can derive from this quote that one who loves gifts will not live. Sefer Arvei Nachal, states that a person does not come into this world merely to partake of what he calls ‘silver bread’, because in the supreme world the soul is sustained for free without need for any nourishment. Therefore, if this person loves presents and gifts, what is the purpose for which he is living in this world? Are we are not concerned for ‘silver bread’?
It is with this in mind we recall the Gemara Brachos daf Yud amud beis, ”The Rabbis taught that whoever wants to benefit should do as Elisha did, and whoever does not want to benefit from this world should act as Shmuel HaNavi acted. The Gemara explains that there are two ways to understand why a Neshama/soul comes into olam hazeh - this world: 1. The soul does not want to partake of the silver bread, and 2. The Neshama also wants things for free. The problem with that is that once someone gets even something small or little for free, that person - by human nature - will want to receive a great deal more. This is why when the soul comes into this world and tastes even a little Torah for free, it wants much more! Therefore, the soul comes into this world in order to receive reward for the Torah learned and for the mitzvos performed. That is the reason the Gemara used Elisha as the individual to emulate – Elisha, who had received a portion in the supreme world prior to his birth, wanted to benefit even more greatly in this world. Someone who does not benefit from or partake in anything from this world emulates Shmuel HaNavi who did not benefit at all from this world! On the other hand, it’s important to note that someone who only takes a little from this world and is satisfied, is a person who is counter intuitive to the above explanation. And yet, we see from the Kohanim something completely different, which brings us to a side question from the reading this week’s Parshas Korach regarding the Matnas Kehuna, the Priestly gifts!
In this week’s Parshas Korach the Torah states in Bamidbar 18:7 "ואתה ובניך אתך תשמרו את כהנתכם לכל דבר המזבח ולמבית לפרכת ועבדתם, עבודת מתנה אתן את כהונתכם והזר הקרב יומת" “You and your sons will be entrusted with your priesthood, so that your service shall include everything that pertains to the altar and to anything inside the cloth partition (see Vayikra 21:23). This is the gift of service that I have given you as your priesthood. Any unauthorized person who participates shall die.” We see from here that the Kohanim did, indeed, receive gifts. Perhaps we should invoke the idea of those who despise gifts shall live? The answer, within this context, is obvious. Here, the Kohanim are receiving a gift which is the Avoda, the service to Hashem. The Gemara Yoma 68 describes how the Kohanim ate and partook of the sacrifices; it is through their eating of the Korban that the one offering the sacrifice receives atonement. That is why the Torah specifically mentions עבודת מתנה “gift of service I will give to the Kohanim”. The gift itself is the Avoda, the work in the Beis HaMikdash itself. And it is precisely that kind of gift which a person wants – and needs - more of.
When each of us enters this world, we seek physical pleasures; it is the ongoing quest for overt physical pleasure which causes a person to never be satisfied, to crave move and never feel satisfied. A child craves the independence to obtain more of the physical world and will accept anything and everything life offers, so long as it precisely satisfies that craving. Therefore, the young child and the growing adolescent yearns to grow up quickly, to find a way to speed up time to reach the next – and the ongoing ‘next’ levels of satisfaction for physical, worldly things. As we physically, mentally, and spiritually age and mature, we slowly grow to realize that the only deepening experiences which are truly worthwhile are the spiritual pleasures of the world. These are the precious gifts of inner growth and awareness that we need to gain access to the next world. It is at this point of mature awareness when we try to screech the passing of time to a halt and start to gather the important spirituality of Torah and Mitzvos to take with us to the world to come.
As I begin the second half of my life (hopefully to its completion) I have at last come to the recognition of what is truly important for the next world. And it is at this momentous point of awareness that helps me to fully understand the deep, profound meaning of ‘fulfillment’, of purpose and mission.
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Shlach - Fashion that is ALWAYS in Style 22 Sivan 5784
06/28/2024 10:19:26 AM
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History always has the last laugh. Often times, my children will sit around looking at old pictures happily making comments about the style of clothing everyone was wearing. Typical comments are, “Check out those huge glasses!”, “You could land an airplane on the brim of that hat!”, or ”Those pants are so baggy you could use them as a flotation device during a rainstorm!”, I caution them by saying, “just wait. These will be back in style one day.”. At that comment, they begin to chuckle, laugh and say, ”No way! Never in a million years!”. Lo and behold, it doesn’t take a million years for old styles to come back.
In fact, fashion trends historically tend to repeat every 20–30 years, a concept known as the "20-year rule", based on the idea that fashion can evoke feelings of nostalgia, and that young adults may lean towards styles that feel "new" and "retro". Designers also draw inspiration from the styles their parents wore, or from generational changes. According to Forbes, due to the rise of social media, this 20-year trend cycle has become extremely condensed. Social media has the power to raise a trend to extreme popularity, then drop it into obsolescence overnight. Fast-fashion companies can remain congruent with this expedited trend cycle by producing merchandise that sells as quickly as the trend is created.
Trends originate from a myriad of sources with inspiration drawn from many different artistic avenues including museums, art galleries, vintage archives, films, music, social movements, and architecture. At times, trends are an unpredictable phenomenon, but every trend can be dissected into five stages. Stage One: The Introduction, Stage Two: The Rise, Stage Three: The Peak, Stage Four: The Decline, Stage Five: The Obsolescence. Every major trend has a way of being reinvented or reintroduced in some way, shape, or form. Subscribe to trends that appeal to you, even if they are not “in style” right now; it is guaranteed that eventually, they will be back.
Jewish fashion also shares a place but limited to a smaller clientele. There is one garment known by one name, comes in a few different sizes and materials. It is worn differently by each individual. This garment, a mitzva for boys and men to wear, is called “Tzitzis”. The mitzvah of tzitzis is a positive commandment in the Torah that requires men to wear garments with tassels (tzitzis) attached to the four corners of a garment, at least during the day. The purpose of the mitzvah is to remind us of all of the Torah's commandments and to motivate us to perform mitzvos. The Talmud says that the mitzvah of tzitzis is equal to all other mitzvos in the Torah, and that those who observe it meticulously are worthy of seeing the Divine Presence.
Truth be told, tzitzis are necessary on any four cornered garments; it is not the tzitzis that we refer to today. Nevertheless, the Rabbis mandated to wear a special, dedicated garment with four corners to affix tzitzis so that we will not forget this Mitzva. Nevertheless, the tallis gadol (large) or the tallis kattan (small) are garments that have been worn for centuries and have never been influenced by society. Truth be told, there have been occasional attempts to change or ‘revise’ this tradition, but by and large, Ashkenazim, Sepharadim, and Chassidim adhere to the general look with some minor differences, but the design and tradition has not changed over time.
The Torah in this week’s Parshas Shelach Bamidbar 15:38 states "דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם, ונתנו על ציצת הכנף פתיל תכלת. ......וראיתם אתו וזכרתם את כל מצוות ה'..." “Speak to the Israelites and have them make tassels on the corners of their garments for all generations. They shall include a twist of sky-blue wool in the corner tassels. These shall be your tassels, and when you see them, you shall remember all of God’s commandments to keep them”. The question is, what part of the tzitzis is supposed to remind us of all the 613 commandments?
Rashi writes that the reason why tzitzis have this power of reminding one of all the commandments is because the total numerical value of the letters of the [Scriptural] word tzitzis is six hundred, and together with the eight threads and five knots, you have six hundred thirteen [corresponding to taryag, the six hundred and thirteen commandments]. The Ramban reacts to Rashi’s explanation, writing that he does not understand this, for the word tzitzis in the Torah is written without a [second] yud, so the total numerical value is only five hundred and ninety! Moreover, the number of threads to be used for each of the fringes according to Beis Hillel is only three, which, when passed through the hole at the corner form six threads – not eight as Rashi mentioned. Rather, the Ramban says the remembrance of the all the mitzvos is through the Techeiles, the blue thread, which alludes to the all-inclusive attribute which is bakol and which is the aim of All.
Whichever pshat you appreciate more, there is an underlying message regarding this garment. The law of tzitzis has both white and blue threads. The two aspects of the corner are the knots and the strings. The knots represent the tying together and unifying the Jewish people while the individual strings teach about every individual’s purpose and contribution to the Klal- the community. This is the ultimate purpose of the Tzitzis and reminds us of all the commandments that are fulfilled by the individuals making up the Klal of Yisrael.
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas B'Haaloscha - Every Second Counts 15 Sivan 5784
04/21/2024 11:26:35 PM
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Every event and activity at Beth Jacob has its own unique qualities. Whether it is a tefilla, learning session, dvar Torah, kiddush, or a bagel breakfast, they are all distinctly unique and special. I will share one example from Shalosh Seudos or Seudat Shelisheet (the third Shabbos meal). At the conclusion of bentching, I make a point to proclaim: “Yasher Koach to all! Everyone is cordially invited to Maariv, followed by Havdalah” (adding at this point whatever appropriate additional upcoming item the new week may include), followed by stating “Maariv will begin in exactly three hundred and eighty-two seconds – 382!” (of course this precise time pronouncement – six minutes and twenty-two seconds- varies week to week depending upon how much time there actually is until Maariv). There are three reasons why I make this weekly declaration: 1. It keeps people on their toes, giving those who are paying attention to my precise time announcement something to process, 2. It causes at least some of those listeners a need to do the math, and 3. it definitely entertains me!
This fascination for converting months, days, hours and minutes into seconds started when I was a curious third grade child. As many of you have learned over the course of time, I did not relish the opportunity to learn in school. I could not wait for class to be over, literally not only counting the minutes until the bell, but also counted all the seconds. I mastered the multiplication of five minutes equaling three hundred seconds then multiplying that by the number of five-minute increments to get the total number of seconds remaining. I usually needed to start the countdown from nine hundred (that’s 15 minutes for those of you still doing the math).
In general, the value and deep significance of seconds are seriously underestimated. In medical terms, a few seconds can be the difference between life and death. It’s common knowledge that sports games such as football and basketball are won or lost within a few seconds. In fact, in competitive sports today, not only are the full seconds considered important, but it’s also especially common in running and swimming competitions that milliseconds separate first, second, and third places, often with all three competitors timed within one second of each other. While all of us know that seconds turn into minutes, minutes into hours, hours into days, days into months and months into years, but have we thought about a deeper connection between seconds and days? The answer may lie in an acutely interrelated story involving Moshe Rabbeinu and his sister Miriam HaNeviah.
In this week’s parshas B’Haaloscha, the Torah states in Bamidbar 12:15 "ותסגר מרים מחוץ למחנה שבעת ימים, והעם לא נסע עד האסף מרים" “For seven days, Miriam remained quarantined outside the camp, and the people did not move on until Miriam was able to return home”. But why was Miriam stricken with leprosy? Of great interest is the incident where Miriam is struck with "white leprosy." She receives this punishment from God for questioning and complaining about Moshe’s "Cushite" wife and his separation from her. But what is the back story of Miriam and leprosy? Hashem said to Miriam, “...why, then, do you not fear to speak against my servant Moshe”? And so, God's wrath flared against them (Miriam and Aharon), and He departed. Because she did not trust in God, Miriam was struck with leprosy. When Moshe asked Hashem to remove the disease from her body, Hashem said she would be healed in seven days.
As mentioned earlier, there were two short stories connecting these siblings. The latter story is here, where Rashi reveals why the people did not journey while Miriam was quarantined with Tzoraas. Rashi explains this honor Hashem gave her is due to the"שעה אחת" - the one moment or one hour which she [Miriam] waited for Moshe when Moshe was cast into the Nile river. As it is stated in Shmos 2:4 "ותתצב אחותו מרחוק לדעה מה יעשה לו" “[The child’s] sister stood herself at a distance to see what would happen to him.” The Baal HaTurim quotes the Sifre explaining the verse in Shmos has seven words, seven words of waiting. Therefore, the Shechina waited seven days for her, as a measure-for-measure honor. But it is the Sifsei Chachamim who explains the time connection. The character or Midah of good has a 500:1 ratio to the Midah of something bad. Based upon this, he calculated that the time Miriam waited for Moshe was approximately one third of an hour, roughly twenty minutes. If you take 24 hours of a day and multiply it by the three twenty-minute portions of the hour, you get seventy-two. Seventy portions multiplied by seven days equals five hundred and four. The four extras are four twenty-minute segments equaling one hour and twenty minutes. Even though we are over by four, the rule of rounding down comes into play since it is not a full day, but rather a very small portion of the day which falls by the way-side. Some suggest that the extra eighty minutes was an additional reward to Miriam, for it took that amount of time to run to her mother and deliver the good news that Moshe was saved from drowning in the river.
A normal resting heart rate for adults starts at a range of 60 beats per minute. If we live to the maximum one hundred twenty years, our hearts will beat approximately 3,784,320,000 times. This may appear to be a lot, but the clock on the wall and the internal body clock never stops. Just keep in mind that every second counts. Moreover, if we do something good, Hashem will pay us back five hundred fold, giving us that extra time to perform more Mitzvos, guiding us to make a meaningful difference in the world.
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Pesach 5784 14 Nissan 5784
04/21/2024 11:26:13 PM
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Every day that passes becomes history. Although something out of the ordinary may not occur, each and every day still becomes part of the history book of the world. History is being made and recorded throughout every segment, every part of the world that we may or may not know about. The world’s book of history is not a diary for the common individual; it is for God who sees it all day, every day. Every nation, every people have a unique history. The Jewish people are not the exception; we may even be the rule. We have a long, storied history that dates to the beginning of civilization to our forefather, Avraham Avinu. But it was not until the Jews left Egypt as a people and became a nation that history took on a new book.
The history of the Jews as a people began three thousand three hundred thirty-six years ago in the Hebrew year 2448 when we left Mitzrayim. Pesach and the month of Nissan, the month in which Pesach falls, is associated with the greatest miracles the world has ever seen. Beginning with the ten plagues and the accompanying sub-miracles which took place in Egypt during this time, the stage was set for Pharoah to send the Jews out. As we all know, these miracles were followed by the splitting of the sea, receiving of the Torah on Har Sinai, and the forty subsequent years that followed in the desert. We recite the words of dayeinu (it would have been enough) in the Haggadah on Seder night, recounting and proclaiming that each and every miracle by itself would have been enough. Those major events are documented as part of our long history. The early recordings of our history are meant to be lessons for all future generations, repeatedly reminding, retelling how we will fall, rise, fall and rise once again.
If I could take some poetic licenses, the last one hundred fifty years have been the most significant years of history for the Jewish people since the time we left Egypt. One might argue that the glorious days of the first Beis HaMikdash were the highlight of our existence. That may be true, but that was just the final component and completion for us as a nation to serve Hashem, having begun that process when we left Mitzrayim (Egypt). We did not witness the incredible Nisim Gluyim (open miracles) as we did in the old days, but the nisim nistarim (hidden miracles) are just as amazing. During the last one hundred fifty years, Hashem has given us the struggles of traveling through a desert, suffering affliction of the worst crimes against humanity and witnessing the great miracles which led us into Eretz Yisrael.
With all that said, I recently read an incredible quote from Rabbi Shmuel Klein, who we were privileged to have as a scholar in residence. Rabbi Klein wrote about miracles based upon a statement of Rav Yakov Emden. The Siddur Rav Yakov Emden contains a fifteen-page introduction with an approximate font size of four, demonstrating the length and depth of the introduction. One of the goals of writing the introduction was to facilitate an understanding of how we stand in front of Hashem, Who is the undeniable King of the world, Master of the world, Creator of the world. For the Jewish people to fully understand and contemplate God as God, we need to look inward at our history. Many contemporary speakers have mentioned how we, the Jewish people, are the Chosen nation. The words of these contemporary speakers are all recycling the same ideas discussed by Rav Yakov Emden, who lived from 1700 to approximately 1790. Those famous words retold how all of the civilizations, countries, nations who were the mightiest at the time are no longer in existence. There is not a trace of the ancient Babylonians, Greeks, or Romans, yet the Jews are still around. Rav Emden took it a step further, explaining all the miracles that Hashem performed for the Jews were, in actuality, isolated events, isolated miracles. He triumphantly and emphatically writes that there is one greatest miracle of all miracles that has taken place for the Jewish people which is even more than leaving Egypt, more than the plagues inflicted upon Egypt, more than the receiving of the Torah on Mount Sinai, and more than the miracles of the Jews traveling in the desert. The greatest Nes (miracle) is the ongoing, continued existence of the Jewish people throughout history. The fact that we have survived, that we continue to survive and to thrive is THE greatest miracle of all history. We can deduce this from the famous words of the haggada: “V’Hi Sh’Amda” – “that in every generation there are those who seek to annihilate us, and God miraculously saves us as a nation again and again. Even so, we may ask, why? On what merit do we continue to survive?
Rav Elimelech Weisblum* of Lizhensk (1717-1787), known today because of his sefer Noam Elimelech, explains the verse in Shmos 10:2: "ולמען תספר באזני בנך ובן בנך את אשר התעללתי במצרים ואת אתתי אשר שמתי בם, וידעתם כי אני ה' " :“You will then be able to confide to your children and grandchildren how I made fools of the Egyptians, and how I performed miraculous signs among them. You will then fully realize that I am God.” When Hashem decided to be merciful the very first time, He performed a miracle for His children. Through that one-time miracle, He took revenge against our enemies. There was an awakening of mercy that would continue to help the Jewish people throughout the future of generation after generation, for all generations to come. Whenever the Jews needed to rise up, to defeat any enemy who was persecuting the Jews, God protected his people and took His vengeance out upon those who seek their destruction. . Therefore, the reason God continues to create miracles for the Jewish people is based upon the initial feeling of mercy that Hashem put into motion for similar future situations. Therefore, we tell over the story on Pesach night to remind us of that initial mercy that will be there for us in every generation. Now we can understand the depth of joy when singing “V’Hi SheAmda”, proclaiming that Hahem continuously saves us in each and every generation. When we recite “V’Hi SheAmda”, we remind Hashem to bring out that original mercy and apply it now in our current situation.
This is an allusion to Rav Emden’s explanation that the miracle of Klal Yisroel’s continued existence from the time we left Egypt until this very day is nothing short of miraculous. We are told that during the seder we need to view ourselves as if we personally went out of Egypt. This concept becomes manageable because the mercy shown 3336 years ago has applied in every generation since. We hope and pray for the fulfillment of the well-known statement of Chaza”l: “In Nisan we were redeemed and in Nisan we will be redeemed”.
Wishing you all a Chag Kasher V’Sameach
Rabbi Avraham Bogopulsky
Parshas Shmini - Past, Present & Future of Acheinu Kol Beis Yisroel 26 Adar II 5784
04/05/2024 10:56:12 AM
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I received this communication from Rabbi Shlomo Hecht. Rav Shlomo, Inbal and the Hecht family lived in our community for a few years and has maintained contact with the Beth Jacob community. He sent me the following important beautiful message:
“Hello,
I`m sending you a lovely idea coming out of Beit Hillel, in which I am a member.
Many Israeli communities will hold a Shabbat soon dedicated to Diaspora Jewry, led by us together with the Israeli government's Ministry of Diaspora Affairs. The goal is to get to know your reality better, understand your challenges, and strengthen the bonds of brotherhood between us. The congregations in Israel will address the issue of Diaspora Jewry that Shabbat in classes, community meetings and sermons. It will take place on Shabbat Shmini-HaChodesh, 5-6.4.24, כ”ז אדר ב’.
These difficult times teach us how important and vital the connection between Jews around the world is for us as a people. I`m appealing to you to write a short letter to be delivered to an Israeli community in honor of this Shabbat. This is an opportunity for direct communication with a community in Israel. Of what should they be aware? What would you like to say to them?
Thank you for your help in strengthening the bond between Diaspora and Israeli communities and Jewish brotherhood.”
The following is the message I shared with the Beit Hillel community:
Predictions are just that -predictions. Inevitably, someone’s assumptions will be correct while all the others will not. During the first few weeks after the October 7th massacre in southern Israel, the Israel Defense Forces prepared for war. Many predictions as to the length of the war were made. I clearly recall someone somewhere saying the war will last at least six months if not more. Well, this week the Orthodox Union campaigned to have 180,000 signatures and letters sent to the President of the United States in support of Israel. The number of signatures, one hundred eighty thousand, represented the 180 days since the war began. I personally did not think that the war would go on for this long, but then again, I am not the Prime Minister, nor do I live in Israel or have the battlefield experience to calculate the time such a complex mission would take. Nevertheless, Jews around the world rallied for our brethren in Eretz Yisrael.
In the beginning, fear and horror gripped the Jewish people throughout the world, especially in Israel. But Israel doesn’t just sit and think; it must act. That action took place as a massive number of reservists were called up for the initial phase of the war. The Jews in the diaspora also acted, sending supplies, raising money, learning for the sake of the war effort and our people, praying fervently during and after each service of Shacharis, Mincha, and Maariv. During the initial shock, we joined together with the greater San Diego Jewish community, holding vigils and rallies in support of the families who lost lives and for the maimed and injured. The orthodox community banded together for the sole purpose of Tefilla and reciting of Tehilim for words we did not have to express our grief, support and compassion. Our Shul, Beth Jacob, joined many Shuls, adding “Avinu Malkeinu” during Shacharis and Mincha - even on Shabbos - which came along with its own halachik query.
In addition, there was a list of the names of the Shvuyim, captive Jews taken as hostages, that I printed out and distributed in conjunction with creating two large signs which were be placed on the Bimah of the Shul to identify and connect with the names, even though we don’t know these individuals personally. Another Shul, Adat Yeshurun, printed up small cards with Tefillos and a ‘Mi Shebeirach for the Shvuyim/captives and for all of those who were injured. Since October 8th, we at Beth Jacob recite Tehilim 121 & 130 after Shacharis every day including Shabbos. In the afternoon after Mincha, we recite two Tehilim from 13, 79, 83, 121, 130, 140 and 142, followed by the two Mi Shebeirachs followed by the recitation of Acheinu Kol Beis Yisrael by the Tzibbur (congregation).
Our challenge in the diaspora is the fact we live our daily lives but also need to make a concerted effort to remember, to pay attention to what continues to take place in Israel every day. We need to grapple with the fact that the hostages are not home - and that an unknown number of them have been killed. We face the constant dilemma of how communal life, Shabbos kiddush, simchos, general happy occurrences continue to take place while simultaneously reminding ourselves to keep up with daily, ongoing effects of a difficult, complex war Israel - not only in Gaza but also building in the North as well. I am concerned that many people have “disconnected” from what is happening in Israel. Even the twice daily recitation of Tehillim has become the norm, causing those who do so with focused reason to remind others of the vital importance for doing so. But this is the point, that we are still saying Tehilim every day, twice a day, to consciously grasp hold of deep feelings of connection to our brethren who are still facing the challenging effects of the war. We who live in the diaspora are experiencing a sharp rise in antisemitic acts. Jews throughout America have become more concerned about their politics and about the effects the war is having in Israel and on Jews in America and throughout the Western world. We Jews living in America saw an amazing show of support for Israel during the first four to five months of the war. Recently, however, these feelings have shifted. Today, we Jews living in America receive Chizuk/strength from the Jews living in Israel as they continue the fight for our Homeland (believe it or not, Israel is home to even the Jews in the diaspora). Perhaps we can see the shift based upon an analysis from the Torah.
In this week’s Parshas Shmini the Torah states in Vayikra 9:1 "ויהי ביום השמיני קרא משה לאהרן ולבניו, ולזקני ישראל" “On the eighth day, Moshe summoned Aharon, his sons, and the elders of Israel”. Rashi explains that the eighth day of the consecration is the first (day) of the month of Nissan, the very day when the Tabernacle/Mishkan was erected. The Dubno Maggid, using the Gemara Megillah 10b, explains the first Vayehi as a trouble and the word V’Haya as a sign of joy. The word Haya is in the past tense, but when a vav is added it becomes the future tense. On the other end, the word Yehi is a term describing the future, while adding that same letter vav, turns it back to the past tense. The seven days prior to this day, from the 23rd of Adar until Rosh Chodesh Nissan, were the days Moshe trained Aharon and his sons for the Temple service. This was capped off by the 8th day being Rosh Chodesh Nissan.
Our brave men and women of the IDF and the entire people of Israel have been striving for these last six months to regain the security for our people – in Israel and abroad. The reservists were called up for their מילואים -to fill in- as was the preparation by Moshe and Aharon. There was a ויהי ביום השמיני on October 7th, Shmini Atzeres. Let us continue to daven, to learn, and to perform chessed, to take the lessons and the strength from our counterparts in Israel. Together, we will turn that ויהי into והיה as Klas Yisrael watches out for all Acheinu Kol Beis Yisroel in Eretz Yisroel and throughout Chutz LaAretz. Amen!
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Pekudai - El Al Part III 5 Adar II, 5784
03/14/2024 10:16:00 PM
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The seventeenth of Adar will be the seventh yahrzeit of my mother a”h. There is a halachik dispute regarding which Adar a person observes the Yahrzeit when someone passed in a year when there is only one Adar. Most poskim/halachik decisors hold it to be in the first Adar, with a minority opinion arguing to hold it in the second Adar. Nevertheless, there are those who observe both dates of Adar I and Adar II. Although there are some differences, I choose to observe both, but, as mentioned above, most poskim regard the first Adar as the primary choice and therefore I went to Israel at that time. Some of you may remember reading the actions I took when returning from Israel during the Shiva for my mother a”h, securing a minyan to daven with and not to miss a kaddish. I was extra careful not to miss a kaddish as the only son able to say kaddish for our parents. I flew United Airlines through San Francisco, grabbed my luggage, left the airport, caught an Uber to Chabad and caught a bare minyan, turned around, zipped back to the airport, and caught a commuter flight to San Diego. Davening with a minyan and saying kaddish during Shiva was a must. All this was necessary because I was a frequent United Airlines flier and not El Al. If I had flown on El Al I’m sure I wouldn’t have had to go through so many hoops.
Fast forward seven years. I am now flying on El Al to Israel for my mother’s a”h yahrzeit. Truth be told, my tickets were booked on United prior to October 7th We waited until January to determine if United would resume its scheduled flights to Israel. They did not. We cancelled United and booked on El Al. Part III focuses on another major distinction between airlines. As a Rabbi, I’m never ashamed or embarrassed to call out loud to an area full of Jews: ”Mincha, mincha”, or”Maariv, maariv” at the gate of the terminal . In the ten years flying out of San Francisco, I was only able to secure one minyan. All other times I davened by myself and asked a nephew to recite kaddish for his grandparent during the tefilla/service I missed. This recent trip flying on El Al out of JFK I found myself in waiting to board in a room filled with religious Jews. The epiphany I had at that moment, arriving late, quickly surveying the room to find a minyan was as follows: On the United flight from San Francisco there was always a room full of Jews. I always asked for anyone who had not davened Maariv to join me. No one davened Maariv and no one seemed to want to daven Maariv. Here, at the El Al area of JFK, I was in a room filled with Jews. I knew that everyone who was sitting and relaxing had already davened Maariv.. The most fortunate end to searching for a minyan as it got closer to boarding was that there was always one more minyan to be held at the very last moment! Perhaps three articles in a row discussing the reasons to fly El Al gives me a Chazaka to sign up for the El Al Matmid (frequent flyer) program.
One of the most unique features of a flying, especially when it is a long flight, is that despite differences of backgrounds, religious observance, and individual levels of learning, everyone is on the journey together. With that said, flying on ordinary airline passengers are all stuck together, but on El Al the majority of the passengers are primarily a bunch of Jews all stuck together. We are all in a sanctuary, flying together - one people, the children of Hashem. This idea is strengthened in the Torah.
In this week’s Parshas Pekudei the Torah states in Shmos 40:34 "ויכס הענן את אהל מועד, וכבוד ה' מלא את המשכן" “The cloud covered the Communion Tent, and God’s glory filled the Tabernacle”. The Ramban explains this as a feeling of holiness, while the Rambam in Moreh Nevuchim writes God’s glory formed an actual physical glow in the Mishkan. The Rambam in Moreh Nevuchim 1:19 writes that God’s presence was evident in the Mishkan. The Admo”r Rebbi Yaakov Aryeh from Rahdzyman, explains why the Mishkan had this holiness or light: it was self-evident that God’s presence was present. What was the key element that brought down the Shechina, God’s essence and presence into the Mishkan? The rebbe explains that the entire Mishkan was full of Ahavas Yisroel, a peak love that the Jewish people had for each other which was the silver lining for Hashem. The Mishkan, with all its materials, and the contents, the keilim/utensils, all came through the Jews giving faithfully and without compulsion to the construction of the Mishkan. It was the bold strength and relentless desire of every single Jew to contribute as much as he or she personally could. When these conditions are met, coming together specifically to give, the only possible result would be that Hashem’s presence would come to rest on the Tabernacle. When there is no dissension, when there is only giving from a pure heart, this reveals itself to be the recipe God yearns for all of us to attain. Once the Jewish people give up on any of the things that merely occupy space - infighting, exhibiting lack of respect, lack of concern for one another, the powerful, positive feeling of unity is lost. This, in turn, causes no ‘room’ or space for Hashem to be. Once that space is opened, the flow of the Shechina flows into the Mishkan. Therefore, the honor of Hashem filled the Mishkan.
At the conclusion of each of the five Books of Moshe, we call out “Chazak Chazak V’Nischazeik”. These words deliver a powerful message to the Jewish people. There is a reason why we conclude each sefer of the Torah with this phrase. During the past six months, the Jewish people have come together. We have witnessed Hashem’s presence in formidable, miraculous ways. When we see and feel this achdus and unity, we get to see the physical presence of God. Declaring these words for all of Klal Yisroel to hear gives all of us a depth of strength and reinforcement. Perhaps next time we take off on an El Al flight, we should rise and say, “Chazak Chazak V’Nischazeik!”
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Vayakhel - El Al Part II 28 Adar II 5784
03/08/2024 08:43:37 AM
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Last week’s message focused on my personal El Al experience of the “Netilas Yadayim/washing cup” feeling of being on our national Jewish carrier. This week I will carry on with part II of this trip albeit from a totally different vantage point. While this issue primarily affects men traveling to Israel than it affects women, nevertheless, as you will read, women are definitely affected as well.
Decades ago, it was in vogue for men to daven at appropriate times during the flight. El Al was the one airline which commonly had minyanim on board with the staff understanding -and sometimes less understanding. This challenge of davening while standing in the galley or next to an exit has been increasingly more challenging. For me, personally, (and I wrote about this a few years ago) I followed my rebbi’s suggestion or psak that I should not stand while inflight but daven in my seat, even for those parts of the prayers that require standing, such as the Amida. So, as I mentioned in last week’s article, while on board my El Al flight, I was confronted with the following dilemma. Should I continue to daven in my seat as I’d, along with other passengers who also davened while seated, regardless of the airline, or join one of several minyanim of Chasidim which was taking place throughout this El Al flight? As I sat in my seat debating what to do, I noticed (and heard) a disgruntled woman trying to reach the restroom who was trying to navigate her way through the crowd of davening Chasidic men. As I was in the process of retrieving my Talis and Tefilin from the overhead bin, a Dati Leumi (religious Zionist) fellow mentioned to me he was starting a minyan in a few minutes in the galley where a previous minyan was concluding. It sounded as though he was counting on me as one of the ten, so the decision to join him was made for me. I think the minyan consisted of seven chasidim, one Sephardi, myself, and this Tziyoni who was the ShliachTzibur leading the davening. As I stood next to him and reached the section of saying kaddish he began to recite the mourner’s kaddish. It was then I realized he needed a minyan and wanted to lead, as is the custom for those mourning for a parent. As he began the kaddish, I turned towards him and saw more than I heard… saw his torn shirt. Not only was this man in mourning, but he was also in shiva - the first seven crucial days of mourning since burying his mother! At that point I felt vindicated davening with a minyan on the plane, as this deeply grieving fellow really needed me.
Five days later I was sitting in the bulkhead section, located right in front of the bathrooms and galley. A religious couple was sitting next to me; the husband was a very pleasant, soft-spoken individual, while his wife was quite outspoken. Several things about the trip disturbed her, but none more than a disturbance which took place about halfway through our fifteen-hour flight to LAX. A bunch of non-observant, post high school kids started to congregate, and as kids will be kids, did not have the awareness that some passengers were trying to get some sleep. They spoke loudly in large, close groups with no seeming awareness of the tightness of their surroundings, creating barriers that prevented people from reaching and accessing the bathrooms. These kids were all Israeli, loudly and enthusiastically speaking Hebrew without taking a breath. For a while, as I was kind of dozing in and out, I heard my neighbor complaining to her husband quite loudly, in an attempt to get the gathered dynamic group to “get the point”. Of course it did not work. Finally, after a few hours of continuous teenage group dynamics, the woman could no longer contain herself (especially as her husband was ignoring her) and she went over to a few of the kids and said,” If your parents or grandparents were trying to rest and sleep, would you be standing here disturbing them?” At that, they were taken aback and began to apologize. Some of the group dispersed and went back to their seats while others remained but were much more aware of the decibel levels, they reached making overt efforts to lowered the volume to a minimum. I thought about the experience I mentioned earlier and how the religious were suspected of being inconsiderate while davening standing near a bathroom or blocking the aisle. Here was the inverse – no davening, just happy groups of teens totally unaware of the disturbance they were causing. I found irony viewing the different perspectives on the same airline.
I noticed one of the teens had a tee shirt which represented a connection between the area in Israel known as Shaar Hanegev with the San Diego Jewish Academy. At that, I took the liberty to engage several of these youngsters and sort of apologized on behalf of my co- passenger. They said it was ok and understood her point. But only a few short moments later, the woman herself rose up from her seat and began engaging with some of those same kids she had lambasted only a few minutes earlier. As she connected with them and realized that the purpose of their trip was to bring the Israel connection to unaffiliated Jews, she was touched so deeply that she basically offered any assistance to the group while they were in California for their ten-day trip. I reiterate, I don’t believe these stories would have occurred on airline other than El Al.
None of this should really surprise us, as we are known as Mi K’Amcha Yisrael” - who is like the Jewish nation? We find that answer or reason behind this in the Torah.
In this week’s Parshas Vayakhel the Torah states in Shmos 35:1 ויקהל משה את כל עדת בני ישראל ויאמר אלהם, אלה הדברים אשר צוה ה' לעשות אתם" “Moshe assembled the entire Israelite community and said to them: ‘These are the words that God has commanded for you to do.” I would like to suggest the reading of the passuk should not be understood in its plain meaning - that Moshe gathered the Jewish people to hear the words that Hashem commanded them which would be the Mitzvos, and so forth. Rather, read the passuk in reverse, that these are the words God commanded us to do. What is He commanding us to do? To do as Moshe did. To gather and assemble the entire Jewish people, end of story! To gather us together no matter who we are or where we come from. In every generation we are commanded to gather the Jewish people together; to focus on become a unified community. I am glad to report that I witnessed the fulfillment of this verse, bridging together Jews from all over the world, from different backgrounds, different religious observance and yet all together up in sky “to the Above”. Perhaps the ‘above’ referenced is the Holy One Above!
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Ki Sisa - What's in a Cup? 20 Adar 1, 5784
02/29/2024 08:25:46 AM
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So, is airline loyalty worth it? The question has been around for decades, but these days the value is more dependent on your travel habits than anything else. The amount you fly most often correlates to the loyalty benefits you can earn and, equally important, just how much value you’ll find in those perks. Travel perks such as free upgrades, airport lounge access, priority check-in, waived fees, and VIP treatment are enticing — and enviable. Considerations regarding convenience – or inconvenience – of transfer locations and points of available destinations are important. But these incentives often come at a cost, like picking a flight that is more expensive or more inconvenient than a better flight with another airline.
Aside from travel frequency, there are other factors to consider. With today’s turbulent airline industry, it makes more sense than ever to evaluate the costs and benefits of sticking with one airline. And then there’s the fact that the barrier to entry is quite low with any frequent flier program, as there are no sign-up costs involved with starting an airline account. Anyone can take advantage of airline loyalty programs, and you can begin accumulating points even if you don’t fly with one airline exclusively. Even just a few international flights can start you at the airline’s minimum status. As with most things in life, there are pros and cons. We all need to consider all the factors before arriving at a final choice of airline.
Ultimately, whether you choose to pursue airline loyalty or not will depend on what you value most when you travel; the decision of booking with a single airline for all your travel is very personal. Until recently, the strongest case for airline loyalty has come down to travel frequency. For those who are always on the go, it made sense to choose an airline that works best for your schedule needs and reap the rewards of loyalty. The advantages of your airline’s status consistently far outweighed any disadvantages. But if finding the lowest price or most convenient flight every time you book is most important, loyalty won’t be as valuable to you. For those who are in between, it’s a good idea to sign up for free with the airlines that you fly most frequently and start earning points and benefits slowly but surely. These points still hold true...except the current situation of booking a flight into and out of Israel.
My family adopted the loyalty route, trying to stick with one airline. We have primarily flown United even to Israel, choosing it over El Al. It was not an easy decision, nevertheless we did. Until recently. Due to the war, all airlines canceled their Israel destination. I needed to book a second ticket to my recent trip to Israel on El Al. Not only is El Al flying when all other airlines are not; they are more than competitive regarding pricing and upgrading. Furthermore, there are many advantages to flying the national Jewish airline in general, but there was one innovative thing I experienced on El Al that you won’t find on any other airline. Inside each restroom there is a small, two-handled mini washing cup attached to the wall. This could be used for washing one’s hands upon waking from a long sleep or to wash Netilas Yadayim for bread. I do not know how long ago this was instituted, but people made do for many years without it. So, although it is an upgrade, it also happens to be the best halachik way to wash hands. Even though one can figure out an alternative without it, it nevertheless is best to be used when available. It was such a defining moment and another official statement that this is the national Jewish airline of the Jewish people.
Jewish ritual is replete with items we use in our daily activities, Shabbos, and holidays. A washing cup is found in every Jewish home in the kitchen, bathrooms and even by some at bedsides. The importance of many of the utensils and furniture we use throughout our lives comes directly from the Mishkan and the Beis HaMikdash - the Tabernacle and the Temple. Washing was an integral part of the Temple service, albeit without an actual cup, as we see in the following description.
In this week’s Parsha Ki Sisa the Torah states in Shmos 30:18: "ועשית כיור נחשת וכנו נחשת לרחצה ונתת אתו בין אהל מועד ובין המזבח ונתת שמה מים" - “Make a copper washstand along with a copper base for it. Place it between the altar and the Communion Tent and fill it with water for washing and place the water there”. Reb Meir Simcha of Dvinsk, in his commentary Meshech Chochmah, presents a challenge. The wording should have been “and place the water in it” rather than writing “put it there”. Reb Meir Simcha explains that every ministering vessel used in the Mishkan/Tabernacle was fit to sanctify (by washing) the hands and feet. This did not necessarily require the washing to be done from the water in the Laver. The Gemara in Zevachim 21b states; “The priests may sanctify their hands and feet from all vessels, whether they can hold a quarter-log of water 22a בין שאין בהן רביעית ובלבד שיהו כלי שרת or they cannot hold a quarter-log of water, provided that they are service vessels.” Apparently, the basin need not hold so much water. Rav Adda bar Acḥa explains: The braisa is referring to a case where one drills a hole in the basin and places a much smaller vessel at the hole as a conduit for the water. Even if that vessel is very small, the priest may sanctify his hands and feet from it, provided there is enough water in the basin for four priests. The Gemara asks: But doesn’t the Merciful One state that the priests must wash their hands and feet “from it,” i.e., from the basin and not from another vessel? The Gemara responds: The following verse repeats the phrase “they should wash,” to include any service vessel. The Gemara concludes that the requirement isn’t to have the washing from a vessel, rather the washing must take place in that space between the Tent of Meeting and the altar. That is why the verse specifically states that the water had to be placed there. The essential part is the place; even if there was no water in the Kiyor/Laver itself, the water had to be put there!
When it comes to airlines and perks, they are generally all the same, apart from El Al. Yes, it may cost a few more dollars, true they may not have as many convenient flights as others, but there are perks and advantages that El Al provides exclusively for the Jewish passenger. Furthermore, throughout Israel’s war against Hamas and the growing tensions to the north against Hezbollah, El Al continues to fly, often carrying massive amounts of needed supplies for the soldiers and refugees who have had to flee from both the south and the north of Israel. And carries full plane loads of these vital supplies at no cost. It says in Pirkei Avos, ”Do not look at the jug but rather look what is inside”. The Kiyor is important, but it’s the water inside that purifies. A plane is a means of transportation; the most significant part of the trip is not what airline we are flying, but who we are flying with!
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Terumah - More is Sometimes Less 5 Adar I 5784
02/15/2024 03:53:13 PM
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I am always looking to get the most out of life, literally squeezing every precious drop – right down even to filling my car with gas. For example, when the price of gas is good, I try to fill my car up as much as possible. Even though the newer pumps have an automatic shut-off, I still tip the nozzle to get out the last few drops. A second example is the garbage. I try to stuff the garbage bag with just a few more things, only to typically watch as the overstuffed bag rips wide open. My reason for stuffing just a little more into the bag is, of course, to spare me from using another bag. By trying to add more to the already stuffed bag to save a bag, overstuffed bag rips wide open. My reason for stuffing just a little more into the bag is, of course, to spare me from using another bag. By trying to add more to the already stuffed bag to save a bag, I end up needing to use another bag in addition to the next bag anyway.
A different scenario takes me to the classroom. I always joked proclaiming that the only reason I became a teacher was to torture students the way I was tortured. Nevertheless, I promised myself I would not do something that several teachers did back when I was a student: to squeeze in just one or two more points after the bell rang. Even though all teachers accept the well-known ism that as soon as the bell rings, students’ brains instantaneously shut down, we still try to get just a little more information thrown towards them as they hustle to leave the classroom. The teacher, by trying to push forward an additional drop of information, actually loses out a bit at the end.
Even in the realm of kosher, there are laws that invalidate a cow from being kosher, therefore declaring it a treifa. The Shulchan Aruch in Yoreh Deah teaches that if an organ is missing, the animal is obviously treif. But what about if the animal had a genetic defect and had two of something instead of one. We might think along with the adage: “two heads are better than one,” but in Halacha the extra ‘one’ is considered as if the animal does not have any. "יתר נטול דמי" - something extra is as if it had been taken away, leaving the animal to be considered without that organ or limb at all. Here again, adding something is not good; in actuality, it makes the item worse.
Sometimes ‘the more the merrier’ isn’t so merry. Many studies have been conducted regarding the concept of whether more or less is beneficial or possibly harmful for the average person. This ‘truism’ has been extensively studied by behavioral psychologists. The following was taken from a Harvard study conducted in 2000 by psychologists Sheena Iyengar and Mark Lepper:
On one day, shoppers at an upscale food market saw a display table with 24 varieties of gourmet jam. Those who sampled the spreads received a coupon for $1 off any jam. On another day, shoppers saw a similar table, except that only six varieties of the jam were on display. The large display attracted more interest than the small one. But when the time came to purchase, people who saw the large display were one-tenth as likely to buy as people who saw the small display.
Other studies have confirmed this result that more choice is not always better. As the variety of snacks, soft drinks, and beers offered at convenience stores increases, for instance, sales volume and customer satisfaction decrease. Moreover, as the number of retirement investment options available to employees increases, the chance that they will choose any decreases. These studies and others have shown not only that excessive choice can produce “choice paralysis,” but also that it can reduce of retirement investment options available to employees increases, the chance that they will choose any decreases. These studies and others have shown not only that excessive choice can produce “choice paralysis,” but also that it can reduce people’s satisfaction with their decisions, even if they made good ones.
Drs. Iyengar and Lepper found that increased choice decreases satisfaction with matters as trivial as ice cream flavors and as significant as employment opportunities. These results challenge what we think we know about human nature and the determinants of well-being. Both psychologists and businesses have operated on the assumption that the relationship between choice and well-being is straightforward: The more choices people have, the better off they are. In psychology, the benefits of choice have been tied to autonomy and control. In business, the benefits of choice have been typically tied to the benefits of free markets. Added options make no one worse off, and they are bound to make someone better off. The proper Hashkafa - Jewish philosophical outlook - doesn’t stem from my, or anyone’s, day-to-day living that ‘more is better’. Nor does it come from any academic or social study. Rather it is based upon the understanding that every principle has its roots in the foundation of the Torah, as we see here.
The Torah in this week’s Parshas Teruma speaks about building the furniture in the Mishkan. The first item to be built was the Aron, the Ark of the Covenant. The Torah states in Shmos 25:10 "ועשו ארון עצי שטים אמתים וחצי ארכו ואמה וחצי רחבו ואמה וחצי קמתו" Make an ark of acacia wood, 21/2 cubits long, 11/2 cubits wide, and 11/2 cubits high”. The Gemara Sanhedrin 29a states: “it is from this verse that we learn of the principle שכל המוסיף גורע whoever adds takes away. The Vilna Gaon explains this idea from the letter ‘vav’ in the passuk. Since it says in the verse 21/2 cubits long, it means two amos plus another one half of an amah. But if we were to take away the ‘vav’ from the word וחצי , then it would be read as אמתים חצי ארכו two amos, which is half of the length. This means the entire length would be four amos if verse did not have the letter ‘vav’. It turns out, the fact that we ADD the letter ‘vav’, the length is shorter - only two and one half amos and not four. So, by adding the letter ‘vav’ it reduces the measure of the length of the ark.
I know and I see the life of good and plenty (not the candy) and know that the reality is the more we think we have or want will diminish, will decrease all of what we do have. I once wrote regarding the giving of gifts to our children on Chanukah: ”The more we give our children the less they will have.” Let us take stock of our lives and possessions, be happy with what we have so that we can say, “the less I want, the more I will have!
Ah Gutten Shabbos
Rabbi Avraham Bogopulsky
Parshas Mishpatim - DEI & Speaking Out Against Complicity 30 Shvat 5784
02/09/2024 08:56:33 AM
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This Dvar Torah is in honor of the Jewish men and women who are fighting on the front lines defending Eretz Yisroel, and who are in the work force throughout the U.S. fighting Anti-Semitism throughout corporate America!
We are all enlisted in the Tzivaos Hashem, the legions or the army of God. Just as every army has different divisions and roles, so, too, we, the Jewish people, occupy different positions, all of which defend the Jewish people and the honor of Hashem. The arenas of fighting are, unfortunately, ongoing in Gaza and growing along the northern Lebanese border, but arenas of deep challenge are also growing in the workplace, in schools, in prestigious institutions of higher learning, and even in local neighborhoods throughout the U.S., North and South America, Europe, as far into the Pacific as Australia. Throughout the world we are encountering increasing occurrences of open viperous hatred against Israel and the Jewish people. While these events present a different kind of challenge, one that is not, at least openly, risking physical life, these openly antisemitic attacks cause major impacts upon us, our families and our communities. Perhaps the most difficult challenge in the workplace is when it comes to disguise. -The growing anti-Zionist protests against Israel, while deeply concerning, are, in actuality, a true form of antisemitism.
One of the most recent ‘isms’ to seep into society and the “office” is ‘DEI’ – diversity, ethnicity, inclusion – ostensibly referring to fair treatment and inclusion of all people. DEI policy emerged from Affirmative Action in the United States. The legal term "affirmative action" was first used in “Executive Order 10925” signed by President John F. Kennedy on 6 March 1961. Its intention was to promote actions that achieve non-discrimination. Fast forward 50+ years, DEI has been accused of ignoring or even contributing to antisemitism. According to Andria Spindel, of the Canadian Antisemitism Education Foundation, antisemitism has been largely ignored in the DEI curriculum. The relationship between DEI and campus antisemitism came under further scrutiny after the 2023 Hamas attack on Israel, and the subsequent war in Gaza.
Some members of our own community have been denied promotions, warned about speaking out in favor of Israel, criticized for trying to explain the evil perpetrated by Hamas or simply for trying to express shock and horror regarding the ruthless attacks of October 7th. We are all witness to open efforts to silence our growing concerns while being simultaneously attacked by ongoing propaganda from certain “groups” throughout society. Hamaivin yavin – the one who understands will understand!
Tabia Lee, a former DEI director at De Anza College in California, has claimed that DEI frameworks foster antisemitism due to its "oppressors and the oppressed" dichotomy where "Jews are categorically placed in the oppressor category", described as "white oppressors". She has claimed that her attempts to include Jews under the "DEI" umbrella was resisted. When her critics asked the college trustees to oust her from her role, one counselor explicitly referenced her attempts to place Jewish students "on the same footing as marginalized groups". The Brandeis Center likewise notes how the DEI committee at Stanford University alleged that "Jews, unlike other minority group[s], possess privilege and power, Jews and victims of Jew-hatred do not merit or necessitate the attention of the DEI committee". This public declaration was made after two students complained about antisemitic incidents on campus.
Truth is truth and falsehood is falsehood! The Torah in this week’s parshas Mishpatim states in Shmos 23:7 "מדבר שקר תרחק" : “Keep away from anything false.” When we hear calls for the destruction of Israel disguised - in the many different forms - we need to speak up. When it is disguised in the workplace, the sheker- the lies- must not be met with complacency; rather, we should speak out. The degree of truth, the smallest indications between truth and falsehood, must be observed and revealed. The following is a deep yet simple appreciation of how far a Jew must go not to misrepresent something, even a minor flinch.
In the sefer Chasidim by Reb Yehuda HeChasid ben Rabbeinu Shmuel HeChasid in #1058 writes that even a person hinting in such a small way such as shaking his head or moving to the left or to the right must be done with truth. This is based upon a passuk in Vayikra 19:36 where the Torah states "והין צדק יהיה לכם literally meaning ‘an honest liquid measure’ but metaphorically the Hebrew word ‘Hin’ is the word yes. Even your Yes’s must be righteous. Reb Yehuda goes on and asks rhetorically, “...from where do we know that even a wink or something like a wink must be with righteousness?” He brings support from Mishlei 6:12-13 “An irreligious person, a man of iniquity, walks with a perverse mouth, winking with his eyes, scraping with his feet, pointing with his fingers.” In Yeshayahu 58:9 the Navi says, ”Remove the perversion of finger pointing and evil speech”. When a person wants to say yes, he shakes his head up and down; when he wants to say no, he moves his head from left to right. All of his limbs need to be truthful.
Rav Yeshayahu ben Chaim Attia z”l in his responsa Bigdei Yesha Even HaEzer #32, published in 1853, quotes a Teshuva/ responsa from Rebbi Akiva Eiger who was asked a question from the judges of Blustok in Poland. Initially, Rebbi Eiger hesitated whether to answer them, and in the end, he decided he would. In the opening of the responsa, Rebbi Akiva Eiger reveals why he hesitated and what made him change his mind. Prior to the question and answer, there is a back story as to why Rebbi Akiva Eiger was involved in this question. “I am not worthy of being asked these questions that were sent from such a great distance. Thank God the Jewish people are not widowed from having great Rabbis in their own towns, to whom I am inferior. In addition, I have many responsibilities to my local community, and I don’t really have time for outside inquiries. The only problem is that when I was in Bromburg for a family celebration, someone approached me and asked me to give an answer to this question. I was silent and did not respond, but maybe I moved my head in the positive as a promise. Therefore, I have no choice but to move out of my comfort zone and go through the effort of answering. Just a slight indication brought R’ Eiger to consider a false impression if he did not answer the question.
We the Jewish people through the lens of the Torah know that every form of communication must be discerning and carefully monitored. We are responsible for what we say and sometimes for what we do not say. The lessons of Emes are a pillar for our families, communities and for all Klal Yisroel. Let us pay tribute to ALL who defend our people and the name of Hashem, and with truth bring the Achdus/unity that is necessary to bring the Geulah Shelima the complete redemption speedily in our days!
Ah Gutten Shabbos & Ah Gutten Chodesh
Rabbi Avraham Bogopulsky
Sefer Chassidim, Book of the Pious is a text attributed to Yehudah ben Shmuel of Regensburg (died 1217) a foundation work of the teachings of the Chassidei Ashkenaz ("Pious Ones of Germany"). It offers an account of the day-to-day religious life of Jews in medieval Germany, and their customs, beliefs, and traditions. It presents the combined teachings of the three leaders of German Hasidism during the 12th and 13th centuries: Shmuel the Chassid, Yehuda the Chassid of Regensburg (his son), and Elazar Rokeach.
Parshas Yisro - Serving God 24/7 23 Shvat 5784
02/02/2024 09:02:16 AM
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This week’s Dvar Torah is sponsored by Ary & Elena Abramovic in memory of Ary’s father, Daniel ben Fanny and Gedalia on his Yahrtzeit 24 Shvat.
We tend to make use of words both literally and figuratively. For example, the meaning of a word comes from the Old French word figuratif, which means “metaphorical.” Any figure of speech — a statement or phrase not intended to be understood literally — is figurative. For example, you may complain that your hands are frozen, or that you’re so hungry you could eat a horse. I found some figurative uses of words have infiltrated our lexicon more than others. One of these words is “addicted”.
Most of the time when we declare we are addicted to something, it is not meant to be literal. Not too many people are going to come out and reveal their shortcomings and weaknesses, especially, G-d forbid, addictions. Nevertheless, I do surmise that often when someone uses the words “I am addicted “to something, it may be closer to being used literally rather than figuratively- and typically the implication of the statement is not realized by the individual uttering the exclamation. To better grasp this, let’s examine the definition of “addiction” and its four stages from Wikipedia.
“Addiction is a chronic dysfunction that involves the reward, motivation, and memory systems in the brain. To separate addiction from other neurological disorders, experts say that four factors must be present... compulsion: overpowering urge to fuel the addiction; craving: the urge to fuel grows as demanding as severe hunger pain, mimicking, and sometimes even replacing a genuine physical need; consequences: despite negative consequences, the behavior continues; control: These factors unique to addiction alone and are classified as the 4 C's.”
The behaviors of most addicts are similar which is why the 4 C's of addiction apply to any type of addiction including not only smoking, drugs, alcohol, and gambling, but also video games and smart phone usage The explanation of the 4 C’s are as follows: 1. Compulsion - Compulsion means that an individual has an absolute and overpowering urge to fuel their addiction. The behavior may start impulsively, but as the addiction grows, it becomes a compulsive habit. By not partaking in the habit, agonizing anxiety occurs, affecting all other behaviors. 2. Craving - The urge to fuel the addiction becomes as demanding as hunger pain, mimicking a physical need. It feels like it is vital for survival. This urge often manifests as restlessness, insomnia, and lack of appetite. 3. Consequences - Even when negative consequences become apparent, the behavior continues. Consequences of addiction include schoolwork, social interaction with peers, relationships, and social interactions, including parent/child/teacher relationships, work, legal and money problems. The fourth and final state stage is Control: 4. Control is actually the beginning of the healing process: the individual learns to control and ultimately overcome the addition. Control means when or how the individual’s need to fuel the addiction is overcome. In that you control the addiction; it no longer controls you.
At one point I was under the impression that certain addictions had a limit - vis a vis mitzvos, let me explain. During my growing-up years, I knew several chain smokers who had the uncanny ability to stop smoking throughout the twenty-five hours of Shabbos. Today, unfortunately, a growing addiction to the smart phone is now recognized as one of the most serious concerns regarding mental health of the adolescent and teen-age population. And it’s growing even at the expense of Shabbos. Social media is so powerful that many people cannot overcome the temptation or need to get their ‘fix’ from tapping into their phones even on Shabbos. Phone addiction, and the withdrawal symptoms some people go through, is devastating. What was sacred to the day of Shabbos is not necessarily the case today. The only way to reverse the trend of any addiction is to lessen the dependency and slowly cut down on that which we want or think we need so deeply that it takes precedence over all other legitimate needs. How do we approach this challenging task? The answer is not found in Shabbos but rather throughout the entire week!
The Torah in this week’s Parshas Yisro records the Aseres HaDibros, the Ten statements/commandments. We know that the fourth is to remember and safeguard the holy day of Shabbos. In Shmos 20:8-9 the Torah states "זכור את יום השבת לקדשו" “Remember the Sabbath to keep it holy”. "ששת ימים תעבד ועשית כל מלאכתך" “You can work during the six weekdays and do all your tasks”. Then the Torah continues in 20:10 “But Shabbos, is the Shabbos to God your Lord. Do not do anything that constitutes work”. There is a combination and connection between Shabbos to the six days of work and then another verse about the seventh day.
Rabbeinu Bachya in the name of Rambam explains that we serve Hashem by specifically working on the six days of the week, like the patriarchs who served Hashem in the full spiritual sense through their physical work. They served Hashem through their work, but on Shabbos day itself they served Hashem by making it a complete day of rest. We are commanded to serve and “work” for Hashem by resting through the cessation of the work that we did throughout the prior week.
The treatment of stopping an addiction such as over use of the smart phone, whether it is texting on Shabbos or checking social media, must be eliminated on Shabbos, but to do so, it must begin during the six days of the work week. Working throughout the six days means the labor, going to school, learning and hopefully the fulfillment of doing that labor for parnassah, personal growth, and fulfillment. The ‘work’ we do during the week is not considered an obsession, even though for some, working grows to become an obsession. Work, regardless of the specific type of work, does not typically grow to become a harmful addiction which negatively affects our health and our ability to interact with others. An addiction, as stated earlier, is a serious dysfunction. It grows , leading to personal harm, both physical and emotional. It isn’t the “doing” of something but rather the withdrawal of the temptation. The Torah Temimah asks,” Is it possible to do all the tasks in only six days?” He explains that the act of working on ourselves to rest on the seventh day completes the “all” aspect of work in serving Hashem. Serving Hashem is not only a six day of the week time frame; serving God is a full seven-day process, week in and week out.
Any addiction needs to be worked on every day - including the day when it is obviously not proper. The six days of “work” require that a given amount of focused time must be set up to ‘work hard’ to remove oneself from that vice, building daily, hourly resistance and strength to overcome compulsion and craving. This is a proven method of attaining self-control through incremental, small measures of time and less use of the challenge. This message is applicable to everyone striving to get closer to Hashem by following in the footsteps of Avraham, Yitzchok and Yaakov, serving Hashem All the days of the week both in physical and labor and resting from that same labor stated in the fourth commandment this week!
Ah Gutten Shabbos
Rabbi Avram Bogopulsky
Parshas B'Shalach - What are we Fighting For? 15 Shvat 5784
01/25/2024 02:01:41 PM
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This Dvar Torah is dedicated the memory of the fallen defenders of Eretz Yisrael!
The devastation and overwhelming grief which the Jewish people in Israel have endured since the heinous terror attack of Simchas Torah on October 7th can only be comforted by the resilience and unity exhibited by the Jews in Israel and throughout the world. Over 1,200 innocent Jews -entire families - fathers, mothers, babies, children, grandparents were horrifically killed, Ahl Kiddush Hashem, sanctifying God’s name. There have been few days since the October 7th massacre when a soldier hasn’t given up his or her life on behalf of our people. Somehow, the human mind can digest small losses at a time, but when major large losses occur, we are shaken to our core, and that which has become dull to the senses now shocks upon us again.
We, united with the families of the slain soldiers, are devastated over the escalating numbers of Israeli soldiers who have lost their lives in the ongoing war in Gaza. But this week’s attack from Hamas, which killed 24 soldiers, marked the deadliest day since Israel began its invasion of Gaza. We mourn the loss of these soldiers, and all the others who have perished in this war. We extend our broken-hearted nichum aveilim to their grieving families: “HaMokom yenacheim osam b’soch she’ar aveilei Tziyon v’Yerushalayim” – May they be comforted among the mourners of Zion and Yerushalayim- and our most fervent tefillah: v’lo yosifu l’daavah od- And they shall not know sorrow anymore.
There is an overwhelming sense of Jewish pride and dignity that the soldiers of the IDF consistently demonstrate in life and even in death. Some of you may have read about the following powerful adjunct regarding such a loss in the news, but for those who have not, I am sharing this incredible letter written by one of the soldiers who was killed this week. The letter was read at his funeral:
Among the fallen during Monday's tragic incident in Gaza was Sergeant Major Elkana Vizel, 35, a resident of Bnei Dekalim. Vizel, married to Galit and a father of four Elkana Vizel worked as a teacher at the Naom School in Bnei Dekalim, where his wife also works, and on Tuesday, just hours after he was killed, it emerged that he had prepared a letter ahead of time to be read only if he had been killed in battle.
"If you are reading these words, something probably happened to me. First of all, in case I was captured by Hamas, I demand that no deal be made to release any terrorist in order to release me. Our overwhelming victory is more important than anything, so please – just press ahead with all the force until our victory is as overwhelming as possible." This is first paragraph of the letter that was retrieved with his body.
The letter continues: "Maybe I fell in battle. When a soldier falls in battle it is sad. But I ask you to be happy. Don't be sad when you part from me. Sing a lot, plant in hearts, hold each other's hands, and strengthen one another. We have so much to be excited and happy about – we are the generation of Jewish redemption! We are writing the most meaningful moments in the history of our people and of the whole world. So please be optimistic. Keep choosing life all the time – a life of love, hope, purity, and optimism."
He continues with the same theme of celebrating life rather than mourning his death:
"Look into the eyes of your loved ones and remind them that everything they experience in this life is worth it and that they have a lot to live for. Live! Don't stop for a moment the intensities of life! In Operation Protective Edge I was already wounded. I had the choice to stay behind, but I don't regret for a moment returning to be a fighter. On the contrary, it's the best decision I ever made."
We find several places in the Torah which speak of the Jewish people in battle. There are different dimensions regarding the purpose of the wars. Sometimes it’s an offensive war to eradicate idolatry, other times it’s a war to defend against the honor of Hashem and to protect the ideals of the Torah. There were times throughout Jewish history that we were forced to retaliate, taking the offensive side of the war. We only fought when challenged or attacked by others first. *HaRav Yaakov Moshe Charlop z”l relates two significant examples of this.
In this week’s Parsha B’Shalach the Torah states in Shmos 17:9 "ויאמר משה אל יהושע בחר לנו אנשים וצא הלחם בעמלק מחר אנכי נצב על ראש הגבעה ומטה האלוקים בידי" “Moshe said to Yehoshua, choose men for us, and prepare for battle against Amalek. Tomorrow, I will stand on top of the hill with the staff of God in my hand.” Rav Charlop quotes his Rebbi, Rav Kook z”l, to explain this verse. The entire tendency of Amalek was to fight against ‘the מצוה Mitzva and the חובה Obligation’ concept and to cool down the heat and passion of the Torah. The goal was to reduce the activity and service of the Jew down to a “רשות reshus” -to something that is optional. These three ways of serving Hashem are hinted within the word מחר – tomorrow- as each letter of the word מחר stands for a word: מצוה, חובה, רשות When Moshe said Tomorrow, I will stand on top of the hill with the staff of God in my hand” in order to sway or tilt the acronym to a total devotion, a total obligation to serve Hashem and not merely as a suggestion.
Later on, in Bamidbar, during a different battle for the honor of Hashem, the Torah tells us that Pinchasויקח רמח בידו took a spear in his hand. God spoke to Moshe saying, “Pinchas was the one who zealously took up My cause among the Israelites and turned my anger away from them so that I did not destroy them.” This was the opposite of what had transpired regarding Amalek when Pinchas elevated the optional to a Mitzva - an obligation - with a spear in his hand. The word רמח /spear -meaning optional - has the same Hebrew letters as מצוה – meaning obligation but reversed to mean optional. Moshe took the spiritual staff and transformed the Jewish mind to understand that nothing is haphazard or optional, which is what Amalek wanted to teach. Pinchas elevated something that was optional to a higher level of obligation.
Tzaha”l today has elevated the purpose and goals of Am Yisroel to the level of Torah and Avodah and Gemilus Chassadim. May their sacrifices be considered the modern day Korbanos/sacrifices, but their deeds and actions should lead Klal Yisroel to serving Hashem and to bringing Moshiach sooner than intended, thereby offering, and bringing the other types of sacrifices in the service of Hashem.
* Rabbi Yaakov Moshe Charlap יעקב משה חרל"פ, 1882 - 1951) was an Orthodox rabbi, talmudist, kabbalist, Rosh Yeshiva of the Mercaz HaRav yeshiva, and a disciple of Rabbi Abraham Isaac Kook. Rabbi Charlap served as rabbi of the Sha'arei Hesed neighborhood in central Jerusalem, and author of the Mei Marom series of books on Jewish thought. His grandson, Rav Zevulun Charlop z”l of Yeshiva University passed away last week.
Parshas Bo - This week’s Dvar Torah is brought to you by Guest Author Rabbi Dovid Saks 9 Shvat 5784
01/25/2024 02:00:06 PM
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Last week’s Parsha concludes with the seventh plague of hail mixed with fire, during which Pharoh finally gave in to G-d’s power and proclaimed, “This time I have sinned: Hashem is the Righteous One, and I and my people are the wicked ones.”
The Torah tells us that after Moshe prayed and the plague abruptly stopped, Pharoh’s stubbornness kicked in once again and he did not set the Jews free.
This week’s Parsha opens with G-d telling Moshe to go to Pharoh to warn him about the impending plagues. G-d tells Moshe that He hardened Pharoh’s heart in order that He display His wonders to Pharoh. G-d tells Moshe, “all this is in order that you tell your sons, and your son’s sons that I made a mockery of Egypt with My signs that I placed on them – that you know that I am Hashem!”
A question raised is, if Pharoh was ready during the seventh plague to let the Jews go, why did G-d allow Pharoh to harden his heart and not allow them out? Rabbi Dovid Feinstein o.b.m. explains: The reason G-d demonstrated His power through all the plagues was so that the story be told by us throughout the generations.
The Torah relates that G-d foretold to Avraham, during a prophetic experience, that his descendants will be enslaved for 400 plus years. However, since the Egyptians oppressed the Jews excessively during this time, G-d reduced the servitude experience by 190 years, and calculated the 400 years from an earlier date.
Pharoh was aware that the Jews were sentenced to be enslaved for 400 years and felt assured that they would remain in Egypt for the duration. He therefore resisted Moshe’s demands to release the nation before the time was up.
Reb Dovid Feinstein says something astounding. Had the Egyptians treated them decently as slaves, without any abuse during that time, the Jews would have been in Egypt for the requisite 400 and possibly at the end of 400 years Pharoh would have released the nation willingly without the need of plagues and miraculous Divine intervention. Had that come to pass, there would have been no overt display of G-d’s greatness and might to impress upon the minds of our youth.
Once Pharoh didn’t abide by his mission to simply enslave the Jews without cruelty and maltreatment, the narrative account of the awesome plagues and miraculous redemption from Egypt that we relate to our children each year at the Pesach Seder became a reality.
Essentially, G-d shortened the exile by 190 years so that we should have this wonderous period in our history to be able to teach our children the wondrous miracles He performed on our behalf. Our Exodus from Egypt is so integral to our belief that we are mandated to mention it in the third paragraph of the Shema during the day and at night so that we don’t forget it.
Before the Jews left Egypt, G-d told Moshe to please instruct every Jew to borrow garments and items from their Rai’aihu – their friend, and thus the Egyptians would provide them with great wealth. A simple understanding of this is that the Jews should ask to borrow garments and riches from their fellow Egyptians before they left. However, the Talmud teaches us that whenever the word Rai’aihu is used it only refers to a fellow Jew to the exclusion of non-Jews.
Commentators explain this in a novel way which portrays how our positive actions and demeanor is looked at by outsiders. G-d tells Moshe, “I have to make good on a promise that I made to Avraham that with the freedom of his descendants from slavery, they will receive great wealth.” To make this happen, G-d instructed Moshe to tell the Jews to begin borrowing and sharing their own personal items one Jew with another – their Rai’aihu. When the Egyptians will see the caring that the Jews have for each other, they will recognize the beauty of the kinship we have to each other, and they will then intuitively react by graciously giving the Jews their accumulated wealth – which they owed the Jews for all their tireless work. The awesome care, consideration and kindness which we show and do for each other generates appreciation from outsiders who observe us! Rabbi Dovid Saks
This is exactly what the Jewish people need to do today!
Parshas Vaera - Naming the Redemption 2 Shevat 5784
01/12/2024 09:22:27 AM
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This week’s Dvar Torah is sponsored by Victor Wahba in memory of his mother Camila Wahba
Can someone feel both embarrassment and exhilaration at the same time? Well, I recently had this experience on my last trip to Chicago. On Motzai Shabbos I spoke at Avos U’Banim, our version of parent/child learning. I was introduced as a rabbinic guest from San Diego. At the conclusion of my talk, one of the fathers approached me and told me his mother was born and raised in San Diego but had left many years ago. I was curious to learn her name thinking I may know some of his relatives. At this point he only told me the family surname but did not offer her given name. I asked him, but he uncomfortably refused and said, "It is forbidden to say your parent’s name.” I looked at him with a glint of disbelief and replied, ”I believe that the halacha is you are not permitted to call your parents (or in-laws for that matter) by their first name, but are allowed to reference their name.” For example, you could say the name when asked to be called to the Torah. I would need to say my father’s name. So, I asked once again if he would please let me know where it says that you can’t even reference a parent’s name.” a few minutes later, while the kids were eating pizza and waiting for the raffle, he brought over a book/sefer of Halachos which discussed the topic of laws concerning honoring your parents in English. It was titled “The Fifth Commandment.” He then showed me this halacha/law as well as the footnote where it is found in the Shulchan Aruch!
It was at that exact moment that I felt embarrassed to the point of humiliation and at the very same time I had a feeling of exuberance. As a Rov I felt embarrassed that I did not know or recall a law straight out of the Shulchan Aruch, the Code of Jewish Law. This emotion was immediately followed by the joy of learning something and strengthening my learning and knowledge in an area that needs it. Later, I processed this event and realized the ethical improvement opportunity that I experienced through that episode. I initially displayed a sign of Gaava/haughtiness by stating,” Show me where it says that.” My attitude was one of presuming I knew this halacha, yet I recognized my error and learned to humbly accept the correction. A person can accept a correction in one of two ways, begrudgingly or graciously. I opted to accept the correction graciously as this is a sign of anivus/humility.
The notion of not calling a parent by name or even referencing a parent’s name is that it shows a lack of respect. Just as we don’t say the name of God, we also do not overtly say the names of our parents. Names in general, especially names in Judaism, are a serious business; they are Hebrew names, names of Lashon HaKodesh, the holy tongue. The Jewish name is elevated because each name is Lashon Hakodesh, a clear differentiation from secular names of the gentiles. The greatness and importance of the Hebrew language is highlighted several times throughout the Torah.
In this week’s Parshas Vaera the Torah states in Shmos 6: "לכן אמר לבני ישראל אני ה' והוצאתי אתכם מתחת סבלת מצרים והצלתי אתכם מעבדתם וגאלתי אתכם בזרוע נטויה ובשפטים גדלים" “Therefore say to the Israelites [in My name], I am God. I will take you away from the forced labor in Egypt and free you from their slavery. I will liberate you with a demonstration of My power, and with great acts of judgment”. The Mechilta on the passuk ולקחתי אתכם לי לעם - I have taken them to me as a people, states that this was in the merit that they [the Jews] did not change their language and furthermore used their Hebrew names. Rav Meir Simcha of Dvinsk, in his work Meshech Chochmah to Shemos 6:6 — Why did Yosef say כי פי המדבר אליכם - the one speaking to you - (which Rashi says that he was speaking Lashon HaKodesh)? Chazal tells us that in the zechus/merit that שלא שינו את לשונם - they did not change their language- in Mitzrayim/Egypt, they merited the geulah/redemption. What this means is that even in galus, even in exile, they had a broader vision that one day they will be redeemed and have a homeland and will speak their own language. They spoke Lashon HaKodesh with an eye towards geulah. That is what Yosef was telling his brothers — that he speaks Lashon HaKodesh because he knows that this is a step towards geulah, a step towards Redemption.
It is for this reason – the fact that the Israelites separated themselves from the Egyptians - that the Rabbis established the ritual of reciting the blessing on four cups of wine during the Passover seder. Having a different language, using, speaking our own” Jewish’ language, brought about a separation, thereby maintaining a distance from the Egyptians. History has proven thatwhen the Jewish people try to get close to the gentiles in their country we end up being persecuted. On the other hand, so long as we maintain our distance from the non-Jewish population, we prosper in that country. An interesting side note to process is that every Shabbos night we perform the ceremony of Havdalah which is a separation between the holy and the mundane. The preferred, most choice liquid to use is wine because wine is a symbol of separation, just as it was when we were in Egypt. There are other laws related to wine. These halochot – laws – also serve to keep us separated as a people. to maintain our relationship with Hashem. One such halachah is Yayin Nesech - not to drink uncooked wine touched by a non-Jew.
This notion of separation does not preclude the Jewish people from participating in the many areas of the world. Rather, it encourages us to find and maintain ways to keep ourselves holy and unadulterated from the rest of society. The great challenge is to maintain our commitment to Hashem, the Torah, and Mitzvos at ALL times. Clearly, as outlined in this week’s parsha, if we create the barriers of not changing our language and keeping our Hebrew-given names, the ultimate redemption in our day will be facilitated, just as it did for our forefathers at the time of our deliverance from Egypt!
Parshas Shemos - If Plan "A" Doesn't Work, There are Twenty-Five More Letters......or Not 23 Teves 5784
01/05/2024 09:00:29 AM
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Several times over the years I have written about ‘hishtadlus’, the effort a person is required to do in this world, not to sit back and wait for miracles. Most people plan things in advance, whether it is travel, a day off, or even notating the daily schedule. Yet there are always individuals who make contingency plans for their contingency plans! The title of this article can be interpreted in many ways, but I am not going to list them all. Rather, I would love to hear from YOU, the reader, how you interpreted it. I am sure the common theme will end up being ‘more or less’ the same, yet we ask,” What is required”?
There is a great deal of balance that is required between the ‘efforts’ that we apply in life to accomplish our goals versus our Emunah/belief that Hashem runs the world regardless of how much we try. I think there is a direct correlation between the two. Put differently, the more belief a person has, the less effort is needed, and the less Emunah (Faith) a person has, the greater the effort will be needed. The greatest proof of this truism is seen in the transition of the Jewish people’s fate from slavery to redemption: the fact those that who exited Egypt, becoming the generation of the midbar/desert had the greatest Emunah and bitachon/security in Hashem. It was a situation that created minimal physical effort; practically nothing was required on the part of the generation of the midbar to live in the desert. In contrast, those who lived at the time we entered the Land of Israel, continuing throughout the centuries to today – to all of us living in today’s generation, need to prepare, plan, devise and create ideas. This is especially true today; we are not on the level of previous generations. We all agree that we need to plan, to contemplate, to think. What better place to start than at the beginning with the letter ‘A’, the first letter, the most fundamental letter of any alphabet.
A completely related story, albeit indirect to my main message, was a story I just heard about Rav Nata Greenblatt zt”l, known for his quick wit and sharp sense of humor. In a recently published book about Rav Nata, there is a story about Rav Nachum Lansky, a member of the first class of the Memphis Hebrew Academy, founded by Rav Nata Greenblatt in 1949. Rav Nata Greenblatt, who only a few years earlier was learning and listening to shiurim from the Chazone Ish on Yerushalmi, was the Aleph Beis teacher for the initial kindergarten and first grade of the Memphis Academy and taught Nachum Lansky. Years later Rav Lansky went back to Memphis to show Rabbi Greenblatt a sefer that he wrote on Aleph Beis. Rav Nata immediately responded, ”Didn’t I teach you the Aleph Beis already?” Hebrew letters are so articulate that they give depth of meaning standing alone as well as when linked to other letters to make up words.
In this week’s Parshas Shmos the Torah states in Shmos 2:2 "ותהר האשה ותלד בן, ותרא אותו כי טוב הוא ותצפנהו שלשה ירחים" “The woman became pregnant and had a son.” She realized how extraordinarily good he [the child] was, and she kept him hidden for three months.” The following is the entire explanation of Rabbeinu Bachya. According to the plain meaning of the text, the words “that he was good” mean that he was a handsome baby. Even if he had been ugly, in the eyes of his mother he would have appeared beautiful, and she would have protected him against all dangers and would have hidden him. This is a psychological fact of life; there was no need for the Torah to tell us that in the eyes of his mother the baby looked “good”. It follows that the Torah wished to inform us of something else. According to Shemos Rabbah 1:20, the word טוב means that Moshe was born without a foreskin. The sages add that seeing the whole house filled with light after Moshe was born, his parents considered this a good omen, i.e. he was “good”. The first time the adjective good was used as a noun was in Bereishis 1:4 when God created light and had satisfied Himself that it was something “good.” The Chochamim also comment that Adam, who had been constructed by God Himself, (rather than through a mother of flesh and blood) also did not have a foreskin. The Avos d’Rebbi Nosson, chapter 2, writes that “Good” therefore is a description of something that does not need improvement.
A kabbalistic approach concentrates on the extra word ‘ הוא’. According to the Midrashim, it would have sufficed for the Torah to write ותרא אותו כי טוב. Why did the Torah bother with the additional word הוא? The word הוא was added as one of the names of God such as we find in Psalms 100:3 הוא עשנו ולו אנחנו “He (God) has made us and we are His.” Or in Yeshayahu 42:8 -אני ה׳ הוא שמי, “I am the Lord, הוא is My name.” The Gemara Menachos 29 stated that God created the world with the letter ה. They meant with the letters,הו: of His name He created the world. The Hebrew letter’ ו’ symbolizes the number 6, the six directions which receive radiations (divine input) from the benevolent Presence of God, שכינה. God’s Presence protects the world from harm; this is why, in Tehillim 121 (which we are now reciting for the protection of Israel and Tzahal daily worldwide), Dovid HaMelech commences with the words, “I raise my eyes to the mountains, from where will my help come?” uses the word שומר/guardian, 6 times in the course of this psalm. This was David’s way of alluding to the שכינה, the presence of God. Seeing that the letter א and what it stands for is so crucial to continued existence, it was added to the two letters ‘הו' , forming the word הוא. The Aleph is the first of all the letters. If the Aleph had never been introduced to the world, it would be impossible to say there would be a beis or a gimmel. The Aleph is the reason there are another twenty-one letters in the Hebrew alphabet. In this way, expressing Moshe’s relationship to Hashem, ‘Who’ represents the ultimate significance of א, was shown at the moment he was born. In other words: the two words כי טוב tell us that the house was filled with light at Moshe’s birth, whereas the additional word הוא tells us that this was divine light, light from a celestial source. Yocheved experienced the presence of the שכינה when she saw this light. The word הוא in our verse is also what prompted our sages to explain the word ותראהו, “she saw him,” in verse 6 as a reference to the שכינה. The Torah only needed to write ותפתח ותרא, “she opened, and she saw”. Instead, the Torah wrote ותפתח ותראהו - “she opened, and she saw Him,” i.e. the שכינה. God’s benevolent presence had accompanied Moshe to the reeds. Clearly, this is another proof that the kabbalists arrived at this interpretation through the letters הו which the Torah appended to the word ותרא. If Batya, Pharaoh’s daughter, was granted a vision of the שכינה, it is quite natural that Yocheved, the righteous mother of Moses, should be granted no less.
Parshas Vayechi - Family Feud 16 Teves 5784
12/27/2023 06:51:20 PM
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One of the most common – and upsetting – causes for parental angst is when their children fight among themselves. There is nothing so troubling as sibling rivalry. When we, disconnected from such ongoing rivalry, are told that this ongoing fighting and rivalry is deeply disturbing, we may be inclined to chuckle, shrugging it off, thinking it’s cute. It may very well be ‘cute’ when the squabble is about some silly, insignificant situation among young children. Unfortunately, those same children as teenagers and then adults often get into major arguments and disagreements with their siblings over money and other possessions. These sometimes-ugly fights between siblings typically take place when parents pass away and there is money to be divided and a yerusha/inheritance that needs to be sorted out. The best way to break up a fight is to avoid it in the first place. Reality - and statistics - show us that even though most assets left to children could be distributed without incident, stress, anger, and ugly fighting occurs far too often. Those same parents who were distressed when witnessing their children fight while they were alive, surely fret over witnessing their children fight when they are looking down from the next world and can no longer intervene.
There are situations when sides taken by children result in open wars of one group against the other. (Perhaps that’s how the Hatfields and the McCoys started their everlasting feud). Reb Yitzchok ben Nisan of Vilna in his sefer Kehilas Yitzchok enlightens us regarding a passuk in Devarim: The Torah states in Devarim 14:1 "בנים אתם לה' אלוקיכם, לא תתגודדו ולא תשימו קרחה בין עיניכם למת" : “You are children to Hashem our God. Do not make groups and do not place a scratch between your eyes.” The Gemara Yevamos 13b explains לא תתגודדו as ”Do not make groups and groups against each other.” The Kehilas Yitzchok tells a story of a city whose Rabbi passed away. Even before the Rabbi was buried there was machlokes/division about hiring a new Rabbi! One side argued that the Rabbi’s son has the rights to the pulpit; he should take over for his father. A different group demanded they reach out to a certain large city and select a well-known Rabbi from there to relocate and take over here. Others spoke up and said why should we look at another city? We should select a new Rabbi from our own town because he is a great Torah scholar. In the meantime, a great Darshan (highly qualified, wise man who is able to expound upon and explain the Torah) ascended the pulpit to eulogize the Rabbi of the city who had passed away. During his eulogy he mentioned the machlokes raging throughout the city causing groups forming on different sides of the aisle. He cried out exclaiming that the Gemara warns us not to cause bands of people to be divided, fighting over issues. The Darshan raised the question regarding how we need to see why the Holy Torah deemed it necessary to hint, mention, and warn us not to make a machlokes, to avoid creating opposing groups focused upon building opposing sides of basic issues, specifically when speaking about a deceased person. Couldn’t the Torah find another place in to apply this issue? Why should such a discussion take place here at the very time when discussing the laws regarding the death of someone in the community? The answer is that the Author of the Book, The Ribbono Shel Olam, knew exactly, from the very beginning of time, that people come to disagreements when someone passes away. By nature, when someone dies, that very loss automatically brings out the harshness of people choosing and picking one side or the other.The Kehilas Yitzchok concluded, ”Just as we now have in our own community.”
It is not only over money that people disagree; people sometimes come to argue on everything and anything. Some say the person should be buried in this type of casket while others say the deceased should be carried directly on the shoulders of important people to show greater respect. Some say there should be many eulogies to give greater honor and respect to the deceased while others challenge and claim the deceased never would want to burden the community with a long funeral. There are many other examples of ways for anger and divisiveness to develop. Therefore, the Torah HaKedosha instructs us at the outset not to make rival groups of this opinion and that opinion. Rather, this is the time to become unified with one voice, as an Aguda Achas, to call out united as one group bound together. This is the symbol of what the Book of Bereishis is about. This is how the Book of Bereishis ends.
In this week’s Parshas Vayechi the Torah states in Bereishis 48:1 "ויחי יעקב בארץ מצרים שבע עשרה שנה, ויהי ימי יעקב שני חייו שבע שנים וארבעים ומאת שנה" “And Yaakov lived seventeen years in the land of Egypt, and it was the days of Yaakov’s life - one hundred and forty-seven years”. Parshas Vayechi is unique in that it is a ‘Parsha Stuma’- a closed section. There are no spaces left between last week’s parshas Vayigash and this week’s parshas Vayechi. Several commentators give insight as to why this is. The Midrash Rabbah explains since Yaakov Avinu dies, the subjugation of the Jews in Mitzrayim will begin. A second interpretation is that Yaakov wanted to reveal the end of days, the time when Moshiach will arrive. And so God ‘closed him up’ and took away this ability. A third explanation is Hashem in His mercy closed up, hid all the difficulties, tragedies, and problems of the world. This also signifies that Yaakov would be protected from any of the infighting that may occur among his children. The manifestation of Yaakov being protected and not be subjected to any discord from his family truly gave him that ‘life’ both in this world but more importantly in the world he was now heading towards.
We all want peace in our family and homes whether the children are young or growing older, but we especially want our children to get along when they are older. This Shabbos Parshas Vayechi was established by the National Association of Chevra Kaddisha, the Holy Burial Society, to be the Shabbos dedicated to focusing of end-of-life concerns. The transition to the next world should be an easy and pleasant one for everybody.
Fri, December 13 2024
12 Kislev 5785
UPCOMING EVENTS
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Sunday ,
DecDecember 15 , 2024
Sunday, Dec 15th 12:00p to 3:00p
Join your Beth Jacob family for some old fashioned fun as we prepare for Chanukah by dipping our own candles at Toby’s Candles and then enjoy a lovely day picnicking in Old Town! Meet at Toby’s Candles at 12pm | Not a Drop-off Event Each Child Will Get One Basic Candle To Dip (non-members, $4) BYO Picnic OR Optionally Pre-Order Pizza Online and We'll Bring It (from La Mesa Pizzaworks) -
Sunday ,
DecDecember 15 , 2024
Sunday, Dec 15th 8:00p to 10:00p
Bring a wrapped gift (between $10-15) to swap! The theme is kitchen and self-care gifts! Soup, bread and cider will be served. -
Thursday ,
DecDecember 26 , 2024
Thursday, Dec 26th 5:00p to 7:00p
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Sunday ,
DecDecember 29 , 2024
Sunday, Dec 29th 5:30p to 8:00p
Family friendly Chanukah Event with Dinner Dreidel Competition, Kids Grab bag, Kids Talent Show
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