Rabbi's Blog

If you take a little time to observe birds, you would quickly realize (a)that none of them have shoes, and (b)they are always on their feet. Birds never sit or lie down; the only respite they get is by alternating which leg they are standing on. We, on the other hand, not only have the need to sit; we have the need to lie completely flat. After a long red-eye flight, sitting in a chair is not enough; we require a bed to stretch out on.And a good, soft pillow would be good, too. We Americans arriving home from a long, hard day at work have a need to "kick off our shoes and relax". But kicking off our shoes after a hard day's work was not the original intent of the saying. The original meaning of the phrase came about from the following situation: "When you can't fix the problem that you've made for yourself, you might as well kick off your shoes. You'll be here for a while, so you'd better get used to the view".

Every aspect of our lives, even what we wear, must be viewed within framework of the Torah. There are halachos as well as spiritual aspects regarding clothing and shoes.Shoes, however, differ from the clothing we wear. Shoes are not defined as articles of clothing but are rather something specifically made to protect our feet. While protecting our feet is only part of the reason we wear shoes, we must keep in mind that just because we have shoes does not mean we can walk, run or wander wherever we want!

Rabbi Tzvi Elimelech of Dinov, author of Bnei Yisaschar (1783-1841), gives wonderful insight into the Sneh - the burning bush - and Moshe's removing of his shoes per God's command. In Shmos 3:5 the Torah states: Vayomer Al Tikrav Halome, Shol N'alecha Mei'Al Raglecha, Ki HaMakom Asher Ata Omeid Alav Admas Kodesh Hu'. "HE said, do not come closer to here, take off your shoes from your feet for the place upon which you stand is holy ground". Rav Moshe Chagiz*, in his sefer Mishna? Hakhamim, writes in the name of the Sages of Hirmoz that we wear shoes so that our feet do not touch the ground. It was through the sin of Adam HaRishon and Chava that the earth was cursed. In Bereishis 3:17, the Torah states clearly that the adama, the ground/earth, was cursed because of man's sin. Therefore, we need to make a physical separation between our feet and the ground upon which we walk.

It is for this reason that Moshe is commanded to remove his shoes in this place of the burning bush. This ground is not cursed earth, it isAdmas Kodesh - Holy ground.It is no longer a place of curse but rather a place of blessed ground, thereby not requiring shoes. In fact, due to its holiness, it is a place where shoes must be removed. This is the very reason why the Kohanim perform the Avoda, the Temple service, barefoot: the place is holy and blessed.

There are a few sources whichsupport the significance of shoes that I would like to share with you. The Gemara Shabbos 129a states that since shoes create a barrier and a separation between the curses and the blessings, a person should even sell the beams of his house, if necessary, to buy shoes. A second example regarding the distinction of shoes is when the brothers sold Yosaif. Targum Yonasan ben Uziel, the Aramaic translation dating to the times of the Mishnah, states: "They sold Yosef to Arabs for twenty pieces of silver and bought shoes with the money."

In the morning blessings, Birchos Hashachar, we recite Brachos that correspond to our waking up in the morning: when we open up our eyes, we thank Hashem for giving us our sight; when we get dressed, we bless Hashem for clothing the naked, and so forth. The Bracha attributed to p putting on our shoes is the bracha "She'asa Li Kal Tzarki" - for performing all my needs. This is because the greatest 'need' of a person is to distinguish between a blessing and a curse. Once again, we realize that shoes are not worn for protection or warmth but rather serve as a separation of our feet from the ground.

There are two days in the Jewish calendar when we don't wear shoes: Yom Kippur and Tisha B'Av. With this understanding of why we wear shoes we can understand a little better why we don't wear shoes on these two days. The day of Yom Kippur is a day of complete holiness; we actas angels in a holy manner by not needing to eat, wash, or anoint and have no need for physical pleasures. On the day of Yom Kippur the earth and the ground become imbued with sanctity and are taken out of the realm of cursed and into the realm of blessing. Tisha B'Av is the day we wait for Moshiach - Messiah - to come ; it is fortuitous because that's the day Dovid HaMelech was born and we have been promised that Moshiach will also be born on Tisha B'Av. The symbolism is to show us that Moshiach ben Dovid will remove the status of the ground/earth from curse to blessing. Because these days see the ground as holy, no shoes are required similar to Moshe not needing shoes at the burning bush.

Let us not forget the purpose of the shoe as we think about where we are going. Shoes today make fashion statements and are used or abused by the fashion industry. Keep in mind that the shoe is made up of a few different parts. Some shoes are slip-ons, some have buckles, and old-fashioned shoes even have laces. A shoe has a leather covering and, of course, a heel. But we should not forget that the most important part of the shoe is the 'sole' because its purpose is to protect our souls from the curse of the ground.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

*Moses Chagiz (1671 - ca. 1750) was a Talmudic scholar, rabbi, kabbalist, and author born in Jerusalem, Palestine. He was one of the most prominent and influential Jewish leaders in 17th-century Amsterdam. During Chagiz's lifetime there was an overall decline in rabbinic authority due to migration and assimilation. Chagiz devoted his career to restoring rabbinic authority. His most prominent talent was as a polemicist, and he campaigned ceaselessly against Jewish heresy in an attempt to unify the rabbinate.

Getting older is accompanied by many different changes: changes in our appearance, changes in our strength and, hopefully, positive changes in our wisdom. These changes can be seen and felt by others around us. Recently, though, I picked up on a subtle change within me which is probably a common occurrence for most people, but it is, nevertheless much more private. That change is in our outward expression of emotions. II have noticed that as I mature and age, the manner in which I react to emotional situations, especially personal ones, are not the same as they used to be. One of the strongest emotions that we humans have is the ability to cry. I find myself crying at incidences and occasions that not too many years ago I would have poked fun at others for reacting in this manner. It doesn't matter whether the occasion is sad or happy, I become overwhelmed with the emotional impact of the situation by crying. Crying is a powerful emotion which sends many messages to those around us and does wonders for us internally.

The definition of crying according to Wikipedia is: Crying (also called sobbing, weeping, wailing, whimpering, bawling, or blubbering) is the shedding of tears in response to an emotional state in humans. The act of crying has been defined as "a complex secret motor phenomenon characterized by the shedding of tears from the lacrimal apparatus, without any irritation of the ocular structures". A related medical term is lacrimation, which also refers to non-emotional shedding of tears. A neuronal connection between the lacrimal gland (tear duct) and the areas of the human brain involved with emotion has been established. Some scientists believe that only humans produce tears in response to emotional states while others disagree. Tears produced during emotional crying have a chemical composition which differs from other types of tears. They contain significantly greater quantities of the hormone prolactin, and the elements potassium and manganese.

Over the course of my career, I have witnessed all kinds of crying from one emotional spectrum to the other. I try to understand a person's state of mind through their crying. I recently visited an old friend who is in her nineties. When I prepared to leave, she started to cry. I realized she was crying out of happiness that someone remembered her and at the same time she was also crying because she has very few people who care about her. For me, personally, at this stage of my life I see my parents on the one hand and my own children and grandchildren on the other hand, each in turn crying when I depart from them. The tears may look and taste the same, but they are coming from different perspectives.

Crying is a healthy emotion. I sometimes find people forcing a stoic front by holding back their tears, not wanting to feel embarrassed or to appear weak. I tell these people, "it's O.K., let it out; you will feel better. It's okay for a grown man to cry." In my case, the older I grow, the more I appreciate what I have. This reality causes my tears well up at the drop of a hat. In fact, I now inform people in advance that what I am about to say or tell them might be accompanied by a few trickles down my cheeks.

The Torah is replete with instances of crying, and one of the first notable cases occursthree times here in our Parsha Vayigash. In Bersishis 45:2 after Yosef reveals his identity to his brothers, he cries out and weeps. In 45:14 Yosef is reunited with his brother Binyamin, and they cry on each other's shoulders. Finally, in 46:29, Yosef greets his father and cries on his father Yaakov's neck. In the first instance Yosef cries out as he can no longer contain himself while testing his brothers and wants to be open with them. Despite the fact Yosef asked all of his servants to clear the room beforehand, his cries were heard throughout Mitzrayim. Whether Yosef's cry was literally heard or it the news of this cry spread quickly throughout the land, the emotion that came from Yosef was great.

As we know there is always a first time for everything in life - and in the world. Where and from whom was the first recording of crying in the world? The Yalkut Shimoni (remez 152) states that the crying out of Yosef when he revealed his identity is the first mention of crying in the Torah. The Medrash YalkutShimoni goes on to explain the power of crying: 'Vayitein Es Kolo B'Vchi' and 'he lifted up his voice in a cry'. Just as Yosef was only able to appease and calm his brothers through crying, so too Hakadosh Baruch Hu/God will only redeem His children, the Jewish people, through weeping. Rav Yosef Chaim Keroh (1800-1895) in his sefer Taamah D'kra asks, "Was Yosef the first person in the world to cry? In addition, is it necessary for Yosef to cry to his brothers? Surely, the brothers should be the ones to cry to Yosef after what they had done to him (which they actually do later on in 50:18 after their father dies)."

Rav Keroh answers by explaining that because speech is something given only to human beings; no other living things have the gift of speech, this very gift requires safeguarding. We must control what and when we say things, so too tears from our eyes are also a gift from Hashem unique to humans. Tears, therefore, must be used at a time of need and when they can be beneficial to mankind. with regard to speech, the Torah is very open about the potential greatness and possible detriments that can occur with our speech. The message here is that emotions, particularly crying, can be used or abused when confronting people and situations. Surely there were people before the time of Yosef who cried. They experienced emotional things in their lives just as we do today. The fact that the Torah only mentions the word 'Bchi' the very first time by Yosef is to indicate that crying is a very powerful emotion and must be used wisely.

I find it no coincidence that the word prior to 'Bchi' is the word 'Kol' which means voice or sound. This hints to the fact that 'crying' is a manner of communication on the level of speech which is given to mankind. On a final note we daven at the end of the amida on Rosh Hashana and Yom Kippur that Hashem collects all of our tears and places them in a flask which will testify for us in the future.

May we all be Zocheh to shed tears of joy and happiness, and no longer cry tears of sadness and despair.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

Aside from the customs that we practice as part and parcel of our traditions, there is an additional of proper decorum when it comes to practicing mitzvos and observing rituals. We all know that a person can pray/daven any time and in almost any place, no matter where he/she may be. Nevertheless, when it comes to davening, the Rabbis put an emphasis on the conditions in which we pray and our approach to tefilla. In Shulchan Aruch Orach Chaim 91:5, the Chofetz Chaim mentions in Sif 12 the need to wear a hat while davening (at least during the Amida).

Personally, I don't wear a hat (besides my Yarmulka) all the time. I only wear it for davening and on Shabbos. My hat will always be found in one of three places: my house, car or office. A few days ago I was rushing in for Mincha. I was only a minute late but realized that I had forgotten my hat. My dilemma was whether to go back to one of those three places and retrieve my hat so I could daven with it or forego getting it this time and daven Mincha that day without a hat. Based upon my limited knowledge of Jewish law, I knew it would be better to daven on time with a minyan rather than retrieving my hat and risking not being able to daven with the minyan.

One of the benefits to wearing a hat and or jacket for tefilla is the enhancement of concentration it provides. Unfortunately, just like so many things in life, we tend to forget the purpose and meaning of the physical reminders that we wear. It's only when we are missing that which we are accustomed to having that we realize the value of what we have. That one day that I didn't have my hat for Mincha made me self-conscious. Not only did I feel inadequately dressed without my hat, I also worried that people, seeing me without a hat, might look at me and wonder why I wasn't wearing it. Having this feeling actually helped me because I now needed to overcompensate and therefore forced myself to daven with more Kavana than usual.

The clothing we wear and the symbolic gestures that we make help us through the difficult challenges we face, such as the yetzer hara. Certain types of clothing, whether it be a hat, a gartel (belt), long pants, socks, or even types of footwear reserved just for davening are very important. Distinct and unique apparel become part of our make-up. Even though we remove clothing or jewelry from our bodies, these items become a part of our identity. Garments which we have set aside for such an important purpose can't just simply be discarded. An individual who wears a wedding ring all the time feels different, perhaps even not fully dressed, when it is off. If it is lost or misplaced, that person feels awful and disconnected. The wedding ring represents a bond. Removing the ring due to separation or divorce is a concrete gesture of ending a marriage.

In this week's Parsha Vayeishev, Yehuda takes a wrong turn after becoming a bit depressed over the passing of his wife. In the infamous story of "Yehuda and Tamar', Yehuda, the father in law of Tamar, refuses to permit Sheila, his third son, to marry Tamar after his first two sons had died while married to her. In addition, he refused to allow his son to perform Yibum as he was too young at the time.

In Bereishis 38:13-17 it was told to Tamar that her ex-mother-in- law passed away and that her ex-father-in-law Yehuda was in the area grazing his flock. She walked towards that area and removed her clothing of widowhood and veiled her face so that Yehuda would not recognize her. She realized that Sheila, the third son, had reached adulthood and was not going to perform the Mitzva of Yibum, so she took matters into her own hands. Yehuda had seen her and thought she was a harlot because her face was covered. Yehuda solicited Tamar, not knowing it was she and offered sheep as payment for their relationship. Tamar asked what kind of collateral he would put up in the meantime until she received his payment. In perek 38 passuk 18 the Torah states: "Vayomer Mah Haeiravan Asher Etein Lach, Vatomer, Chosemcha Ufsilecha Umatecha Asher B'Yadecha, Vayiten Lah Vayavo Eileha Vatahar Lo". "And he said: What is the pledge that I shall give you? And she said: Your signet ring and your cord and your staff that is in your hand. And he gave them to her and came in unto her, and she conceived by him".

Reb Shlomo Lunchitz, in his classic commentary Kli Yakar, explains the secret behind these three specific items which were used by Yehuda as collateral. Yehuda offered his signet ring, his staff and a cord representing a piece of clothing because he was intent upon committing some type of immorality. Each one of these items protected Yehuda from immorality. Removal of any of them would result in disrespect and embarrassment. Removal of the signet ring was tantamount to discarding the 'Holy Bris' that is the signature for every male, the Bris Kodesh which is ingrained in his flesh at his bris milah. Removal of the staff, used by rulers and shepherds to control and lead the flock, could make one susceptible to women of ill repute. The cord or thread represents the mitzvah of tzitzis. Removal of this cord removes the tzitzis, which the Gemara in Menachos 44a states that tzitzis saves and protects a person from Znus, immorality. This verse reveals to us that Yehuda did not use the signs of bris milah, the staff of royalty, and the garment of Tzitzis. Rather, he discarded these signs, using them as collateral because they were despised in his eyes. Since he abandoned these items, he was left empty of reminders to protect himself from sinning with a harlot.

The symbolism of items of clothing and the accoutrements that become a part of our essence are extremely important. These items serve as layers of protection which should be valued as integral components used for honoring and serving the Almighty.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

Recently I saw a cleaning van advertising cleaning of carpets, cleaning up water damage, and so forth. Many cars and vans advertise their companies as they drive around. This particular van had a special vacuum painted on the side, guaranteeing expert service. Their catch phrase was that after using their services you would feel "like it never happened" with the purpose of convincing the potential customer that if he had any flood damage, their company would quickly and efficiently clean the damage up and make the carpet look like new. The only catch is, they use the word 'like" it never happened because we can never truly erase something once it had happened.

Beth Jacob has begun to put a security fence around the Shul. The need for this fence has stuck a dagger further into me. A few years back we erected five barriers in the entrance area to the Shul and another two barriers on the College Avenue entrance in order to prevent a vehicle from barreling into the Shul building. It bothered me back then that our freedom was being encroached upon. Now we are installing yet another barrier for "our own security" - a fence around the perimeter of the property. There are some measures that we take in order to protect ourselves as well as all individuals who visit our facility. Some of these measures are not clearly evident, but some are outright obtrusive.

Despite the displeasure I have with regard to the security measures that are being taken, I am glad that we are taking them. Unfortunately, we live in a place and time which makes this kind of protection necessary and wise. Some say we would be negligent if we did not do these things. And so, I am glad we are doing them, but sad that we have to do them. I feel old by saying this, but I remember when things were different and so much simpler. Today's generation doesn't know what it means to fly without going through a security-screening system. So, too, the children of our community won't know what the Shul grounds were like before we had a security fence around the perimeter of the property. They will think this is the way it always was.

Gates, boundaries, and fences aren't only used in physical situations of security; they are also used to separate things that are good from those things which are bad. Halachically, we construct a fence around a cemetery in order to divide the tumah - spiritual impurity within the cemetery from taharah - the spiritual purity outside the boundaries of the cemetery. We put up separations - or mechitzas - to create holiness, as I've discussed previously. Whether it be a fence, a wall, stones, or an imaginary line, I believe that a fundamental component for having any type of barrier is understanding both sides of the fence.

At the end of this week's Parsha Vayeitzay, we find the significance of barriers - no matter what their construction. In Bereishis 31:44-47, a bris/covenant is described. Lavan, Yaakov's father in law, wanted to establish this bris/covenant with Yaakov in order to end their dispute peacefully. Lavan says, "Let this covenant be for a witness between me and you." Yaakov immediately took a stone and set it up for a pillar. Then Yaakov instructs his brothers (actually his sons) to gather stones. They gathered the stones and made a heap, and then they ate by the heap to confirm and ratify the treaty as was the custom in those days.

In passuk 31:48 the Torah states: "Vayomer Lavan, HaGal Hazeh Eid Beini Uvbeincha HaYom, Al Kein Karah Shmo GalAde". "And Lavan said: This heap is witness between me and thee this day, therefore he called the name of it GalAde". Rabbeinu Asher, known as the Rosh, explores these verses and adds the following insight into the narrative. The Rosh explains that they took a drawn sword and stuck it into the pile of stones next to the Matzeiva (the altar) that they erected and made the following declaration: "Whoever violates this covenant one against his fellow, will be speared by this sword and will stumble by this monument erected as the remembrance of the Bris"!

Chazal, the Sages of blessed memory, say that Bilaam (the non-Jewish prophet who tried to curse the Jewish people) was either a reincarnation of Lavan or just one of his descendants. This is why the passuk in Bamidbar 22:23 states that while Bilaam was riding on his donkey, the donkey saw the angel of Hashem standing in the way with a sword drawn in his hand. The donkey turned away and found itself in a narrow vineyard passageway with a fence on either side. The donkey again saw the angel of God and thrust herself into the wall, crushing Bilaam's leg. Bilaam was specifically pushed into the stones because he was in violation of the Bris as he was going against the offspring of Yaakov who was blessed by Hashem. Fittingly, it wasn't too much later that Bilaam was killed by a sword. This is represented by the Torah saying later that the stones and the sword are the witnesses which will put someone to death. In this case, it was Bilaam.

The sad part of Lavan and Yaakov being forced to establish this dividing line is the result of Lavan not appreciating everything his son-in-law Yaakov did for him. Their children would not remember that they once lived together as one big, happy family. Now they were forced to rely on a treaty which stated that neither side would breach the fence, and if they did so they would be subject to being killed. In our day and age as we live through these experiences of change, one must keep in mind that this is NOT the way it used to be. From time immemorial societies have placed barriers or fences to keep strangers or those not invited away or to block one group of people from the other. These barriers are artificial and, as such, are clear signs of separation. As American Jews, they are foreign and uncomfortable, particularly with regard to our most welcoming of all places: our Shuls. The challenge we face as human beings and as Jews in particular is not only to remember the way it was but to strive to make life the calm, safe, and welcoming place that it is supposed to be.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

WARNING: This dvar Torah applies to everyone - observant and non-observant alike. I am asking you to read this dvar Torah with care. You might find the following words offensive, hurtful, destructive, nasty, unpleasant, and even aggressive. This drasha was written with the knowledge that you are mature, intellectually honest, and ready to be open-minded and accepting of these words.

This Dvar Torah is written L'Iluy Nishmat Mr. Al Adatto, Avraham Adatto Ben Luna on the seventh Yarzeit , today, 6 Cheshvan.

Growing up in Brooklyn in the late sixties early seventies, I was exposed to three languages: English, Yiddish, and Italian. There were very few Hebrew speakers, as the Israeli exodus to America would not start until the mid-eighties. English was the most common language amongst everyone; Italian and Yiddish were primarily spoken by the immigrants of both cultures which consisted ofthe older people who came from Europe on the Jewish side and older people who came from Italy on the Italian side. Yiddish, somehow, sounded familiar as some of the words resembled some of the practices we did within Judaism: Shabbos, Challah, gefilte fish, Yom Tov, etc. Italian, on the other hand, just sounded like a bunch of yelling with an accent that even my Italian boyhood friend didn't understand.,except whenever he heard his parents or grandparents saying (yelling) something he would always head back to his house.

As a child I had a difficult time communicating with my grandfather who barely spoke English. What surprised me was when I saw him talking to some of his friends in Yiddish, they laughed, smiled and spoke so quickly that it amazed me that my grandfather could speak like that! As I grew older I learned to understand the difference between speaking in their native tongue versus an speaking adopted new language of a new country and culture. Later on in life I understood more as I learned a second language. At first I broke my teeth speaking Hebrew, and after speaking in broken sentences my jaws would hurt from the contortion of my face due to the effort of mouthing syllables that I wasn't used to. I tried explaining and speaking in Hebrew, but then when I returned to speaking English, words flowed like a roaring river.

This past week the concept of "Mama Lashon" really hit home. Observing a natural Spanish speaker thanking people first in a broken English and then repeating those same words in his native tongue, the effort and emotion connected to what he was communicating meant so much more. The feeling and intent was not only heard but rather felt. On that very same day and the same event (a funeral) I witnessed the exchange in Spanish between a consoler and mourner in their native speech. The outpouring of emotion and concern was transmitted from person to person. The flow of words seemed to find their way to the heart of the person receiving these words of consolation. The idiom "Mama Lashon" - "the mother's tongue" isn't only about a language; it transcends culture, meaning, and feeling. Mama Lashon is filled with expressions, idioms, parables, and examples from a culture that sometimes speaks louder than the words themselves. This is the beauty, benefit and advantage of having someone to relate to within the context of common language: it brings out the inner emotions of the individuals.

In this week's parsha Lech Lecha we find the idea of communication. In the Bris Bein HaBesarim, the covenant between Hashem and Avraham, the Torah states in Bereishis 15:14: "V'Gam es HaGoy Asher Yaavodu Dan Anochi, V'Acharei Chein Yezu Birechush Gadol". "And this nation that you will serve, and afterwards you will emerge with a great wealth". Rabbi Ari Lubetski in his sefer Nachal Kedumim writes that the last letters of the final four words are Lamed, Shin, Vav and Nun, spelling out the word LASHON. He explains this refers to the medrash which states that one of the reasons the Jews left Egypt was because they didn't change their language. On the surface this would mean the actual language, meaning Hebrew. But we know at times we warn people to watch their language, the way and choice of words, or the tone of voice they use.

There is no question that there is a holiness to the Hebrew language and it keeps the Jewish people connected. Beyond that, however, the Jew must know how and when to use certain language. The Hebrew word for tongue is 'Lashon'.The tongue, if used properly, can build and help people; if misused it can kill and destroy. The Medrash could be hinting to the fact that the Jews in Mitzrayim not only spoke Hebrew but also spoke in the tone and manner that Avraham Avinu spoke. The hint God gave to Avraham was if your children will speak the way you do in all aspects, they will deserve on that merit alone to be redeemed from Egypt.

We are all familiar with that Medrash that it was in the merit of THREE things the Jews left Mitzrayim; not changing their language, not changing their names, and maintaining their modest mode of dress. I would like to suggest that there are two more merits embedded in this week's Parsha, all relating to the covenant and to the eventual exodus from Egypt. The names of Avram and Sarai were forever changed to Avraham and Sarah. These names, in reality, became their 'Jewish' names as they were the very first Jews. This is a remez - a hint - that Jews should rely upon and be called by their Hebrew/ Jewish names. The third merit mentioned as a catalyst for the Jews meriting to leave Egypt was not changing their dress code. I would like to suggest the 'dress code' is not literally a fashion statement. Rather, it is the way our bodies are identified by having the Jewish symbol of Bris Milah. At the end of Lech Lecha Avraham is given the Mitzva of Bris Milah. When a man goes to the mikva the custom is to cover ones private parts when entering the Mikva, but NOT to cover up when emerging from the Mikva - to show mark of a Jew. Of course we are not supposed to prance around naked (and it is actually forbidden) but for that moment it is our L'Vush - our dress - to be proud and to remind us of who we are and from where we come.

These three highlighted elements are not only taken in the literal sense; they are also evident figuratively through our speech and language, as I have discussed. As Jews living in 2013 we communicate and give over our heritage to future generations so that we may live to witness the ultimate redemption speedily in our day. Amen!

Ah Gut Shabbos,

Rabbi Avram (Avraham) Bogopulsky

One of the most difficult Mitzvos in the Torah is honoring your father and mother. The fact that the Torah reveals the reward for this Mitzva to us speaks volumes regarding its importance - and probably its challenges. Like all Mitzvos, the opportunity to fulfill it isn't always dependent upon us to do so when we want to; some people are able to perform the mitzvah while others can not. In order to honor parents, they usually need to be in close proximity to where their children live. When children and parents are separated geographically, the ability to honor them is limited to phone conversations, e-mailing, Skyping and using snail mail.

My parents YB"L live in Eretz Yisrael, a good nine thousand miles away from me here in San Diego. Visiting with us for Yom Tov, the family took advantage of my father being here on the West Coast to get evaluated for a new technological device to help his eyesight. The only appointment they could get was the day before erev Yom Tov of Rosh Hashana. This being a very busy time for me, I arranged for a driver to take my parents to Los Angeles so my father could be evaluated in order to determine if he is a candidate for this procedure. Ever since that day I felt a great deal of guilt that I did not drive my parents to L.A. How often is it that I get to spend time with my parents? How often can I be of direct assistance to them? True, as a pulpit Rabbi I am very busy with many things which I must tend to before the High Holidays, but these are my parents and I had been presented with a golden opportunity to fulfill this Mitzva. I feel that I missed the boat. Surely, both my mother and my father understood it would be a severe strain on me to drive to L.A. that day. They adamantly stated that they did not want me to make that trip and insisted that I was not to go. But now I can't help but ask myself if I missed the greatest opportunity to fulfill the Mitzvah of Kibbud Av V'Aim - of honoring my father and mother - right before the Days of Judgment, the very time when we try to gather as many good deeds as possible?

In some cases this Mitzva can never be fulfilled, as in the case of an amora (Rabbinic figure during Talmudic times) named Abaye. Abaye (Hebrew: ?????) was born around the close of the third century.He died in 339. The gemara Zevachim 118b tells us his father Kaylil was a Kohein who traced his lineage back to Eli HaKohain. He was the brother of Rabbah bar Nachmani, a teacher at the Academy of Pumbedisa. Abaye's real name was Nachmani; he was named after his grandfather. The gemara Kiddushin 31b states that his father died after he was conceived, and his mother died during childbirth, leaving him orphaned from birth. Adopted by his uncle, Rabbah bar Nachmani, he was given the nickname Abaye ("my father"), to avoid confusion (and perhaps respect for his father) with his grandfather of the same name.Thenceforth he was known as Abaye, without any other title.

The gemara in Kiddushin 31b records another amora, Reb Yochanan Ben Nafcha, who was orphaned in a similar fashion. The Talmud records an interesting statement made by Reb Yochanan: Happy is he who has not seen them [his parents for the obligation of honoring them is so great]. R. Yochanan's father died when his mother conceived him, and his mother died when she bore him. Perhaps Reb Yochanan was happy not to have parents, for as Rashi explains, the punishment for not honoring is much worse than not having parents to honor.

A question could be posed; Did Rav Yochanan's reason about being happy apply to Abaye as well? I would like to suggest that Abaye was not happy to have lost the opportunity to honor his parents.I believe that his reaction would be "Woe to the person who didn't have the opportunity to do any Mitzva, especially the Mitzva of Kibbud Av V'Aim!"

In Parshas Haazinu the Torah relates in 32:18 "Tzur Yeladcha Teshi, VaTishkachAle M'Cholilecha": "You ignored the Rock Who gave birth to you, and forgot God who brought you forth". Rav Yakov Katina in his sefer Korban He'Ani (1882 Lvov-Lemburg) writes how Dovid Hamelech commanded his son Shlomo to live his life based upon this verse. Dovid continually ordered Shlomo to mention that he was the son of Dovid at all times. Hopefully, by repeatedly stating that his father was Dovid, Shlomo would be constantly reminded to walk in his father's ways and to act in a manner which would make Dovid Hamelech proud of him. Rav Yair Chayim Bacharach (1639-1702), a German rabbi and major 17th century posek, wrote in his sefer Chavos Yair that a son is obligated to fulfill the mitzvos and good customs of his father. If you forget the rock, meaning your physical father, then you will come to forget about God, your spiritual father. We can never forget the chessed and goodness which our parents did and continue to do for us - whether in this world or the next. Following their good ways and examples are how we maintain close connections and show the respect our parents are due.

There are times when the Mitzva shows up on our doorstep; we either let it in or sometimes don't bother to open it up. Hashem, as our King, Father and ultimate provider always offers us opportunities to fulfill Mitzvos and gain rewards. Particularly during the Ten Days of Repentance He is found more so than during the rest of the year. Do we want to take the approach of Reb Yochanan and be glad that we don't have a reason to do more Mitzvos (so that we don't get punished by not doing them) or do we emulate the attitude of Abaye and look for more opportunities for doing more Mitzvos?

Surely parents can at times be overbearing and demanding. But never forget that they are our parents. Keep in mind it is an honor and a privilege to serve them and to follow in their good footsteps. Avinu She'Bashamayim, our Father in Heaven, is knocking on our doors during the Ten Days of Repentance, nagging us and making all kinds of demands that parents ask of their children. Please bear in mind that He will be turning around and walking away after Yom Kippur if we don't open the door and invite Him in right now.

Ah Gut Shabbos/Yom Kippur Rabbi Avram Bogopulsky

As Rosh HaShanah draws closer, I wonder how my accounting system did this year. In the talmud Bavli, Beitza 16a; Rosh HaShanah 16a, the Rabbis teach that man's income and his sustenance for the entire year are determined and apportioned for him on Rosh HaShanah, and that this decision is directly related to how much he will earn for the entire year. Our yearly sustenance package is determined on Rosh HaShana. The spreadsheet lists our income and expenses; hopefully we can at least have a balanced budget at the end of the year. When I make some extra money it's always easy to say that Hashem budgeted that in for me this year. The challenge is how to deal with out-of-the -ordinary expenses. Do I attribute them to my Rosh HaShana budget or to something else?

Recently I ran into a spate of unexpected, out-of-the-daily-routine expenses. When I was in New York on a pouring, rainy day, I was handed an unnecessary and silly 'no standing zone' parking ticket. I was only there for about thirty-five seconds and got a whopping violation of one hundred fifteen dollars (yes the cost of living in New York is rather exorbitant). Prior to my last flight I had been searching for a piece of hand luggage, and when I found it saw that it needed to be cleaned. Foolishly I put it into the washing machine, causing the agitator to be ripped out.I just threw the hand luggage into the washer not thinking first if this was really a wise move. A few bucks later after temporarily fixing the washing machine, I decided that perhaps washing machines are not designed to wash hand luggage. On my most recent trip I rented a car too close to the date of my arrival. Although I knew of this trip weeks ahead of time, I 'forgot' to rent a car at the time I had booked the airline tickets. This omission cost me substantially more for my negligence. My final little extra expense came from my car door handle and window breaking, forcing me to enter the car from the passenger side and either climbing over the middle console or flicking the driver's side door open from the inside of the passenger seat. Two little pieces of plastic that definitely did not cost more than three dollars ended up costing me more than one hundred times more than that.

This week's parsha Ki Savo is identified as one of the two times the Torah delivers a horrific description of what can happen to the Jewish people if we do not follow the Torah and serve God properly. In scripture this is known as the Tochacha, the public rebuke and curses of the Jewish people. A core belief that this prophecy will come is due to our turning against Hashem. A more subtle approach is found in Devarim 28:47 "Tachas Asher Lo Avadeta Es Hashem Elokecha B'Simcha UVtuv Leivav Meirov Kol". "Because you did not serve Hashem your God with gladness and with goodness of heart, out of an abundance of everything". Rav Chaim Volozhin teaches that serving Hashem without joy is equated to a servant serving his enemies. Since the Jews did not serve Hashem with joy and a merry heart, it is as if we served only our enemies.

Reb Simcha Bunim of Peshischa comments on the words from Divrei Hayamim/Chronicles 16:10 'Yismach Lev M'Vakshei Hashem', 'Those who seek out God will have a joyful heart'. He explains that the nature of an ordinary person is to be sad when he is seeking out an object that he has lost. Only when he finds the item he was looking for does he become happy. But when a person seeks out God, the opposite is true; the exercise and process of seeking and searching for Hashem is done in a state of happiness and joy.

One of the reasons that Ki Savo is read before Rosh Hashana is to send a message that IF the curses from this parsha were to be decreed Then we want to get rid of them before the end of the year in order to start fresh next year. 'Tichle Shana M'Klaloseha' - 'the year should end its curses' - speaks to us metaphorically as well as concretely. We must view all 'supposed' curses - things that we think are bad - and end that perception. We must remove "the curse" of how we look at situations and view our circumstances through a positive lens, viewing this as a good thing, not a bad one. The Navi Yesheyahu says 55:6 'Dirshu Hashem B'Himatzo' 'Seek out Hashem where you will find Him'. I suggest that the seeking out of Hashem will only be successful if we look for the good that Hashem is doing for us, understanding that in reality everything that Hashem does for us is good. The concept of seeking out Hashem doesn't mean looking for God but rather seeing God in every situation - good or bad. We must concentrate on all the happenings of our lives, those which seem good and those which appear bad, understanding that all is for the good. Even the curses are meant to be good for us. (This article does not explain how we should attain this level). Furthermore, part of the Teshuva/repentance process is returning to Hashem, but is not limited to that. The word 'Shuva' has many connotations, return, go back, review, rest, and so forth.

This year we all need to try to end potential curses by seeking out Hashem. This act in and of itself will bring us joy. At times when challenging things happen, we contemplate whether this a blessing or a curse. When things go wrong we question how can that possibly be good. Is it a good thing or bad thing, a curse or a blessing when money is lost because of negligence or bad mazal. The proper Hashkafa/outlook or philosophy is to be happy and satisfied with any situation in life and to seek out the good, leaving the bad. What sometimes seems to be an unnecessary (or foolish) expense is, in reality, an inexpensive way to realize how necessary those little unexpected expenses really are.

Ah Gut Shabbos

Rabbi Avram Bogopulsky

Every sport has its training regimen before the season begins. Many athletes try staying in shape during the off season and some do better than others. Even the athlete who continues to practice and keep in shape still requires a pre-season work-out schedule to get into tip top form. All athletes want to be in their best shape prior to the start of the season. The athlete who has conditioned properly will have the best chances of a successful career. Every athlete knows there are essential components of their pre-season training: building interpersonal relationships, team-play, and individual physical training. The professional athlete must work on his individual position and his/her own body development. In addition the professional athlete must practice his sport from a team perspective with the entire team.

As I get older, I find that it takes longer to bounce back from small injuries such as a sprained ankle or a strained muscle. Actually, Hashem created the body in a most amazing fashion; when we over-do a physical activity, straining or pulling a muscle ,our bodies will 'hurt', forcing us to rest that part of the body to avoid continued use and risk further injury. In other words a charlie horse or a pulled muscle is actually a protective warning system designed to keep us from further injuring our bodies. I find that I cannot resume my exercising if the injury isn't healed one hundred percent. Professional athletes do not return to playing with all their effort until they are signed off by a physician, stating that they are ready to play.

The parshios prior to Rosh Hashana and Yom Kippur address all of the needs for changing our ways and conditioning our souls as we prepare for the upcoming season. In this week's parsha Shoftim the Torah describes the relationship that we are to have with Him. In Devarim 18:13 the Torah states: "Tamim Tihiyeh Im Hashem Elokecha" "You shall be wholehearted with Hashem, your God". The Baalei Mussar have a field day with this verse. Reb Levi Yitzchak from Berditchev states 'If you will be with Hashem, you will be wholehearted and lack nothing'. Reb Yitzchok Elchonon Spekter says 'Toras Hashem Temimah Meshivas Nafesh:... 'and the Torah tells the Bnei Yisrael you must be wholehearted with Hashem'. This teaches us that Yisroel (the Jews) and the Torah are one. Just as the Torah is Posul/invalid when even one letter is missing, Bnei Yisrael is incomplete when even one person strays from the Torah.

I recently read a halacha in the Aruch Hashulchan Even Haezer 64:13 which discusses the most appropriate time of a month to get married. Typically, we try to schedule a wedding during the first half of the month as the moon keeps on growing and getting bigger. After mid-month the moon begins to decrease in size and we look at that as a bad omen. Rav Epstein explains that as the moon grows so too we want to grow and add onto our lives by increasing it with a spouse and ultimately with children through this union. Interestingly enough the verse Rav Epstein brings to support this idea is our passuk of Tamim Tihyeh Im Hashem Elokecha: you will continue to grow and perfect yourself. There are three months that are an exception to this custom: Elul, Tishrei, and Adar. Each one of these exceptions has different reasons as to why you could marry in the second half of the month. Specifically though, the reason a person can marry in the latter half of the month of Elul is because the month of Elul snowballs in its Kedusha, in its holiness. The month of Elul continues to build, adding sanctity, building from each day to the next day.. Each day we perfect an area of our neshama, which, in turn, gives us strength and encouragement to push on and grow more.

I would like to suggest the entire Passuk of 'Tamim' refers to the month of Elul and the climb to perfection and wholesomeness until the Yomim Noraim, the Days of Awe. Each day of Elul is part of our pre-season training, helping us to get into shape for the new season. The difficulty people have getting into the right frame of mind for Rosh Hashanana is the distance people have strained from a particular Mitzva that they used to do. People get out of shape and are not used to doing that activity anymore and find it difficult to return to their previous levels of "fitness". Proper training is necessary whether it is physical or spiritual in nature.

Chazal gave us clear directions as to how we need to train and prepare ourselves during this month. There are a few exercises they suggest we do to get into shape during this time. It is recommended checking your Mezuzos at least twice in seven years and checking Teffilin fom time to time. The time of year people remind themselves to checking is during Elul. People get ready for Yom Tov and purchase new clothing, and that forces us to have our garments checked for Shatnez. When we correspond with people, we should mention the time of year and wish them a good and happy new year. These and other suggestions force us to start doing Mitzvos and get us in the mood to improve and refine our souls.

I view the month of Elul as the training season before the New Year begins. Just as athletes won't compete unless they are Tamim - without blemish and perfect - so too we can't begin the season unless we are blemish-free and whole in the spiritual sense. Let's take this training season seriously and work hard to get into shape, entering our new year in top spiritual form.

Ah Gut Shabbos

Rabbi Avram Bogopulsky

I often wonder if our lives today are busier and more frenetic than the lives of our immediate ancestors and even the lives of our Forefathers. In today's day and age life is so much more complex than it used to be. Take travel, for example. Today, when prepare to go somewhere by plane, I take into account the money it costs, the time which will be invested, the weather and possibility of delays, and the risks that are involved. Traveling by car is wonderful if it works, but if the car breaks down I have an entire series of woes that come with it, not to mention the extra time and expense incurred. We live at a time filled with many modern conveniences which can at times stifle us, particularly when they break down. We have become so dependent on our cell and smart phones that we panic when the system goes down, when our texting doesn't work, or when a battery needs to be replaced. When the washing machine goes on the fritz, we go insane as to how to deal with the laundry, yet only a few generations ago people wore their clothing for longer stretches of time before washing them. A broken freezer or refrigerator can create an emergency situation requiring a community of people offering to store food which would otherwise be in danger of spoiling.

Of course I know what everyone is thinking, "Sure we have glitches with our modern-day technology, but the advantages far outweigh the disadvantages and inconveniences even when things break down." That is all very true, but the point is that which Hillel teaches us in Pirkei Avos/ Ethics of our Fathers 2:8: 'Marbeh Nechasim Marbeh Daagah': 'the increase of possessions and material gain brings along an increase in anxiety and worry'.

This past week my wife and I experienced a tremendous amount of anxiety with our children flying to different destinations. Without going into detail, a lot of energy and anxiety was expended trying to fix issues that were truly out of our control and brought upon us through the blessing of modern travel. The ability to travel is considered 'Marbeh Nechasim' - increased 'possessions' - and it runs the risk of excessive anxiety. I truly believe that past generations endured the same level of uneasiness and concern when they had 'more' in terms of the lifestyle of those times. Travel was certainly far more dangerous and risky, and there were no cell phones available to call for help. Every generation experienced their 'technology' and their accompanying frustrations; all of us must deal with the fact that things don't always work out as planned. What is the proper derech/manner and Torah outlook or philosophy in dealing with situations that frustrate us and drive us just a little bit mad?

The answer to this and many other issues are found in this week's Torah portion Parshas Eikev. In Devarim 8:11-14 the Torah states: 'HeeShamer L'Cha Pen Tishkach Es Hashem Elokecha ....Pen Tochal V'Savata.....V'Ram L'vavecha V'Shachachta Es Hashem Elokecha': 'Take care lest you forget Hashem, your God.....lest you eat and be satisfied.......and your heart will become haughty, and you will forget Hashem your God....'. The Netz"iv Rav Naftali Tzvi Yehuda Berlin, in his work Haamek Davar, explains there are two places where the forgetting of God is mentioned. Earlier in Devarim 6:12 the warning of forgetting Hashem takes place at the time when the Jewish people were conquering the land, reminding/warning them - and us - that victory - success - should not serve as a distraction from Hashem. Here the Jews are already settling the land, and building their homes, and dwelling in them. The second instance is a general warning about remembering Hahem even in the galus/exile.

The two warnings of forgetting Hashem come about in different ways. When the people were fighting and conquering the land ,they were told to remember Hashem so that He would help them to win the battles. Now, when the Jewish people are benefitting from the fruits of the land and becoming wealthy, they are again warned not to forget about Hashem. This is the classic idea of a person thinking it's his own strength and wisdom which brought about all of his wealth and goodness. The Gemara in Brachos 32 states: "a full belly is one of the bad sins a person can have' as it can lead a person to forget about God.

The Mincha Belula uses the analogy of amassing wealth to the need for blood-letting. He explains that increasing in wealth for its own sake damages both the body and the soul. Money gained with no thought to giving and sharing is sinful. We are required to give. To gain in wealth without sharing it with those in need, with our Shul, with our educational institutions, is harmful - spiritually and physically. We are taught that we must shed a portion of our financial gain by giving some of it away - by giving tzekaka The reward is both an immediate and profound: it is a healing for our souls. As an interesting aside, current research supports the view that those who give generously of themselves and their wealth live happier, healthier, and more fulfilling lives. A person who has earned or inherited wealth won't necessarily sin unless he forgets about Hashem. Having a lot of money is not evil so long as we remember where it came from and where it has to go. Giving, sharing of wealth is analogous to giving a portion of ourselves. As a person works to amass wealth, he should always remember Hashem, and he should always thank Hashem for his success. The Torah tells us not to forget Hashem as we grow in our success. Once success has been attained, it is mandatory not to become complacent and to always remember from whence that success has come. When we forget about Hashem, when we think that we are in control, things have a tendency to spin out of our control. The wealthy person can either shed a portion of his money by giving Tzedaka, or Hashem will cause the money to be wasted away on worthless items or taken away by some other means.

 

The modern conveniences, comforts, and pleasures that we enjoy each day are, in essence, a form of the wealth that we amass over the course of our life times. We have not forgotten Hashem while we were working to improve our lives; we shouldn't forget Hashem once we've attained our goals. I take it as a personal lesson that when challenging situations happen to me, each of them is a sign from Hashem that I'm not thinking about Him enough. Hashem creates these challenging situations to make me re-focus on God and all the blessings that He has bestowed upon us. This, in it of itself, is a profound blessing. Pay close attention to those seemingly large challenges which, in the full scheme of things are really very small.

Ah Gut Shabbos

Rabbi Avram Bogopulsky

During the three weeks and leading up to Tisha B'Av we attempt to act in ways and performing deeds to bring about the end of this exile with the bringing of the ultimate Geula/redemption. One of my small contributions is a Gemara in Megilla that states "Kal HaOmer Davar B'Sheim Amro Meivee Geulah L'Olam" Whoever tells over something i.e. a dvar Torah or even an idea and mentions the source and the person they heard it from, will bring the redemption to the world. On my recent visit to the east coast I heard from Rabbi Hirtzka a Rav in Lakewood give a simple and important understanding of the mourning over the destruction of the Beis Hamikdash.

A person can only appreciate the loss of something if they actually used or experienced having that something during their lifetime. The difficulty for our generation and all the generations that lived after the destruction of the Temple was that we don't really know what we lost. God forbid f someone loses a loved one the loss, impact and feeling is greater than a person who never had that loved one in their life at all. This challenges the known idea "it is better to have loved than not to have loved at all". That concept may be true, but it is still consistent with the fact that if you never had something you don't know what you're missing.

Aside from not knowing what we are missing, there is also a lack of faith in the future. Rav Gavriel Zinner in his introduction to the Nitei Gavriel writes how a number of times throughout the year we declare "Next Year in Jerusalem". Every Tisha'a B'Av we hope and pray that this will be the last year of fasting and mourning. If we were truly believing then immediately after the ninth of Av we should throw out the Kinnos books instead of putting them back on the shelf for next year. Perhaps we put the book of Eicha back in storage ready for next year because we don't really think Moshiach is going to come speedily in our day? How big of an insult this is to God after a day of lamenting and being hopeful for the future?

Perhaps the answer is similar to the annual commandment to eat marror the bitter herbs on Pesach night and remember the subjugation that was. When we eat something bitter it reminds us of how good and sweet our current life is. Similarly, when the Geula eventually comes we will still remember the lamentations that we said and remind us of the affliction and pressure we endured. This arouses our feelings to sing God's praises and thank Hashem. This is consistent with the notion that the day of mourning will turn into a day of joy. Therefore even in the time when we will be celebrating the rebuilding of the Beis Hamikdash we will still remember the dark days, and this only increases our joy and gratitude. So when we put away the Kinnos and Eicha books this year we should keep in mind that hopefully we don't need it for another year of sorrow but rather keeping them as a reminder for a greater joy.

There are four Parshios of the Torah that potentially run through the three weeks between the Seventeenth of Tammuz to the ninth of Av. Only one of them Parshas Pinchas sometimes occurs before the three weeks splitting Mattos and Maasei, while other years Pinchas falls during the three weeks and Matos and Maasei are combined. This week's Parsha Dearim always falls this Shabbos before Tisha B'Av. The Sochatchaver Rebbe says there is a hint to learn the laws of Yom Tov because the end of Pinchas discusses the Mussaf offerings, the additional sacrifices brought on Yom Tov, festivals. These sacrifices are also being read about and learning about the holidays in preparation for the time of Moshiach. The Mogen Avraham in siman 549 sif kattan aleph says the three parshios of Matos Maasei and Devarim remind us of a Mishna in Pirkei Avos that gives advice on how to prevent us from sinning. If we remember where we come from, know where we are going, and to whom we will have to give an accounting we won't sin.

The beginning of Matos reminisces some of the places and sins the Jewish people had gone through and therefore reminds us from where we come. Parshas Maasei the travels of the Jewish people of where we are going, and finally Devarim, words are the accounting to God that we will have to give when we go up to heaven. Akavya Ben Mahalalel in the first Mishna of the third chapter of Avos tells us we come from a putrid drop, are going to be buried in the ground surrounded by maggots and worms and eventually our soul must give a full and sometimes embarrassing accounting to the Almighty of all our actions throughout our lifetime.

The Jewish people have now waited one thousand nine hundred forty three years to rebuild the Beis Hamikdash since its destruction. There are many suggestions for us to bring about the redemption. Going through the motions of learning, reducing our sins between our fellow man is all very good and essential. I would like to suggest we focus a little bit more on our bitachon and faith that this really should happen in our lifetime. Perhaps we continue to sin and not take the laws seriously because we don't really believe it is possible for Moshiach to come or even more so don't have a grasp on the concept altogether.

With only a few days left until we must fast again, we need to change our mindset about the reality of our lives changing with the coming of Mashiach. The Devarim the words of the Parsha should be thought out carefully so we won't be embarrassed by our future accounting of our lives. Let us think of the tragedies that occurred in the past so that we can look back at them as part of the old history to praise Hashem more so and bring about the Geula Shelaima Bmiheirah V'Yameinu, AMEN!

Ah Gut Shabbos

Rabbi Avram Bogopulsky

Recently, I met a Sans-Klausenberger chassid, and in the process of getting to know each other we got around to talking about electronics, gadgets and technology. When speaking with about technology, invariably the issue of the internet pops up. If this conversation were taking place between religious observant Jews, the conversation regarding the internet would become a sore spot and a danger zone. The issues that have arisen due to the internet have infiltrated Jewish homes and, in some cases, wreaked havoc upon the family.

I was pleasantly surprised to hear the position of the Rebbe with regard to technology in general. (I admit, though, that I did not hear this directly from the Rebbe himself.) The Rebbe based his words on a Gemara that everything the Goyim (the gentile world) does or creates is ultimately for the benefit of the Jewish people. The advent of technology in every generation brings challenges to morals and ethics, and we, the Jewish people, need to weather that storm, taking care to use technological advances for our benefit and for a holy purpose.

Having returned from visiting my grandchildren on the East Coast, my wife and I felt the benefits of technology with regards to Skype. Skype is a live video feed between computers and hand held smart phones, allowing people not only to talk but to see each other as well. Having Skype and communicating with our grandchildren regularly made an enormous difference when we initially greeted them. Thanks to Skype our grandchildren recognized us immediately! This continuous method of communicating definitely brings us closer as a family. The only down side to Skype is that the users can't reach out and touch each other, and if the users are not within the range of the camera they are out of the picture. With Skype I feel I am so close yet so far, as there is no replacement for being there in person. I watched my nephew's wedding with a live stream video and I wanted to jump into the circle and dance with the chosson. I want to jump into the screen and hug my grandchildren, and it is so frustrating. The Shul recently signed up for live stream video classes. Once again, it's almost like being there, but just as I am about to ask a question, like so many others at the class, I realize I can't do that.

 

The edge of life is at times the defining line between semi-reality and reality. As good as the technology gets, it's still missing that one hundred percent true feeling. There are situations in life where we do something but fall short of completing it all the way. This idea is found in this week's Parshas Pinchas. In Bamidbar 26:11 the Torah states "U'Vnei Korach Lo Meisu" "and the sons of Korach did not die". Rav Mordechai Gimpel Yafo wonders about the placement of this passuk; it appears out of place and out of context. He suggests that perhaps it is an introduction to the counting of the tribe of Levi which will take place in verse 58, showing that the family of Yitzhar transformed into the family of Korach. The Ramban adds that this was done to honor his children ,and therefore his family was called by his name, referring to Korach himself.

The greater question is that we read in Parshas Korach that he, Korach and his entire family, were swallowed up in the earth, apparently with no survivors! If so what does the Torah mean by stating that the sons of Korach did not die? Rashi ,in Gemara Sanhedrin 110, brings down a midrash that the sons of Korach were initially included and involved in the plan of their father, Korach. At the actual time of the rebellion, however, they had thoughts of repentance and they did repent in their hearts. Since they did repent, Hashem, in His mercy, gathered them and placed them on a high place in Gehenom and waited it out there. When it says they didn't die, it means they didn't die like their father and his followers who were forever lost.

The Gershuni asks if they repented, why did Hashem give them a place in in Hell and not in Gan Eden, in paradise? Didn't they do Teshuva? I would like to suggest that a Mitzva done in one's heart isn't as good as doing it out in the open for everyone to see and hear. Even if it's not for others, it's still better for the person himself fulfill the mitzvah in an open manner. People learn from the actions of others; no one can see into another's heart. It would have been better if the children of Korach did Teshuva 'out loud' rather than only in their hearts. If they had done Teshuva out loud, Hashem would have given them a place in Gan Eden rather than limiting them to a high place in Gehenom. I would add another idea that it says the children of Korach did not die, but it doesn't say they lived. Here again if they would have done Teshuva out loud and people would have heard them and had seen that they were against Korach, then maybe the passuk would have said "and the children of Korach lived on".

In today's day and age we need to reach the highest levels in battling the yetzer hara and confronting the challenges of the modern world. It is insufficient to say in our hearts that we want to learn more, daven more, do more chessed. Rather we need to speak it out loud, we need to allow others to hear these words. We need to motivate ourselves to actualize our thoughts and to put them into practice. We can't and won't grow spiritually by just thinking things in our hearts. Merely thinking about this is not enough. Thinking is not a complete act We need to reach out and touch; limiting ourselves to a live stream where it's almost real is just not sufficient. We need to live and grow within the reality of the life of Judaism. If we articulate the desire to become better Jews to one another and to Hashem, we will merit to see the rebuilding of the third Beis Hamikdash very soon.

Ah Gut Shabbos

Rabbi Avram Bogopulsky

Throughout life we see things shrink and grow, expand and compress, becoming bigger and smaller. From the moment we enter this world, we grow, requiring more and more space to obtain ever greater portions of the physical world. We are born with nothing, but continuously acquire more and more stuff throughout our lifetimes. Finally, at a certain point in time we realize that we need to shed some of the possessions which we worked so hard to obtain. We strive to get that big house, filling it with fine, expensive furnishings, and then finally realize that it's too difficult to manage so much space, and we start to downsize. Once we downsize, selling that large house and relocating to something smaller, we then get rid of some of the furnishings since they won't fit into the smaller quarters. This progression continues until we are left with that with which we came. Soon after we are born we are placed in a small contraption called a crib, which somehow resembles a little prison. It is usually warm, comfortable and very snug. Eventually we grow out of the crib and end up in a bed. Most people don't think about their death and where they go. Ironically, we end up after one hundred and twenty years, in a small snug area known as the grave. We return to the place from which we came, our physical bodies placed in a very small container. In this week's Parsha Devarim,which is always read the Shabbos before Tisha B'Av, Moshe Rabbeinu, thirty-seven days before his death, delivers his final speech to the Jewish people. Moshe rebukes the nation by identifying the places where they sinned without mentioning the sin itself. The very first passuk 1:1 states: "bein Paran u'bein Tofel". The word 'bein means between and is mentioned twice, once before each place. Reb Shlomo Luntzitz in his commentary the" Kli Yakar", explains the need for this repetition. The sin at Paran was about the spies while the sin at Tofel regarded the complaint with the Manna. In between these two events was another sin, namely Mei Mereeva, when the Jewish people complained about water or the lack thereof. The additional time mentioning 'Bein' is a hint within a hint that there was another sin committed and Moshe didn't even have to mention the place. A second poignant insight is that these two places, Paran and Tofel, represent the seventeenth of Tammuz - the day the walls of Yerushalayim were breeched, and Tisha B'Av - the day both the first and second Temples were destroyed. Tofel was the place the golden calf was formed. That very same day Moshe Rabbeinu came down from Har Sinai and when he saw the Eigel Hazahav, he smashed the Luchos, the tablets of the Bris. That day was none other than Shiva Asar B'Tammuz - the 17th of Tammuz, the first day of the three weeks. Paran was the location of the incident of the Meraglim, the spies. When the spies returned and brought back a negative report against the land, everybody cried. Hashem said, "Since you cried for nothing you will cry for good reason on this very day." That day was none other than Tisha B'Av, the ninth day of Av - the saddest day on the Jewish calendar. This is the day that both Temples were destroyed and we cry and mourn over their destruction every year. The medrash tells us that the every year on the night of the ninth of Av, the Jewish people dug a grave to sleep in, and in the morning the number of Jews were fifteen thousand less. Over a forty- year period the six hundred thousand Jews in the desert who were sentenced to die in the midbar and not go into Eretz Yisrael died out. This was a siman/sign for all future generations that we should contemplate the end of life on this very sad day. The way to live a fulfilled, purposeful life is to constantly review our life day by day. We should think about what things were good and should focus on doing more good while recognizing those things which were bad that should be avoided in the future. Ironically, Chazal tell us that not only will Moshiach be born on Tisha B'Av, but that this day will become a full-fledged Yom Tov - a festival day. How do we reconcile the notion of going from the saddest day to the happiest day? I believe that the ninth of Av was actually a festival day to begin with. It was only as a result of the sin of the spies did that all turned sour. The day became blemished, covered with a black cloud. We understand, however, that one day the black cloud will dissipate and the clarity of Hashem being the king over the entire world will be recognized. Bein Paran U'Bein Tofel is reminding not only the Jews in the desert but we Jews of today to contemplate our actions, particularly during these days of the three weeks. A true Yom Tov day is when Klal Yisroel will come to see eye to eye, to get along as brothers and sisters should. Let these days of the Bein HaMitzarim serve as a reminder that the Geula, the redemption, is most appropriate to occur during these days. Let us work on all of our middos, and In particular the laws of Bein Adam Lachaveiro.Once again, the word 'Bein' is put before us to help us to understand that it is the key word in bringing Shalom between all Jews and then to bring genuine Shalom to the world. May we all be Zocheh to see Moshiach Tzidkeinu B'Meheiru B'yameinu. AMEN. Ah Gut Shabbos Rabbi Avram Bogopulsky

Announcements, phone calls, e-mails, fliers, facebook, twitter are only some of the methods we use to communicate information. Despite how many times announcements are made, invariably there are some who didn't get the information. Quite often, as an event is taking place, someone will come later and say 'I didn't hear about it'. There is a great difference between listening and hearing; almost everyone hears things, but they aren't necessarily listening. Yet I believe there is a deeper issue than just hearing and listening..... Subconsciously ignoring. The debate rages as to how much advertising is needed for people to get the message. There are instances when repeating information in different forms is beneficial. At other times people become sick and tired of hearing the same information over and over again - even when it's packaged differently. Granted, the level of attention something receives is directly correlated to how interested the party may be. Announcements that are not meant for my age group or gender will automatically not register in the "listening section" of my brain. Of course there are things that apply to everyone across the board, and that is Torah and all the things which link to Torah. In the beginning of this week's Parsha Eikev, the Torah states: "V'Haya Eikev Tishmeun eis HaMishpatim HaEileh Ushmartem Vaasisem Osam"....."And it will be that you will hearken to these laws and you will safeguard and perform them". The very last passuk of last week's parsha states: "...and you will safeguard the Mitzva, the statutes, and the laws which I have commanded you to do this day. The Kli Yakar observes that the word "Chukim" in Vaeschanan is missing in the next verse in Eikev. The Kli Yakar explains the absence of the word "Chukim" is really found in the word 'Eikev' - the heel -which can be understood to mean that one should not trample and step on the Chukim, those statutes for which we do not know the reasons. This is in contrast to the Mishpatim, the laws that mankind would enact on their own as it makes sense for a society. The Chukim, on the other hand, do not have rational reasons to the human mind. The Kli Yakar explains the language and usage of the term Eikev (which means heel) comes to include all the statutes. The statutes are hinted in the word Eikev because the Satan and the nations of the world mock the Jewish People for doing these mitzvos that they can't relate to. It is for this very reason that Jews have a tendency to trample and step on these Chukim, mitzvos which they feel uncomfortable doing because they don't know the reasons to do them. This is what the Rabbis referred to when they said "do not tread upon the Mitzvos Kalos" - seemingly the easy ones but those that people mock. The Rabbis often mention the idea "to be careful and treat the Kal (easy)mitzvos identical to those which are more difficult or not possible for us to understand. Again, this directly applies to Eikev, do not trample upon the easy ones, those mitzvos which don't make sense in the same way that we don't trample on the more difficult/harsher ones, the Mishpatim that make sense.. All of the mitzvos share in their significance and importance, and this is particularly important regarding the Mitzvos that we are challenged with by not knowing the reasons behind the Chukim. There is no area of the Torah that should be treated lightly because it may not make sense to you. When I read the ingredient panel of a medication, I do not understand or know what it all means, but I follow the instructions nevertheless. So too when it comes to following directions in the Shulchan Aruch one should just do the mitzva instead of mocking and disregarding it completely. There is a guarantee that if a person does these mitzvos he will come to rejoice, as reflected in the word V'Haya - and it will be. In a Jewish community, whether it's the local day school or Shul, opportunities are granted to one and to all. Dozens of lectures, speakers, and learning opportunities are there for everyone. Daily, weekly and monthly announcements go out seeking people to listen and to learn. Unfortunately, however, much of this planning falls on deaf ears. I am not referring to ears which are physically unable to hear, but rather to an ailment of disregarding and ignoring the potential growth made available yet ignored. People should not be foolish in thinking that if I just do the Mishpatim, then I will be ok. Everyone needs to study Torah on every level. It is through the study of Torah that we will increase the days and years of our lives. This requires listening to and noting when the class is going to take place and then showing up and learning. Baruch Hashem we have seen many families flourishing in our Shul. But let me take license to issue a strong warning: In order to maintain the level of commitment and observance of the mitzvos, one must continue to study Torah - either privately with a chavrusa or by attending Shiurim. Torah learning is the oil which keeps all the parts greased up and running smoothly. If the performance of mitzvos is not complemented by a constant stream of Torah, then the river bed will dry up. Opportunities for Torah study come and go; It is incumbent upon all of us to take advantage every available situation to learn. When a person hears the announcement of a certain lecture or speaker, they should figure out a way to attend and not just shrug it off as if it's not important or it's not for me. Torah is the elixir of life Plain and simple. Without it we can't exist. Next time we hear an announcement of Torah learning let us commit to take it upon ourselves the mitzva of Limmud HaTorah. Ah Gut Shabbos Rabbi Avram Bogopulsky