Rabbi's Blog

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

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 7^th 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 7^th 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 7^th 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

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.

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

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!

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

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

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

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

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 7^th 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

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

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 7^th. 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.

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 7^th 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 7^th 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.

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!

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.