Rabbi's Blog

This week’s Dvar Torah is sponsored by:

Bette Gould in memory of her father, Michoel ben Dov, Mr. Max Landau, on his Yahrzeit the 2nd of Teves                                     

Victor Wahba in memory of his father, Yaakov ben Avraham, Mr. Jacques Wahba on his Yahrzeit the 4th of Teves .

The Rabbis, of blessed memory, coined a phrase "הכל הולך אחר החתום"  - “everything follows the conclusion,”: the culmination of something is the crown for the entire event. The Gemara in Avoda Zorah tells us that even a person who sinned his entire life but did Teshuva/repented at the end of his life is considered as if his entire life had been lived in righteousness. L’Havdil - to make a separation between the holy and mundane - in sports, a team could be messing up the entire game, but if they manage to win the game, all the negative is forgotten. However, the reverse scenario is equally true, because the end reflects on everything that came before it.

Today, the eighth day of Chanukah, is referred to as “Zos Chanukah”, This Chanukah! The naming of the day is taken from the Torah reading of the last day of Chanukah. The Torah states in Bamidbar 7:84 "זאת חנוכת המזבח ביום המשח אתו..."  “That was the dedication offering for the altar given by the princes of Israel on the day that it was anointed”.  This dedication took place after all the princes had brought their dedicated sacrifices to inaugurate the Mishkan.  The last day of Chanukah is not ‘just’ the last day;  it is the day that encapsulates all eight days of Chanukah together. The eighth day of Chanukah seems to have the power and effect of all the eight days of Chanukah combined.

I heard Rav Boruch Rosenblum from Bnei Brak speak about today. He said in the sifrei Chassidus, a great deal of writing is devoted to the holiness of Zos Chanukah, the last day of Chanukah. The Rebbe of Ruzhin taught: The levels which even the greatest Tzadikim are unable to reach on Rosh Hashana and Yom Kippur are attainable for a simple, uneducated Jew to attain on Zos Chanukah. Alternatively, it was said that whatever great tzadikim can accomplish on the Days of Awe (Rosh Hashana and Yom Kippur), every single Yid/Jew can achieve with his prayers on Zos Chanukah! It is further explained in the name of the Ariza”l, that the amazing thing we all say in the morning Birkas Krias Shema in the Bracha of Yotzair Hameoros, we mention eight praises of HaKadosh Boruch Hu, "פועל גבורות, עשה חדשות, בעל מלחמות, זורע צדקות, מצמיח ישועות, בורא רפואות, :נורא תהלות, אדון הנפלאות" For He alone is the 1. Performer of mighty deeds 2. Maker of new things 3. Master of battles 4. Sower of acts of righteousness 5. Causer of deliverance to sprout forth 6. Creator of cures 7. Awesome in praise 8. Master of wonders! Each one of these eight praises is compared and connected to the eight days of Chanukah. The praise of God being the performer of good deeds is connected to the first Ner/light of Chanukah, the maker of new things is connected to the second Ner of Chanukah and so on. The final praise of Adon HaNiflaos is contrasted to Zos, the eighth and last day of Chanukah - today - the day we lit the last light.

The Bovober Rebbe explained that this is what Dovid HaMelech had in mind when he composed Hallel 118 "מאת ה' היתה זאת, היא נפלאת בעינינו"  - “This is Adonoy’s doing, it is a marvel in our eyes.” God’s doing was that He gave us Zos Chanukah. The Bobover Rebbe asks, ”Why did Hashem give us this day? Because it is a marvel in our eyes!” The ‘marvel in our eyes’ is reflected in the eighth praise of Hashem being the Master of all wonders.

As we look around the world today, seeing Jews from all corners of the earth, do we not think for a moment that there aren’t Jews who don’t need Niflaos -  wondrous things - in their lives? Are there any Jews in the world who don’t need salvation from the One above? Are there Jews in the world who couldn’t use a miracle or two from God? Everybody needs something, whether it is a livelihood, health, a shidduch (a mate), shalom bayis (peace in the home), chinuch - to educate our children properly. Everything and anything that a person needs Hashem will give to the person who turns to Hashem for help and guidance.  This is the time, Zos Chanukah, the time and the day of wondrous things that Hashem will give. This idea of Chanukah is powerfully connected to this week’s Torah portion.

The Torah in this week’s Parshas Mikeitz in Berishis 41:14 states: "וישלח פרעה ויקרא את יוסף ויריצהו מן הבור..."  “Pharoah sent messengers and had Joseph summoned, and they rushed him from the pit or dungeon”. The Gemara Rosh Hashana tells us that Yosef was summoned on Rosh Hashana. Rabbeinu Ovadia, in his commentary Seforno, explains that they rushed Yosef out of jail. Why did they need to rush? What was the urgency? The Seforno explains that when the time of salvation arrives, it comes in a moment. Once that moment arrives, we must act swiftly, we run to do it. Yosef’s salvation came, and he was set free. Yosef needed to act quickly.

Sometimes a person complains that nothing is going well for him or her. He can’t make a living, can’t find his/her bashert. He or she is old and sick, our children aren’t following in the way we raised them, this is not going well, that is not happening, etc. This final, eighth day of Chanukah provides everyone the opportunity to get out of his or her pit. Everybody has their pit in which we find ourselves at one point or another in the course of our lives. Each and everyone one of us is in our private pit, struggling with our “peckle”. Some of us have multiple troubles in life and for some there are too many to list. Nevertheless, on this day of Zos Chanukah, we have the spiritual capacity to swiftly leave the pit because the 8^th day is the day of Adon HaNiflaos.

May HaKadosh Baruch Hu, the Master of all wonders, bring wondrous happenings to every Jewish home, to each and every one of us, and may the light of the neiros Chanukah shine brightly in every home, bringing the ultimate Geulah Sheleima, the complete redemption, speedily in our days. Amen!

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Chayei Soroh – The Perils of War

When it comes to war there are many different strategies and ongoing intense planning sessions required to takedown the opponent. Three mechanisms come to mind regarding the current battle which the Jewish people are fighting.  The first, obviously involve sophisticated use of physical armaments, guns, aircraft, and ships as well as placement of materiel and manpower.. Second, the daily need to publicly address the false narratives and lies being spread - not only by the  enemy on the southern border of Israel, but the media promoting so many of those lies throughout the world. The third mechanism, which, unfortunately, will continue to grow, is the economic battle that is visibly threatening the stability of one of the most successful economic countries in the region.

As I previously wrote, a call to say Avinu Malkeinu during these difficult times was suggested by leading Rabbinic authorities. We here at Beth Jacob took this up, reciting Avinu Malkeinu daily during Mincha.  The point of adding certain Tefillos/prayers and or Tehilim is not just to say the words, but rather to internally process their powerful meaning, reciting each word as a plea to God. We typically say Avinu Malkeinu during the ten days of repentance when our personal lives hang in abeyance, and on public fast days, recalling a tragedy that gives us pause to reflect upon. But the reciting of Avinu Malkeinu is different now, as it carries implications for Jews around the world and Israel specifically.

Tefilla/prayer in Judaism is multi-dimensional. Tefilla speaks for individuals, groups, and the entire Jewish people. This, too, is reflected in the Avinu Malkeinu prayer, as it can be dissected in different parts to meet the needs of targeted audiences. I will share a few lines to illustrate my forthcoming message. By and large the media outlets around the world are biased against Israel (and whenever I mention Israel, it does not only refer to the land of Israel, but to the Bnei Israel -the Jewish people everywhere). We are being verbally attacked by hateful propaganda. Therefore, we say “Our Father, our King, seal the mouths of our adversaries and accusers.” The haters of our people throughout the world are constantly thinking and conspiring - knowingly and unknowingly – of means and methods to attack us. To this we say, “Our Father, our King, thwart the counsel of our enemies.” The last example I will share is "אבינו מלכנו בטל מחשבות שונאינו"  - “Our Father, our King, nullify the designs of those who hate us.”  This war has drawn hundreds of thousands of Jewish and non-Jewish workers in Israel away from their day jobs, placing an enormous strain on the usually robust Israeli economy. A second degree of cause is that several countries around the world have cut off diplomatic economic ties with Israel. Here are some of the challenges Israel is facing on the home front.

The following is an excerpt from Anchal Vohra, a columnist at Foreign Policy.

In southern Israel, crops are now waiting in the sun, wilting further with every passing minute, and shuddering a bit as army vehicles buzz past. The area’s farms have become a vast army staging area, packed with olive green tents and tanks. Farmhands are nowhere in sight.

The veritable greenhouse of the nation is now dependent on university volunteers. They have tried to salvage the situation and pick the fruit before it rots, but their efforts have fallen short and the Israeli government has already started to import some items.

Israelis are proud of their technological innovations in agriculture and of their ability to grow in a largely arid region and feed their people. Now it is at the top of the list of sectors that will bear the brunt of a long war with Hamas. Oil and gas, tourism, health care, retail and technology are some of the others. “Many of my colleagues have left,” said Cindy, a caregiver from the Philippines who asked to be identified only by her first name for safety reasons. “We are going, too, if it gets any worse,” she told me at a market in Jerusalem.

Many airlines have stopped flying to Israel while the government has asked for activities at a gas field to be halted to minimize the risk of a targeted attack. The Israeli shekel has already plummeted to a 14-year low; the central bank has cut the forecast for economic growth this year from 3 percent to 2.3 percent, and prominent industries are facing disruptions.

Israel entered the war with $200 billion in reserves and $14 billion in aid, mainly for military funding, from the United States. And yet experts say the ongoing conflict will cost the Israeli economy billions more and take much longer to recover than it has in the past. Israeli volunteers at home and abroad are chipping in with extra labor and economic assistance—an admirable gesture but insufficient to make up the economic shortfall.

Entire towns have been abandoned and businesses shut down as 250,000 people have been evacuated and forced to seek refuge across hotels in the country or with relatives living elsewhere. Furthermore, the call to 360,000 reservists, who were employed in various jobs in peace time, has stretched companies and made their continuation as profit-making businesses precarious.

“This war will cause additional costs compared to these two (previous) confrontations also because of a massive participation of reservists, who are inserted in the labor market in normal times but will be absent from their jobs during the war,” Strawczynski said. “If the war is long, the impact of lack of human resources will result on a high cost for the Israeli economy.”

Tourism, a sector that makes up 3 percent of Israel’s GDP and indirectly provides 6 percent of total jobs, has been dealt a fatal blow, too. The beach in Tel Aviv and cobbled lanes of the old city in Jerusalem, the main tourist attractions, both lie vacant.

The economic pressure for the land of Israel is not a new phenomenon. In this week’s Parsha Chayei Soroh the Torah relates Avraham Avinu purchasing the Mearas Hamachpeila for the exorbitant amount of four hundred silver shekel pieces to bury his wife, Soroh Immeinu. According to the Hammurabi code of that time, a year’s wage for a working man was between six and eight Shekels.  After Avraham paid Ephron, the Torah states in Bereishis 23:20: “This is how the field and its cave became the uncontested property of Avraham as a burial site, purchased from the children of Cheis.”  *Rav Shmuel Mohilever asks why the Torah needs to relate in such detail, relating the specific business transaction between Avraham and Ephron and the sons of Cheis, especially, to the degree of informing us of the final sale price?! Rav Shmuel explains that the Torah wants to teach us that at a when time we need to redeem our holy soil from “others” we will do so at any cost. Avraham models for us that we will pay and overpay any amount to buy, maintain, and keep Eretz Yisroel. Money is being spent and money is being lost in the economy. Nevertheless, we will overcome all adversity - Mi K’Amcha Yisroel, Am Yisroel Chai!!!

*Rav Shmuel Mohilever 1824-1898 was a rabbi, pioneer of Religious Zionism and one of the founders of the Chovevei Zion movement.

On May 7,^th 1973, An estimated 100,000 people marched along Fifth Avenue to show their support for Soviet Jewry. Leading the two-mile procession, which began at 72nd Street and culminated in a mass rally at Dag Hammarskjold Plaza opposite the United Nations, were 44 young people dressed in black and white striped prison uniforms symbolizing the number of known Soviet Jewish “prisoners of conscience”. The memory of watching this event at the age of nine, standing in the midst of an immense crowd, was permanently seared into my mind.

Over the years I pondered the effects that rallies and demonstrations have on governments and policies. Did the great Russian Bear really care what a bunch of Jews were yelling in New York? We can surely say that, at least to some extent, politicians are influenced with regard to how they speak, react, and vote based upon their constituents’ reactions. Do politicians actually listen to the voices of their constituents s in order to remain in office? One can argue that at the very least such public outcries and demonstrations may make a difference. 

This past Sunday,  my conceptual understanding of the value of organizing, demonstrating, and participating in a rally took on new meaning.   My wife and I attended a rally in support of Israel which drew hundreds of Jews from throughout San Diego. Most of the Jews who attended were not observant in the least, and many, perhaps most, were Israeli citizens living abroad. I found myself deeply connected to my people on an entirely new level: we are looked upon by the world as being the same – we are all Jews.

I then took notice of the behaviors of the Orthodox world during the past three weeks. I am not going into the gory details or rehashing the horrors we witnessed in Eretz Yisrael on the last day of Yom Tov. Rather, I believe it is important to state and take a deeper look at the intense and oftentimes selfless, giving acts of chessed and deepest levels of care  Jews throughout the world are expressing and doing. There are the massive monetary relief efforts pouring into Israel (and let me remind us all, that it is still not enough). Within Israel, restaurants, which only a few weeks ago were serving non-kosher food, have sought out the strictest means for koshering their kitchens in order to prepare food daily for thousands of refugees and chayalim (soldiers); individuals throughout the country have instantaneously formed groups where each member prepares three meals per day for a minimum of twenty-five people in need.

Throughout the world Jews have organized times to gather to say Tefillos,- prayers, have organized world-wide online or in-person Tehillim (Psalms) groups, asking for mercy from Hashem continuously around the clock. People are learning more and have made commitments to learn more Torah in merit of the hostages, the wounded, and the success of Tzaha”l, the Israel Defense Forces.  Moreover, I came to see, to recognize the deep, genuine Ahavas Yisroel, the love of Israel, that Jews have for other Jews when we are stripped down to nothing else but seeing each other as a fellow Jew. Thanks to the speed of the Internet, there is remarkable ability to witness how every Jew finds his or her way to help the cause. This tragedy in Israel brought out the best in us, the best in every Jew, religious and secular alike, worldwide, to find a way to be a positive contributor in our collective struggle as Jewish people. For some, it may be putting on a kippah, attending minyan a little more often, depriving oneself of some joy or pleasure during this time of conflict. The Jews who have demonstrated in solidarity at a rally, attending  ‘simply’ because they are Jewish, make a strong, powerful statement to all of us and to the entire world. Jews throughout the United States, Canada, Europe, Australia, are openly demonstrating their commitment and Jewishness. There are continuously growing examples of Jewish pride. I have been told, and have witnessed, a strong, deepening tendency for Jews to speak up against hateful, antisemitic attitudes, even openly risking their jobs to express dismay of their superiors’ apathetic reactions towards the horrific murderous acts of Hamas and the growing Hizballah attacks.

Whether it is the voices screaming out the words of Tehilim or the rally goers yelling out ‘Am Yisrael Chai’, all are directed to the One Above, Avinu Shabashayim, our Father in Heaven. There are no other nations, no other people in the world who share such a powerful, unique relationship than we Jews have towards each other. Where does this all come from? We all know that this is a silly, rhetorical question, we all know where we get this from ~

In this week’s Parsha Lech Lecha the Torah relates the story of a war between four and five kings. Abram’s nephew Lot is taken captive. At this point the Torah states in Bereishis 14:13 "ויבא הפליט ויגד לאברם העברי והוא שכן באלני ממרא...."   “The refugee who escaped came and brought the news to Abram the Hebrew and he dwelt in the plain of Mamre….”  Rav Samson Raphael Hirsch (1808-1888) stresses the complete contrast to what is told of Lot in the preceding verses. העברי Avraham had remained the Ivri, whether that means the stranger who had come from the other side of the river, or, as Rav Yehoshua takes it, the one who stands on the other side, who stands in opposition to the whole world. Avraham remained isolated in his own distinctive character and was known and recognized as such. Rav Hirsch says there are the words of Bnei Yisroel and the words of the other nations of the world. Rav Boruch Ber Leibowitz, Rosh Yeshiva of Kamenitz, says there are only two nations in the world: the Jews and the Goyim (all the other nations of the world).

We, the Jewish people, are looked upon as the “other one” the one on the “other side”. Whatever that other side means, for better or for worse, for good or for bad, it is directed at you and at me, at every Jew - despite how they look or dress. It makes no difference to the other nations of the world if we are observant or not. The world doesn’t care if we are Republicans, Democrats, socialists, liberals, conservative, rich or poor, intelligent or ignorant, famous or infamous, strong or weak, learned or naïve. In the eyes of the other nations of the world, we are all the same. We are Jews. Sometimes that Jew will be liked, perhaps, on rare occasions, even appreciated. However, unfortunately – and importantly - most other times throughout history the Jew is despised. If the Goyim don’t care, choosing to view each of us as a Jew, we should also look at ourselves as a Jew. Avraham Avinu, the very first Jew and the father of Judaism, clearly looks at all of his children simply as Jews and loves them as such.

Rav Grossman from Migdal Emek complimented this with a beautiful insight.  There is a custom before one begins to daven/pray in the morning to say the words הריני מקבל :עלי מצות עשה של ואהבת לרעך כמוך  - ‘Behold, I accept upon myself the positive commandment of loving my neighbor as myself’. Rav Grossman asks, if we are starting to daven to Hashem, shouldn’t we say, ”I am accepting the positive Mitzva to love God”? Why mention ‘to love my neighbor’ if I am starting to daven to Hashem? He responds by saying that the most cherished thing for a father is to have his children get along and to love each other. If the children in a family love each other, that becomes the greatest sense of pride and joy for a father. Avinu Shebashamayim, our Father in Heaven, is now seeing the outpouring of love that His children are showing for one another, each in his or her own unique way. My way doesn’t have to be his way and his way doesn’t have to be my way. We are each a proud Ivri, the son (or daughter) of our father Avraham. That is His way. Hashem sees all His children come together. If we, the entire Jewish people, are on the same side as Avraham Aveinu, Abraham our forefather, Hashem will fulfill all His promises to Avraham and these promises will be fulfilled through us, through our unity and our actions, today.

When I was a young boy, all of us needed to be more creative and intuitive than we tend to be today. We did not have the wealth and breadth of material goods, food choices, etc. as most of us take for granted today. I was born less than twenty years after the destruction of European Jewry during the horrific years of the Holocaust. Refugees entering the U.S. during and immediately following W.W. II were just that - refugees. Re-building the Jewish people (and the same goes for the State of Israel) didn’t start taking shape in earnest until the mid-1980s. My parents a”h were expert recyclers, intentionally making use  of every part of anything, creatively re-purposing any number of items. We had no concept of living any other way, appreciating our lives, feeling good and genuinely believing we had everything.  Recently, I was reminded of one of the classic examples of something my parents did; I’m sure many other families did the same. As Rosh Hashana approached, we received dozens of greeting cards wishing us a happy and healthy new year. As mentioned above, my parents recycled routinely, it was a part of our daily living fifty years ago! We re-purposed almost every used item for something else. We saved all the cards, punching  punched a hole in the corner of every card, stringing them up in our sukkah as a decoration from wall to wall. It was an activity we all enjoyed – reading the cards while eating in the sukkah, happily speaking about those  who had sent them. Back then we didn’t have the option of buying ready made sukkah decorations, rather innovation kicked in and we enthusiastically made our own.  

Last week, I received a real  Shana Tovah/New Year card actually delivered to our mail box. Thirty years ago, I used to get about two dozen cards; over the years this mailing of personal Rosh Hashanah cards custom has dwindled. This is caused by two factors; the new generation does not send cards and the greeting card industry is on the decline, falling by an average of 3% each year. Due to the decline in purchases, department stores such as CVS and Walmart have been left with no choice but to limit their display space for greeting cards.  Surveys have been conducted to determine why people no longer tend to send cards. There are several reasons why. For some, reasons of ecology and minimizing clutter tend to be the motivator. In general, many people are opting to go paperless, preferring to post a message on Facebook or to send e-correspondence to wish their friends and relatives a happy holiday. This is especially true for younger folks. Truth be told, I received many good wishes through calls, texts etc., but to date I have only received one card! When I saw the sender of that card, I went over to thank him and expressed my appreciation knowing this is somewhat of a fading tradition. He told me he had to go to multiple stores to find New Year’s greeting cards and remarked how scarce they are among the selection and locations to be found. One of the benefits and values to the origination of these cards is they save time calling friends and relatives, especially when speaking with people whom we have not spoken to in a long time. A second benefit is that the wording of well-designed greeting cards transmit the perfect message we want to convey to a specific person in a particular situation. General greeting card messages address the gamut of celebrations of life, including giving of consolation consoling and comfort during a difficult time or sending general wishes.

The liturgy for Rosh Hashana and Yom Kippur is similar to the concept of the perfect messages we need to convey to Hashem. The machzor- מחזור, plural machzorim, is the prayer book which is used by Jews on the High Holy Days of Rosh Hashanah and Yom Kippur. Many Jews also make use of specialized machzorim on the Shalosh Regalim, the three pilgrimage festivals of Pesach, Shavuos, and Sukkos. The machzor is a specialized form of the siddur, which is generally intended for use in weekday and Shabbat services. The word machzor means "cycle"; the root ח־ז־ר means "to return". We return and review the same prayers over and over again. The term machzor originally referred to a book containing prayers for the entire year, including weekdays and Shabbos as well as all holidays.  

Over the last century newer publications with commentary and elucidations have been added. In addition, the old English translation has been replaced by today’s colloquial English. Credit must be given to the Birnbaum Machzor, published in 1951, written by Paltiel Birnbaum. This machzor was a major breakthrough for American Jews, helping the davener to relate and connect to the davening in a more meaningful way. We must ask ourselves, is it really the English translation and the commentaries that make our Tefillos desirable to Hashem? Surely it is beneficial to understand what we are saying, and knowing what we are saying does help our focus. In the introduction Birnbaum writes, “For nearly two thousand years the Hebrew prayers have helped to keep the Jews alive, saving them from losing their language and identity.” Indeed, on the Days of Judgment, when we contemplate a turbulent past and an uncertain future, the machzor and the tefilos (prayers) form a stable text to which we can attach our hopes, dreams and aspirations. But the prayers are also complex and confusing, even to the initiated. For over a thousand years—and, indeed, for our personal lifetime—the machzor has been a sure-footed guide. And that’s perhaps another reason why it has lasted as long as it has. When everything around us is changing so rapidly, we often find solace in those things that stay the same. Just as there are certain tunes we associate with the Days of Awe, there are also certain books. For many, the Birnbaum machzor, or any version a person has made their personal choice, will remain with them and continue to be among the greatest, and even the most precious books guiding and leading us.

Perhaps the most important lesson of Tefilla in general and the davening of the Yamim Noraim/ Days of Awe are summed up by The Alter of Kelm. Rav Simcha Zissel Ziv (1824-1898)  points out that prayer is unique in the various ways we connect to God. The Gemara Brachos 6a states that Tefilla/Prayer is the essence of דברים העומדים ברומו של עולם  things that stand on the highest plains of the world. He explains the “things” are the words of Tefilla. Omdim, they stand and become the foundation for raising a person to the loftiest plains of the universe. By just saying the words with the proper intent or direction, we can ascend to spiritual heights beyond any other means possible for taking us there.  We do not need to understand everything we are saying to elevate ourselves in order to experience a spiritual high. Rather, it is the prayers themselves, those special, powerful words that will bring us to a place closest to Hashem.

Let this Yom Tov season be the time and place for each and every one of us to be elevated to the highest levels of our world. Allow the words that emanate from our lips, the intentions of our brains, and the passion of our hearts raise us up by merely reciting the words over and over again as they connect within us through the Machzor. Let the words of Chaza”l speak for themselves, granting us all the opportunity to serve the King in health, strength and nachas for another year!

Ah Gutten Shabbos & Ah Guut Yor

Rabbi Avraham Bogopulsky

Concentrating in Shul during davening is challenging enough without any outside interference. Many have experienced the annoying hand in your face at the Kotel with someone asking for tzedakah. Most people give willingly without interruption and may even be inclined to give more to the individual if they weren’t so disruptive. In many large shuls cross the United States, a different but still similar scenario occurs  involving a  group of collectors who, in the middle of davening, show up unannounced and proceed to walk up and down the rows clanging their change, asking individuals at prayer for donations to a various number of causes. In an attempt to minimize the distraction of asking for change, some members of the minyan bring a preset, organized stack of money to give to each hand placed in front of their face. Some people bring quarters, others bring dollars, leaving the contribution in clear view so that the collector understands that he is to take a predetermined stack of money and then move on. This strategy definitely has its advantages: first, the person donating the tzdakah knows precisely what amount he is giving,  and second, the donor is able to avoid any interaction between himself and the receiver. Although on the surface this seems to be a great idea, it does come with a modicum of downside. Everything in life has its pros and cons. One common issue that I have identified is on occasion, we tend to think that if I offer something, and people take that offer, then I have done something positive. But sometimes, allowing someone just to take a stack of money without it being overtly handed to that individual, may ultimately can lead to entitlement and prerogative. I will illustrate this in more detail as I have observed a few situations that reflect the importance of giving and not just taking. Both of these examples are with children but should be translated to adults doing the same thing:

First, Kiddush: Baruch Hashem, Beth Jacob has a kiddush after davening every Shabbos morning whether there is a sponsor or not. The kiddush is self-serve, buffet style, inviting people to come and take the food – a normal procedure typical of Shabbos kiddush.  Children tend to happily approach the tables and take whatever they want and as much as they want. I understand that kiddush is designed for people just to take. At the same time, children should be educated to learn that they need to ask for and be given food, not just take whatever they wish.  A considerable part of every child’s social and emotional development involves learning that it is not appropriate to assume that simply because I see something I want that I can just take as much of it as I wish.  The next time you go shopping, take a quick look at the fruit department in any grocery store.  It’s highly likely that you will see a child go to the bins of grapes, pick at them and pop them into his or her mouth. Worse yet, while waiting with his or her parent at the checkout line, the child might just be tempted to help him/herself to take a candy bar from the display rack.  The child may not see or understand that difference. Another Shul scene takes place at the candy man station. Traditionally, a child will approach the candy man and politely ask for a candy. The candy man may or may not ask the child a question, remind them to say please and thank you, and require a bracha/blessing to be recited and assure the candy man that the wrapper will make its way into the garbage. In some cases, this gentle guidance has all gone by the wayside -  the is left candy unattended, allowing the child to freely help him/herself to the candy.

As an observation, there is an interesting rationalization regarding why the candy man will just leave the candy bag available for the eager children to help themselves. The reason I should just allow someone to take something without me giving it to them is as follows. I reason to myself that the end results will be the same. Why should I trouble myself to put forth the effort to have to set out the candy and to be there to hand it out?  It’s really not a strenuous or time-consuming thing to do. The answer is critical and can directly lead to a potential life-long lesson. I know everyone thinks that it is only about the child taking without asking; it is equally important for the person to be there to give the candy to the child. When a person gives something to someone, a connection is made and a relationship is established. This emerging relationship creates a bond that is greater than simply being a supplier of candy. The candy man becomes the child’s friend, mentor, teacher. This is a time to use the opportunity to nurture the child to grow, to learn to appreciate the need to ask and to say ‘thank you’. Although the Hebrew word “to take” is "קח" and is used extensively to acquire something, it nevertheless is only after something prior to that acquisition has been done. This is highlighted in the beginning of tractate Kiddushin and sourced from the Torah.

The Torah in this week’s Parshas Ki Seitzay states in several places (Devarim 22:13, 24:1, 24:5, earlier 20:7)  "כי יקח איש אישה"    “When a man takes a woman”. This first half of the passuk does not mean that he literally and physically takes her but rather he marries her through a previous act of presenting her with an acquisition. To clarify, a man cannot take/marry a woman without first giving something to her. The man needs to give the woman he wishes to marry a document or money before anything else happens. Even if he gives one of those two items, there needs to be consent on her part; she openly accepts the gift or document. The meaning of “taking” is predicated upon something that happening beforehand. In addition, the woman cannot be the one to just take the money or the ketuba and become married; the man presenting the ketuba to the woman must hand it directly to her.  So too with the candy. The child should not just take it; the candy needs to be given to the child, creating a bond between giver and taker.  Chaza”l learn out that the words "כי יקח – אין קיחה אלא בכסף"  when you take – taking can only be effective when it is done with money. I can’t take something for myself without giving of myself first.

Giving and then taking creates a relationship between the giver and the taker. As we are rapidly approaching a new year when we want to take all the blessings that we need, leaving  behind all of the evil decrees.  For this to happen, we need to step up. Hashem is ready to give, but it is only effective if we give first. Only when we give our commitment and display our will to follow the Torah and fulfill the mitzvos will God be forthcoming with all that we need and want.  

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

This Dvar Torah is in the merit of a refuah sheleima for Tzvi Yeshayahu ben Toba Rochel

There is a principle in Jewish tradition that states” כל המוסיף גורע”,- loosely translated as “anyone who adds, subtracts”. Thinking about this truism, I wondered…is the opposite “whoever takes away, adds”? I searched online and found the following:

The truth value of the converse of a statement is not always the same as the original statement. For example, the converse of "All tigers are mammals" is "All mammals are tigers." This is certainly not true. The converse of a definition, however, must always be true. `

To form the converse of the conditional statement, interchange the hypothesis and the conclusion. For example, the converse of "If it rains, then they cancel school" is "If they cancel school, then it rains." To form the inverse of the conditional statement, take the negation of both the hypothesis and the conclusion. The inverse of “If it rains, then they cancel school” is “If it does not rain, then they do not cancel school.” To form the contrapositive of the conditional statement, interchange the hypothesis and the conclusion of the inverse statement. The contrapositive of "If it rains, then they cancel school" is "If they do not cancel school, then it does not rain."

This all evolved from some major rule changes in major league baseball. The three biggest changes are the pitch clock, larger bases, and making the shift illegal. Initially, there was concern regarding the impact these changes would have on the game and its players. I read an article recently which stated that everyone is happy with these rules and that these rule changes have had a very positive impact on the game. In addition, reports are now coming in from individual players and the teams regarding how the players are healthier and are not as fatigued as they were in the past. (Please contact me if you want to know all the details why). So, I found my answer to the question: “if you take away something, do you gain?” The answer is a resounding “Yes!” We see this through viewing a case from the baseball rules change of 2023.

It is interesting to note the original source of the statement of “whoever adds, subtracts”.  The Gemara Sanhedrin 29a has the following discussion about judges advancing a claim on behalf of someone, but only if the individual is a generally upstanding Jew. On the other hand, the judges do not advance a claim on behalf of an inciter, i.e., one who is accused of inciting others to idol worship, referred to as a Meisis. The braisa teaches: If the defendant did not advance a claim that he was teasing the plaintiff, the judges do not advance this claim for him. Apparently, he stated his admission seriously. But in cases of capital law, even if the defendant did not advance any claim on his own behalf, the judges advance a claim on his behalf. But the judges do not advance claims on behalf of an inciter. The Gemara asks: What is different about an inciter, causing the court to not seek to deem him innocent? Rabbi Chama bar Chanina says: I heard at the lecture of Rabbi Chiyya bar Abba that an inciter is different, as the Merciful One states concerning him: “Neither shall you spare, neither shall you conceal him” (Deuteronomy 13:9). In this unique case, the court is not required to try to deem him innocent.

Reb Shmuel bar Nacḥman says that Rebbi Yonasan says: From where is it derived that the judges do not advance a claim on behalf of an inciter? It is derived from the incident of the primordial snake who tempted Chava; he was the first inciter. As Rebbi Simlai says: The snake could have advanced many claims on its own behalf, but it did not claim them. And for what reason the Holy One, Blessed be He, did not advance these claims for it, deeming the snake exempt from punishment? Because the snake did not advance these claims itself.

The Gemara asks: What could he have said? The Gemara answers: The snake could have said that it is not to blame, as when there is a contradiction between the statement of the teacher and the statement of the student, whose statement should one listen to? One should listen to the statement of the teacher. Since God instructed Adam and Eve not to eat from the fruit of the Tree of Knowledge, Adam and Eve should have heeded God’s words and not those of the snake. Chizkiya says: From where is it derived that anyone who adds, subtracts? It is derived from a verse, stated by Eve: “God has said: You shall not eat of it, neither shall you touch it” (Genesis 3:3), whereas God had actually rendered prohibited only eating from the tree but not touching it, as it is stated: “But of the Tree of Knowledge of good and evil, you shall not eat of it” (Genesis 2:17). Because Eve added that there was a prohibition against touching the tree, the snake showed her that touching it does not cause her to die, and so, she consequently sinned by eating from it as well. Chava added on to Hashem’s words, consequently bringing death to the world. Nevertheless, we see the snake is the Meisis, the inciter. The punishment for someone who incites and causes others to sin is read this week on Shabbos.

The Torah in this week’s Parshas Re’eh states in Devarim 13:7 "כי יסיתך אחיך בן אמך או בנך או בתך או אשת חיקך או רעך אשר כנפשך בסתר לאמר, נלכה ונעבדה אלוהים אחרים אשר לא ידעת אתה ואבותיך"  “[This is what you must do] if your blood brother. your son, your daughter, your bosom wife, or your closest friend secretly tries to act as a missionary among you, and says, ‘Let us go worship a new god. Let us have a spiritual experience previously unknown by you or your fathers”. The word Meisis or meseth is explained by the Radak as “he tries to convince you”. The Targum explains this as: “he tries to mislead you” and the Rashbam explains, “He gives you bad advice.” The common denominator is that everyone agrees the primary purpose is to make a Jew stray from Hashem. This was the essence of the snake luring Chava away  from Hashem. True, it was the physical appearance and temptation to which she was drawn,  but this was only a façade created by the Nachash to lure her away, causing  Chava and Adom to sin.

Chaza”l explain that the root of the Meisis is the idea of silence or secrecy. There are several forces working to draw us away from Hashem and from our Judaism. Unfortunately, it is not only the stranger or the non-Jew who is tries persistently to do this; there are Jews who  repeatedly work to convince others that it is not necessary to be so observant or to spend so much time learning or even to daven. We ask for the Brachos of the beginning of the parsha to give us all the ability and the strength to recognize a snake and its true colors and kill its impact physically before it kills us spiritually.       

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

It has now been over nine and a half months of saying kaddish for my father z”l. There are a few different affects which typically occur during the course of the eleven-month obligation to recite kaddish, ranging from being a burden, to an obligation, and, ultimately, to an honor. I personally take upon myself the task of reciting kaddish first as an honor and only second as an obligation. Throughout the experience of saying kaddish, I would never say it was a burden, but can rather be challenging when it comes to traveling, planning ahead as much as possible to assure that I have a minyan in order to say kaddish. I must admit that, due to travel, there were a few times  that I found it impossible to have a minyan, so I delegated the opportunity to my nephews to say kaddish for their grandfather. Other than that, I not only recited kaddish with a minyan but have been very successful in obtaining the ‘amud’ - the lectern - to lead the services. Leading the services is more advantageous, and therefore highly recommended, for a mourner as it gives greater comfort to the soul of the departed.

My most recent trip of two weeks was replete with minyanim at all hours of the day as I traveled to many different places. The most challenging feat is always to keep in sync with the speed and décor of the minyan, and more so to stay within the nusach (text) of the minyan, be it Ashkenazic in Israel, Sephardic, Nusach Sefard, Askenazic American, and so on. The halacha/rule is the shalich tzibbur must pray using the same tradition as the congregation, foregoing his own. The best is when there are instructions and rules that control the pace and speed of the davening. Ultimately, of course, I feel most comfortable when I return home and daven in my own shul.

Many people are stubborn, refusing to “give in” or acquiesce to the norms and customs of the Shul they are visiting, or even to the shul they attend regularly. It is fascinating to learn about the origins of the differences in customs within the davening. One of my many pet peeves (I know I haven’t shared one with you lately), is during the Shabbos davening to decide whether to sing a song together with the Chazzan or to say the song line by line. The two tefillos in question are L’Cha Dodi and Keil Adon. The majority of Ashkenazic, non- Yeshivish Shuls typically will sing both of these songs all together as one, while the more Yeshivish minyanim and nusach Sefard have the custom that the chazzan sing the first paragraph and the congregation sing/hum the song but only say the words afterwards. * This determination may no longer be of any concern to an existing group, but when a new congregation, shul, is formed, the customs and traditions must be formulated and decided upon. To my knowledge, there is no book or manual that lays out all the options of what should or should not be done. In fact, there are times in the history of a congregation that the customs were changed based upon certain extenuating factors.

I was recently perusing through a sefer titled Kisvei HaGaon by Rav Yosef Eliyahu Henkin Zt”l. In volume one, page 163 of the Eidus L’Yisrael section, Rav Henkin writes about who goes first – the ”chazan then congregation – or the congregation then chazzan”. Rav Henkin beautifully outlines a rule of thumb, clearly explaining why the custom may sometimes dictate that the chazzan goes first, followed by the Tzibbur (congregation), and at other times the reverse is followed. If the piyyut, the poem, is simple, meaning there is no refrain, then the chazzan goes first, followed by the congregation.  Rav Henkin offers a few examples: Keil Adon, Shema Yisrael, and Hashem Hu HaElokim (7x) at the end of Neilah on Yom Kippur, along with many others. In these examples, the chazzan is the leader and goes first. But if a  piyyut, a poem, has a beginning and an end, including a refrain - for example L’Cha Dodi, Malachei Rachamim, and Yisroel Nosha, sung on the High holidays, along with other examples,  the chazzan sings the main body of the poem and the congregation completes it. So, if the chazzan says Shamor v’Zachor in L’Cha Dodi, the congregation follows by ending it with the refrain of L’Cha Dodi. But, in principle, if the congregation had previously said Shamor v’Zachor first, then the chazzan, followed by the congregation, completes it with the refrain. We find the same principle holds true regarding  blessings that both the chazzan and the congregation will recite. The most famous example is reciting of Shehecheyanu on Yom Kippur eve. The chazzan will begin to say the blessing out loud, while the congregation is instructed to say it along with him in an undertone and finish the blessing before the chazzan so that the congregation can say ‘Amen’ to the leader’s Bracha.

Perhaps people are adamant regarding their own customs because of their emotional attachment to their heritage despite the intellectual and sound halachik basis to the contrary. I would like to suggest- and share - an original idea based upon the famous Midrash in Devarim Rabba as to perhaps where there could be a basis for the plethora of ways and customs the Jewish people have become accustomed to practice.

The Torah in this week’s Parshas VaEschanan states in Devarim 3:23: "ואתחנן אל ה' בעת ההיא לאמר"  “: At that time [Moshe] pleaded with God, saying, The Midrash Rabbah 11:10. From where do we know that at that time Moshe prayed five hundred fifteen times? (And, according to the Ba’al HaTurim, the number of 515 is the same as the word שירה  /song that Moshe sang in front of Hashem so his prayers should be heard?) As it states, our same verse of VaEschanan also has the numerical value of 515. Chaza”l describe Moshe praying with ten different לשונות  - either understood as languages or different forms and variations of prayer. I would suggest that the sources of all the various customs stem from these myriad of prayers and forms that Moshe Rabbeinu used in his plea to enter Eretz Yisrael.

Moshe’s manner of Tefilla set the stage for how future congregations determined their specific practices. Perhaps some of those Tefillos were long and drawn out while others were short and quick. Maybe some of them were accompanied by singing, repeating refrains out loud while other prayers were said silently and more seriously. Maybe some of the davening grew through ways of dancing and clapping, even including the use of some accompanying  instruments, while others were of a more somber note, davening quietly while standing still. Moshe Rabbeinu was, in essence, the choir leader of the Jewish people during his lifetime, setting the parameters of Tefillah for all future congregations and kehillos Yisroel for all time. May all  the Tefillos of Klal Yisroel everywhere in the world bang on the gates of prayer and finally answer our prayers for Yeshuos V’Nechamos and truly experience the comfort the Jewish people so desperately need in our time.    

*This analysis is by no means complete and across every congregation and custom, but rather strictly my observations alone.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Typically, with the start of summer, it’s common to ask, “What are your plans for this summer?” Since school is out, it’s common for many families, time permitting, to go on a family vacation together. If it’s not possible to take time off from work, parents need to either hire childcare, or, if financially feasible, to send their children to day camp or even sleep away camp. Whatever the situation, a fair amount of advance planning is required. In truth, it’s not only the summer but throughout the year, and, in deed, throughout life that people plan trips, schedule meetings for work, make travel arrangements for business and pleasure, make plans to remodel their home, and so forth.

In the back of our minds, the subconscious knows yet seems to assert little concern regarding whether things will go according to plan. We understand (but do not necessarily believe) that ultimately something will happen to us! The concern is predicated upon the deep core belief that we know God runs the world and that things could change at moment’s notice. No one needs to be reminded about that ‘event’ called “Covid”; disruptions are bound to happen anywhere from something – small or large. If I had to guess, I would bet that almost everyone reading this right now knows at least one person who has been affected by the airline industry crisis currently taking place. Most cancelations and delays are due to weather and a shortage of air traffic controllers, according to airport administrators. … In reality, “that’s an issue that is not going to be solved overnight,” said Charles Braden, Norfolk International Airport’s director of market development. “It’s a big problem.” he continued. Geoff Freeman, president of the U.S. Travel Association, predicted that this summer’s travel season “will be off the charts…which may be great for the travel industry, but as a country, we have underinvested in the aviation system for far too long.” Mr. Freeman continued to explain that U.S. investment in air traffic control, technology, and individual training has long been below the level needed and we’re paying the price for it.

Now that we are experiencing this challenge, it becomes more apparent that there are two issues which  are out of the consumers’ control; human failure and mother nature (otherwise known as HaKadosh Baruch Hu, God Himself!). Either way, knowing things are out of our control, does not mean that we can live life without at least a modicum  of planning. The world runs on a system of making appointments, buying tickets in advance, and so on. The question is how do we balance these two ideas of planning in advance knowing full well things may not turn out the way we planned?

In the past I have written about and quoted a famous verse from Mishlei 19:21 where Shlomo HaMelech says, "רבות מחשבות בלב איש, ועצת ה' היא תקום"  - “There are many thoughts in a man’s heart, but the plan of Hashem, that shall stand”. This statement of king Solomon apparently limits our ability to navigate (not necessarily control) our lives. A few weeks ago, I was thinking about this Mishlei and came up with a “chiddush”-  a new understanding of this verse. As you can see, I underlined and put the word in Hebrew and English in bold type. Perhaps this is the clear distinction, the fine line, in living our lives consistently with the Torah and Shlomo HaMelech’s understanding of how the world operates.  For the ongoing process of the world, we human beings clearly need to look a little ahead, taking the time to plan. The question always comes back: “how much effort or planning do we really need to do?”. The Machshavos - thoughts - are the essence of planning, looking ahead to the things in life and that are necessary and acceptable. However, when we start to overthink, to attempt to micromanage every detail, we lose sight of who is really in control. Trying to figure things out so that “I” will always come out on top is where the warning and where reality comes into play. The ultimate and final scenes are determined from above. We must recognize and consider that all the time. We find a similar pattern of thinking in several places throughout the Torah.

This week we read two parshios: Chukas and Balak.  In the second parsha, the Torah relates the story of Balak, king of Moav, who hired Bilaam to curse the Jewish people. The narrative is crystal clear. Balak summons Bilaam who refuses to come. A second set of messengers is sent to convince Bilaam to go with them and fulfill the wishes of Balak to curse the Jewish nation. The Torah, in Bamidbar 22:20, states: "ויבא אלוקים אל בלעם לילה ויאמר לו, אם-לקרא לך באו האנשים קום לך אתם ואך את הדבר אשר אדבר אליך אתו תעשה"   “That night, God appeared to Bilaam and said to him, ‘If the men have come to summon you, set out and go with them. But only do exactly as I instruct you.” Reluctantly, Hashem allows Bilaam to go. Repeatedly Bilaam says to the men and eventually to Balak, “I can only say what Hashem instructs me to say.”   Rav Pinchos of Koritz in his manuscript Kodesh Hilulim asks the following: Instead of saying as I instruct you to do, shouldn’t it have been written ‘just as I say’? Rather, the Midrash states, “Come and see how beloved the Jewish people are to Hashem.” God allows His presence to be with a rasha, a wicked person, for the benefit of Klal Yisroel. The understanding here is Hashem says to Bilaam to “go with them”. Hashem explains to Bilaam that he can go with them but there will not be any benefit to Bilaam against My people. Only that which I tell you to say will you be successful, in that it will help the Jewish people. When Hashem speaks to Bilaam, Hashem allows His Shechina to rest upon Bilaam. This is the single and only instruction through which Bilaam can act.  The only good thoughts Bilaam could have are solely those that Hashem needed Bilaam to have in order to do good for Am Yisrael. We take the lesson at its core: whatever ends up happening connects directly to the original thought that only Hashem will allow for our benefit as well. To be continued…

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

*Pinchas Shapiro of Koretz 1726 – 1791 was a Lithuanian Chasidic rabbi and theologian who was a disciple of the Baal Shem Tov. He was the son of Rabbi Avraham Abba Shapiro and Sora Rochel Shapiro. Pinchas's father was a descendant of Rabbi Nosson Nata Spira, the author of Megaleh Amukot. His son Moshe was born in 1759.Born in Shklov, Pinchas was named after his paternal grandfather, described as "the famous and great scholar Rabbi Pinchas from Shklov."

Our modern world is inundated by non-stop information, good and bad, accurate and false, transmitted continuously by the media. There is no doubt that people throughout the world are over influenced by the media. Our opinions and biases are formed by what we see, hear and experience. Unfortunately, this is all too often the case for people who never established their own sense of right and wrong. In my humble opinion, the Torah is the absolute truth; issues of society need to be viewed through the lens of the Torah and Chaza”l. I cannot speak for other religions, but I would imagine that the same truth would hold up - those who are more learned and deeply committed to religion will be less influenced by their surroundings. Part of being knowledgeable and having a sense of right and wrong is the formation of a deep sense of obligation, responsibility, and caring. For better or for worse (probably worse), if a situation arises which causes a caring person to try to to make something right but falls short of this attempt, that good and caring person will end up feeling guilty. On the other hand, someone who cares marginally and messes up will still claim innocence. To summarize this idea,  “the innocent tends to feel guilty, while the guilty typically feel innocent”.  

In the following excerpt the Torah clearly relates  about the persistent complaints expressed by Jewish people.  Now, I hope we all agree that at this point in Jewish history, the people should not be complaining, revealing a side of them that is less than to be desired. Nevertheless, Moshe Rabbeinu, who always wants to try to help,  davens for the people and literally puts out the fire. This is immediately followed by more complaining…

The Torah in this week’s parshas B’Haaloscha states in Bamidbar 11:1,2,4 "ויהי העם כמתאננים רע באזני ה' וישמע ה' ויחר אפו ותבער בם אש ה' ותאכל בקצה המחנה. ויצעק העם אל משה ויתפלל משה אל ה' ותשקע האש. והאספסף אשר בקרבו התאוו תאוה וישבו ויבכו גם בני ישראל ויאמרו מי יאכלנו בשר".  “The people began to complain, and it was evil in God’s ears. When God heard it, He displayed His anger, and God’s fire flared out, consuming the edge of the camp. The people cried out to Moshe, and when Moshe prayed to God, the fire died down. The mixed multitude among [the Israelites] began to have strong cravings, and the Israelites once again began to weep. “Who’s going to give us some meat to eat?” They loudly demanded. The people who were complaining are identified as the eirev rav, a group of people with questionable lineage who may not have been Jewish. Nevertheless, their influence on the mainstream was very powerful and accepted by the Jews. The eirev rav could potentially be viewed as the voice of everything that is wrong with the world, refusing to see the goodness that lies within the world. The goodness of Moshe is revealed, despite Moshe’s understanding that they are in the wrong. In fact, Moshe may have felt guilty for the situation. Moshe had done everything possible with the greatest and purest of intentions, and still he went to bat for them by davening to stop the plague that ensued with a fire burning around the camp.  After Moshe helped the wicked ones who felt entitled to complain, they immediately resumed their crying and complaining a second time. Even though they were wrong, they felt they were innocent and were being mistreated.

One must ask a simple question, ”Why did the people complain”?  If one takes into account what life looked like in the desert, wouldn’t it be hard to find anything wrong or to have any reason to complain? Reb Yosef Zvi HaLevy* explains a key point regarding why the complainers are referred to as “the people” and not Bnei Yisrael: the “complainers” were from the common nation and not the important Jewish people. It was only the common people who were not satisfied with their life situation. These people were used to working in an all-physical capacity, but the desert conditions didn’t call for physical labor at all. The only “work” the Jewish people needed to do in the desert was to sit in the Ohel Moed or the Beis Midrash to hear the Torah being taught directly from Moshe Rabbeinu. The commoners, not trained or accustomed to sitting to learn,  complained in their hearts about their situation.  They found it difficult  to sit in peace and tranquility to just daven and learn Torah and not to work a physical job for the body.

Rav Shamson Raphel Hirsch zt”l in his commentary explains that all complaining is a result of a lack of spirituality. When an individual, a family, or a community does not have enough Ruchniyus/spirituality,  complaining that the Gashmiyus/physicality is lacking ensues. On  the other hand, when there is an infusion of Ruchniyus/spirituality, then even when there is a true lacking of some physicality, it is overlooked and viewed with satisfaction rather than a lacking.

Every person needs to assess his or her physical and spiritual needs knowing full well that they will only be satisfied in the physical sense if they are being nourished spiritually. If we are drying up and lacking our spiritual growth, then we will never be satisfied with our physical lot in life, always feeling the need for more. As individuals, we need to look beyond our personal space, seeing and acting upon this lesson with regards to the greater community, working together to create and facilitate a stronger spiritual place to live. A community where there is more Tefillah, more Torah, and more Gemilus Chasadim to truly build not only a Bayis Neeman B’Yisrael but also a Kehilas Beis Yakov, a congregation of the house of Jacob will grow together, deepening its individual and communal growth. Individually and collectively, we look forward to building our physical places through the fulfillment of our communal obligations of learning Torah and davening Tefillah B’Tzibbur - together as a congregation!

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

*Rav Yosef Zvi HaLevy (1874-1960) was an Israeli rabbi and head of the rabbinical court for Tel Aviv-Yafo. HaLevy was born in 1874 in Vilijampolė, Kaunas, Lithuania, then part of the Russian Empire, and was the son of Rabbi Avraham HaLevy. He obtained his rabbinical ordination (semicha) from Slabodka Yeshiva. Rav HaLevy emigrated without his family to Ottoman Palestine at the beginning of 1891 and shortly thereafter married the daughter of Rabbi Naftali Herz Halevy, the Chief Rabbi of Jaffa. In 1894 (or late 1893), he moved to Jerusalem, but returned to Jaffa in about 1897. HaLevy was later appointed to serve as the head (Av Beit Din) of the Tel Aviv Rabbinical Court.

Parshas Bamidbar typically occurs the week before the Yom Tov of Shavuos, as is the case this year. Several commentaries connect Bamidbar, the desert, as the prime location for the giving of the Torah. Har Sinai was not the tallest or mightiest mountain; it stood  smaller and less imposing than most of the surrounding mountains, representing humility, a necessary ingredient for one to succeed in Torah studies. Additionally, the desert is an area of the world that is “ownerless,” reflecting the notion of how no one person can claim the Torah as uniquely his own; the Torah is available for all of us to embrace - so long as we are up and awake. The tradition to stay up all night learning is to metakein, to fix the error of our ancestors who overslept the morning of Kabbolas HaTorah on Shavuos. Therefore, to ensure we don’t oversleep, we simply do not go to bed. A tool many use to stay up and study both secular and Torah subjects is to ingest caffeine through drinking two main beverages: coffee, and coke.

Shavuos is a major two-day festival holiday commemorating the date when God gave us the Torah on Mount Sinai. Every year for over 3,000 years, we celebrate this beautiful holiday by renewing our deep commitment to and acceptance of the gift of our Torah from Hashem; every Shavous Hashem ‘relives’ this precious gift to us.  Even though Shavous is not equivalent to the typically accompanying American secular Memorial Day which commemorates and honors those who lost their lives defending the United States, Shavous does include saying Yizkor, a perfect time to honor our deceased loved ones.

 As the summer approaches I recall a story that took place with my friend Buddy. Over the course of many summers, Buddy and a few of his friends worked at a few kosher hotels in the Catskills, a region in upstate New York. diligently the owner, of blessed memory, worked diligently at saving money and more importantly squeezing out every possible value of anything and everything in sight (and out of sight, HINT). The waiters were each given five Sanka coffee packets to serve to the guests. The waiters had to retrieve the opened packets and return them to the owner who then gave each of the waiters five new packets to distribute. At first, the staff reasoned that the owner was afraid guests and or staff were taking the coffee packets out of the dining room for later use… or who knows what, perhaps to sell them? Lo and behold, one day my friend Buddy witnessed the owner slicing the open coffee packets completely down the side to get to the few granules remaining in the bottom and sides of each packet and brushing them into a jar. My friend didn’t dare say anything but remarked that by the end of the summer this hotel owner had filled an entire jar with the remnants of the grinds from those used packets coffee!

There is a famous  expression “Good to the Last Drop” – a phrase actually used by Theodore Roosevelt, later adopted by Maxwell House Coffee in 1917. In truth, every Jew knows why Maxwell House had such success. There is no question it is attributed to the advertising for Pesach as the most famous Haggada which became known as the ‘Maxwell House edition’ Haggadah. 

The successful marketing of the phrase “Good to the Last Drop” was to emphasize to the drinker that every drop of the coffee was just as tasty as the first drop.  Far more to the point, each and every ounce is equal to make up the whole. This overtly simple marketing technique is actually an incredible lesson for all of us. Each and every one of us together make up the essence of life striving to deepen and connect with each other in an ever-deepening commitment to growing in knowledge of Torah and Mitzvos. In this week’s parsha, Parshas Bamidbar, the Torah states in Bamidbar 1:2 "שאו את ראש כל עדת בני ישראל למשפחתם לבית אבתם, במספר שמות כל זכר לגלגלתם"  “Take a census of the entire Israelite community. [Do it] by families following the paternal line, according to the names of each male, taken individually”. The term שאו / census reflects a ‘raising up’, indicating the counting of the Jewish people was used to lift them up in importance. This was accomplished in two ways: First, the act of counting the Jewish people created a sense of unity among the individuals who were now part of a larger whole. The Alshich HaKadosh comments the Shechina/God’s presence is meant to rest upon the group and not an individual, hence the Shechina could not rest upon the Jewish people as we were no longer individuals, but rather part of something bigger. Second, the ability to mention God’s name could not be done by the individual.  During the counting every person had to clearly state his name and  declare his unique trait and specific talent. The individual counted was special in that he had the ability to tilt the world to be in a better place with his expertise. It is for this reason that even when the Jewish people are in a group, they still individually bring a half shekel. Why a half shekel? A half shekel was brought to show I am not a complete person without someone else emphasizing that even my small coin has the ability to tip the scales. It is interesting to note the name of the coin is “shekel” which itself means to weigh and balance the scales.  As important and powerful as we are as individuals, we are reminded that we are still only half the person each of us  can strive to become.   It is only with the continuation of counting from one to the next to the next that we create a powerful team, a people who together form a solid whole, overcoming individual weaknesses.

The Jewish people is not only counted. Rashi emphasizes that we are precious; Hashem counts us, His precious nation, again and again, while also clearly demonstrating the importance of each and every person. Without that ‘one’ we don’t have the other. The Jewish people have been brought together, growing from those small granules that Hashem lovingly picks up and removes from the cracks and dark places, bringing them to be counted among the rest of Am Yisrael.  As we conclude the final week of the Omer, we look back and see how the individual days made it into weeks. Every Jew is represented as an individual day while the weeks are the different groups of the Jewish people. As we culminate the Omer with seven full weeks, we count and bring all the individuals who together form part of a group, bringing  the groups together as we did at Har Sinai to receive the Torah כאיש אחד בלב אחד  as one man with one heart to our Father in Heaven.

In this week’s Parsha Emor the Torah states in Vayikra 23:15,16 "וספרתם לכם ממחרת השבת מיום הביאכם את עומר  התנופה שבע שבתות תמימות תהיינה"   “You shall then count seven complete weeks after the day following the [Passover] holiday when you brought the omer as a wave offering”. "עד ממחרת השבת השביעית תספרו חמשים יום והקרבתם מנחה חדשה לה'"   “Until the day after the seventh week , when there will be [a total of] fifty days. On that fiftieth day you may present new grain as a meal offering to God”.

The Torah instructs us to count each day from the second day of Pesach for 49 days until the Holiday of Shavuos. Today is the 29^th day of the Omer count, which means the holiday of Shavuos will take place in three weeks. The Sefiras Ha’Omer, the counting of the Omer,  is observed as a period of semi-mourning. There are a few reasons given for this, most prominent one being those 24,000 students of the famous Rebbe Akiva of the Mishna, died during this time period.

The Talmud reveals to us that these great students all passed away due to the same ailment: they did not honor each other in a rightful manner. Commentators explain that this was a subtle fault of theirs; because all of them were on such an elevated spiritual level, their shortcomings were brought under extra scrutiny.

Rabbi Dovid Saks, Director of the Jewish Heritage Connection in Scranton, PA, conveys an important lesson with regard to the death of Rabbi Akiva’s students: “Because of this tragic shortcoming and the subsequent loss, each of us is expected to work on remedying their failure by conducting ourselves in a respectful manner towards others especially during this time period.”

To further emphasize the importance of this lesson, Rabbi Saks brought out some beautiful examples of sensitivity:

When Eliyahu ben Shlomo Zalman (1720-1797), later known as the great Vilna Gaon, was  six years old, he ran out to play with a friend on a see-saw but quickly ran back to his father, explaining that playing on the see-saw caused his friend to be lowered in order for him to be raised up. “This goes against all that I have learned!” he exclaimed!”  Through such sensitivity to others and beautiful Middos (character traits), Eliyahu grew to become a great tzaddik as well as a brilliant scholar.

Rabbi Saks then describes a seemingly minor event in the life of Rabbi Yaacov Kaminetzky, Z”L, frequently referred to as ‘Chakima D’Yehudai’, the wise man of the Jews.  He was a life-long friend of Rabbi Aharon Kotler, founder of the Lakewood Yeshiva, and was among the first to promote English-language sefarim. Rabbi Saks relates a time when Rabbi Kaminetzky was one of two passengers in a car when the driver was entering an intersection and Rabbi Kaminetzky noticed a city bus with its left blinker indicating the need to merge into traffic.  Rabbi Kaminetzky instructed his driver to let the bus merge ahead of them. Reb Yaacov explained that even though they were pressed for time and had the right-of-way, they were only two passengers in their car while the bus was filled with many people. Even though it’s likely that no one on the bus took notice of the car allowing the bus to go first, this was an example of character refinement being a personal exercise.  Our behavior is not dependent upon others recognizing what we do for them.

And lastly, Rabbi Saks writes of a young mother in the 1940’s trying to decide what type of school she should consider for her two young boys.  She was unhappy when watching the disrespectful manner in which the local public-school children behaved.  Passing Yeshiva Rabbeinu Yaacov Yosef (RJJ), she was impressed with the polite and respectful way the students behaved at dismissal and so decided to enroll her sons.  The boys of the yeshiva had no idea a woman they had never met would be so impressed with their respectful behavior.  This woman’s sons ultimately became great rabbis and teachers, raising families of their one with hundreds of descendants continuing to demonstrate sensitivity to others and beautiful Middos.

Today, Friday May 5^th is Pesach Sheini.  During the first year after the exodus, as Pesach approached, anyone ritually impure was not permitted to participate in the Pascal lamb. Those prohibited from this participation complained to Moshe.  Moshe then turned to God, asking for guidance. God did not tell Moshe, “Too bad.  They’re not able to participate.” Rather, God told Moshe to establish an alternate date, providing the opportunity for those who were not able to participate on Pesach to be given another chance one month after Passover on the 14^th of Iyar.  Again, Rabbi Saks asks us to consider what significance there is regarding the 14^th of Iyar to Passover.  The Talmud explains that the matzah which the Jews hurriedly baked on their way out of Egypt lasted until the 14^th of Iyar, connecting directly back to the exodus. Immediately following this event, on the 16^th of Iyar, the Jews asked Moshe for food, and God responded by providing manna from heaven, providing ample food for all the Jews during their travels.

I would like to suggest that the lesson of great Middos comes from Moshe - and ultimately from Hashem. When asked to participate in some fashion, Moshe could have turned to them exclaiming, “it’s too bad, you missed out”. Instead, Moshe patiently told the people to wait until he retrieved an answer from Hashem telling him what to do. The Almighty, in His benevolence, allowed the people a second chance because they showed a desire to participate.

In conclusion, everything returns to exhibiting sensitivity and good Middos which we need to show each other, especially in their time of need. During the remaining weeks until we receive the Torah anew on Shavuos, we each need to remind ourselves how Middos, good character, is a prelude to receiving and fulfilling the Torah.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

The Jewish people are called “B’Nei Yisrael” but are also referred to as the “Beis Yaakov”. When Yaakov’s name was changed by God, it was not meant to be a name that would replace the previous name, as was the case with Avraham and Sorah; rather it provided another dimension of who Yaakov was. Rabbeinu Bachya, in Parshas Vayechi, points out that the name Yaakov is used when describing something physical, while the name Yisrael stood for the spiritual side of the person whom his children would emulate.

I have often written, spoken, and taught about how Hashem created man with a dichotomy of the physical and the spiritual within a physical world. We human beings maintain both a physical and a spiritual side of who we are; not only do these characteristics exist side by side, they are intertwined with each other. We find the spiritual often compliments the physical and vice versa. The neshama represents the spirit and the guf/body represents the physical parts of a person, each very likely to almost mirror the other. When the spiritual dominates, then both the body and soul flourish. On the other hand, if the physical dominates, then at the end of a life, the person is bereft of not only the spiritual but also the physical.  As a Rabbi, I am a strong proponent of working and caring for the neshama and the religious concerns of an individual. At the same time, the Torah admonishes us to be healthy, to watch over our health; and this is where the spiritual and physical - the body and soul - need to be on the same page.

Taking care of one’s health is directly in line with fulfilling a religious obligation. I strive to be in line and schedule regular and annual appointments for my general health and specific areas of medical concern. I am not perfect, but I see the physician and the only thing I need to do is to follow the medical advice I receive. A few years ago (during Covid) I had a pimple on my nose which caused me concern. I turned to Google, researching all the symptoms and possible diagnoses. This got me nervous enough to go see a dermatologist. I always noticed different kinds of spots on my body - some brown, some red, little bumps, and skin tags. Since then, I took care to have annual physicals to inspect all the spots on my body. On my last visit I noticed how quickly the doctor scanned and looked at the different spots on my body. He identified each one, describing and explaining what they were, assuring me, Baruch Hashem, that they were of no concern. I was amazed as he recognized the different sizes, shapes and color of each spot and declared all to be normal. This immediately recalled something eerily similar in the spiritual world known as Tzoraas, which, as we’re all aware, is a spiritual malady that has physical manifestations. Hence, we see the crossing over of the spiritual and physical. My dermatologist, Dr. Ginsberg (who btw I highly recommend) reminded me of what a Kohein may do when a person comes for a check-up when certain spots and colors appear on a body. Unfortunately, we do not take the word of a Kohein to the same degree of importance as we do a doctor. In other words, when it comes to a physical or medical issue, we heed the word of a doctor, but when a spiritual issue arises, we tend to brush off the advice and instruction of the spiritual leader. This is highlighted in this week’s Torah reading.

The Torah in this week’s Parshas Tazria and Metzora states in Vayikra 14:3 "ויצא הכהן אל מחוץ למחנה, וראה הכהן והנה נרפא נגע צרעת מן הצרוע"  “The priest [Kohein] shall go outside the camp, where he shall examine the leper to determine that the leprous mark has healed”. This verse can be explained in a virtue-based ethical manner (derech Mussar). Earlier in Vayikra 4:3 the Torah states “ “אם הכהן המשיח יחטא לאשמת העם.... “If the anointed priest [Kohein]commits an inadvertent violation, bringing guilt to his people, the sacrifice for his violation shall be an unblemished young bull as a sin offering to God.” If the leaders of the Jewish people, the individuals upon whom we trust and rely, make a mistake unintentionally and turn from the proper path, it “brings guilt to the people”- leading the people to walk in their footsteps of sin. This is hinted in the words “The priest [Kohein] shall go outside the camp”. The Kohein went out from his spiritual camp to the camp of the ordinary. Then, because of his going out of his camp to the non-Kohein camp “… he shall examine the leper to determine that the leprous mark has healed” feeling the pressure and learning from others what they want to hear. He [the Kohein] will give a “hechsher”- a stamp of approval and declare the man free and clean of Tzoraas/leprosy. Meaning, he will learn the ways of what the people want to hear: that it is not leprosy, that the food is kosher, that this activity is permissible, you can do this, you can do that, and so forth, because the leader responds to what the questioner wants to hear as their answer.

This is not the case with a medical professional. While we hope the doctor will give us good news, assuring us all test results were negative, however, if the prognosis turns out to be positive, in essence we need and want to hear the truth. If, Rachmana Litzlan (Heaven forbid), a person is diagnosed with an illness and needs medical intervention with medicine or treatments, the doctor doesn’t just say “Ah, you’ll be fine. You don’t have to do anything, just continue to live your life as is and enjoy.” To the contrary, we would sue the doctor for malpractice and for jeopardizing the patient’s life.

We all understand and appreciate the need for the doctor to be up front, to tell us something we need to hear. Why should it be different if the spiritual leader, be it the Kohein who checks for Tzoraas or a modern-day Rabbinic figure, be any different?               

Ah Gutten Shabbos,

Rabbi Avraham Bogopulsky

This week’s Dvar Torah is sponsored by Shalom and Malke Brookler and family for a continued Refuah Shelaima for Eitan Yakov ben Miriam Esther 

“All my stories are true; just some have not happened yet.” This is a famous opening line of my Rosh HaYeshiva, Rabbi Wein. Rabbi Wein would often tell stories of his trips, meetings, adventures, vacations, and everyday life. A person’s life experiences create a story, providing the opportunity to process, speak about and ultimately write about, particularly through occurrences during  travel. Although I do not and most probably never will travel as much as Rabbi Wein, I nevertheless believe I do my fair share of traveling.   

Most of my trips and layovers are short, so I tend not to take advantage of or even need access to a lounge. On my most recent trip to Israel, I had a longer than usual layover, and thanks to my son had access to a lounge in San Francisco. The lounge has better sitting, more charging stations, worktables, and an array of food and drinks. I only partake of the soft drinks and fruit. As I was relaxing and minding my own business, an Israeli man sat down with some salad and other non-kosher food. As a Rabbi I was so tempted to engage with him about food and blessings, etc. The salad was not bug free but nevertheless  kosher, warranting a bracha. I guess I am getting old because I kept my mouth shut, watching as he ate non-kosher food and salad without a bracha. I didn’t even offer him my kippah to don while eating. We began to exchange some small talk. I asked him where he was from, what type of work he was in and discussed the political situations both here in America and in Israel. He lives in the Kattamon neighborhood of Yerushalayim but said he was born in Iran. He proceeded to tell me he had arrived in Israel about ten years ago. I became very interested in his journey from Iran to Israel; when he told me he was from Iran, he added that he was born a Muslim. My attention now turned from being interested to being fascinated. He related how all members of his family were devout Muslims and adhered to Sharia law. According to Sharia law, alcohol is forbidden. At the age of sixteen, he was traveling in a car with family to a cousin’s wedding. Apparently, one of the passengers had brought along a bottle of alcohol and was discovered by the Sharia police at a check point. They were all arrested, beaten, and endured horrific tortures that I cannot repeat here in writing. He thought to himself that this religion was not so loving after all and questioned his own religious beliefs,  eventually ceasing  believing altogether. Through some introspection and learning, he felt the truth of the world and decided, at great risk to himself and his family, to convert. At this point I grew  mesmerized by his tale, anticipating with a glow and tingle  how he came to make this monumental, life-altering decision. As I sit here writing, sort of grinning now, he told me found the truth… and converted to Christianity! I could not believe what I was listening to - a Muslim, converting to Christianity,  now living in Jerusalem! He then continued telling me how he had found the “light”, continuing on and on about how wonderful this was…and then the hammer dropped as he began to talk to me about Yeshua, JC, attempting to proselytize me. I was polite and listened for a few more minutes, exchanged names and then I excused myself, saying I needed to check in for the flight.  The only silver lining to the story was that I was glad - in hindsight - not to have attempted to teach or convince him to eat only kosher food and make brachos before eating.

I have often pondered why other religions see a need to convert Jews. Jews accept sincere people who seek out conversion, but we do not go out and proselytize. This was not the first time I found myself to be a target; perhaps getting a rabbi to convert fetches a bigger prize. Yet, I processed that  it is the upcoming holiday of Pesach that clearly defines us as devoted to Hashem, confirming our identity and faithfulness in Him. This coming Shabbos we read the final special section that is read before Purim and again before Rosh Chodesh Nissan. Parshas HaChodesh describes the preparation, offering, and eating of the Korban Pesach, the Paschal lamb. The Torah commands the Jews how to avoid being killed during the final plague. In Parshas Bo, Shmos 12:13, the Torah states "והיה הדם לכם לאת על הבתים אשר אתם שם וראיתי את הדם ופסחתי עלכם, ולא יהיה בכם נגף למשחית בהכתי בארץ מצרים"  “The blood will be a sign for you on the houses where you are staying. I will see the blood and pass you by (pasach). There will not be any deadly plague among you when I strike Egypt.” A famous question is asked: ”Why did Hashem require us to place the blood of the lamb on the doorpost?” Rabbi Azarya Piccio [Figo], in his commentary Binah L’Itim, Lublin 1875, explains that the biggest obstacle we had when leaving Mitzrayim was the accusation that the Jews worshipped idolatry, just like the Egyptians. Therefore, the first instruction God gave to Moshe and Aharon was to tell the Jews that on the tenth of the month “they shall take one lamb per household”. The language used was,משכו , to drag the lamb through the streets, openly disgracing the symbolic god of the Egyptians, demonstrating no fear  of the Egyptians who were watching this open act of defiance. The Jews were commanded to display defiance, to exhibit no fear of retribution. But that was only the beginning. The second and greater display of Emunah in Hashem was the slaughtering of the lamb. Hundreds of Jewish families were out in the open markets and streets shechting their lambs on the fourteenth of Nissan. Again, the Egyptians stood, dumbfounded and unable to do anything against the Jews. The third remarkable sign of resilience the Jews displayed took place when they ate the lamb, placing  its blood on their doorposts and lintels for the Egyptians to see, watching, helpless to react as they passed by the Jewish homes. The Egyptians asked, ”What is this blood!”, soon understanding that the  Jews were eating the meat of their god. One would think the Egyptians would be so aroused with righteous fury that they would take up weapons and storm the Jewish homes with the intent of killing the Jews. Nevertheless, this never entered the minds of the Jews who showed complete confidence in Hashem against idolatry. The blood was be a sign not necessarily to Hashem to know which house to pass over. It was, rather, a sign to the Jewish people themselves to be with Hashem. As a result of this dedication, Hashem promised that no Jew will be harmed throughout this night, despite the accurate accusation of the Jews who chose to worship the idol of the lamb, emulating their Egyptian counterparts. Behold, Moshe instructed the Jews not to go out of their houses until morning. This was to strengthen their dedication as they might have been overcome with fear of the enemy attacking them. The sign of the blood reinforced their Emunah as though it were an invitation for the Egyptians to storm in and attack; but the Jews were steadfast and remained defiant and secure in their homes.

So too, today, as the forces of idolatry and other religions surround us, we need to remain strong Jews, knowing in perpetuity that Hashem is there to protect us. We need to be careful never to give in even when we fear we are in trouble. Being in trouble and not running displays our complete, eternal love and security in Hashem, leading ultimately to the Geulah/redemption. This Shabbos as we read about the blood, it should give us strength to defy everything in the world that is anti-Torah, anti-religion, and anti-Hashem. Through this dedication we, too, in our generation will bring forth not only a Geula, but the Geulah Shelaima, ridding us of fear, strengthening our holiness and oneness with Hashem. Amen!   

Buddy, my long-time close friend, and I talk about old times and people whom we mutually know from past decades. We tell each other who we may have met from our mutual past and try to guess who they are, based on imbedded hints. On several occasions, Buddy told me he attended an event and a vaguely familiar-looking guy approached him  exclaiming, ”Hi Buddy! How have you been!” Buddy did not recognize this person, so after an uncomfortable space of time, Buddy confessed and excused himself, explaining,  “I’m sorry, but could you remind me who you are?”  At that, this individual expressed hurt that Buddy didn’t recognize him, even though it may have been thirty years since he last saw him! This has happened to me as well, and therefore Buddy and I have decided to be proactive, together coming up with the plan that when meeting someone who knows us  we do not recognize him to immediately introduce ourselves, thereby opening the opportunity for the other guy to introduce himself to us.

A few weeks ago I attended a Rabbinical conference hosted by the Rabbinical Council of California. A general protocol at conferences is to place a nametag around your neck or wear a badge with your name stuck onto your attire. Since it had been three years since this conference previously took place, it was a good idea to wear the name tags, especially because I recognized the faces but could not remember the names.  I personally never like wearing those tags, most times choosing not to wear one, helping me to remain under the radar at these events.  Truth be told, for this event  I did so because of the stretch of time since the last conference. Additionally, I reasoned to myself that there is sure to  come a time when I am going to need to wear a name tag - not for others to know who I am - but for me to remember who I am!

This week’s Parshas T’Tzaveh is famous for not having Moshe Rabbeinu’s name mentioned, something that does not previously occur  from the time Moshe was born until his death - essentially every Parsha in the Torah from Shmos forward. Nevertheless, while we may not have Moshe’s name mentioned in the parsha, the significance of names that are posted is accentuated. The Torah states in Shmos 28:21 "והאבנים תהיין על שמות בני ישראל, שתים עשרה על שמותם פתוחי חותם איש על שמו תהיין לשני עשר שבט"  -  “The stones shall contain the names of the twelve tribes of Israel, one for each of the twelve [stones]. Each one’s name shall be engraved as on a signet ring to represent the twelve tribes”. A few verses later, in Shmos 28:29, the Torah states "ונשא אהרן את שמות בני ישראל בחשן המשפט על לבו בבאו אל הקודש לזכרן לפני ה' תמיד" “- Aharon will thus carry the names of Israel’s sons on the decision breastplate over his heart when he comes into the sanctuary. It shall be a constant remembrance before God”.  Rav Shimshon Pincus zt”l explains that the Bigdei Kehuna, the Kohein Gadol’s garments contained hidden hints and deep secrets regarding the essence of a human being.   Often, the clothing we wear are a reflection of our souls, reflecting who we are, and what we are really all about. For example, if a person wears the clothing of a talmid chochom, a Torah scholar, then everyone sees that his primary focus in life is all about Torah. On the other hand, someone who does not do anything with his life will display himself with clothing that testifies to whom he truly is  - or is not. about his  With this in mind, the clothing that the Torah commands a Kohein to wear during the Avoda/Temple service reveal certain characteristics of a wholesome, complete person standing ready to serve God. Previously, in Shmos 19:6 ,“…and you will be to Me a Mamleches Kohanim V’Goy Kadosh, A kingdom of Priests and a Holy nation. Therefore, every Jew is viewed as a Kohein vis a vis his/her serving Hashem. With this in mind, we can learn many things about how we must serve Hashem.

There are two places where the twelve names of the tribes are mentioned on the Kohein Gadol’s garments. The Choshen/breastplate is described as having the names of the tribes on his heart as he approached the Sanctuary. This is a hint that teaches us it is possible for one person to carry the entire Jewish people within his heart, meaning to be able to love and worry for the entire Jewish people. The אֵפוֹד was a type of apron, which was worn by the Kohen Gadol. The Torah commands “then take two lazuli stones and engrave on them the names of the sons of Israel”. Typically, an apron has two straps that go over the shoulder, representing that a person can carry the entire Jewish people on his back. This means that a person can carry the entire Jewish people through the greatness and strength of the Torah. The Jewish people had giants in their midst, for example, Rashi, of whom it was said,  ”"If not for for Rashi, Torah would have been forgotten, or wiped from the memory of the Jewish people.” Other great personalities including the Rif, Rambam, and Ramban, also carried the Jews of their generations. In every generation there are those leaders who carry the Jewish people in their hearts and on their shoulders. These giants are there for us through the good and bad times.

We see that the names of the tribes that were on the hearts of the garments of the Kohein Gadol were twelve stones - separated from each other - while the names on the ephod, the apron of the Kohein Gadol, were only on two stones. From this distinction we can derive - and learn - a very practical law. If a person credits the people to learn Torah and attain a greater fear of Heaven, he clearly brings the people closer together as one.  Nevertheless, when it comes to loving a fellow Jew, it is not enough just to love them because they are Jews, descendants of   Avraham, Yitzchok, and Yaakov. Rather, one needs to love each and every Jew independently, just for being a Jew, not only because he belongs to the greater Jewish people.

This is hinted with the twelve separated stones, for we know that the twelve tribes are like twelve distinct nations. Every nation has its own customs, laws, philosophy,  fundamental and philosophical differences apart from other nations which bring them to despise each other, eventually bringing them to war. So, too, this animosity at times existed between the tribes of Israel. Therefore, Hashem commanded that each tribe remain separated by a holy stone that was unique to its tribe, its people. The Kohein lifted the stones together, as one on his heart, because it was upon him to love every Jew as is, as they are, respecting each with their uniqueness, accepting every Jew from his tribe, along with his customs and traditions that he received from his father, despite all our differences.

As Purim approaches we are reminded how Haman accused the Jewish people of being a nation that was apart, and at that time, Haman was correct. We were not only physically all around the world, but we had overt division among us. When we repented the Jewish people, we didn’t make an effort to remain close physically and band together. Instead, we remained in our same location but succeeded to open up and treat every Jew as one person with one heart. Today more than ever before need to come together. We as the twelve tribes, and twelve distinct names must work to come together, to be one - the Children of Israel.        

I must confess that for the first time in the last thirty years, I did not watch the Super Bowl. I also must admit that it was not a religious reason that drove my conscience to intentionally miss the game, but rather circumstances on the day of the Super Bowl which prevented me from watching. Hopefully, Mitoch Shelo Lishma Bah Lishma, meaning, hopefully for doing something not for the right sake will lead a person to the right reason. A third and last declaration of guilt comes by way of watching a replay of one of the most crucial and significant plays of the game that, with a rule in question, caused a major influence on the outcome of the game.

If you did not happen to be one of the 130 million Super Bowl viewers, (more than 1/3 of the country - I will address this craziness in a future message), I will sum up the scenario: Picture having less than five minutes remaining to the game, score tied 35-35, a defensive holding call on a player who grabbed/tugged on the jersey of the receiver, thereby allowing the team to kick a game -winning  field goal with time basically expiring. The referee’s flag was called into question due to two factors: 1) The small infraction that very often is not flagged as a foul, and 2) The timing of the call, considering the score and the stage of the most important game of the year. One of the heartwarming revelations came in a post-game interview with the defender who admitted, ”Yes, I grabbed the receiver’s jersey”. The world (at least the losing team) will still argue the two facts  mentioned above - that the referee should not have called that penalty. Chaza”l teach us that everything that happens in the world should be reviewed and contemplated regarding how that situation relates to me.

There are few people in the world who don’t occasionally break a small law. The national speed limit of fifty-five mph is violated daily by millions of drivers. We know there is a bit of leeway, although technically anything above fifty-five (unless otherwise posted) is breaking the law. There are dozens of examples to cite where every human being and law-abiding citizen at times stretches and pushes the limit of the law, many times breaking it. The question is why? Why would a person who respects the law attempt to knowingly break it? The answer is two-fold; 1) Since everybody else is doing it, it’s ok, and 2) The enforcement of certain laws unofficially allows it and nothing is done. Nevertheless, if we were pulled over for an infraction or caught by the government for breaking a law, we would not have a good defense. Perhaps we could attempt to present rational reasons/excuses for our behavior which might influence the officer or judge. In case the officer or judge does not see it our way, however, we would be liable. This semi-rationalization may work for things in the physical world regarding our daily living in a society, but does this same thinking work in the spiritual world of Judaism? Unfortunately, the Yetzer Hora does whatever it takes to convince us to bend the rules, to make excuses, not only breaking the spirit of the law but sometimes actually breaking the law itself.

The Torah in this week’s Parshas Mishpatim states in Shmos 21:1"ואלה המשפטים אשר תשים לפניהם"  - “These are the laws that you must set before [the Israelites].” Rashi explains the word ואלה  - ‘and these are’ adds to the preceding. Just as the preceding laws were given at Sinai, so, too, these laws were given at Sinai. Reb Yitzchak Meir Rotenberg-Alter, the first Gerrer Rebbe, in his sefer Chidushei HaRim explains that the necessity of this is because people would err in their logic. Some people may come to think since ‘Mishpatim’ are logical commandments, they would be obligated through common sense. Perhaps they would even go as far to suggest that these Mitzvos that are ‘seicheldik’- common sense - that they were not given by God, rather they were created by man. Therefore, the Torah comes to testify that ‘these’ and ‘those’, these Mishpatim/laws are the same as the Chukim/statutes that are commandments which come from the mindset of Hashem, not man. Even these Mishpatim, these laws that man would come up with, are commanded to us through the will of Hashem and not because logic dictates that we obey them. Reb Yehudah Aryeh Leib Alter, the grandson of the Chidushei HaRim, refers in his sefer the Sfas Emes to an explanation by  Rashi that Moshe did not want to explain any of the reasons regarding the Mishpatim/laws to the Jews until Hashem Yisborach said the words, “that you must set before them” [the Jews]. This is because Moshe believed that if he explained the reasons to the laws, the people would perform the mitzva due to the reason, not because God commanded, we obey them and it was His will that we do so. And so God said to Moshe, ‘place them ALL [Chukim and Mishpatim] so they will perform and fulfill the Mitzvos because Hashem commanded - despite knowing the reasons explained behind the Mitzvos.

As a Rabbi and teacher, I regularly receive ‘shailos’/questions in halacha or Jewish practice. All too often a question is accompanied by the words “and the reasons no longer apply today” so why do we still do this,  or even must do this? I’ve said many times that it is okay to ask a question, but it is unacceptable to question a practice or a Halacha. Nevertheless, people still ask, “Rabbi, does God really care if I do something a minute too early or a minute too late? Does God really care if I eat this or that? Does it really make a difference if I do this or not do that? I’m a good person, isn’t that all that counts? The resounding answer to all these questions is “YES!” If a person believes in Hashem as the God of the universe, the King of all kings, the Being that gave us the Torah, is the Author of all its nuances and details, then YES everything makes a difference and who are we to say or question otherwise. True, a person has a yetzer hora, and we are only human, therefore we might come to sin, but at least we know we sinned, and it does make a difference.

We live in a society that wants everything to be permissible. On top of that, we want all to be blessed, to be assured that it is okay.  The influence and norms of society creep into the Jewish world affecting us in the worst ways, tearing down the sense of what makes us different from the other nations of the world. If we were playing any game or sport in this world and we did not go by the rules and follow the rule book, we would be considered cheaters. We might not feel the obligation and necessity to follow the laws of the Torah in its strictest sense by going by the Book. If we do not go by the book in every detail as it was presented at Har Sinai, then we are cheating the system, and ultimately, we’ll lose the game.

Let us strengthen our commitment to Torah observance, close the self -made, manufactured loopholes, and re-accept the Torah as we say on Purim: Kimu V’Kiblu, Mah SheKibel Kvar - We have held and accepted that which we have already received (on Har Sinai)!