Rabbi's Blog

As I sit writing to you from Eretz Yisrael I would like to thank everyone for their Tefillos and good wishes for my mother Yocheved Bas Yitta. A short vignette to understand how she is doing is the difference in her dealing with food. For the record I think of my mother as the master of ‘creations from leftovers’ in what we call today ‘recycling’ of food’. Ironically my mother (and I’m sure many of your mother’s as well) did this without a recipe book or from google posts that many ideas of what to do with leftovers comes from. A few weeks ago when my mother was at a low she said “I can’t stand looking at that food, just throw it all out”. At that point we all knew she was not well. Baruch Hashem, as I am back visiting with my parents two weeks later, someone was going through the refrigerator I heard her yelling “don’t you dare throw that out”.

One of the many challenges Jews face every week is how much to cook for Shabbos. The entire prohibition of cooking on Shabbos creates a panic that we won’t have enough food. Heaven forbid we run out of food even without having uninvited guests. Therefore it is probably a custom from the time the Jewish people entered the land of Israel that women prepare more than enough food thus insuring we don’t go hungry on Shabbos. This in turn creates an automatic issue of ‘leftovers from Shabbos syndrome’ a rare but popular disease amongst many Jews. There probably is a Shalom Bayis issue regarding leftovers in every Jewish home, some say throw it out and others say keep on serving it.

As I’ve written and said many times before there is a spiritual and physical component to everything we see and do in life. According to many reports today, leftovers can be detrimental to your health. First it might force overeating by feeling I must finish up all of the food no matter whether I am hungry or not. Secondly, the physical side of leftovers has potential damaging effect of mold and microscopic organisms that grow in food that can be potentially harmful. The flip side is the spiritual benefit to leftovers. But there is only one very specific type of leftovers that contains high spiritual benefit, Shabbos leftovers. The first reason that we have leftovers is because we make too much. Perhaps it would be ideal to make just enough, the problem is when we are concerned about making too much we actually may make too little. This directly impacts our Oneg Shabbos, Shabbos delight and the enjoyment that we have from eating on Shabbos. There are other references in Jewish law that suggest spending a little more, eating a little more, and overall doing a little more to ensure our complete fulfillment of a particular Mitzva. For example to eat a little more bread to make sure you eat a Kezayis, an olive size minimum amount required in certain eating Mitzvos. I will blow the shofar a little longer or buy a mitzvah item a little more than the average cost to show the desire and love of the Mitzvos.  The second reason and perhaps an area we need to build up our faith in a little more is the sanctity and holiness of Shabbos that is demonstrated through different parts of Shabbos and in this case, food. When we prepare food for Shabbos, that food is not ordinary food but rather a food imbued with holiness because it was prepared specifically for Shabbos. A Talmudic concept of “Maalin B’Kodesh V’Ein Moridin” we go up in holiness and not down may be borrowed to explain the sanctity of this Shabbos food. Once this food was made for Shabbos it is intrinsically holy and continues to be holy even during the week.

In the second half of Sefer Shmos the Torah teaches us about the building of the Mishkan, the services of the Kohanim and the offerings in the daily life of a Jew. In this week’s Parsha T’Tzaveh chapter 29 verses 29-34 the Torah describes the Kohanim being prepared for seven days in their service and the holy garments that were worn in preparation of going into the Tent of Meeting. Aharon and his sons the Kohanim would eat the bread and meat of the Miluim/service time and if there was leftover it needed to be burned and not be eaten because it is holy. Our leftover food is not holy as in the Beis Hamikdash but it definitely maintains a certain kedusha. All of this was done for seven days which of course represents the seven days of creation related to Shabbos.

In the beautiful poetic Tefillah of L’cha Dodi which we sing on Friday night Reb Shlomo Alkabetz mentions that Shabbos is the source of blessing. The blessing is for the new upcoming week and not the previous one. Shabbos food is kadosh that gives blessing for the upcoming week. This is all dependent on a person’s Machshava/ the proper intent we have when shopping, cooking and eating Shabbos food. It is the perception of Shabbos that we have which creates the influence we have on the food to make it holy or not. If we do it for the right reasons and proper sake then the leftover food is beneficial. If we prepare and cook for Shabbos with a desire and love then we will merit blessing not only eating it on Shabbos but even more so when eating the leftovers during the week.

Another teaching of the Rabbis is that harm does not befall a person who is doing a Mitzva. In my humble opinion Mitzvos must be done with the highest and best of intentions in order for us to merit of not being harmed by doing a Mitzva. Therefore in the case of leftovers if we have food that was made for my personal benefit of eating then those leftovers are susceptible to the dangers mentioned earlier. But if the food is prepared for Shabbos for the sake of honoring Shabbos then the leftovers eaten during the week have a TAAM a taste of Shabbos that has the blessing still from Shabbos day itself. The main ingredient to the food we make for Shabbos is the attitude and intent we have when making and eating it.

These parshios direct us in the proper manner of our service to Hashem when done only for the sake of God and not for us. Let us take the lesson of the Mishkan, the Avoda and Korbanos and apply it to our weekly Shabbos food preparation and its potential Nosar/leftovers to make it beneficial and spiritually healthy for all of us.

Ah Gut Shabbos from Eretz HaKedosha

Rabbi Avraham Bogopulsky

This Dvar Torah should be a zchus for Yocheved Bas Yitta for a Refuah Sheleima

As I sit on this plane, flying back to San Diego from Israel, I find myself reflecting upon my unexpected trip to help with an acute family medical issue. Out of approximately one hundred twenty hours spent in Israel, one hundred of them were with my parents in their home and or with my mother in Shaarei Tzedek hospital. I have never previously spent any considerable amount of time in an Israeli hospital, and I was witnessing something that I have heard about but never previously saw first-hand.

By ethical code hospitals are a unique haven on earth; they treat everyone! The fact that a hospital treats everyone is not unique to Israel, but what is different is who is providing the care. You find Jewish and non-Jewish, Israeli and Arab, men and women, religious and non-religious, observant and non-observant people making up the medical staff, the business office, the cafeteria and any other area that is part and parcel of the hospital. Perhaps I, as an outsider, am able to view and question the comfort level that exists between all of the cross sections of responsibilities that different people administer.  My parents (who should live and be well until 120) have home care around the clock. Their caregivers are a very gentle man named Rusty, who comes from the Philippines, and Irit, a compassionate, caring non-observant Sephardic Jewish woman.  These workers have entered a world of elderly, American, observant Jews who have lived in Israel for  only a few years. In addition, they artfully interact with my sister and family, observant, religious Zionists who have lived in Israel for twenty years. Add to this, the elderly couple’s Charedi-looking son, me, flying in from the distant planet, California. Despite these multi-level differences, a homogenous atmosphere settled comfortably within the walls of the home.

Anecdotally, Jews view and question the action, dress and behavior of other Jews. I will choose the Chasidic garb - payos, wearing of a gartel during davening, the long coat and beard  - which causes some Jews to look at with chagrin.  - Recently, however, I saw someone with long, curly payos down to his shoulders sporting jeans! I have seen many Jews wearing a kippa sruga (knitted Yarmulka) gird himself with a black gartel for davening. It is all a matter of breaking things down to their core and understanding each distinct characteristic, making it all become acceptable as part of the whole. Some elements resonate with us but not always the entire picture. But why can’t we departmentalize and see patterns and customs that I myself do? Once we get past a certain barrier, the entire wall is able to fall and will converge rather than polarize the world in general and Jews in particular.      

One could argue that outside this scenario we wouldn’t sit down and talk to each other.  Unfortunately, and sadly, that is all too true. Nevertheless, once we find ourselves all in something together, focusing and working for a common cause, the relationship tends to develop and grow beyond the original reason for coming together.  It may even grow to the extent that we would put aside our differences and sit down for a chat over a cup of coffee or invite the ‘other’ individual to a personal event in life. While  I know this is nothing new or revealing to you,  this happens to be the very opening words of the Mesilas Yesharim, the Path of the Just :“that I am not here to teach you anything new, rather to remind us all of what we already know. In fact, there are many mitzvos Sichliyos - common sense commandments - that are spelled out in the Torah. Why?

God gave the Torah to human beings, and God created human beings. Hashem knows the way the human mind works;  despite something being so obvious and matter-of-fact, there is reason why God nevertheless commanded us in those obvious areas. This week’s Torah reading contains many mitzvos that are in the man-to-man category. Many of them are obvious, but nevertheless emphasized and illustrated shortly.

In this week’s Parshas Mishpatim 22:20, 21 the Torah states “V’Ger Lo Soneh V’Lo Silchatzenu……Kal Almana V’Yasom Lo S’Anun”. “And a stranger you should not wrong, nor shall you oppress him….Any widow or orphan you shall not afflict”. Most Jews recognize the three individuals the Torah calls out to be treated with extra special care: the convert, the widow and the orphan. These are the most obvious people who, logically, emotionally and psychologically require this special recognition and attention, yet Hashem feels it necessary to mention it anyway. I will take some literary license and suggest that perhaps the answer to the “obvious” may be found in the short two pesukim that appear right before this section.  22:17 the Torah states: “MeChasheifa Lo S’Chayeh” and 22:18 states: “Kal Shocheiv Im Beheima Mos Yumas” - a sorcerer shall not live and one who lies and fornicates with an animal shall be put to death. It is important to realize these two mitzvos are in their own separate section and, oddly enough, are placed in the middle of monetary considerations before  and monetary discussions after the statements

The M’Chasheifa, sorceress, is not limited to the literal definition of black magic but to the purpose and goal of what it accomplishes. The purpose of magic is to change the reality of a certain thing or situation. The Mitzvos of the Torah are in effect today just as they were thousands of years ago. Some Mitzvos manifest themselves in different ways and situations. For example, today we do not have sorcerers and black magic, nevertheless the mitzvah applies and its fulfillment arises in a different way. The Sorcerer of today tells us we are  not to make believe or create the disappearance of a certain reality, i.e., we are not to come up with a rationalization or excuse explaining why we do not have to have extra compassion to an orphan, widow or convert. Sometimes a person may say about a widow, “Oh, don’t worry about her. Her husband had a big insurance policy. Or… She has a lot of family support and money”. Or to say about the orphan, “Oh, he or she will be an adult soon.” Or to say about the convert, “Well, didn’t they know this is what they were getting into”? These and similar thoughts are the inner workings of Kishuf/magic to change the reality that stares us in our face.

Once we start to figure out ways not to have compassion, we are acting like  animals. Therefore, the Torah juxtaposes the two commandments of magic and not lying with an animal together, immediately before the portion of where we need to have more compassion and extra sensitivity. Life in general presents different social challenges within our immediate community and the community at large. We must observe these particular Mitzvos in today’s world by not changing a situation with our perception. Rather, Hashem tells us that these Mitzvos of compassion and care must be upheld despite our crooked thinking. By violating these particular mitzvos we continue to polarize our families and the Jewish people. If we observe this Mitzva properly, we will create a stronger sense of Achdus/Unity and ultimately bring B’Nei Yisrael closer together as one big family.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

This Dvar Torah should be a zchus for Yocheved Bas Yitta for a Refuah Sheleima

One can only wonder why innovations need to progress go step by step and can’t jump ahead to the later stage earlier. Let me give a few examples. In preparation for my most recent trip, I needed some new luggage. My wife and I both bought a piece of luggage that  has a four all-direction wheels. This is not considered a luxury piece; it’s standard equipment in new luggage. As we were “wheeling” our luggage through the airport, we realized we didn’t need a cart to haul our belongings. I could remember that it wasn’t that long ago people had to actually lift and carry the entire piece. Later on, luggage came with four wheels, but you needed to pull it. Sometime later a two-wheel piece was introduced that could tilt and had a handle, making wheeling the luggage easier. Why couldn’t the original invention start off with what we have today? (Now I’m really curious to see how luggage will be improved even more in the next iteration!)Thanks to this luggage transformation, travel has become easier and more convenient.

A second example is the ‘air train’ that takes you from the terminal to different travel points and most often to the car rental agencies as well. It struck me that a double door system was instituted most probably for safety reasons. For those who travel by train, especially the subway of NYC, passengers wait on an open platform. Unfortunately, there are tragic stories of people either jumping, being pushed or even slipping onto the tracks into an oncoming train, resulting in devastating injury or ,more frequently,  death. The ‘air train’ system consists of doors on the moving car itself with a matching set of doors that line up equally when the train pulls into the station. The platform that passengers wait on is no longer open, rather it is a wall with doors that open only when the train pulls into the station and closes when the train departs. This is a very simple innovation that, like so many new and wonderful safety measures, has saved lives and prevented injuries to many. So many ideas and innovations that we live through must go through such a process of invention and development. Transformation of new ideas must go step-by-step rather than by leaps and bounds. Other than sudden, catastrophic events, incremental change is the norm. Under normal circumstances the progress will evolve step-be-step. I believe that by nature and design this is the way God intended the world to be.

Even within my personal life experiences, I notice development and growth in certain areas which give me cause to wonder why I never thought to do certain things I do now previously.  In particular I look back at how my ability to express my thoughts in writing has deepened and grown  over the last six years of these Divrei Torah/Messages.  Parshas B’Shalach is the completion of another yearly cycle.  My  first message was written for Parshas Yisro. The development of this concept of continuous growth is found in this week’s Haftorah for Parshas B’Shalach.

This week’s Haftorah, taken from the Navi Shoftim, is one of the famous ten songs of Tanach known as Shiras Devorah. In Shoftim 5:28 the Navi states: “B’Ad HaChalon Nishkpha V’T’Yabeiv Eim Sisra B’Ad HaEshnav, Maduah BoShesish Richbo Lavo Maduah Echeroo Paamei Markevosav”. “Through the window the mother of Sisera looked forth and peered through the window stating, ”Why is his chariot late in coming? Why tarry the strides of his chariots?”  

The fascinating story of how Yael killed Sisra, the commander of the Canaanite army of King Yavin of Chatzor, is mentioned in Shoftim 4 -5. After being defeated by the Israeli forces of the Zevulun and Naphtali under the command of Barak and Devorah, Sisera was killed by Yael, who hammered a tent peg into his temple. The navi goes on to describe how the mother of Sisra waited for her son’s return as she did after the dozens of battles that he fought in his lifetime. This time, however,  she waited and waited and asked herself why was he late. The word she used for being ‘late’ is “BoSheish”. The Midrash Rabbah in Bereishis teaches us that there are three places in Tanach which use this form of a word to describe time. The first time it is used is when Adam and Chava were in Gan Eiden prior to sinning. That verse states that it was already six hours and Adam and Chava were naked -  V’Lo Yisboshashu -  and they were not embarrassed. The second time was when Moshe Rabbeinu was thought to be late coming down from Har Sinai. In Shemos 32:1 the Torah states: ‘And the people saw Ki Bosheish Moshe’  - that Moshe was late coming down from the mountain.’ The third time refers to the line I mentioned above regarding  Sisera’s mother.Six hours had passed and still her son did not return. The midrash explains the word BoSheish is a contraction of ‘Baoo Sheish’ meaning “they came six” -  six hours late from their anticipated arrival.    

In all three instances the same six hour window of time is expressed. Why, in each case did the individuals involved wait six hours before growing concerned?  Why were they not concerned immediately? I would like to suggest that six hours is a quarter of a day which is either one side of the day or the night. The initial phase of news or a situation will remain the same for a while until more information changes the previous status. A person will hear or learn about something, digest it and then react to those circumstances which will settle within the person for a bit. Once it has been adapted, then change from new information will lead the person to react differently to the new circumstances.

I believe the same is true with innovation and technology. It takes time to determine if the new invention will take hold and successfully do what it was designed to do. Using hindsight, we think to ourselves, “Why didn’t we just jump to the current level of technological advancement rather than having had to go through so many different stages of development?” The same is true when growing spiritually, emotionally, and even physically. Life is a process of growth.  We each need to hit the markers of different levels, growing step-by-step, maintaining a healthy, sensible life on each platform before jumping to the next level. Hopefully, with God’s help and our own inner-patience, we will “come with six” in order to climb to the greatest heights of life.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

The American school system has a typical nine to ten month school year with a variety of evaluation periods, depending upon the district and, in the case of yeshivot and day schools, each school’s custom. A few days ago I was asked to give reports on the progress of my students. Typically, the second and fourth quarters are marked by the mid-term and final grades while the first and third marking period are deemed progress reports. The wisdom behind a progress report is the ability given to the students (as well as the teachers and parents) to assess where they are so as not too fall behind in their work and at the same time not be penalized on the permanent record if they did poorly.

The term ‘progress’ is so important because, in my opinion, it emphasizes the positive rather than the negative even though it typically is used as a red flag for a student who is not doing well. In calculating the grade for each progress report I listed three components: test score, class participation/behavior and preparedness for class. As teachers, we each want to build self-confidence within the student and try to give the best grade possible. The most common measure of a student’s progress and knowledge is through test scores.  Sometimes, however, students don’t do well on exams but are nevertheless learning and growing. Therefore, in order to measure the big picture teachers will include behavior, class participation, and readiness to learn when calculating a grade.

The makeup of a Jew consists of  many facets, no one weighing more heavily than another. Each area has a time and place for itself. From the perspective of a pulpit Rabbi, I most commonly see people in the one dimension of their service to God: prayer. As we are all aware, davening is a privilege that literally shapes our lives for better or for worse. Kislev, the month we are now entering, marks the end of the first marking period since the beginning of the year on Rosh Hashana. Individual evaluation of progress in davening is every congregant’s responsibility. The following check list of items mirrors a student’s activity in school. Every man, woman and child should consider these actions to determine his or her grade makeup.

Students who often leave class early or arrive late do not receive or get the material and simply won’t do as well as those students who were in class daily  from the beginning to the end. Likewise in Shul there are those who come late and or leave early. In mainstream classrooms students must sit at their place and not wander or walk around the room which may disturb other students or disrupt their own learnings so too in Shul. A person should focus more conscientiously by remaining within a certain radius of his Makom – his place. Being prepared for class makes learning smoother. A student must come prepared with his books, note books, pens, markers, pencils and the like. We need to come to Shul prepared to daven. That means wearing proper attire, using the correct prayer book and bringing anything else a person needs in order to pray. I must complement this scenario to doing school work at home and also davening at home. The proper setting must be present in order to achieve a modicum of success.

How do we measure up in our first progress report in Tefilla? It is interesting to note that the atmosphere of prayer is an extremely important component of the success of our davening. This can be found in the very beginning of this week’s parsha Toldos.

In Bereishis 25:22, the Torah describes Rivka’s pregnancy. Rashi informs us that Rivka felt turmoil in her womb, explaining that when she passed a house of idolatry, Esav tried to get out, and when she passed by a house of Hashem, Yakov tried to get out.  My father-in-law Reb Tzvi Rosen, Y”BL, pointed out an insightful comment made by Rav Zalman Sorotzkin in his commentary Aznayim L’Torah. Rav Sorotzkin quotes Midrash Rabbah 63:6 and contrasts the reactions of Rivka based upon the movements of Esav and Yakov. The Midrash states: “B’Shaa Shehayisa Omedes al Batei Knessios u’Batei Medrashos Yakov M’farches LaTzeis, u’B’Shaa Shehayisa Overes al Batei Avodas Kochavim Esav Ratz U’M’farches LaTzeis”. “At the time Rivka STOOD at A Shul or Beit Midrash, Yakov struggled to get out. When Rivka PASSED by a house of idolatry, the Esav struggled to get out”. The nuance teaches us that Rivka, the righteous woman that she was, would never just stand in front of a place of idolatry.  She would move quickly away from it. In contrast, when Rivka came to a holy place, she just wouldn’t pass by.  She would  stop and take it all in. Therefore, as Rivka passed the house of idolatry Esav needed to ‘run’ back to it. The word ‘Ratz’, to run, only appears when referring to Esav but not when referring to Yakov because Rivka stood there, allowing Yakov just to want to go out but had no need to run anywhere.

We could derive from this Midrash and its explanation that the world is a place of purity and holiness. If one would just stand still, he  would feel the Kedusha and soak it in with no reason to chase it. Tum’ah, impurity and sin, are negatives that we somehow create. Even after we’ve passed it we need to run back to it. When it comes to learning, davening, performing acts of kindness and all mitzvos, they usually are right in front of us. It is the sins and the actions that we should not be performing which we tend to seek out and chase after. We should learn from Rivka that when we find ourselves in a place where we don’t belong we should pass by as quickly as possible, and when we end up in a good place we should just stand and not move, perhaps even  take a seat and make this good place more permanent. 

When davening we create a meeting between us and Hashem and maintain kedusha and spirituality right there in front of us. There is no need to disrupt it by getting up and chasing some frivolous moment that breaks the connection we have with Hashem. Let us remember what the grade in davening at home, in Shul or on the road entails. 

P.S.

This dvar Torah only applies to those who value a good education. So how well did you do on your progress report?

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

Rare is the person who does not have an opinion about a fellow human being. Those opinions are often shaped and formulated by presumptions having little or nothing to do with the person being evaluated. Truth be told before I begin, we all know that no person has the right to pass judgment on another, and no one has the right to sum up or to assess another person’s life. Chazal, the Rabbis, were emphatic that we have neither the full picture nor the facts to really know or judge another individual; that must be left up to Hashem, not man.

Nevertheless, we all find ourselves performing such evaluations and calculations. In Talmudic discourse the Rabbis often set up analysis of situations through a process of arguing about different choices. In our case, which is addressing the personalities or traits of individuals,  I would like to share four scenarios of human dispositions. There are people who have nothing going well for them in life and are clearly downtrodden. There are also those who seem to have what we would imagine to be everything yet are unhappy and disappointed.  The third category includes those who have everything and are very happy and content. But the person who has had to struggle, who has very little materially yet radiates an inner happiness and appreciation for being among the most blessed of all in the world is the essence of one who has attained the highest level of all. The feeling each person conveys to others through outward appearances and actions creates a direct effect regarding the way others view that individual. As important as it is for everyone to formulate a positive opinion of someone else, it is equally important for each and every one of us to portray ourselves in a manner which demonstrates that life is good  - and precious - no matter what kind of burden,  pekalah (load), we each may be schlepping. We can change the way people view us if we maintain an upbeat, positive outlook towards life. We see these scenarios around us day in and day out. We marvel at someone who is struggling with health or livelihood or who has suffered the loss of a loved one yet despite all of that makes the effort to give comfort to others. Displaying  inner strength and belief in Hashem, demonstrating that it is all for the best and they shall overcome and survive, gives strength and renewed hope to all privileged to be around such a person.

The personalities throughout Tanach show and teach us how to accept the hand Hashem has dealt us and how to make the best of it. I believe each person in Tanach represents certain dimensions and personalities that we all share. Even the prophets who foretold doom and gloom were only doing the job that Hashem had given them, fulfilling the mission they were sent out to accomplish. For the past ten weeks we have heard from only two prophets: Yirmiyahu and Yishayahu. In the weeks between Shiva Asar B’Tammuz and Tish’a B’Av, known as the Gimmel D’Puranasa -  the three weeks of tragedy - we hear from Yirmiyahu twice and Yishayahu once. Between Tish’a B’Av and Rosh Hashana, a period of seven weeks, we hear exclusively from Yishayahu in the Shiva D’Nechemta - the seven weeks of consolation. 

This week, Parshas Nitzavim, we read the last of the Haftorahs of consolation that Yishayahu HaNavi prophesied. The Yalkut HaMakiri contrasts the words of Yirmiyahu to Yishayahu, one reflecting upon the destruction of the Beis Hamikdash and the exile of the Jews from their land and the other predicting the hope and the future of Klal Yisroel and the rebuilding of the Beis HaMikdash and reclaiming of our land. In Yishayahu 61:10 the Navi states: “Sos Asis BaHashem Tagel Nafshi B’Elokai Ki Hilbishani Bigdei Yesha M’il Tzedakah Y’Atani, K’Chassan Y’Chahein P’er V’ChaKallsh Tadeh Keileha”. “I will rejoice with the Lord; my soul shall exult with my God, for He has attired me with garments of salvation, with a robe of righteousness He has enwrapped me; like a bridegroom, who, priest-like, dons garments of glory, and like a bride who adorns herself with her jewelry”.   The Midrash says there was no curse that Yirmiyahu predicted that Yishayahu did not come to heal! Here is a list of Yishayahu’s replies to Yirmiyhu:

Yirmiyahu says, ‘Woe to this nation that sins’ and Yishayahu answers ‘Here comes the righteous nation’.

Yirmiyahu says, ’Seeds that produce bad things’ and Yishayahu answers, ’Sons that do not lie’.

Yirmiyahu says, ’They were like widows’ and Yishayahu answers, ’We will rejoice with the bride and groom’.

Yirmiyahu says, ’She has become a tributary’, Yishayahu answers, ’A nation that will not know of renting’.

Yirmiyahu says, ’They cried greatly at night’, Yishayahu answers, ‘Hashem will wipe away tears from faces’.

Yirmiyahu says, ’The way of Zion is mourning’, Yishayahu answers, ’Pass through the gates and turn to the ways of Hashem’.

Yirmiyahu says, ‘I will turn them away from the sound of joy’, Yishayahu says, ‘I will rejoice with Hashem in this world and my soul shall exalt Hashem in the world to come’.

It was Yirmiyahu's lot in life to be known throughout the ages as "the prophet of doom," for he was G-d's main spokesman in the generation of the destruction of Jerusalem's first Temple. While the role of Yishayahu was to transmit the warnings from God to His nation...to be the conscience of the Jewish people, his message was also one of comfort - there's the joy and the hope of a look ahead to the perfect world of the Messianic Era.

Nothing and no one in life is perfect, but we have a choice: to pick the gloom and doom or to choose the joy of hope. How do we want people to view us, with hope and happiness or with sadness and desperation? Every year we look forward to making changes, pledging commitments to changing  our behavior. The key to change is not the actual mitzvos and service to Hashem; the key is to focus on the source of where things stem from, and that is attitude.  

For better or for worse, we do characterize and encapsulate people. There isn’t any person in the world who doesn’t possess something good within them. Our challenge is to focus on the good, redeeming quality we find in every person and not harbor on the negative side of a person. When we look at our fellow Jews we must view each of them literally as brothers and sisters whom we love and accept despite their shortcomings. Whether it is the lack of observance of mitzvos or the lack of commitment to Torah Judaism, we should not marginalize anyone. Rather than viewing them with doom and gloom, let’s use the loftiness of Yishayahu to see the hope and aspirations we hold for the less observant.  This year’s ‘resolution’ should be to reach out and recognize the purity and inner beauty of every Jew.

God treats us measure for measure….we are all far from perfect and ask Hashem to look away from our shortcomings, focusing instead on our good qualities. So, too, we need to focus in on the good qualities of our fellow Jews. May we all merit a Kesiva VaChasima Tova!

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

There are two components to man’s development: education and practice. There are some who learn about doing something but never end up doing it, and then there are those who do something without really learning how to do it. One of the failings of Jewish life and education is giving emphasis to study/learning while giving too little emphasis to practical and personally meaningful applications. The Baalei Mussar, the Rabbis who write and speak about self-development, practiced what they preached. For me and many others it’s easier to learn Mussar- self-improvement - but  find it difficult to put these lessons addressing self-improvement into practice.  The following two analogies are poignant examples of how we need to transform the learning into practice and the theoretical into the practical.

We all live within a certain type of ‘box’ which has little to do with how we grew up or even how outgoing or overtly friendly we may tend to be by nature. Going outside that box is challenging for each and every one of us. If I were to ask anyone in the Shul if we are welcoming and open to newcomers, I believe everyone would say, of course we are. Yet, recently during Kiddush on a Shabbos morning, a gentleman whose wife was not at that time with him but who, with his wife would be moving to San Diego within the next two months, stood by himself looking much like a man on a deserted island for most of the time we were all schmoozing. It behooves everyone, myself included, to go over to any person who is visiting or actually moving to our community and make sure he or she is not left alone even for one minute. I know some people went over to him and I understand others feel uncomfortable  approaching a total stranger. We should all feel the need and importance of the situation and personally consider how this newcomer may feel and what his impressions he may be forming about the community.  In life every person needs to give an extra push to overcome a difficult situation. The extra effort in staying with a newcomer/stranger in Shul and forcing yourself to initiate the welcome is paramount for us as a community.

 A second situation occurred recently with a tourist who had an obligation to lead the services. We maintain a certain pace for our davening,  and this man davened extremely fast – a pace much faster than what we are accustomed to maintaining. As much as I explained, begged, and pleaded with him to slow his pace, my requests apparently fell on deaf ears; he barely slowed down. After a while I realized that he really wasn’t doing it on purpose or intentionally to get under my skin; this was simply the way he is accustomed to davening in his New York shul. After a few days of being here – and continuing to daven -  and his hearing my constant effort to slow him down, it actually made a difference. By the time he left he was saying words out loud and his davening was taking a little longer. I know this was a great challenge for him but over time and with extra effort he was able to alter his pace and slow down.

Both examples require a personality change and a little effort. The first stage is knowing that change is required, and second is understanding that effort is necessary, requiring a willingness to extend that effort.. This notion can be found in this week’s Haftorah for Parshas Ki Saytzey.

The Navi Yeshayahu in 54:2 states: “Harchivi M’Kom Ahaleich Viy’rios Mishkenosayich Yatu Al Tachsochi Ha’Arichi Meisarayich Vi’Seydosayich Chazeiki”: “Widen the place of your tent and let them stretch forth the curtains of your habitations. Do not spare; lengthen your cords and strengthen your stakes”. Rav Moshe Sofer writes that a Talmid Chacham - a Torah scholar - in this world is referred to as a Mishkan, a Tabernacle. The letters of the word Mishkan in Hebrew are the beginning letters of Mitah- a bed, Shulchan, a Table, Kisey- a Chair, and Neiros  Candles. These four items were provided by the Shunamite woman for Elisha HaNavi when he came to revive her child. The items mentioned in the house represent the bare essentials a person needs in this world, illustrating what little importance it is to worry and work for things in this world, the world of earthly pleasures. Man’s achievements are measured by his devotion to learning in the tent of Torah, not to the quantity of material possessions.

In this week’s Haftorah the Navi alludes to the need to expanding his tent in order to encompass more of the Jewish people who otherwise might find themselves excluded, therefore feeling abandoned from or left out of the beauty of a Jewish life. This expansion is twofold: (a)expanding  the tent to include more people and (b)expanding the learning of Torah and the fulfillment of Mitzvos by the owners of the tent so that they will have the resources to give and teach the outsiders who are being brought in. Having one kind of growth or expansion without the other defeats the purpose.

During the month of Elul and continuing to the end of the holiday season concluding with Shmini Atzeres, we add Psalm 27 L’Dovid at the end of the davening. In passuk Daled (4) Dovid HaMelech says: Achas Shaalti May’eis Hashem Osa Avakeish, Shivti B’Beis Hashem Kol Yemei Chayay…..” “Only one thing I request from God, only that I shall seek: that I may dwell in the House of Adonoy all the days of my life…” The House of Hashem is the tent that we are building for ourselves in this world. It is the tent that allows us to learn and develop the tools necessary to go out and achieve the expanding of the tent to cover, protect, and bring in those less fortunate Jews not exposed to true Torah values and the grand beauty of Judaism.

We are about half way into Elul, the month of introspection and preparation for the coming year. The personal box that every person is in should be viewed by each of us as our own tent. We should use the words of the Navi to expand our horizons and consciously make the effort to step out of our comfort zone, even if just a little bit. We all need to give a ten percent push in the remaining weeks of the year and then work to maintain that ten percent push in the future. The two areas we all need to push a little harder to attain are all about our tent. Push yourself a little more in your own devotion to God. The areas of Torah learning, Mitzva observance, and Chessed activity must be increased, pushed, out of our comfort zone. In tandem with our personal growth, we all need to step up and use this new growth to reach out and affect another Jew’s life by becoming an outreach ambassador to Klal Yisrael.

               Ah Gut Shabbos                  Rabbi Avraham Bogopulsky

If you would like to sponsor or dedicate a part of Rabbi Bogopulsky’s upcoming book please contact him directly or reply to this E-Mail by September 24^th.

When preparing for Shabbos, one of my Friday routines is stopping at Ralph’s for romaine lettuce. I seek out the largest heads because they are sold by the piece and I want to maximize the size of the pieces. Keep in mind that the lettuce needs to be checked thoroughly for bugs which must be removed prior to eating. It is easier to check one large piece of lettuce rather than a bunch of smaller pieces typically found when  you get down to the core. Lately I’ve been asking the grocer to give me heads of lettuce that are not trimmed.  Typically the large, outer leaves are  removed  because they tend to be dirty or torn.  The remaining leaves are trimmed to make the head of lettuce more attractive.Unfortunately, by removing the outer leaves, they are discarding the big leaves that I like and they are also throwing out the healthiest part of the lettuce.

According to the U.S. Department of Agriculture, Americans eat about thirty-three pounds of lettuce per person every year.For many years iceberg lettuce was  most popular lettuce at the dinner table, I don’t remember eating anything but iceberg until I was in my thirties. But its consumption has declined while demand for romaine and leafy lettuce has more than doubled. A good rule of thumb is that nutritional value goes up as the green in the leaves gets darker, making iceberg easy to identify as the least nutritious. Scientific studies show that the outer leaves have the highest phytonutrient content and antioxidant properties. So, next time you prepare the salad, don't discard the outer leaves; just wash them thoroughly to remove all the grit.

Unfortunately, in Western society places more emphasis  on looks rather than substance or quality of an item. Whether speaking about a human being, a car, or a piece of lettuce, people tend to place greater  value on outward appearances rather than on the intrinsic value of the item and especially the person. Chazal, the Rabbis of blessed memory, constantly drive home the message of inner beauty, what beauty is really all about.  Shlomo HaMelech, in the famous poem at the very end of Mishlei, Eishes Chayil, which we sing every Friday night, , describes physical beauty as vain.  Unfortunately, we tend to judge a book by its cover, and even worse rarelybother to open up the book to see what is inside. We judge people without taking the time or effort  to try to get to know them, preferring instead to form a hasty,  predisposed opinion of who they are and what they are all about.

There tends to be a feeling that when the grocer discards the poor but ahealthy leaves of a head of lettuce, he is saving the rest for a better sale. There are times, however, when shedding the outer layers of an object can be beneficial for us.

Keeping in line with this week’s Shabbos theme of Tzedakah, I have opted to deviate from discussing the Haftorah to focusing on the actual parsha itself.

In Parshas Re’eh 14:22 the Torah states: “Aseir T’Aseir Eis Kal Tvuas Zar’echa, HaYotzey HaSadeh Shana Shana”. “You shall surely tithe of all the seed crops that come forth in the field year by year”. Most commentaries comment on the obvious double language of the word ‘tithing’. The Chasam Sofer mentions the Gemara in Taanis that when a person gives a proper tithe, he will be paid back double. Therefore, the giving can be viewed as doing so in order to become wealthier. In addition,  the Chasam Sofer adds that when a person gives it is in order to not lose, therefore missing more. Rather than explainthe increase in wealth, this also means not to lose out on something. This commentary is based upon another concept from King Solomon: “The blessing of Hashem is to make him rich and not add sadness along with it”. Why would sadness accompany  additional wealth? Based upon Shlomo HaMelech’s words, the Midrash answers in Koheles Rabbah “that a person does not leave this world with even half of his desires being fulfilled”. If a person has one hundred he wants two hundred, two hundred he wants four hundred, and so forth. The true blessing from Hashem which Shlomo HaMelech addresses is alongside the actual bracha of money comes a bracha of middos tovos -  good deeds.  We should be satisfied with exactly that which we have and not to want more.

The explanation of tithing in order to have more is that we should not lose the perspective of life and to be satisfied, no matter what we have. The true blessing is for the person to appreciate what he has received and not lose sight of that gift by feeling the need to have more and double that which he has already received. The Bracha is to curb the appetite of desire for more and more money and possessions.

If this is the case, that we should curb our desire, why should we even try to gain more and more? Why does the Torah say ‘give in order to become wealthier’? The Chasam Sofer answers that the Torah is not commanding us to give in order to get more. Obviously, a person should just give because it is the right thing to do. There is no question that a person should give Tzedaka because it is the right thing to do. But in another mitzva lsuch as learning Torah, God promises long life, honor and wealth. In this case (and in other areas of the Torah) the Torah is speaking to a person’s evil inclination, the challenge of not wishing to part with our money.  In what we might call a bribe, Hashem encourages and nudges us to give so that we, the givers, can benefit even more.

In reality when a person sheds some of his wealth and gives it away, he is giving away the best part and will therefore derive the best nutrients from giving that part away. The outer layer is that which we share with others, and that act of giving will, in turn, give us the best health, both physically and spiritually. 

A wonderful new organization will soon be coming to San Diego.  Called the 90/10 Club, this membership “club” is totally dedicated to helping its members give the appropriate amount of tzedakka (at least 10% of post-tax earnings) to any group or organization of your choice.  Their focus is on separating, as opposed to giving: ma’aser.

It’s important to understand that even if a person is not able to separate 10% for ma’aser, separating what he is able to give will easily allow everyone to take part in this transformative mitzvah.  The 90/10 Club is devoted to helping all of us to focus on the mitzvah, regardless of the amount we are able to give.

Please look up the description of this rapidly-growing 90/10 Club ma’aser movement and consider becoming a member.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

If you would like to sponsor or dedicate a part of Rabbi Bogopulsky’s upcoming book please contact him directly or reply to this E-Mail.

This Dvar Torah is L’Ilui Nishmos in memory of Harold “Billy” Richman Henoch Moshe Ben Avraham Z”L and his wife             Sidney Richman Sora Bas Avraham Z”L

 As we travel along the road of life we meet many different and interesting kinds of people. Some of these encounters are brief while others are long, yet those that are long may, at times, leave very little impression upon us.  Some of the people we come across grow to become part of our “inner world”, causing us to remember them with admiration and respect.  When such a person comes to mind, I tend to give pause to reflect upon the hakaras ha tov – the recognition and thanks – that I owe that individual.

We human beings are born with many character traits which require conscientious and continuous polishing throughout our lives. One such trait is the immediate ability to take but the reluctance to give. Over a person’s lifetime we hope to experience a transition from the need to take from those who nurture us through our babyhood and early childhood to experiencing a need to give and to share, ultimately to appreciating the reality that all we have acquired will be given to others away at the time of death. The question is: is giving a learned trait or is this a midah (character trait) which is somewhat inherent, even genetically acquired within us? I think the answer is both: we need to be taught to give and to share, but some the act of giving seems to be an inherent characteristic of their personalities.

during the time my family and I lived in Charleston, we became friendly with an older couple who helped us from the time we arrived until the day we left. I was particularly close to a person named Billy, as he was known by  everyone in the community, who couldn’t do enough to help me personally and professionally. His wife, Sidney, was always involved in the Shul and it was always ready to help others. Now thinking about this couple, the only thing they ever requested from me someone’s phone number so they could offer assistance or inquire about their welfare. Every year Billy chanted the Haftorah of Parshas Va’Eschanan recited on the Shabbos typically referred to as Shabbos Nachamu, in reference to the first words of the Haftorah: “Nachamu Nachamu Ami”. Billy had a deep, scratchy-sounding voice. Combining the recollection of that voice with a heavy, Southern drawl made those three famous words of Isaiah words never to be forgotten. I only realize now, after he is gone, that he didn’t only chant those words; he lived them.  Throughout their lifetime both Billy and his wife brought comfort to their people, Am Yisrael. Nevertheless, the ultimate Comforter is Hashem, as the Navi describes in the Haftorah.

The Navi Yeshayahu 40:1 states: “Nachamu Nachamu Ami Yomar Elokeichem” - “Console, console My people, “says your God”. It is from this point until the end of Yeshayahu that words of consolation are expressed;  no longer do we hear prophecies of retribution. The usage of double words throughout Tanach raises the question - Why? In most cases double usage represents the notion of sincerity and endearment to its subject. In this case it represents the Jewish people. The Yalkut Shimoni, on this verse, explains the double consolation as follows: Comfort the upper spheres and comfort the lower spheres. Comfort the living and comfort the dead. Comfort the Jewish people in this world and comfort them in the world to come.   Comfort her for the exile of the Ten Tribes; comfort her for the exile of Yehuda. Comfort her for the destruction of the first Beis HaMikdash and comfort her for the destruction of the second Bais HaMikdash. The Jewish people then went on to say to Yeshayahu: “Rebbi, tell us that you did not only come to comfort us for the generation that was destroyed in your day?” The Navi Yeshayahu answered them, “I have come to bring comfort for this and all future generations.” The Midrash also explains the double usage of the word Nachamu, comfort, which is in direct contradistinction of the double crying wept by the Jewish people  over the first and second Temples.

When we analyze the different kinds of positive character traits there, we grow to recognize their complexities. In order to extend kindness and good deeds, a person must push frequently push himself to do so. Of the many mitzvos of chessed that exist, almost all of them require great effort, yet don’t necessarily overtly change a situation. For example, visiting the sick doesn’t typically improve the individual’s help, yet chessed was still done. Attending a funeral is a chessed, a kindness to the deceased, but that can’t change or affect anything within that deceased individual. When it comes to the concept of nechama,  comforting, the very act of giving comfort is the entire Mitzva. The comforting someone can leave a long-lasting effect on the individual who experiences the care and compassion inherent in the midda of comfort. Every time the person being comforted remembers how you extended that comfort, a small feeling of inner comfort is again returned to that individual.  Recognition within each of us of a person who took the time and effort to express an interest in our welfare is ongoing. If the recipient feels the comfort all over again, then the donor receives more reward for that mitzvah all over again.  This is similar to receiving dividends of an investment. The investment of extending comfort never stops.  This is  illustrated by the Yalku Shimoni: the Chessed lives on in many different scenarios. Being a comforter is all about giving; it is zero about taking. It is a one hundred percent commitment to give and not take, even though a person may believe he is entitled to getting something back. 

We must strive to turn or change our actions from being  takers into  givers. That is the ultimate comfort a person can give  - and receive at the same time. The Beis HaMikdash was destroyed because we always took  and did not give back. Hashem is teaching us the quality of what it takes to rebuild a Temple, and that is through giving. That giving is in the form of comforting, and it should last and exist forever as stated in the prophecy of the Navi.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

For several years I included the OU‘Parsha Tidbits’  in our weekly handout. These tidbits  typically included a number of verses and other interesting information about the Parsha of the week. The steady reader of these weekly messages may have noticed that the Torah component of the message is taken from the Haftorah and not from the actual Torah portion of the week. If I were to add a tidbit regarding this week’s Haftorah, it would be the following: Did you know there are only two sets of Haftorahs that are read from the Navi that are a continuation from the previous week’s Parsha? In other words the Haftorah for Parshas Mattos concluded with Yirmiyahu 2:4;  the Haftorah for Maasei started where it left off the previous week. At first glance many would think this is coincidental or just random. I think not.

There are several reasons for the weekly reading the Haftarah.The most common explanation is that in the year 168 BCE, when the Jews were under the rule of the Seleucid king Antiochus IV Epiphanes, they were forbidden from reading the Torah and therefore made do with a substitute. When they were again able to read the Torah, they continued reading the Haftorah as well. This explanation, however, was not articulated before the 14th century, when it was suggested by Rabbi Dovid Avudraham and put into practice.

An alternative explanation, offered by Rabbis Reuven Margolies and Shamshon Raphael Hirsch, is that the Haftarah reading was instituted to fight the influence of those sects in Judaism that viewed the Torah or Bible as consisting only of the five books of Moshe and not the Prophets. Certainly the Haftarah was read — perhaps not obligatorily nor in all communities nor on every Shabbos — as far back as circa 70 CE: The Talmud mentions that a Haftarah was read in the presence of Rabbi Eliezer Ben Hyrcanus, who lived at that time.

As I mentioned earlier, there are two places in the yearly cycle of consecutive Haftorah readings that continue from the previous Parsha, the second being Vayakhel and Pekudei at the end of Shmos. The irony of these selections is that they represent the impending destruction of the Beis HaMikdash prophesied by Yirmiyahu at the end of Bamidbar and the construction of the Beis Hamikdash at the end of Sefer Shmos. The only two sets of consecutive and continuous storyline deals with the building and the destruction of the Temple! Is it possible to suggest that there is a lot of material that needed to be discussed and therefore two Haftorahs are required to reflect adequately upon the topic. Alternatively, we could suggest that the Navi read from Yirmiyahu regarding the destruction of the Temple occurs during the Three Weeks of tragedy, and the Haftoras detailing the building of the Temple are connected to each weekly portion discussing the building of the Mishkan, the portable Temple.

The juxtaposition of the Haftorahs’ back to back message of the impending destruction of the Beis HaMikdash is appropriate during the Three Weeks. It appears to me that every summer a call for national unity among the Jewish people cries out. This year is no different, and perhaps this call grows more crucial as time goes on. With the agreement signed by the six major powers of the world, led by the United States’ team, regarding a nuclear deal with Iran is definitely one of the scariest situations Israel and the Jews have faced since the Holocaust. I will not go into the details that are available to everyone, but I strongly encourage everyone to write letters of protest and to call our representatives in Congress in order to voice disapproval of this “deal with Iran”. I also wish to share an insight from the Haftorah that will always send a message of hope and a glimmer of light for the future of Am Yisrael.

The Haftorah for Parshas Masei was read from Yirmiyahu 2:4 and again describes Hashem’s dissatisfaction with His people.  In 2:9 the Navi states: “Lachein Ode Ariv Itchem N’oom Hashem, V’Es B’neichem Ariv”: “Therefore, I will still contend with you, says the Lord, and with your children’s children will I contend”. It appears that God’s wrath has no end in sight affecting future generations. Nevertheless, there is a Midrash that states “there are three places or times that God came to rebuke the Jews and contend with them, and the nations of the world rejoiced at the prospect the Jews will finally be destroyed and eradicated from the world”. When Hashem saw the United Nations celebrating, He turned His favor back to the Jews for the good”. The Rabbis understood from the verses that when the debate against the Jews is open and in front of the leaders of the world, God has to carry out the punishment, but yet one cannot be punished unless being warned in front of others. In the Haftorah we should be nervous because Hashem takes us aside, separately from the other nations, and speaks to us alone. Under such circumstances we must be concerned regarding the Navi’s statement: “Ariv Eschem” : “I contend only with you, the House of Jacob”.

I deeply hope that the open antagonism which the current leaders of the United States and other foreign nations have shown towards Israel is in actuality the very joy and elation spoken of in the Midrash. Despite the verbage of assurance being given to Israel by our State Department, I fear that all the signers of this agreement are looking toward the destruction of Israel. The greatest ally of Israel and the Jewish people has been the United States. For the United States to extend a hand of friendship to a regime that openly calls for Israel’s destruction must surely beanother one of the three times that Hashem will look upon us for good.

We are all aware that for the ultimate redemption to come, we as a people must to do far more on many levels. This usually occurs when there isn’t an existential threat to us that we need to correct our ways when there is little open anti-Semitism. But when there is open hostility towards Am Yisrael, when other nations of the world seek to destroy us, we read into the Midrash that Hashem’s love for His children will cause Him to look favorably upon us. May Hashem bring the Geulah Shelaima speedily in our day.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

There’s an old cliché: ‘Oh remember the days of yesteryear’, recalling, either with fondness or yearning, a former period of our lives. I remember as a child growing up thinking that I will never make my children do the things that my parents made me do. Alternatively,I would tell myself that I will not treat my children the way my parents treated me, that when I become a parent I will let my child do what my parents chose not to allow me to do. My rebbi, Rabbi Wein, would always mention what a good sense of humor God has. One of those humorous quips was that God punishes children by making them parents! Now, as a parent, I somehow see things differently than the way I viewed various events when I was growing up. Now that the shoe is on the other foot, I seem to have forgotten all of those promises I made to myself when I was younger.

Today’s generation is called the ‘sandwich’ generation’, a different but yet a similar challenge by caused by another set of circumstances. In addition to being parents of children and grandchildren, we are still, at the same time, children to our own aging parents.  I find myself at this later stage in life saying the same things about my now-aging parents:  that when I get older I’m not going to do things the same way that my parents are doing now that they are growing older. As parents age there tends to be a denial of some sort to recognizing or accepting their growing fragility and ability to take care of themselves. At times there is a struggle between the senior parents and their middle-aged children regarding what is in the best interest of the parents and family. Aging parents cannot be objective in their long term care if they are in an already-failing situation.  Obviously, there is a big difference between the reaction of a young, minor child versus that of an adult child’s reaction to their parents’ decision making. Obviously, the minor child does not see the big picture and responsibility of life;  at the other extreme, it is actually the aging parents who lack the ability to take in the big picture. The adult parent/child is now in the middle, realizing that while his or her parents were correct in the way they brought you up, also are placed in the awkward position of reality that they should not act in a stubborn manner in dealing with their ultimate care later on in life.

It is always easy to be the critic, the all-knowing one, the one who would have done it differently, when we are not actually the ones calling the shots at that time. It’s easy to criticize the coach, the teacher, the parent, and even the Prime Minister of Israel when we are not in that position at that time. One of the greatest challenges we face in life is balance. As children grow up ,we understand  and actually look forward to our own children’s growing maturity, encouraging them to make decisions on their own. Hopefully, by the time they are really mature they will understand why and when a parent made a certain decision and choice for them. On the other side of life, we hope that a senior parent can recognize when it is time to ask for the help and follow the opinion of others, especially their children, in making choices for them.

The critical points are to know when to begin making the correct choices and, equally important but far more difficult, to know when to give up making those choices. This concept is reflected in this week’s Haftorah for Parshas Balak.

The Navi Micha in chapters 5,6, recalls how Hashem protected the Jewish people as they traveled through the desert. Micha mentions how Balak hired the evil Bilaam to curse the Jews. After failing to curse Am Yisrael, Bilaam suggests to Balak that he lure the Jews, particularly the men, into idolatry through acts of lewdness. The Chasam Sofer connects part of the service of idolatry to this Haftorah. Reb Avraham Sofer brings a Mishna from Pirkei Avos 3:4 “Reb Shimon Omer,: Shlosha She’Achlu Al Shulchan Echad V’Lo Amru Alav Divrei Torah, K’ilu Achlu M’Zivchei Meisim”: “If three people ate at the same table and did not speak words of Torah upon it, it is as if they ate from offerings of the dead”. Why does it make them as though they ate from offerings of the dead? The reason is based upon a verse in Yeshayahu 28:8: “For all tables are full of vomit and filth without the Omnipresent”. The vomit and filth (literally dung or excrement) was the actual service of idolatry for Ba’al Peor.  In Tehilim 106:28 Dovid HaMelech says: “VaYitzamdu L’Baal Peor VaYochlu Zivchei Meisim”:  “and the Jewish people attached themselves to the idol of Baal Peor, and they ate offerings of the dead”.

The Torah emphasizes that due to the Jews eating sacrifices intended for idolatry, they became attached to the idol Baal Peor itself. But in Tehilim Dovid HaMelech seems to indicate that they first got close to Baal Peor and then they ate of the sacrifices. The Chasam Sofer suggests that once the Jewish people failed with Baal Peor, this sin has remained within the Jewish world even till this very day. While the sin of idolatry is no longer,  the drive and the attraction to idolatry still exists today.  In fact, the Torah in Devarim states clearly that anyone who gets close to Baal Peor will be destroyed. Nevertheless, in Yehoshua it states that the Jews never cleansed themselves completely from the sin of Baal Peor idolatry. Even though the idol of Baal Peor was destroyed and no longer exists,  the sin still lingers. The sin is represented by offerings to the idols: the breads, the oils, the wines, all of which cause us to mingle with the non-Jews, which can lead to inter-marriage and further idolatry ,ultimately moving us away from God.

Baruch Hashem we no longer actually serve the idols, but ,unfortunately, we still find ourselves eating of the sacrifices of the dead, the dead idol of Baal Peor. This, to our misfortune, has plagued us for many, many generations.

As we enter into the three-week period of national mourning over the destruction of the Beis HaMikdash, we need to look at some point of why this happened. We as a people continue to sin in ways that separate us from Hashem, not necessarily through idolatry itself but through the act of doing things that lead us in that direction. We need to clearly sever not only the idol worship but the calculations and bad decisions that are the very fringes of idol worship. This should be a lesson to clearly mark the distinction in life’s decisions to know when it is time to let others make it for us and when we should make them on our own.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

When it comes to monetary protection, I sometimes get frustrated with the series of questions that are asked of me to prove my identity. When I go to the bank, other than to my own branch which recognizes and knows me, I am asked to present my identification card. When using a credit card, many clerks ask to see my identification to confirm that I am the owner of the card. As much as this is annoying, I appreciate the fact that it is done for MY protection.

The ultimate protection came last week when an event occurred which most of us would never consider. When checking in luggage prior to boarding a flight, the attendant hands each passenger a little sticker with numbers that match his checked bag. In all of the travels I’ve taken in my life, I have found only one airport that still checks each luggage tag to be sure it matches the luggage: La Guardia airport in N.Y. Everyone, after finally collecting their luggage,  typically rushes away from the baggage pick-up area with their luggage only to be stopped by a person whose job is to match the luggage with the tag. Aside from the fact that this seemingly simple check causes yet another line on which to wait,  I have to search through every pocket in my clothing and all my hand luggage to locate the needed tags. I always viewed this as a complete waste of time and inconvenience, but ultimately accepted the fact that this was in my best interest. It didn’t take but a few hours to realize how true this is. Later that day I picked  someone up from JFK airport. Low and behold there was a luggage switch requiring me to travel back to the airport to return the incorrect bag and collect the correct bags. I thought to myself how much time, effort, and money could have been spared if they had someone matching the luggage ticket numbers to ensure that people have selected their bag and not a bag that just looks like theirs.  

Growing up and living in a free and well-maintained society has given all of us  a sense of safety and security. Unfortunately, in today’s day and age we are faced with an increased threat of terrorism from abroad and higher incidence of domestic crime. During these emergency situations the authorities will take great measures to protect the civilian population in order to keep them safe and secure. These extra measures to provide greater security frequently come at a cost to convenience and some sacrifice to the lifestyle we Americans expect. For example, an entire town may be shut down when there are escaped prisoners  on the loose. In a community experiencing a rash of home break-ins, windows and doors are locked and burglar alarms may be installed.  People typically understand and are willing to accept the impact such unpleasant situations have  on their immediate lives. Nevertheless, there are other kinds of safety and security measures that are taken for our benefit but are looked down upon………until we experience something that affected us negatively because of the breech of that security.

The Haftorah for this week’s parsha Korach, taken from Shmuel I 11:14, discusses the coronation of Shaul (Saul), the first king of Israel. The contention that Hashem had with the Jewish people when they asked for a king was not about having a king; it was that they asked for a king so they could be like the other nations of the world. Eventually, there would be a king in Israel but now wasn’t the time for it. Dovid was destined to be the first king, but the people demanded that  Shaul be anointed.

I believe the underlying issue of wanting a king so the nation of Israel would  be like every other nation  was the rejection of Hashem as the King of Kings. What does a king bring to the people?  Safety, security, food, civil obedience, and a wholesome life. The Jews were transferring that security and safety which Hashem had provided for them for forty years in the desert to a human being. The king in Jewish life is just another type of messenger from God; it is not God Himself. It is for this reason that the Navi Shmuel reviews the history of what Hashem did for Moshe and Aharon as He took us out of Egypt. Later on as the B’nei Yisrael sinned, Hashem saved us from our enemies by sending other Neviim and leaders. The emphasis on our Forefathers and other leaders is to remind the people that the leaders had the Bitachon, the belief in the security of Hashem. They did not  look for other sources. We, the people, in turn, should look at the top security system in the world. But in order for the system to be effective, there are times when convenience may have to be sacrificed. It is the Torah learning and Mitzva doing that keeps the security system working at full capacity.

The Navi concludes in Passuk 22: “Ki Lo Yitosh Hashem Es Amo Ba’Avoor Sh’mo HaGadol Ki Hoil Hashem Laasos Eschem Lo L’Am”, “ For Hashem will not forsake His people for His great name’s sake; for the Lord has sworn to make you a people for Himself”. The Midrash Esther Rabbah 7 on this verse states: Whether the Jewish people are guilty or meritorious, He will never leave them because it is impossible for the world to exist without the Jewish people. This is due to the fact Hashem’s name is partnered with the Jews. Yehoshua asks in 7:9 if Hashem were to cut off our name from the world, what would happen to Hashem’s name?  Hashem’s name needs to be connected to the Jewish people;  this is the co-existence between Hashem and Am Yisrael which gives the world the security that mankind will continue to exist.

The lives of the Avos were inconvenienced at many junctures in their lifetimes, but that is exactly what guaranteed them safe and secure passage throughout all of their travels.  Human nature is to want to be free and unrestricted in this world. We need to appreciate our ability to protect the world’s security system by performing Mitzvos,  learning Torah.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

When people age their metabolism tends to slow down. When I was younger, I was able to eat all the treats I wanted and never gain a pound;  now every treat I eat shows up someplace else on my body frame and really annoys me when I get a reality check from the scale. As our metabolism slows, we need to increase our amount of exercise and work hard to prevent those calories from showing up.  Oh for the good old days of inhaling junk food!

Working out by jogging or using exercise machines may help to strengthen our bodies, but, without dieting won’t result in any measurable weight loss. In order to lose weight one must cut down on daily caloric intake. Diet alone may perhaps make someone thinner but will not necessarily make him healthier. It is the combination of diet and exercise that yields results. In the religious world performing mitzvos, while meritorious, will not help the person to grow spiritually.  Mitzvos alone just maintains an individual’s status quo An analogy can be drawn between performing mitzvos and dieting:  Some days I will focus on dieting, and similarly, some days I will focus on performing mitzvos.  Learning and conscientiously striving to be a better person and a better Jew is tantamount to the exercise component for spiritual health.  In order to shed pounds / shed aveira (sins), and gain strength/learning, we need to perform mitzvos/diet and also exercise/learn. Life is replete with different quality levels in every industry. We are constantly confronted with a choice of ‘levels’. A few examples: When buying merchandise, the items will often be categorized by basic or deluxe. When buying meat, there is the choice of regular, lean and extra lean  fat content.  When purchasing a service contract you can choose  a basic or comprehensive plan, and so forth. .  These examples can also be applied to our physical well-being. We can become proactive and more focused on improving our health, or we can be satisfied with the status quo. I believe that there is a strong connectivity between the physical and spiritual worlds: we must work to take care of both our physical and our spiritual health.

The Haftora for Parshas B’Haaloscha is what I would call a double in Jewish literature. The Haftora, taken from the Navi Zecharia, is read twice a year: now and also for Shabbos Chanuka.  This Haftora from Zecharia was chosen because it relates to the rejoicing of the rebuilding of the third Temple connecting to the story of Chanukah and the rededication of the Temple during the second Temple Period. This week takes on the significance from the lighting of the Menorah in the Mishkan that just followed the dedication of the Tabernacle by the Nesiim. The Navi Zechariah in 2:14/15 states: “Rani V’Simchi Bas Tzion, Ki Hininee Bah V’Shauchanti B’Sochech N’um HaShem”. “Sing and rejoice, O daughter of Zion, for behold! I will come and dwell in your midst, says the Lord”.  “And many nations shall join Hashem on that day, and they shall be My people; and I will dwell in your midst and you shall know that the Lord of Hosts sent me to you”. The Navi tells us that in the time of Moshiach all the other nations of the world will join the Jews, recognizing us all as the children of Hashem. The Navi comes to tell B’Nei Yisrael two things that can be viewed as level one and a greater level two. The Shaar Bas Rabim explains that man has a natural tendency to forget or suppress a difficult situation  but will remember it at the height of a joyous occasion. For example, if a family member passes away, the pain may subside somewhat as time goes by. But at the time of a family celebration, the pain and memory of the deceased returns in a sharp and sometimes emotionally painful way. To this the Navi responds that the Jewish people suffered at the time of the destruction of the Second Temple and had to endure the very long, bitter exile. When the time of the redemption comes, during the jubilation of the Third Beis HaMikdash, God promises that the hurt will not be remembered or felt. The reason for this universal jubilation is because God will dwell in the Temple amongst us; there will be an overwhelming joy causing us to completely forget the difficult and trying times we have lived through. This is an understanding on a basic level of the goodness Hashem will do for Klal Yisrael. The second and, I believe, much higher- level promise God gives us is that we will see the other nations becoming close to Hashem. We, the Jewish people who always clung to Hashem throughout history, may be annoyed with the ‘other children’ now coming under the cover of God’s presence after having rejected Him throughout history. The Navi again explains the difference between the ‘other’ children who need to bring themselves closer to God - when they deserve it - while Hashem will Himself draw closer to the ‘chosen’ son – the Jewish people - even if they don’t deserve it. In essence, we, the Jewish people, will recognize our place next to Hashem in the future regardless of our past. We were and still are number one in God’s eyes.

The Taamah Dikra explains two kinds of joy, Rani and Simchi. Rani is a new joy or simcha. Simchi is a continuous type of joy that lasts forever. When Hashem comes to be with us, it is level one, the basic joy during a momentary time. Simchi is the best kind of joy, represented by Hashem dwelling amongst us forever in a permanent fashion.

When it comes to the physical packages and opportunities of this world, we are always tempted to go for the better, more complete package. Perhaps it is time for us not to settle for the basic, temporary spiritual joy, but rather to strive for the complete, deluxe joy to speedily in our day help to bring the coming of Moshiach!

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

The Rabbis of Blessed memory, a.k.a. Chaza”l, had many great psychological insights into human behavior. One of those insights regarded habit-forming tasks. The more often a person does something the more likely he is to continue doing it. When it comes to the study of Torah, the Yerushalmi Brachos quotes Reb Shimon ben Lakish who said:  “I found in the Megillas Chassidim this maxim: 'If you abandon Me for one day, I will leave you for two days.’ “The rabbis teach us that if a person leaves Torah for one day, the Torah leaves the person for two days. This teaching does not speak to me any less than it speaks to anyone else. In fact,  to the contrary, it speaks volumes to me. Whenever I go away from the Shul, I am thrown off my routine and miss my regularly-scheduled learning times, making it twice as difficult for me to get back on track.

I am finally getting back to writing a weekly message after a short layoff due to circumstances beyond my control. Writing requires focus, attention, and peace of mind, all of which I have had difficulty attaining  since Pesach and my brother’s passing.  The challenge of working through these difficult weeks made it hard to get back on track. Nevertheless, the result of the challenge was that I did miss a few weeks and the effort of returning to writing my weekly message fulfilled the adage “I left it for one month but it left me for two”.

Last week Beth Jacob had the opportunity to host a mini rabbinic conference for a day and a half. Twenty-four rabbis from cities across America came together to discuss current challenges in the rabbinate, give and get ‘Chizuk” inspiration, and chill out for a day with some colleagues. One recurring concept came to mind listening to the variety of  ideas, issues and concerns was……this all sounds so familiar. The range of rabbis who attended spanned the gamut from young to old, and as we pondered the issues of the day I arrived at two conclusions: First that there are issues, challenges and problems today which also existed in the past. Perhaps the issues appear different or come in different types of packaging, but the underlying issues are the same.  Second,  (and it was spelled out in a few of the presentations) was that Chazal, in their inimitable fashion, and recognized and understood human nature and behavior.  They foresaw the challenges of the rabbinate and of leadership roles in general and laid out very specific warnings and precautions to be taken so as to avoid stumbling. A great deal of what I gained from the conference was the importance of reviewing that which we already have learned and know. Generally speaking, rabbis, despite their training and expertise, occasionally need to collectively put their heads together to rethink and refocus how to  do the right thing  in a given, difficult situation. This gathering helped to set the record straight again, pushing the reset buttons back to the way we all started out when we left  the “manufacturer’s yeshiva”.        

In this week’s Haftorah the Navi Hoshea in chapter two describes the relationship between God and the Jewish people. The description is the relationship a wife has with her husband and the fallout when she strays. The straying of a wife is symbolic of the Jews worshipping idols and leaving Hashem, their husband. Eventually, Hoshea says, there will be reconciliation between husband and wife and Hashem and Bnei Yisrael. The concluding verses repeat the word “V’Eirastich” -  “and I will betroth” no less than three times. I believe the repetition and the emphasis on the betrothal is used to solidify the relationship between us and the Almighty. Interestingly,  we recite these verses while wrapping the Tefillin around the middle finger of the left hand, representing the rings of betrothal and commitment we have to Hashem. More important than the number of times are the words of commitment itself. The words of betrothal are forever - with righteousness, justice, kindness, mercy and fidelity then you will come to know Hashem, the husband, and not stray. Interestingly,  the verse does not just say the word ‘betroth’ one time and list all the items. Rather, it’s broken up with the word “V’Eirastich”, which is said three times. We are familiar with the idea that a word or verse  that is repeated three times is called a ‘Chazaka’, something with strength and longevity. Repetition not only reminds us but strengthens the concepts more deeply.

Sefer Bamidbar is also called Numbers because the book has a second Hebrew name: Sefer HaPekudim, the book of counting the Jewish people a number of times. Rashi explains the reason Hashem counts His people so often is a result of His love for them. When a person has a wad of cash in his pocket, he tends to take it out and count it over and over again. When Hashem counts us again and again, the love He has for B’Nei Yisrael is reinforced. We, the Jewish people, are the ones being counted, and therefore feel the love Hashem is bestowing on us.

As we approach the Yom Tov of Shavuos we think about receiving the Torah….again? Didn’t we receive the Torah over 3300 years ago, and if not that at least we got it last year? The re-enactment and the review of a historical part of history reminds us and keeps us close to the original time. If we as a people continuously review the history of our people, that history will remain meaningful and fresh. If we start to stray, skipping the events from time to time, then it becomes more difficult to get back to where we were at the outset. We cannot live a day without Torah, for if we did it would be doubly hard to get back. The Chazaka and commitment is about consistency; it is about not missing a day. This is the secret to success of anything we choose to do in life.  

Many commentaries offer suggestions as to why the Torah was specifically given in the desert.  I would like to suggest that the reason the Torah was given in the desert is to remind us that the desert is a desolate, barren place: there is nothing to distract us.  It is the distractions that bring us opportunities to stray from Hashem. Let these days remind us of what we know we are supposed to do and strengthen us to keep doing all we can do to grow ever closer to Hashem.

Ah Gut Shabbos & Ah Gut Yom Tov

Rabbi Avraham Bogopulsky

This weekly Dvar Torah is sponsored by Mr. Marvin Sloben

I have recently been traveling a little more than usual, some for Simchos, some for business, and at other times for personal matters. I would like to share some of my quirky observations regarding airplane travel. The first should come as no surprise to anyone, and that is that airline profits have soared into the billions of dollars not only at our expense but also at the cost of our comfort. We are being squeezed financially with baggage fees that have now become a standard charge, despite the original cause being the need to offset higher fuel charges. Well, as of today oil is at the lowest rate it has been in years, and yet we are still paying and will continue to pay for from now on. Extra charges for food, legroom, earphones, etc. are not only cramping our style;  it is at the point of being uncomfortable during a routine flight. On my last flight one of the sardines, I mean passengers, forgot to get onto the plane, leaving the window seat open.  I, who had been in a middle seat, moved over to that now-vacant seat; my co-passenger and I were so elated it was as if we had won the lottery just simply because we now had a little more room to stretch out.

The second and perhaps deeper observation is that the rows of a plane read from right to left, just like Hebrew, Lashon HaKodesh. Think about it: as you enter the plane and move up the aisle toward your seat you will find ABC on the right side and DEF on the left side. The window seat, which is furthest to the right, is A then the middle seat is B and the aisle is C, continuing to the other side. By the way, if you think that by looking from the back of the plane forward it reads left to right you would be correct. The only problem is that the rows are numbered from the front of the plane going to the back. When I first thought about this I was curious to learn how this was established. Then it hit me:  we always refer to HaShem being in heaven. That being the case, when we fly we are in the skies climbing closer to heaven and therefore God’s language must be spoken and read in that direction.  

Throughout my Jewish education there was among many one common denominator or message that we took away: that everything that happens in the world is because of the Jews. Whatever happens anywhere, whether involving Jews or not, it is still “All About the Jewish People”. Living through today’s times particularly with regard to what is happening in America, Iran, Iraq, and Russia somehow is all relates back to the Jewish people and to the land of Israel. The Jewish people undoubtedly is the primary centrifuge which keeps the energy of the world moving, but that is only with regard to the physical and spiritual sides of earth. While re-thinking, readjusting our world-view with the understanding that what happens in the world is connected to the Jewish People, we also need to understand that the ultimate purpose is for us to recognize that everything we do is not about us; it is  about HaShem.

There can be no greater purpose for us to contemplate upon than to realize that everything that we do,  whether physically or spiritually, is directed towards the fact that it is all for God. This coming Shabbos we will have three separate readings from the Torah (an occurrence that happens only once or twice a year if that) - the regular weekly Torah portion of Vayikra, the section for Rosh Chodesh, and the third for Parshas HaChodesh. The Haftorah is always linked to the last reading which discusses the month of Nissan becoming the first of all the months.

Despite HaShem’s presence in heaven, we know HaShem is everywhere (just ask any child where is God?). Even though HaShem’s presence is omnipresent, the Shechina is able to condense itself into an area that has some physical constraint. This took place in the Mishkan, and the First and Second Temples. The Haftorah for Parshas HaChodesh, taken from the Navi Yechezkel 45:18, describes some of the aspects of the future Third Beis HaMikdash.  The Malbim suggests that the consecration of the Third Temple will be much longer than those of the Mishkan and the Temples, just as the consecration of each of these three was longer than the one that preceded  it: seven days for the Mishkan in the desert, fourteen days for the First Temple, and twenty-one days for the Second Temple. Accordingly, the Third Temple’s consecration should be twenty-eight days. However, the Malbim suggests that aside from this period, the consecration of the Third Beis HaMikdash will also compensate for the fact that each of the other consecrations was shorter than the full twenty-eight days of the Third Temple. Apparently, in order for the Temple to remain forever it would need a full twenty-eight day consecration. Therefore, the desert consecration of the Mishkan was twenty-one days shorter than it ideally should have been, and so on. There are twenty-eight days of consecration for the Third Temple, plus an additional twenty-one days for the Mishkan, another fourteen days for Shlomo’s Temple, and another seven days for the Second Temple attributed to Ezra. The symbolism of these numbers added together gives us seventy in total, perhaps to reflect upon HaShem’s presence and Godliness, not only for the Jewish people but also for the seventy nations that comprise the world. This concept is supported by two examples: 1. We know that on Sukkos we offer seventy bull sacrifices on behalf of the seventy nations of the world. 2. Non-Jews were permitted to bring certain types of sacrifices and offer them to HaShem in the Beis HaMikdash. 

Just as we prepare ourselves spiritually to connect to Hashem in heaven we also will prepare ourselves physically to connect to Hashem down here on earth. As we are now only two weeks shy of Pesach, we begin to think of the seder plate that has an egg and a shankbone to remind us of two sacrifices that we brought and will eventually bring in the future. Perhaps if we take upon ourselves certain sacrifices of life to better our relationship with HaShem, then we will merit having the opportunity to see the vision of Yechezkel’s Third Beis HaMikdash B’Meheira B’YaMeinu, Amen!

Ah Gut Shabbos and Ah Gutten Chodesh

Rabbi Avraham Bogopulsky

I’m sure by now that many of you have seen the newly-discovered video from the Knessiah Gedola of 1923 which is the only known video clip of the Chofetz Chaim. If you have not seen this video clip make sure you do by googling it and watching it on YouTube.  Besides the obvious merit there is to seeing the Chofetz Chaim and getting a better image in our mind of what he really looked like, I found something about the video both typical (perhaps with good reason) and frustrating. The clip of the Chofetz Chaim is about twelve seconds long and at the very end someone blocks the camera so the Chofetz Chaim could not be taped. My guess why someone would cover the camera at the very end of the video was either 1) as a joke or 2) perhaps a Halachik issue of being photographed or making an image. The second of the Ten Statements that Hashem declared on Har Sinai was not to make molten images or pictures as this can misconstrued as idolatry. Therefore, the earliest sources cited take issue with photography and concern with regard to being photographed.

I think the two reasons I gave for covering up the camera could be said of similar circumstances ninety-two years later.  There are always that overzealous people take the law into their own hands and there are, of course, the pranksters who just do things to disrupt something going on. As far as the Jewish view of being photographed or of having a portrait made, Rav Yakov Emden in his responsa Yaavetz #170 explains that allowing one’s portrait to be drawn can cause Sheidim/demons to attack the person. I would assume the same holds true for a camera, and that this is the reason why a person might shy away from being photographed. Another viewpoint is that it is ‘Al Pi Sod’, which it is based upon kabbalistic reasons for not permitting portraits or photographs. I don’t know the mekor/source, but I have heard one should not leave an image of oneself in the world after one hundred twenty years. Therefore, the Steipler Rav Yakov Yisroel Kanievsky, and the previous Toldos Aharon Rebbe, along with many others were makpid/strict not to have their photographs taken. In 1982, along with others in  my Yeshiva, I personally met the Steipler Rav;  we were not permitted to take pictures of him. Apparently, after the Steipler found that there were many pictures of him around, he was no longer makpid on the issue and  allowed people to take pictures. Ironically, the Chofetz Chaim himself, in his sefer ‘Shem Olam I pages 58-59, writes about four inventions at the turn of the century: a high powered scope to see into outer space, the telephone, the phonograph and the camera. He explains each of these inventions was created to enhance our emunah/belief, as the rabbis taught in Ethics of our Fathers, that ‘there is an eye that sees and ears that listen’ despite not being there. The words of the sages are now viewed with some reality. Similar to the concept that Moshiach will take us on eagles’ wings, can be interpreted to be the modern airplane. The Chofetz Chaim writes that due the fact that our generation was slipping in its belief/Emunah in God, Hashem felt the time was necessary to allow these items to be created for the world.

Rav Kook writes in his responsa ‘Daas Kohein’ #66 that even though there are some Chasidim who refrain from being photographed and have many good sources to rely upon for that opinion, nevertheless the accepted ruling within the Jewish people according to the law in Shulchan Aruch is that it is permissible to be photographed and to permit portraits to be painted. It appears to me that there is a basis to practice this stringency, but that this applies only for a very select few. The accepted practice today is that portraiture and photographs of people is not a problem. 

This week’s Haftorah Melachim Aleph (Kings I 18) describes Eliyahu HaNavi’s showdown with Baal (Idolatry) regarding  who had the power to draw down a fire in order to consume the sacrifice. Of course, Baal failed miserably while Eliyahu embellished the miracle by dousing the altar, the animal, and the wood with water, while the sacrifice was miraculously consumed with fire raining down from heaven. The two elements - water and fire - are opposites,  one usually controlling the other. In nature, water overpowers fire and extinguishes it. Obviously, the larger the fire the more water is needed, but ultimately water wins. The symbols of water and fire are attributed to the nations of the world and to the Jews, water being the seventy nations and fire being the Jews. The message of Eliyahu was that the goyim, the gentiles, seem to always be more powerful, controlling us just as water controls the fire. Here, though, Eliyahu demonstrates that if we are with Hashem then the fire can easily defeat the water despite the unbalanced amount of water to fire. This Haftorah is in contrast to the scenario of the golden calf in the Parsha of Ki Sisa, where through fire a nasty idol was produced clearly demonstrating that believing in a deity with such commitment can even work through fire, albeit there was no challenge of water. The Gemara in Avoda Zora discusses the temptation of idolatry and one of the conclusions is that the desire or inner need for idolatry was wiped away.  It does not exist today as it did in the ancient world through the days of the prophets.  There are those who compare idol worship to today, stating that say our constant quest for and ultimate worship of money is tantamount to  idolatry. That is a symbolic form of idolatry,, but the true idolatry of worshipping actual idols and beings does not exist within the modern world today. It is almost as if it this need for worship of a man-made object has been covered over and waved off by a hand shewing it away.

This is the imagery I noticed in the video of the Chofetz Chaim. A person’s hand seen covering the camera lenses is perhaps just trying to brush aside the notion that photography is a form of idolatry. The sad part of this ending to the video covering up the view of the Chofetz Chaim is the lack of foresight. Imagine if the person covering the camera had considered that one hundred years after filming this scene there would be an opportunity for the Jewish people to actually be able to see the saintly sage, the Chofetz Chaim. I don’t really blame the person for what he did, because at that point in time he may have believed that he was doing the right thing.

The lesson to be learned is that we need to look beyond our immediate place in time into the future and consider what repercussions might be caused by the actions we do today.  Imagine what the value of the video could have been had the person tried to capture more filming of the Chofetz Chaim and other great leaders rather than blocking their images from our view. For us today to glean a deeper insight into that world of pre-Holocaust Europe would have so much sentimental and uplifting value.  Let us use the fire of the past to help us deal with the current water of today so as to hasten the time when the fire that comes from Hashem will once again reign over the  world, wiping out those who seek to destroy us speedily in our day.

Ah Gut Shabbos,

Rabbi Avraham Bogopulsky