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Parshas Emor - It's All About Others....               14 Iyar 5783

05/04/2023 10:25:04 PM


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 29th 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 5th 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 14th of Iyar.  Again, Rabbi Saks asks us to consider what significance there is regarding the 14th of Iyar to Passover.  The Talmud explains that the matzah which the Jews hurriedly baked on their way out of Egypt lasted until the 14th of Iyar, connecting directly back to the exodus. Immediately following this event, on the 16th 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


Parshas Acharei Mos / Kedoshim - Playing with Fire                        7 Iyar 5783

04/27/2023 08:51:57 PM


The modern state of Israel just celebrated its Diamond Hebrew anniversary date, Mazal Tov! No country in the world has ever grown so rapidly since its inception as Israel. The expansion of Israel is evident in all sectors - education, agriculture, science, the military, and the list goes on and on. There is no question in most people’s minds that this is nothing short of a miracle, having been born only three years after the Jewish people were decimated, losing one third of its population worldwide. 

I look back and reflect on my own perspective of the span covering forty-one years of travelling to Israel.  My first visit took place in 1982, the year I studied in Yeshiva. Following that year,  fast forwarding over four decades, the country has changed dramatically, experiencing remarkable growth, both for better and for worse. First, the modernization of Israel is laudable.  It’s amazing to see how immigrants who arrived with minimal skills, totally impoverished, now share the wonder of seeing their children graduate from college and become part of the mainstream of Israeli life.  Building and construction used to have thirty Arabs  pouring cement, making the concrete, carrying up the bricks to buildings that were no taller than three stories. Today, there are still thirty Arabs building and constructing skyscrapers, only now one person works a crane one minute then jumps onto the Deere equipment while the other twenty-nine  stand around doing nothing. A sad change over this period is that I remember as a yeshiva student forty-one years ago, every Friday a bunch of us would catch  a Sheirut (a large nine passenger taxi) from Yerushalayim back to the Yeshiva in Telz-Stone. This number of Jewish and Arab passengers varied on each trip, but sometimes I was the only Jew traveling with eight Arabs (plus the Arab driver) through Abu Ghosh which was the town adjacent to Telz-Stone. Unfortunately, the security situation, as we’re all aware,  has deteriorated so markedly today  that terrorism knows no bounds, Rachmana Litzlan (Heaven should save us). Nevertheless, on a lighter note I’ll share both a positive and a negative observation of  Israel throughout the last forty-five years.

There are a few areas of modernization and technology where Israel has left many other advanced countries in the dust. Israel, known as the start-up nation, has earned worldwide recognition from advances in medical research, major archeological discoveries, climate change research, and  oceanographic research to name just a small sampling In contrast, parking a car in Israel has always been challenging, leading to fewer and fewer available parking spaces and more and more cars looking for a place to park. Available parking locations can be blocks away from the area the driver and passengers need to walk to. Long gone are the days of meters, and even putting a little ticket in your windshield allowing you to park for a fixed amount of time is no longer available.

Honk honk, pull over, one of the most popular parking apps is Pango, a pioneer in this field, which was founded in 2005. The app offers the convenience of cashless paying for curbside parking – without the need to use parking meters. It’s available for Android, iOS users in 60 cities in the US and Israel. This app also reminds its users when their time is running out, allowing them to buy more time, acting as a virtual parking meter at the touch of your fingertips. Pango’s last round of funding garnered $6.5 million in 2015. The Pango app currently allows drivers to pay for parking at street meters and in parking lots in over 60 cities in Israel, Europe, and the US. Drivers using Pango to park activate the app, which determines their location. Using a built-in database, the app activates an on-phone “meter,” registering the car with a municipal database. Parking enforcement officials who check meters and give out citations for vehicles parked in spaces with expired meters query the database and pass over vehicles that have the Pango app running. Upon returning to their vehicle and ending the “parking event”, drivers are told how much they owe, the sum is added to their cellphone bill or a pre-registered credit card and collected later by the parking enforcement agency.  Sounds great, right? Well… first for an old timer such as myself, it’s necessary to familiarize yourself with setting it up and checking to be sure you understand how to use the app. The major “glitch” that affected me is that it’s necessary to remember to start the Pango app when you park, and…even more importantly you also need to remember stop the timer when you leave the space! During my last trip to Israel, I paid more into the app while driving than I paid when my car was parked! Pango literally got me coming and going. The lesson is clear.  We need to know and to understand when to start and when to stop or shut down.  This is symbolized in the teachings of our sages by the life and death of Aharon’s two sons, Nadav and Avihu.

In this week’s Parshas Acharei Mos/Kedoshim, the Torah states in Vayikra 16:1 "וידבר ה' אל משה אחרי מות שני בני אהרן בקרבתם לפני ה' וימתו"  “God spoke to Moshe right after the death of Aharon’s two sons who brought an [unauthorized] offering before God and died”. Reb Yisrael ben Eliezer 1698-1760, known as the Baal Shem Tov בעל שם טוב, asks a question regarding the double language used in the verse. He explains from three different sources (Midrash Rabbah 44:6, Rashi in Sotah 33 and Rashi in Parshas Re’eh) that Chaza”l explain anytime the word אחר  (achar) is used it means something close by, and when the word אחרי  (acharei) is used it means separated or distanced. With this rule we can explain the death of Nadav and Avihu, Aharon’s two sons, in a new light. The word “after” in this week’s opening verse is “Acharei” with the yud indicating that the fear of death was far away - distant from them. Every minute of the Kohein’s service is wrought with fear that if they make a mistake, they face certain death. Nevertheless, a Kohain stands tall and ready to address the task at hand, with the full awareness of their limit and never to cross a certain line. One could imagine that every moment the Kohein grows closer to Hashem, his soul may just leave him if he makes a mistake - as his closeness grows.  Yet, they became too comfortable and distant, no longer fearing that death was an option by getting too close.

Nadav and Avihu were cocky. They lost their Yiras HaShem and were not afraid, becoming careless in their Temple service. This led to the devastating sin resulting in their death. So, too, we need to be fearful and aware of how we serve Hashem, remaining always cognizant of where we stand in front of God. If we maintain our fear, meaning how we daven, how we speak, how we treat others, how we learn, these combined focused actions will form a positive living experience, thereby avoiding the opposite results which grow from believing we can live a free-for-all lifestyle devoid of consideration for our Yiras HaShem, serving Hashem up close without overstepping the boundaries.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Tazria/Metzora - Learning to Handle the Truth      30 Nissan 5783

04/21/2023 08:16:09 AM


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

Parshas Vayikra - The Fine Print    1 Nisan 5783

03/23/2023 12:29:49 PM


This week's Dvar Torah is sponsored anonomously for a continued Refuah Shelaima for Eitan Yakov ben Miriam Esther 

Have you ever listened to a commercial for a new drug? The advertisement gets patients excited about something that may help improve their lives only to hear a bunch of warnings quickly rattled off noting severe side effects,  potential risks and possible death if the drug is taken. Ever read the bottom of an advertisement for a new medication? It, too, has numerous warnings written in illegible, microscopic type. Have you ever received a one-paragraph or even a one-word email from an attorney that will automatically say at the bottom of the message, “Please read the legal disclaimer that governs this email and any attachments.” When you click on the underlined legal disclaimer, a twenty-page document filled with disclaimers, disclosures, and warnings opens for your reading pleasure. In the financial realm, one reads articles or attends seminars to gain knowledge and advice on an array of money matters. After all is said and done, there are disclaimers stating these are “forward-looking statements, hypotheticals, illustrations and examples”.

 What does a disclaimer do or mean? A disclaimer is a formal statement saying that the individual or business is not legally responsible for something, such as the information provided in an advertisement, an email, or  in a book. A disclaimer is in place specifically to protect your business against potential legal claims. For example, its policy will prove a key document and help to protect your business against liability, should the action result in a court case. Other declarations come in the form of a statement such as: "The author assumes no responsibility or liability for any errors or omissions in the content of this site. The information contained in this site is provided on an "as is" basis with no guarantees of completeness, accuracy, usefulness, or timeliness.”

Once upon a time a person made a statement or wrote something that had meaning and backing. That all changed, at least in the United States, when mandatory messages first appeared after the passage of the Federal Caustic Poisons Act (FCPA) of 1927, a law that ordered sellers of poisons to provide warning labels on their bottles. Of course, warnings of hazardous, and poisonous ingredients should be in bold, large font.  Information regarding vitally important ingredients or issues should not be presented in a type size so small that the reader needs to squint and strain his eyes to see, nor should it be verbally explained at high speed and in a barely audible frequency. In all my decades of  earning, I never read a commentary from any of the Rishonim, Acharonim, and or modern day Poskim who include any disclaimers at the end of their explanations, decisions, or rulings.  

In Judaism things are reversed; the warnings and explanations are up front, written  in large font, inviting easy readability with full, clear disclosure. As we now begin Sefer Vayikra - the book of Leviticus - we immediately confront all of the sacrifices that a person might come to offer.

There are many reasons given that the offering of sacrifices brings atonement to a sinner for his sins.  Both the Ramban and Rabbeinu Bachya explain that although some reasons are given, nevertheless, there are deep secrets and understandings which we are incapable of grasping. With that said, I will present five general reasons why we offer sacrifices, all of which are possible for our human intellect to process. The five reasons are taken from the Meam Loez. The first reason is to arouse the hearts of man that when he committed a sin he rebelled against God. In the event that one may contemplate how it could be possible for a lowly human being to have the audacity to go against Hashem’s will,  Hashem commanded a person who sinned to return, to repent, and do to the animal one of the four capital punishments that this individual  deserved.  Since God is compassionate, He gives an extension of life to a human being, and the sacrificial animal takes his place. Therefore, when mentioning the Korbanos/sacrifices, it is always LaHashem, representing mercy and not L’Elokim, which is judgment. Reason number two is to offer a way for the Kohanim to receive sustenance. The Kohanim do not receive land in Israel and therefore needed support through different means, in this case working the sacrifices in the Beis HaMikdash and also being exclusively entitled to certain parts of the sacrificial animal.  A person can dedicate his work and service with more attention when there is no need to worry about parnassa. The third reason, given by the author of Akeida Toldos Yitzchok, explains the sacrificial offering as a penalty. Requiring a person who sinned to shell out big money to purchase an animal created regret and perhaps a method of prevention against future violations. Money talks, and if a person would have to pay for every sin committed, it just might curb some of those instincts and spare a person’s bank account. The fourth reason, given over in the name of the Eben Ezra, is to make a person think about his/her actions and have a heavy heart when contemplating the process the animal must go through because of the person’s actions or behavior. He must watch the slaughter of the animal and then watch as it burned into ash and dust, similar to what happens to a person at the end of his life. It reminds the sinner that it is not worth the fleeting moment of physical pleasure, now realizing that his actions were all for nothing. The entire sacrificial process reminds a person that only the mitzvos and good deeds performed in this world will bring him to the next world. The fifth reason, according to the Rambam in the Moreh Nevuchim, is that we offer Korbanos – sacrifices - to distance the Jewish people from the impurity of idolatry. The Jews watched the Egyptians worshipping the lamb and sheep, knowing that it was forbidden to kill those animals. Hashem gave the Jewish people a mitzva to sacrifice the very kind of animals that represented the deities of the Egyptians. When we sacrificed these animals in the Beis HaMikdash, we reversed the distancing from Hashem,  growing closer to Him. The definition of the word Korban means ‘to get close’, and through these actions we grow closer to Hashem.

The first Parsha of Vayikra presents and lays out all the mechanisms needed to repair our relationship with Hashem. The rest of Vayikra is filled with descriptions of the sins and situations of impurity and process for correcting and strengthening our relationship with Hashem. The warnings and safety precautions are mentioned first, prior to acting inappropriately or finding ourselves in situations requiring the bringing of one of those sacrifices mentioned at the very beginning of Sefer Vayikra.  

Parshas Vayakhel/Pekudei/HaChodesh - The Blood is our Spiritual Lifeline       24 Adar 5783

03/23/2023 12:28:23 PM


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!   

Parshas Ki Sisa / Parah - Labels & Libels          17 Adar 5783

03/10/2023 02:42:26 AM


This Dvar Torah is L'Ilui Nishmas Yocheved bas Tzvi, Anita Bogopulsky z"l on her Yahrzeit 17 Adar

Books are the core instructional tools of education, the written material shaped to meet the age and appropriate teaching level for the student. Many of the Jewish publications are focused on middos - character development and the proper way a child, and every Jew should behave. One of my favorite books which I enjoyed reading to my children and now grandchildren, is a play on words titled “Labels for Laibel”. Laibel, a boy, was taught many lessons about labels. Laibel would go around and put labels on many different items. The obvious message of this book is one which I believe presents a very important lesson for our generation.  It would be a very valuable contribution to write an adult version of this story, bearing the same title, but written to serve the opposite connotation – we should not put labels on everything, especially people.  Unfortunately, people put labels on themselves. On my last trip to Chicago, it was pointed out to me that some people were wearing a certain brand of overcoat that cost the same as a typical monthly mortgage payment. I asked, ”How do you know”? My wife  explained that a certain patch or label is displayed prominently on the outside of the coat. This is not a new phenomenon; every piece of designer clothing advertises its brand (ironically, we pay the designer companies to advertise their brand for them). Does wearing an article of clothing, driving a certain car, living in a certain neighborhood, really express anything about the quality of the individual who wears the clothing, drives the car, or lives in an affluent neighborhood? The answer: maybe yes, maybe no. 

We are fresh off the vibrant, festive days of Purim (I am currently in Yerushalayim) whereby one of the major components of the day has been to dress up, almost becoming someone whom we either emulate or despise, or dress up for the fun of being a little goofy and wild. The symbolism of the type of clothing or the uniforms we wear are often used by others to identify who that individual is, and even more concerning, to interpret what they stand for. A person who wears a police uniform is assessed from two opposite viewpoints -  either someone who is there to protect me, or if I did something wrong, someone who is coming to get me. In Judaism, and I’m sure in other religions as well, a person is identified and labeled according to his or her attire. Even cultural dress may dictate a certain bent on a person’s religious beliefs and association.

The dress code on Purim is certainly relaxed but nevertheless still must be within the guidelines of Halacha. Within the accepted parameters of Purim, we can take on a different identity; whether it is to make a statement or not is not the point. Rather, it is a reflection of a different component of whom we are which we allow to emerge and take center stage for the day. Unfortunately, the other three hundred sixty-four days of the year we find ourselves mostly dressed with and assessed by a single overt label. That label is, unfortunately, the measure of who we view ourselves as being or think who another person is and what he or she is all about. We look at and tend to judge someone through the lens of viewing how they dress and from that viewpoint determine how they think, how religious and observant they are, judging them by the ‘label’ we see them wearing. It is interesting to note that we say Purim is Yom K’Purim; the day of Yom Kippur and the day of Purim are very much related to each other. There are many beautiful interpretations, but I’ll share my own connection that I have not seen anywhere.  Yom Kippur is a day so holy that the Satan does not have the ability to influence us. The gematria, the numerical value of השטן – HaSatan - The Satan, is three hundred sixty four. It is that number of days which indicate when the Satan can harm us. But the one day, number three hundred sixty-five, the day of Yom Kippur, is hands off. So, too, is the day of Purim. During the entire year, for three hundred sixty-four days, the Satan influences us to label others and judge them by what they are wearing – viewed from their outer garb -  and not for whom they might be when viewed from within -, from their hidden selves. Only on, Purim that one day of the year, The Satan does not cause us to sin by thinking ill about a fellow Jew.

The basis for our flaw- passing judgment and labeling others - is because we do not live up to the honor of being a Tzelem Elokim, to be in the image of God. Hashem is able to see through the exterior, the outer trappings of a human being; Hashem knows the  essence which defines who we really are and what we are genuinely about. We have fallen short of a very simple directive that the rabbis have taught us:  מה הוא רחום, אף אתה רחום  - Just as He is merciful, so, too, we should be merciful. We are here to emulate God, to take on the image in which He created us. God is multi-dimensional; His many characteristics, His multiple character traits, are known as Middos. The character traits were used by Moshe Rabbeinu to defend the Jewish people in the aftermath of the greatest national sin committed by the Jewish people, the golden calf.

In this week’s Parshas Ki Sisa the Torah states in Shmos 34:6"ה' ה' קל רחום וחנון, ארך אפים ורב חסד ואמת. נצר חסד לאלפים נשא עון ופשע וחטאה, ונקה לא ינקה פקד עון אבות על בנים ועל בני בנים על שלשים ועל רבעים"   - “Hashem, Hashem, God, Merciful and Gracious, Slow to Anger, and Abundant in Kindness and Truth; Preserver of Kindness for two thousand, Forgiver of Iniquity and Willful Sin, and Error, and Who Absolves – but does not absolve completely; He remembers the iniquity of the fathers upon the children and upon the grandchildren, upon the third and upon the fourth”. These are the Thirteen Middos/Traits of Hashem that we need to follow. It was this formula that Moshe Rabbeinu defended the Jewish people with to avoid them being wiped out. There is a Mitzvas Asei/Positive commandment to walk in the ways of Hashem within their capacity as it states in Devarim 8:9 והלכת בדרכיו  - and you shall go in His ways. The Sifri in Parshas Eikev 11 - מה הקב"ה נקרא חנון אף אתה חנון, וחסיד וגו'  - in all Middos/character traits that Hashem is described, so, too, every man needs to imitate and copy Him in His ways. Reb Chaim Vital, in his work Shaarei Kedusha Shaar Gimmel, writes that these Middos/traits are not counted among the six hundred thirteen commandments because they are the primary function and fundamental part of the Mitzvos. Without these concepts it would be impossible to fulfill the Mitzvos of the Torah. I might add that it is truly impossible to live up to what a true human being needs to be. The Vilna Gaon echoes these points in his commentary to Megillas Esther 10:3: “Hashem is multi-faceted without names and without labels.  His traits are to see through everything – every one and every thing.  If we emulate Hashem and use His Middos in the way we look at others and the way others look at us, we will all be able to drop the labels and see each individual Jew in Klal Yisrael as a unique, one-of-a-kind person to be respected, not judged. When all these individuals, each with his/her own unique brand come together, we will become that one unique nation among the world known as Am Yisrael, the one and only!     

Parshas T'Tzaveh/Zachor - It's not what they call you, it's what you answer for!                      9 Adar 5783

03/02/2023 09:12:09 AM


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.        

Parshas Terumah - Preferred Seating               2 Adar 5783

02/24/2023 07:48:33 AM


The internet has affected everyone’s life in one way or another during the last twenty years. This week, the U.S. Supreme court  is hearing/heard arguments regarding how platforms recommend content. Besides social media, the Internet has altered the way we shop, learn, and engage in all aspects of daily life. To sum up one area, the internet has become “our agent” for many purchases.  Take airline tickets, for example. While I still have a travel agent handle my international flights, most of us now book the majority of our tickets directly online. What used to be a simple process, has now become a maze of online navigation. The most recent assortment of choices centers on choosing a seat, especially if that seat is to be the spot on which to spend six or more hours sitting.

We have gone from buying a first-class seat to the eventuality of (you’ll excuse me) buying the bathroom seat. In between those two extremes, we have moved from business class to the main cabin with five or six choices of Preferred seats. Not too many years ago, most of us tended to choose just plain economy seats.  No more. Now there is Economy Plus, paying more for extra legroom, or buying a window seat or an aisle seat, or choosing to pay a little more for the bulkhead. . On some airlines, Preferred seating includes economy seats that have standard legroom but are closer to the front of the aircraft, located in the first few rows immediately behind Economy Plus seats. In addition, there are other benefits to Preferred seating even before getting on the plane! When purchasing preferred seating, you not only enjoy a better seat in the Economy class, you’ll also receive earlier onboard service and, when you land, get off the plane sooner, so you get to wait for your luggage just a little bit longer (Sorry, ‘Preferred’ economy is not business or first class, so the luggage doesn’t get unloaded earlier – at least not yet).

There are other areas of life where the benefits of ‘preferred’ seating can have a positive impact. In a classroom setting, preferential seating means that a student's seat is placed in a location which is most beneficial for his/her learning in the classroom. For example, if a student tends to be easily distracted,  his/her seat might be placed away from doors or windows which tend to cause potential distractions. Some might believe that placing a student in a less- distracting location is just  accommodating certain students. Keep in mind that accommodations are not interventions. Accommodations change the environment in some way. For example, they may allow a student to have preferential seating in the classroom, close to the board or near the teacher to help the student to focus on the lesson and to avoid distractions. An intervention, on the contrary, teaches a skill.

A third and final concept of “Preferential treatment” is when it comes to priority seating -  a system whereby the diner arrives at a restaurant at the time specified in advance, or the diner is seated as soon as a table becomes available. Any one of these three seating situations has benefits. Sometimes such benefits cost money; at other times, it just requires a phone call to reserve. The second scenario appreciates the value of education and learning.

Other seats we tend to think of are driver’s seats, passenger seats, and finally, strategically positioned seats such as in shul. I take notice of where people sit and their choice of location when they come into shul. I believe the choosing of a seat tells a great deal about a person, whether it is sitting in an aisle seat or choosing to sit in the front or the back row. There are  many hidden mental messages regarding these seat selections. Through observation, I know most people will choose a shul seat that gives them the most flexibility to arrive late or leave early. It’s interesting to observe that when it comes to a sporting, or entertainment event, many people are willing to pay a lot more money for the box or orchestra seats for themselves. So, let’s consider a far more important seating choice: If I needed to buy a seat for God where would it be? Well, it’s a good thing that God does not need to rely on me to buy Him a seat. He figures out a way to get His own. and it is our job to figure out where it is.

There is an age-old question; ”Where is God”? There are two answers given: the first, most often to a child, is “God is all over”. The second answer, one that can be appreciated by a thinking adult, is the Chassidic master’s answer: “God is wherever you let Him in”. So which one is it? Where does Hashem sit? The first answer is God is not a corporal being who has physical characteristics. God does not need to sit. However,  the metaphor of sitting can be found in the Torah.

In this week’s Torah portion there is a most-often quoted passuk which the Torah states in Shemos 25:8 "ועשו לי מקדש ושכנתי בתוכם" .  Rav Nosson Shapiro*, in his sefer Megaleh Amukos, kabbalistically explains that these five words that make up this verse are a reflection from Bereishis  where the Torah states that שמים וארץ  heaven and earth were created בה' בראם  with the letter ‘Hey’ which is equal to the number five. The building of the Mishkan was comparable to creating heaven and earth. Betzalel knew the letters that God used to create the world as it is written in Shmos 25:9 "ככל אשר אני מראה אותך..." – “Like everything that I show you, the form of the Tabernacle, and the form of all its vessels; and so shall you do”. Speaking in terms of the five senses which a human being has physically, he also has five senses spiritually. The five physical senses were able to relate and therefore create the five spiritual pieces of the Mishkan: the Aron, Shulchan, Menorah, Golden Altar and the Copper Altar. So, too, the design of the Mishkan structure had ten curtains contrasting the Eser MaAmaros, the Ten statements of creation and the Ten Commandments at Har Sinai. Each one of the curtains was attached with five on one side and five on the other, demonstrating that the building of the Mishkan was a miniature world, a place where Hashem could constrain Himself within.   This portable Sanctuary of God would end up in the permanent building of the Beis HaMikdash where His presence was “all over”. Only later, the Temple would be destroyed, and at that point, one might think God was homeless, that there was no place for Him to sit and dwell.   This is why the answer to the apparent two questions is really one. At the point where there is no longer a sanctuary, we the beings with the five senses, create a world and a sanctuary for Hashem to reside within, and we become the “seat” where Hashem sits. At this point we decide how close we want to be to the action and to be closely connected to the best possible seat in the house. It all lies within us.

*Nosson Nata Spira/Shapiro *1585 – 20 July 1633) was a Polish rabbi and kabbalist, who served as Chief Rabbi of Kraków. A student of Meir Lublin, Spira played an important role in spreading Isaac Luria's teachings throughout Poland. Spira was the author of a number of works, most notably the Megaleh Amukot. Spira descended from a rabbinical family, which traced its lineage as far back to Rashi. He was named after his grandfather, who was rabbi in Hrodna and author of Mevo Shearim (1575) and Imrei shefer (1597). Spira had seven children, three sons and four daughters. While serving as Chief Rabbi of Kraków, Spira refused a salary. He is buried in the Old Jewish cemetery in Kazimierz, Krakow.

Parshas Mishpatim - Bending the Rules? Maybe Just Follow Them!         27 Shvat 5783

02/17/2023 07:59:09 AM


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)!

Parshas Yisro - Interest vs. Interest                   19 Shevat 5783

02/10/2023 09:31:35 AM


Have you come across words that are spelled the same but have different meanings? Or words that are spelled differently, but sound the same? These words are called homophones, homographs, or homonyms. Let’s have a quick look at their differences  Homophones are words that sound the same (Greek phonos – sounds) but are different in meaning or spelling. Homographs (Greek graphein – writing) are words which are spelled the same but differ in meaning or pronunciation. Homonyms (from Greek onyma – ‘name’) can be either homographs or homonyms or both homonyms and homographs. Homonyms are words that have the same spelling and pronunciation but typically have different meanings. For example, ‘quail’ meaning to cower, to cringe in fear, and ‘quail’ meaning a type of bird. are homonyms. Many homonyms differ in meaning when the word could be used as a noun or a verb, or as an adjective or a noun. The easiest way to distinguish and know how to emphasize the pronunciation is to look at it within the context of the sentence. Although homonyms have different meanings, I often found there is a connection between the two usages of the word. Let me explain.

Surfing the web I found many homonyms, but the word “interest” did not make the list on many websites. I found the word “interest” is very interesting (excuse the pun), especially in connection to the economy and to Torah. During my junior year of high school, I started working and saving my meager earnings. As a high schooler I did not have expenses that were in any way similar to the expenses of adults.  I had no car payments, home mortgage, or school loan paybacks. I had the advantage of not only saving my money, I could make more money by putting it in the bank and earning interest on my savings.  . For those with loans, the interest rate was so high it was difficult to get out of debt, but that which hurt others helped me. So much so that shortly after I turned seventeen, that July interest rates were a staggering 19%! I had no idea that it was not a good thing for the economy or for the general population; I was simply happy that my money was making money.

Fast forward almost forty years. In early 2020, the Federal Reserve cut interest rates from 1% to 0% as an emergency measure to stimulate the economy due to the negative economic effects of Covid. The U.S. economy then jumped back from its shortest recession ever recorded, partially supported by a massive policy stimulus. Just about everyone lost  ‘interest’ in interest-bearing accounts. By 2022, however, as the inflation rate hit 40-year highs, the central bank had to make its first rate increase in over two years. Following Federal Reserve meetings, interest rates were hiked 50 basis points, followed by 75 basis points increases two times shortly afterwards. With rates rising, there is a renewed interest in “interest”. As you can see, as the rates rise people become interested again. The word ‘interest’ follows its dual meaning: people are interested in interest. And then, there is yet another understanding of the word “interest”. 

The definition of “interest” is the state of wanting to know or learn about something or someone. What is a personal interest? Personal interests are activities enjoyed during a person's free time. Such interests can include hobbies, sports, artistic expression, leisure activities, volunteering, cultural activities, spiritual practices, learning pursuits, and personal development. The most significant common thread is an interest in learning or in doing something new. There is no question in my mind that the most beneficial interest a person can have is the pursuit of knowledge.  This intellectual pursuit especially applies to the Jewish people, known as the “People of the Book”- meaning the Torah. We learn, attempt to observe and practice the moral, ethical and ritual teachings of the Torah. The Torah is our conscience, our moral code, and the law of the world. Unfortunately, not everything in the Torah resonates with us on a platform of physical understanding;  at times we prefer to observe only those Mitzvos that we personally understand or happen to agree with. Logic dictates that knowledge which we find interesting and relevant finds a place in our memory.  We must be interested in what we study for it to stick with us. Nevertheless, a Torah lecture, class and the like, no matter how profound, inspiring, witty, or engaging, will never make us into better people unless we have or consciously develop a spark of self- motivation upon which the words of Torah can build. The Talmud writes similarly: One learns only a Torah topic which interests his heart (Avodah Zarah 19a). I find this true not only for myself but, I feel confident, for many others as well. The Gemara Avoda Zorah 19a brings a passuk:  "כי אם בתורת ה' חפצו" א"ר אין אדם לומד תורה אלא ממקום שלבו חפץ, שנאמר (תהלים א, ב) כי אם בתורת ה' חפצו the passuk is interpreted: “But his delight is in the Torah of the Lord”.  Rabbi Yehuda HaNasi explains: A person can learn Torah only from a place in the Torah where his heart desires and shows interest.  It is stated in Tehillim 1:2: ‘But his delight is in the Torah of the Lord’, meaning his delight is in the part of the Torah that he wishes to study. A person often studies and learns topics which are of personal interest.

In this week’s Parshas Yisro we read of the Aseres HaDibros, the Ten Commandments, which, according to the Shela”h HaKadosh, one can find all 613 commandments. The Torah states in Shmos 19:1: "בחודש השלישי לצאת בני ישראל מארץ מצרים ביום הזה באו מדבר סיני"  “In the third month after the Israelites left Egypt, on this day [the first of the month], they came to the desert of Sinai”. Rashi explains the words ביום הזה  - the same day - being the first of the month, the New Moon. It was only necessary to write  ‘on that day’; what is the meaning of ‘on this day’? It is to emphasize that the words of the Torah should be new to you as though He gave them to you today. This idea is highlighted by Shlomo HaMelech’s (King Solomon's) words in Koheles 1:9: "ואין חדש תחת השמש" - “There is nothing new under the sun.” Later in Koheles, Solomon says that the Torah is compared to a tree to those who take hold of it. The Gemara Chagiga 3b compares the Torah to a tree that is planted and is continuously growing and producing new leaves and flowers, and from those flowers come fruits. Since the time of Matan Torah (the Giving of the Torah), we have continued to delve deeper and deeper into the Torah, expounding upon its wisdom to no end. The Torah is given to each of us in the present, in the here and now, constantly deepening and broadening its roots and branches for all who cling to it, continuously causing renewed interest in growing and learning Torah.

The lesson is clear. As we invest our physical money, we are interested in the interest it will bear. In the intellectual realm of the Torah, the more interest we show in the Torah the more we are drawn to it, gaining ever-deeper interest in its newness. Through this interest, our investment continues to profit in both the physical and spiritual worlds of Olam Hazeh and Olam Habah, in this world and in the world to come!

Parshas B'Shalach - The Beginning of Life        11 Shvat 5783

02/01/2023 02:20:25 PM


This week’s Dvar Torah is sponsored by Ronnie & Susan Masliansky in memory of Rabbi Bogopulsky and Ronnie Masliansky’s grandmother Esther Rachel bas Nachum Bogopulsky & Ronnie’s grandfather Aharon ben Avraham Yitzchak Masliansky A"H.

Today, Thursday the eleventh day of Shvat, marks sixty-three years since my grandmother passed away. I never met my paternal grandmother and therefore never connected with her in a meaningful way. The two reminders I have of my grandmother are: (1) My sister is named after her, and (2) Since the time my mother passed away, I recited kaddish on the date of my grandmother’s yahrzeit because my father, who was living, couldn’t say it. For many years, my cousin recited kaddish for our grandmother, also someone who he had never known, for several years, but I did not recite kaddish because my parents were both alive. Now that my father has passed away, I no longer carry the responsibility to say kaddish for my grandmother. (The only kaddish obligation is for one’s parents, not for their parents – grandparents).. There is a debate as to whether one must honor a grandparent as a parent, and what just would those honors be?

One aspect of honoring a grandparent is drawn from a nuance of the brilliance of Rabbi Akiva Eiger. Rabbi Akiva Eiger (responsa, volume 1, no. 68) makes a fascinating statement concerning the obligation of a grandchild to honor his grandparents. Quoting from the Levias Chen, he writes that the obligation applies only during a parent’s lifetime; if the parent, who links the grandchild to the grandparent, dies during the grandparent’s lifetime, the mitzvah is no longer incumbent upon the grandchild. The distinction drawn by Rabbi Akiva Eiger is based on the teaching of a Gemara in Kiddushin 31a, whereby a son is obligated to heed the instructions of his father over that of his mother, because both he and his mother are obligated to honor his father. Since the mother is also obligated to honor her husband, the honor of the father takes precedence over that of the mother. Based on this reasoning, it is possible that the obligation to honor one’s grandparents is based on the obligation to honor one’s parents: A parent’s obligation to honor his own parents forms an obligation upon him to also honor his grandparents. Of course, according to this rationale, the obligation applies only during the lifetime of the parent. This rationale presents an elegant explanation for why a person is required to honor his father more than his grandfather. The obligation to honor one’s parent is a direct Torah instruction. The honor of one’s grandparent, however, is an indirect obligation, derived from the obligation to honor one’s parent. Accordingly, the direct mitzva is greater than the indirect mitzvah of honoring a parent’s parent. Based on this rationale, there is no room to distinguish between paternal and maternal grandparents; the obligation to honor grandparents  applies to all equally. (Also, it’s interesting to note that Rabbi Akiva Eiger’s rationale is not consistent with Rashi’s citation of the Midrash: Yitzchak was no longer alive at the time Yaakov brought his offerings. Thus, it seems that authorities who cite that Midrash will not concur).

Parents, grandparents, and previous generations are the link to our past. For the Jewish people, it was precisely during these parshios that the family of Klal Yisroel emerged. In this week’s parsha B’Shalach, we read how the Yam Suf split and that we walked across on dry land  witnessing the Egyptians following us and then being drowned as walls of water crashed down. A significant image to consider is the fact that the Jewish people “were in the sea”, totally enveloped and submerged by water as though they were covered by the waters of a mikva, undergoing a purification process. The Jewish people had just left Mitzrayim, emerging from the forty-ninth level of impurity and going through the Yam Suf, the purification moment of their Neshamos. When we immerse in a mikva, we emerge as new, purified. So, too, the Jewish people immersed themselves and came out as new - similar to the birth of a newborn baby emerging from an existence surrounded by fluids. When a baby is born, it enters this world with a clean slate, with a fresh, new and pure beginning of life.  

The following parable written by Dr. Wayne Dyer, entitled “A Conversation in the Womb – A Parable of Life After Delivery”, sums up our physical existence in this world and our spiritual one in the world to come.

In a mother’s womb were two babies. One asked the other: “Do you believe in life after delivery? “The other replied, “Why, of course. There must be something after delivery. Maybe we are here to prepare ourselves for what we will be later.”
“Nonsense” said the first. “There is no life after delivery. What kind of life would that be?”

The second said, “I don’t know, but there will be more light than here. Maybe we will walk with our legs and eat from our mouths. Maybe we will have other senses that we can’t understand now.”

The first replied, “That is absurd. Walking is impossible. And eating with our mouths? Ridiculous! The umbilical cord supplies nutrition and everything we need. But the umbilical cord is so short. Life after delivery is to be logically excluded.”

The second insisted, “Well I think there is something and maybe it’s different than it is here. Maybe we won’t need this physical cord anymore.”

The first replied, “Nonsense. And moreover, if there is life, then why has no one has ever come back from there? Delivery is the end of life, and in the after-delivery there is nothing but darkness and silence and oblivion. It takes us nowhere.”

“Well, I don’t know,” said the second, “but certainly we will meet Mother and she will take care of us.”

The first replied “Mother? You actually believe in Mother? That’s laughable. If Mother exists, then where is She now?”

The second said, “She is all around us. We are surrounded by her. We are of Her. It is in Her that we live. Without Her this world would not and could not exist.”

Said the first: “Well I don’t see Her, so it is only logical that She doesn’t exist.”

To which the second replied, “Sometimes, when you’re in silence and you focus and you really listen, you can perceive Her presence, and you can hear Her loving voice, calling down from above.”

The process of the Jewish people entering and exiting the sea was not limited to  birth/new life into this world of Olam Hazeh; it also served as a portend for the next world. The experience of Yam Suf was to demonstrate how Hashem takes care of us in this world and the next. This is an important lesson as there are many Jews who do not believe in a life after this world and therefore do not take this world with adequate seriousness. With that I will share an incredible piece of creative writing that I believe is one of the best presentations of a world to come.

Parshas Bo - The Makkos a Dual Message        5 Shvat 5783     

01/26/2023 11:18:58 PM


Each city, no matter its location, carries  its own labels. Some cities are known for their beauty, others for great entertainment and tourist sites. I currently live in San Diego, known to be the city with the finest weather in the country. I also lived in Charleston, S.C., known for its cobblestone streets, antebellum homes, and Fort Sumter, location of the first shots of the Civil War. Many of you have visited Jerusalem, the holiest city in the world. As most of you reading this message are aware, I was born and raised in New York City, notorious for its rude citizens.  But I must tell you, in my opinion, That New York can no longer claim that prize. New Yorkers have been going through a rather dramatic transformation.  People are more outgoing, friendlier, and not  as self-centered as they once were. One qualification – being friendlier and more courteous doesn’t mean you’re going to be invited over for dinner.  That would be going too far. Rather, should you courageously ask someone for directions, or just for the time, you may receive a response…or perhaps a note of recognition that you’re standing there.

While this newfound attempt at kindness, may be a step in the right direction, there is still something lacking, not only in New York but all over the world. When someone asks for directions or simply greets someone with a ‘good morning’, and receives a response, this is typically internalized with “Wow! Friendly guy.”  In other words, the response is something other than the expected non-response. The questioner then just continues along with his own business.  I will illustrate this with a recent occurrence. I heard the following exchange between two acquaintances – they knew each other but were most likely not best friends.  One morning a man noticed his acquaintance and immediately greeted him, remarking,  ”How are you doing?” The man replied, ”Today is my birthday. Today I am one hundred twenty years old.” Without missing a beat, the first man responded,” Happy birthday. Have a great day,” and continued on his way.

I find myself at fault, guilty in a different but similar way. The only rational excuse I come up with is the overload of instant information we receive on a daily basis. When I read the Jewish news or receive a solicitation for a certain need, I tend to see it, maybe gasp momentarily, give a krechts (a moan or groan), and say Rachmana Litzlan - Hashem show mercy to this situation. After that, I go on with my day,  thinking this situation is far from me, almost shrugging it off with a silent ‘I have nothing to do with it’. There are dozens of charities, fund-raising campaigns, all addressing needs that are so great, but if I don’t know the people involved, sadly, these calls for help do not affect me in the least. When I do know a person is going through hardship, I often reach out,  asking how I can help, who should I call, and so forth. Even then, after a little while this, too, starts to be forgotten.    

One may ask, what can, or should I do? I do not have the perfect answer, but a good place to start is just to try a little harder, making an effort to do a little more, sincerely feel the pain of others, to demonstrate, at least within us, that we are an intimate part of that Bayis/house. I would suggest that everything that occurs in the Torah is meant to be a lesson for Jew and gentile alike. Not all scenarios are obvious or clear, but I believe the ten plagues not only served as a direct punishment and measure-for-measure against the Egyptians; they also served as a lifelong lesson for the young nation of Israel.

In this week’s parshas Bo, the Torah states in Shmos 12:30"ויקם פרעה לילה הוא וכל עבדיו וכל מצרים ותהי צעקה גדולה במצרים כי אין בית אשר אין שם מת" “Pharoah stayed up that night, along with all his officials and all the rest of Egypt. There was a great outcry since there was no house where there were no dead”.  Rashi explains: If a first born was there, he died. If there was not (actually) a first born (son), the oldest of the house is called ‘first-born’. We need to understand why Moshe didn’t warn the Egyptians that if there was no actual first born son, then the oldest of the house would be killed. The answer follows a pattern seen throughout the ten plagues regarding how the Egyptians either defied the existence of Hashem, rationalizing ways to explain how things occurred naturally, or they tried to manipulate the system and get around the exact directive of Moshe. By getting around the exact words of Moshe, they could claim that the Jewish God is not all powerful. The tenth plague was no different from the others, so the Egyptians removed their first-born sons from their homes, placing them  in Jewish homes in an attempt to be spared from certain death. Therefore, if Moshe had warned the Egyptians ahead of time, causing them to remove their first-born from their homes, someone else would have been killed.  They would have forced their actual first-born sons to remain in the house so that the rest of them would be saved. This is why Moshe was silent; he did not reveal all the follow-up details of the severity and length this plague would reach. As a result, there were far more Egyptians killed, the actual first born found in the Jewish homes and also every head of every Egyptian house. This is all good, regarding how   we explain these events during the seder, how Hashem paid back measure for measure in a ferocious manner.

The bigger lesson, however, is intended for us, the Jewish people, living in a generation where we also echo the words, ”There is no house where there is no dead.” The phrase ‘there is no dead’ is not meant to be taken literally - in the physical sense - but rather in the spiritual sense. Across the board, we find homes with children who are ‘spiritually dead’;  if those children aren’t the first born of the family, then it is another child or even a parent who is no longer connected. Mind you, ‘spiritually dead’ does not necessarily mean they don’t keep kosher or are no longer Shomer Shabbos. To the contrary, they may be talking the talk… but not walking the talk. The message needs to be clear to those who feel that their house is immune, or ‘we made it’; we all need to be mindful of our neighbor, the brethren who may not be directly related to me. It applies to all of us who received and witnessed this message during the Makkah that preceded our immediate redemption. When we hear and read stories of the tragedies – all tragedies, individual as well as collective - occurring  throughout the Jewish world, we need to be more sensitive, we need to feel the pain of others as if it were occurring in our own homes. We should find ways to support the many organizations which are assessing the loss in each home and working to heal and rebuild the many broken and torn homes in our midst.

In the merit of Klal Yisroel, feeling for one another in a deeper, more meaningful way, we will herald the redemption in our day just as our ancestors did upon leaving Egypt.  

Parshas Vaeira - Potholes & Patches                27 Teves 5783

01/20/2023 08:33:54 AM


This week’s Dvar Torah is being sponsored by Rand Levin and Sari Kahn and family in memory of Rand’s father, Aryeh Leib ben Yisrael HaLevi on his Yahrzeit 27 Teves

From time to time, I look back over the quarter century since we started our new life here,  in San Diego. Each of us tends to review periods of our lives from different perspectives, memories, challenges,  the array of activities we’ve enjoyed and the many personalities we’ve encountered over the course of time. I am sure anyone who has lived someplace for an extended period of time grows accustomed to the common, typical  nuances of that location and revels at the rare occurrences as well. This winter in San Diego has brought rainfall to our region that I don’t remember having experienced in all my years here. What, you may ask, brought me to this realization? Did I compare the rainfall statistics over the last number of years? Was my lawn growing faster and greener this year? The answer to those questions is no. I came to this conclusion as I was driving, zig zagging through the streets to avoid newly formed potholes and, in some areas, new rivers of running water. This brought back memories of growing up in New York, seeing thawing mushrooms of potholes throughout the streets of Brooklyn, Queens, pretty much everywhere.

The last day of the Sukkos festival is an independent holiday called Shmini Atzeres. On that day we recite a special Tefilla – Tal - for the upcoming season of rain. The concluding verses are filled with the repetitive plea: גשמי ברכה ולא לקללה  - ‘Rain should be a blessing and not a curse’. Rain brings much that’s good, especially for a state which has continuously had to deal with severe drought. But rain also brings mudslides, erosion, and a slew of potholes. It was recently reported by Mario Escalera, a member of San Diego’s pothole repair crew: “They are everywhere right now.” He said he always knows his work will pile up when the rain clouds head to town. Despite the years of rarity of this event, for Escalera, rain clouds mean big potholes A spokesperson for the City of San Diego stated that San Diego had more than 15,000 reports of potholes in 2022. “We try to go for at least 30 potholes a day,”. He laughed when asked if rainstorms meant “job security.” “It’s good for us, but sad for the citizens of this city,” he shrugged. When asked about the job, Escalera stated that other drivers had been at constant risk of losing their jobs throughout these past years of drought. However, throughout 2022, potholes remained on the growing ‘to do’ list, part of San Diego’s ‘Get It Done’ app. The City of San Diego said it took crews an average of nine days to patch each pothole in 2022. That was a vast improvement from 2021, when crews averaged 19 days to close a complaint. I’m amazed but not surprised at how many potholes there are and how long it takes to fix them.

Perhaps not everyone reading this will hit a pothole or even know what it is. So, for clarity, potholes are typically small, but on occasion can quickly become rather large bowl-shaped depressions in a paved surface. In other words, they can be quite dangerous. They tend to have sharp edges with vertical sides at the top of the hole. These hazardous depressions are most caused by water seeping into cracks throughout the surface of a road.  These cracks, combined with the vibration of tires running over them, cause the asphalt to collapse.  The City of San Diego repairs more than 30,000 potholes per year using materials such as a hot patch compound and bagged asphalt. And that’s during years of drought.  This latest series of rare storms will make this previous number of potholes seem minimal.

It’s expected that things will erode and breakdown over time. When a natural disaster hits, however, massive damage and destruction can occur without warning in minutes if not seconds. We have all read about, watched, or witnessed countless natural disasters here and abroad. Nevertheless, the ten makkos/plagues which devastated Egypt were basically a onetime occurrence (although some of the plagues occurred again at other points in history). The plague that reminds me of the ‘pothole’ issue occurred with the seventh plague, ‘barad’/hail, which is the last of the plagues listed this week.

In this week’s Parshas Vaeira the Torah states in Shmos 9:22 "ויאמר ה' אל משה נטה את ידך על השמים ויהי ברד בכל ארץ מצרים, על האדם ועל הבהמה ועל כל עשב השדה בארץ מצרים" “ “’God,’ said to Moshe, ‘Stretch out your hand toward the sky, and there will be hail throughout all Egypt. [It will fall] on man and beast, and on all outdoor plants all over Egypt”. The Midrash Madregas HaAdom explains that the plague began as mere rain because Hashem hoped  the Egyptians would still stop and repent from their evil ways. Eventually, the rain was converted into a storm. Thunder crashed, lightning struck, and the earth quaked. Then huge hailstones, composed of blocks of ice and of fire, rained down from Heaven.  The fire did not consume the ice, nor did the ice extinguish the fire. The loud crashing of falling hailstones rocked the land. Midrash Lekach Tov describes how the hail broke entire trees and destroyed the crops even down to the deepest roots in the ground, breaking up the ground and its surface. (Sound familiar?) The Midrash Rabbah 12:3 relates the plagues were a clear sign of retribution - measure for measure. The Jews had to plant all of the trees and crops and could not go home; As a result, the plants and the ground were destroyed by the hail. The Abarbanel, Shmos 7:14, writes that the Egyptians beat the Jews, so the hail beat the Egyptians, literally down to the ground.

In conclusion, the Malbim explains the hail phenomena both scientifically and miraculously. During the natural course of a storm, one sees lightning and then hears thunder even though they are, in actuality, occurring at the same time. The reason we hear a pause is because the sense of sight (light) travels more quickly than our  sense of hearing (sound). In the case of the Makkos, the opposite took effect; the verse states that the sound of the thunder was then followed by seeing the lightning, demonstrating the occurrence of a miracle within a miracle- something that was beyond nature.

The takeaway is all about what we do and how we handle a Bracha/Blessing such as rain. If we use the blessings of Hashem properly, they will continue to flourish, building upon what we already have. Unfortunately, if we do not use each Bracha properly, serving Hashem in a better, more effective, meaningful manner, then all we will end up with will be potholes, attempting to patch up our lives instead of seeing the true potential of what the rain has to offer.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Shemos - Your Money or Your Life      19 Teves 5783

01/12/2023 10:12:23 AM


What do Benjamin Kubelsky (aka Jack Benny) and I have in common? Perhaps the one thing people who know me well may quip is that we are both ‘economical’, the polite word for being cheap. There is a real difference between wasting something or being frivolous and careless about money and its value. Nevertheless, as necessary as money is in life (and money doesn’t necessarily bring happiness but having money can make life easier), it is almost always replaceable. Unfortunately, we only tend to pay lip service to that idea.

The importance of money was made famous in 1948 when Ronald and Benita Colman, along with “holdup man” Eddie Marr, gave Jack Benny something to think about.  This classic gag exchange took place as follows: Thug: Hey bud! Bud, you got a match? Jack Benny: A match? Yeh, I have one right here. Thug: Don’t make a move. This is a stick-up. JB: What? Thug: You heard me. JB: Mister, put down that gun. Thug: Shut up. Now come on. Your money or your life? Long pause…………Thug: Look, bud, I said, ‘Your money or your life.’ Jack Benny: I’m thinking it over.

The response reinforced the notion that Jack Benny was cheap with his money and considered his money almost more important than his life. The audience roared in laughter upon hearing this phrase from him. It has become one of the most classic lines in standup comedy ever since. For generations people have quoted this and continue to do so today.  But, as the saying goes, there’s a grain of truth in every joke.  Whenever a person is joking, they are, in actuality, disguising thoughts and emotions, either subconsciously or deliberately. There really is a moment where any of us are “thinking it over” - even when it’s “your money or your life”.

A few weeks ago, I smelled an odor in the laundry room and thought it was probably a dead rodent. Then, lo and behold, I found a defrosted meat roast in a Ziplock bag on top of the dryer which is right next to the freezer. Apparently, while I was rearranging the freezer, I neglected to put the frozen bag back into the freezer. I promptly returned it to the freezer, anticipating that the freezer would kill all the bacteria, thereby saving the roast. One Thursday night few weeks after this refreezing event, I took the roast out of the freezer to defrost, only then deciding to smell the meat. That was the moment I faced the question: ’Your money, or your life’…and actually spent a bit of time thinking about it. The meat cost about seventy dollars. “Hmm,” I thought, “Should I take a chance…”  But even I, overcoming my innate frugality, realized that even seventy dollars is not worth food poisoning or worse. As painful as it was, I discarded the meat and took out a fresh piece from the freezer. (I have to grudgingly admit that if I were the only one who would be eating the meat, I might have used it, but I could not serve it to my wife and company. Of course, in that case, if the meat wouldn’t have killed me, my wife would have). It struck me that even I had the thought of using spoiled meat to save a few dollars! This concept manifests itself in many scenarios, sometimes directly with money and other times indirectly.

In this week’s Parshas Shemos the Torah states in Shemos 2:11 "ויהי בימים ההם ויגדל משה ויצא אל אחיו וירא בסבלתם, וירא איש מצרי מכה איש עברי מאחיו"  “When Moshe was grown, he began to go out to his own people, and he saw their hard labor. [One day] he saw an Egyptian kill one of his fellow Hebrews”. Most commentaries focus on Moshe seeing the hardship of the Jews and or the Egyptian taskmaster smiting a fellow Jew. If one analyzes Moshe’s position in life in conjunction with this critical life-altering decision, we see a choice of immense proportion taking place. Moshe was brought up in the palace and would be the prince of Egypt, enjoying a worry-free life of pleasure, gratification, delight, and amusement. He would never have to worry about money or anything else for that matter. Instead of this guaranteed lifestyle, he stepped out of that world and into a world of uncertainty, a world of the unknown, a world that was both unfamiliar and foreign to all his experiences. Moshe knows he is a Jew, but he had grown up as an Egyptian. Moshe is at the crucial crossroad of “your money” - a life of leisure- or “your life” - a meaningful, challenging proactive life to help his people. Moshe could have walked out and make an about face, returning  to the comfortable life he was living. Instead, Moshe chose to sacrifice his ‘money’ for something far more meaningful. In Moseh’s case, it wasn’t ‘only’ his life and a life of this world; it was a life of destiny for the Jewish people, and, for himself, a life of eternity.

*Rav Shlomo Rabinowitz z”l in his sefer Tiferes Shlomo, elucidates this point. He explains that the Torah describes Moshe’s greatness through the fact that he went out to his brothers. Moshe, even at this time, viewed each and every one of the Jews literally as his blood brothers. Moshe was willing to give up his life of ease and luxury for his people. The word ויצא  - to go out -  is similar to the words in Shir Hashirim 5:6 נפשי יצאה בדברו : my soul departed at His decree. This is reflected in the words we say in the Shabbos morning Amidah ישמח משה במתנת חלקו  - Moshe rejoiced in the gift of his portion, so much so that he [Moshe] gave his life and soul on behalf of the Jewish people.

In conclusion, everyone makes decisions about how to spend the precious time they have in this world. An observant, religious Jew spends many hours a day following the rituals of what the Torah commands us to do. This entails the study of Torah, daily prayer, observance of the Mitzvos at hand, and then dedicating an overall adherence to what it means to be a Jew.  I have an ongoing philosophical dialogue with someone every so often. We agree and disagree on many issues, but we always analyze the pros and cons in arriving at a conclusion. We recently discussed how there are fewer and fewer meaningful life discussions. Most people just shoot the breeze and converse on very few things of substance and meaning. Many of the conversations are not about life, choosing to focus instead on nonsense and topics that do not make us or the world better. The discussions are like “the money” with regard to the choice of life - typically worthless and valueless. This behooves all of us to ask ourselves pointedly: What are the genuinely important things in life to talk about? We each need to process this, setting aside the comedy and focusing on the profound value of  asking ourselves the question: Our money or our life?


*Shlomo Hakohen Rabinowitz (1801 – 16 March 1866) was the first Rebbe of the Radomsk Chasidic dynasty and one of the great Chasidic masters of 19th-century Poland. He is known as the Tiferes Shlomo after the title of his sefer, which is considered a classic in Chasidic literature.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Vayechi - Living in this World for the Next            13 Teves 5783

01/12/2023 10:10:00 AM


Is New Year's a religious day? According to some theologians, as applies to December 31st, New Year's Day is a Catholic feast day. It was long known as the Feast of the Circumcision and the Octave of the Nativity (that's just a fancy way of saying that it was the eighth day after Yashka's birth and, thus, the day he was circumcised in accordance with Jewish tradition.)

January 1st, the marking of a new year is not only a religious day for some, but its significance is connected to the entire world. Despite the association of it being a Christian day, religions throughout the world view January 1st as a non-denominational day celebrating the changing of the calendar year. As I mentioned in previous articles, the new year is notorious for making New Year’s resolutions,  firm decisions to do or not to do something for the sake of self-improvement or to make life easier. Perhaps we might compare a resolution to the Jewish concept of a ‘neder’ which is a vow. Is there a difference between the two? Well, as nouns, the difference between a vow and a resolution is that avow is a solemn promise to perform some act, or to behave in a specified manner, especially concerning a promise to live and act in accordance with the rules of a religious order. A resolution is a strong will, a determination. As a verb, a vow is to make a promise.

This past Monday, January 2nd, I was chatting with someone and mentioned that I had started exercising again, and that I’ve now been working out for three consecutive days – a chazaka -  something I had not done in over a year! He quickly responded,   “Oh, is that one of your New Year’s resolutions?” I responded,   “Well…yes and no. It was both a resolution and a vow.” He then asked me what I meant. I explained that “It was a resolution in 2022 that I would exercise that year.  I treated it as a vow because I only started working out the very last day of the year.  I intentionally avoided my ‘word’ to be desecrated. I was concerned that my declaration in the beginning of 2022, proclaiming I would begin to exercise again, would almost go afoul. In essence, I was trying to fulfill at least part of my commitment by finally fulfilling my intent to exercise, even though it was at the last possible day, leading immediately into the current 2023 year.  Hence, the three days were really the last day of last year and the first two days of this year. This was particularly poignant and concerning since we are currently studying Meseches Nedarim/Vows in the Daf Yomi cycle, providing me with a heightened awareness of fulfilling any statements I may have made during the year.  Nedarim- vows, commitments, and resolutions - must be taken seriously. In Jewish law, the parameters of both vows and oaths carry tremendous repercussions. In reviewing meseches Nedarim up until page 74 (out of 91 pages), I have not seen even one of the many components that appears in an interesting well-known story in the Torah.

The Torah states in Bereishis 45:24 וישלח את אחיו וילכו  “He sent off his brothers and they went on their way.” All Yosef’s brothers, Reuven, Shimon, and the rest, including Binyamin, were sent back to Canaan and to Yaakov so that Yehudah was able to keep his promise to his father. Yehuda, earlier in 43:9 stated: “I, myself, will be responsible for him. You can demand him from my own hand. If I do not bring him back and have him stand here before you, I will have sinned for all time.” We see Yehuda did fulfil his pledge to his father. If so, why then did the Chachamim, in the Gemarah Sotah 7b, say that Yehudah was punished for his guarantee (to bring Binyamin back) in so much that the bones in his coffin rattled the entire 40 years the Jewish people wandered through the desert? Rabbeinu Bachya explains the reason is because Yehudah’s vow and its fulfilment depended upon the goodwill of others. It is sinful to make such promises or vows unless the factors relating to fulfilment of the promise are all entirely under the control of the person making the promise. Yehudah had known from the outset that it would depend on the ruler of Egypt as to whether he could make good on his guarantee. The Chachamim, the sages in Gemara Makkot 11b, used this incident to formulate a halakha concerning conditional excommunication, saying that the threat of excommunication, even if conditional, requires a retroactive annulment even if, in the meantime, the party who had been threatened with such excommunication had fulfilled the conditions imposed upon him. This explains why Yehudah qualified for punishment for having guaranteed Binyamin’s safe return, despite fulfilling it.

In this week’s Parsha Veyechi, the Torah’s opening words are ויחי יעקב   - and Yaakov lived. Several commentaries explain this to mean Yaakov did not die but lived on forever. Surely, we can say he lived in this world and in the next. We, too, have an obligation to ensure our physical survival in this world and our spiritual eternal life in the next. Although our time on this earth is determined from the One above, we nevertheless must take care of the vessel we were given  always to the best of our ability. In other words, we need to be as healthy as possible by eating right, exercising regularly, and using good judgment on issues that affect our physical health and wellbeing. No less, and perhaps more importantly, are our spiritual arrangements which we need for the next world.

This week’s Shabbos Parshas Vayechi is dedicated to the awareness of ensuring a smooth transition from this world to the next when our time comes. Every year NASCK, the National Association of Chevra Kadisha, focuses on an area of Jewish importance in the here and in the after world. This year’s focus is the horrific scourge of cremation that is pervading Jewish communities throughout the United States. A zoom class has been advertised to bring this important and critical discussion forward, with the hope that perhaps any one of us can take an active part to prevent such a tragedy within the Jewish people. In addition, it is important to follow up on past discussions of estate planning, halachik wills, and end-of-life situations.  When I bring up these sensitive topics, people typically say, ”Yeh, we have to do this,” and then time goes by, and the ‘this’ gets swept under the rug for a little longer. Perhaps Parshas Vayechi usually occurs during the new secular year in order to remind us of our mortality in this world and to help us grow more deeply aware of the constant need to provide for our immortality in the world to come. Let us commit, Bli neder/without it being a vow, stating that we will take care of ourselves while living in this world, and take proper steps to also live in the next.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Vayigash - Reading Between the Lines        5 Teves 5783

12/29/2022 09:51:43 AM


One of the many areas of Shlomo HaMelech’s --King Solomon’s --wisdom was transmitted came through  understanding the language of the animal kingdom, and, according to some, was even expressed by communicating directly with them. Although not mentioned explicitly, this was  derived from the verse in Kings I 5:13: “…Shlomo spoke of the trees, from the cedar of Lebanon down to the hyssop which grows out of the wall; he spoke of animal, of fowl, of crawling creature, and of fish”. But in sefer Targum Sheini Esther 3:1, it clearly states that Shlomo understood the speech and communication methods of the animal kingdom. The commentary Pas’shegen HaKesav explains that the animals knew Shlomo’s language as well. Interestingly,  there is a certain irony regarding the communication animals have with other animals of their kind, compared to that of humans to humans.

As far as I understand, animals do not have the same level of communication ability as humans. In Bereishis we are told of mankind’s ability to speak, giving them superiority to the animal kingdom. The last time I visited the zoo, I did not notice any animals asking for clarification regarding something they said to each other. I didn’t hear one animal grow insulted by another or completely misunderstand the message his fellow animal was trying to tell him. Yet, when it comes to humans, we tend to have serious regarding with our communication abilities despite having the highest intelligence of all living creatures. Since the beginning of time, man’s communication has evolved to the point where we are able to communicate half-way across the world instantaneously yet still manage to be misunderstood. How so? During the time of Adam Harishon, any communication was done face to face, leaving little room for not hearing or not understanding what the other person was saying. Furthermore, the person being spoken to could even read the expression and tone of what was being said. Fast forward a few thousand years. Today, we communicate through social media, apps for texting, messaging, and the like. In my own personal experience, I have misunderstood a person’s text message, thanks to poor  inflection, tone, or just poor writing.

Moreover, to add to the complexity of human communication, there is another way of getting a message across or to be understood – the ability to ‘read between the lines’. There is  much to be said,  written, or omitted altogether, intentionally or accidently, which frequently misconstrues and twists messaging.     Too often, omitting even a seemingly minor piece of information or a ‘minor’ detail here or there changes the entire meaning of the message. An astrophysicist, Carl Sagan, once said, ”The absence of something is often more telling then what is there.” Therefore, when reading something, one must not only read the words that are printed, but also the words that are not there. I heard this idea from Rabbi Wein many years ago. Rabbi Wein mentions this concept in his autobiography “Teach Them Diligently”.  He writes about one of his Rabbeim, Reb Mendel Kaplan zt” l, who was a disciple of both Rabbi Yerucham Levovitz, the famed mashgiach of the Mir Yeshiva, and Rabbi Elchanan Wasserman, Rosh yeshiva of Baranovitch. Rabbi Wein writes, “Reb Mendel’s aphorisms remained with me. I can still hear him say life is like chewing gum – a little flavor and the rest is chew, chew, chew.” Rabbi Mendel Kaplan taught me how to read a newspaper, spotting its unintended lessons in life.

I believe that this notion of ‘things being omitted’ or ‘reading between the lines’ and the ‘unintended lessons in life’ are means of communication that must be read and processed  with a keen eye. The Torah, as we know it, is not a history book. Even though Bereishis and some of Shmos reads like a history book, it is not. Nevertheless, even within the storylines of the Torah, there are always background and back drop to all the scenes of Tanach. A fascinating example comes in the way of this week’s Parshas Vayigash. The Torah in Bereishis 44:32 states "כי עבדך ערב את הנער מעם אבי לאמר, אם-לא אביאנו אליך וחטאתי לאבי כל הימים" “-  "Besides, I offered myself to my father as a guarantee for the lad, and I said, “If I do not bring him back to you, I will have sinned to my father for all time”. At this point Yehuda is fed up with the Viceroy’s shenanigans and is growing restless. Rabbeinu Bachya shares some of the details of the heated exchange between Yehuda and Yosef that are not in the actual text. Rabbeinu Bachya writes:

“After this outburst by Yehudah, Yosef told him that if he dared draw his sword, he, Yosef, would strangle him with it by wrapping it around his own neck. To this Yehuda replied: ”"If I so much as open my mouth I will swallow you”. Yosef countered: ”If you open your mouth, I will shut it with a rock.” Yehuda then asked: ”What shall I tell my father if I return without Binyamin?” To this Yosef replied,  “Tell him that the rope followed the bucket” [This is an allusion to Binyamin having a ‘genetic’ tendency to steal. Rochel, Benyamin’s mother, had stolen the teraphim having given birth to a son who also became a thief.].  Yehuda shot back that Yosef was framing them and judging them for a sin they had not committed. Yosef retorted that the only perverted justice at stake was the sale of their brother. Yehuda retorted that the holy fervor which had imbued him in their fight against Shechem, which was caused because of sin involving illegitimate relations, was beginning to fill him now. Thereupon, Yosef replied that the sin of illegitimate relations he should be thinking about was that of sleeping with his daughter-in-law Tamar. Yosef implied that it did not take much to extinguish Yehuda’s supposedly sincere fervor. Yehuda responded, shouting, “I am boiling over with fury, and no one takes me seriously!” Yosef said it would be easy to cool down Yehuda’s anger. Thereupon Yehuda announced that he was about to go paint the marketplaces of Egypt with the blood of its people. To this Yosef replied that this was nothing new, referring to his brothers who had experience in painting Yosef’s coat with blood, then bringing the bloodied coat to their father, suggesting it was Yosef’s blood, and that Yosef had been attacked and killed by a ferocious beast. At that point all the brothers agreed to destroy Egypt. When Yosef realized this, he said to himself, “I have to reveal myself to them so that they will not destroy Egypt.” At this point he faced his brothers, declaring  the famous words: “I am your brother, Yosef.”

From Rabbeinu Bachya’s explanation, in conjunction with the prior discussion of ‘reading between the lines’, we should all take a lesson concerning the importance of care with regard to  how and what we say when conveying a message. The last thing in the world we want is to be misunderstood and misguided by our language. When possible, make the effort to communicate the old-fashioned way - speaking face to face as human beings should, using their God-given power of speech with care and respect.  

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Mikeitz / Chanukah - Having the Right Tools     29 Kislev 5783

12/23/2022 09:52:06 AM


Ever wonder just what makes the most used hand tool? While a tape measure might not be the first tool to come to mind when making a list of hand tools, it is one of the most used items. When I was growing up we just had a few basic tools in the house;  when I got married and feeling manly, I also made sure to have the same basic tools in my arsenal. There are six basic tools that one needs, including a hammer, screwdriver, pliers, wrench, measuring tape, and perhaps the most important, the toolbox! Without a proper toolbox one can never remember where  the screwdriver or other stuff had been left. Today, just like many other instruments and devices used during our lifetime, we have exponentially increased the number of basic tools, primarily thanks to the available variety of each one of the basic tools. For example, there are no less than fourteen different kinds of screwdrivers, forty-two different kinds of wrenches, thirty-two different types of hammers, and  so forth. As a result, not only do I need a toolbox; I need a tool shed!

I do not claim to be “Mr. Handyman”, but I do pride myself on trying to fix small, uncomplex things that pop up around the house and car. There are times when I amaze my wife that I fixed the broken item. But there are always the other times when I disappoint myself, learning that this is one something I just could not repair.   One of my theories of life is that any average person has the intellectual capacity and the physical ability to perform and do almost everything in life within reason. The day-to-day tasks where we simply call someone to repair or help us with are usually driven by a lack of time, money, or basic laziness to just get around to fixing it on our own.  Over time, one comes to the realization that half the battle is having the correct tools for each job. Even a simple, basic item -  a ladder -made all the difference for me this week.  I needed to switch out an LED four pin prong lightbulb from a can fixture. In previous attempts, I stood on a chair, stretched my body to the maximum but was still unable to get a good grip, leading me to crack the bulb in my hand. This week I used a six-foot ladder, bringing me up to easy reach and switched it out in a few seconds. Another example is fixing a flat tire. Instead of changing the tire with the “sufganiya”, I bought an inflator that plugs into the cigarette lighter outlet in the car (the actual lighter piece is no longer provided in cars). To make a long story short, four days later I brought my car to my mechanic to patch my tire and I am back on the rocky roads of San Diego once again. Therefore, the basic recipe for fixing things requires two main ingredients: a good YouTube video that provides the know-how and knowledge, and an assortment of proper tools which offers the ease and skill to successfully complete the job.

An essential part of parenting children, employee training, and overall life experiences requires the necessary tools to succeed.  Too often, a person fails for either one or two reasons, neither of which is related to any lack of knowledge or intelligence. The first regards the shortage of tools needed to tackle the issues in life. The second could often be the misuse of these tools primarily due to not knowing how to use them properly. A supporting issue of equal importance is that these tools are used not only to build; they’re also used to take apart. For the Jewish people the Torah is the handbook of life that offers  the necessary tools through the study of halacha, history, mussar, and other important life strategies. It is through learning how to use the tools of the Torah that we are able to navigate life and fix the problems and challenges that come with the journey. The Torah teaches us how to build the positive and remove the negative. We see this concept in a unique combination of the portion of the week and Chanukah.

In this week’s Parshas Mikeitz, the Torah states in Bereishis 41:51-52 "ויקרא יוסף את שם הבכור מנשה כי נשני אלוקים וכו'...ואת שם השני קרא אפרים" - “Yosef named the first-born Menashe ‘because God has made me forget all my troubles -and even my father’s house’. He named his second son Ephraim ‘because God has made me fruitful in the land of my suffering’. Rav Dov Zev Weinberger z”l, in his sefer Shemen HaTov, explains that Yosef called his first son by the name Menashe, hinting to the removal of his dark past and only afterwards to give thanks to Hashem for the present and future. When Yosef’s father Yakov named the tribes, we don’t find two reasons given on the naming of someone other than Yosef. These reasons “that Hashem has gathered my shame” and “add to me another son” are reflected in the past (Menashe) and the future (Ephraim), reflecting  and representing two hidden strengths in Yosef which ultimately are divided when Yakov blesses ‘Yosef’ through his two children. The most simple and obvious understanding of these names in the order of the names is סור מרע (מנשה)  and afterwards עשה טוב (אפרים)  :‘turn away from evil (Menashe) and perform good (Ephraim). This would later come to play in the difference of opinion between Yosef and his father Yakov (Jacob) at the giving of the brachos to Ephraim and Menashe. How did Jacob bless Ephraim and Menashe? Menashe, the older son, was placed at the right hand of Yaakov in order to receive the customarily  better blessing as the older son. Ephraim, the younger son, was placed on Yaakov's left. But instead of blessing Ephraim with his left hand and Menashe with his right hand, Yaakov crossed his arms, thereby giving Ephraim the better blessing. Yosef wanted to remove the bad first and then have the good, while Yaakov felt it was necessary to bring in the good, even though he, as of yet, had not removed the bad.

This is, in essence, the debate, or machlokes, between Beis Hillel and Beis Shammai regarding how to light the Chanukiah. In every flame there are two powers - one to burn and the other to give light. One power is the burning and get rid of the bad while the other is to give light, showing the good. This insight applies to the Chashmonaim’s victory over the Assyrian Greeks: first to remove the Tumah/impurity from the Beis Hamikdash, and then immediately kindling a new, fresh, pure light.

The debate regarding opinions of Beis Shammai to light from the eighth light down to one light, lies in his opinion that the fire of the eight lights is stronger, therefore working  first to remove the evil and bad. The House of  Beis Hillel, on the other hand, argues that the primary function is to brighten the world and bring goodness all around. Therefore, we need to start with one candle on the first day, adding more light each day with an additional candle in order to bring more light and good into the world

The word Torah means light. Through the learning of Torah may we be blessed with correct use of the tools, the light we’ve been given, to remove the bad while simultaneously bringing light, building up the world with good, using the same tools today in the manner accomplished by our ancestors over  over two thousand years ago!

Ah Gutten Shabbos & Ah Lichtiga Chanukah

Rabbi Avraham Bogopulsky

Parshas Vayeishev - Dreams Can & Do Come True    21 Kislev 5783

12/23/2022 09:50:08 AM


Words that are spoken may never be heard again, while words that are recorded – either orally or in writing -  can be read or heard repeatedly! This came to mind a few weeks ago after listening to a heart-rendering eulogy that Rabbi Wein delivered twenty-seven years ago.

When I was in Yeshiva Shaarei Torah my chavrusa (study partner) to learn Yoreh Deah (for Smicha) was with someone who was a few years younger than I but was years ahead of me in intellectual learning. After receiving Smicha and getting married, he accepted a pulpit position in Norfolk Virginia at a very young age. He made an incredible impact on the small religious community of only three Orthodox families and grew it to over a hundred in a few short years. Sadly, at the tender young age of twenty-seven, Rabbi Shlomo Goder z”l passed away. At the Shloshim (thirtieth day after his passing) our Yeshiva, Shaarei Torah, had Rabbeim deliver hespedim/eulogies; the Rosh Hayeshiva, Rabbi Wein, spoke last. The words of Torah Rabbi Wein delivered to describe Shlomo z”l were taken from these parshios that we’ve been reading in sefer Bereishis. Rabbi Wein was anecdotal and pinpointed the essence of Shlomo z”l, weaving an incredible story about the mighty sequoia trees of Sequoia National Park to the Parsha of that week. He related how Shlomo was a man of vision who assessed the community’s potential in a few short weeks. He identified that the community would grow through the adding of a Kollel, and within days he brought Rabbi Wein to Norfolk to begin laying the groundwork for this endeavor. Shlomo saw what the community could look like and dreamt of the future. Rabbi Wein explained the attitude a dreamer has, and the attitude others have toward the dreamer.

In this week’s parsha, Vayeishev, the Torah states in Bereishis 37:19 when the brothers see Yosef coming they say "ויאמרו איש אל אחיו, הנה בעל החלומות הלזה בא"  “Here comes the dreamer!” they exclaimed to one another. Dreamers in general are not very popular people; dreamers make us ordinary mortals feel very uncomfortable. Dreamers see a very different world than the average person: they are not practical, they challenge us, and they irritate us. Part of the reason for our annoyance is because at some level we know that the dreamer is right; we are jealous that we don’t have a piece of the dream. Chaza”l compare Yakov Avinu to his son Yosef, but Chaza”l point out that the greatness of Yakov and Yosef together was that they were both dreamers! Yakov’s entire life was the embodiment of his dreams, from the dream on Har Hamoriah with the angels going up and down the ladder to the dream of seeing the speckled and spotted sheep for which he would negotiate, resulting in Hashem telling him to leave Lavan and return to Eretz Canaan. Ultimately, Yakov dreamt when he was going down to Egypt on his way to see his son Yosef.  Therefore, when Yosef told his brothers his dreams and repeated them judiciously to his father, bordering closely to a lack of respect,  his father had to respond -  הבוא נבוא אני ואמך ואחיך להשתחות לך ארצה  - ”What kind of dream did you have? Do you want me, your mother, and your brothers to come and prostrate ourselves on the ground before you (37:10)? What kind of behavior is that, how do you talk like that?” The Torah nevertheless concludes the section 37:11 "ויקנאו בו אחיו, ואביו שמר את הדבר"  “His brothers became very jealous, but his father guarded or watched the matter”. Yakov pondered the matter, keeping this all in the forefront of his mind, while his father waited to see the result. The Midrash Rabbah 84 asks; how did he watch the matter? The Midrash answers He [Yakov] took a quill and wrote down on what day, at what time, and in which place this was actually going to go down. In fact, it was because  Yakov took Yosef’s dreams seriously, the brothers became jealous. Yakov lent credence and validity to the dreams. Why would Yakov actually believe in these dreams that seemed so preposterous? The answer is because the dreamer appreciates the dreams of another dreamer. Yakov  lived by dreams throughout his life. Through all the hardships Yakov endured - being pursued by the sword of Eisav, when he froze during the night of Lavan, suffered the tragedy of his daughter Dina, when his beloved wife Rochel died, even the night his precious child was taken from him, Yakov never let go of the dream. Therefore, on the way down to Mitzrayim, Hashem yet again appeared to Yakov in a dream and told him not to be afraid, stating, “I go down with you and I will take you out. Yakov, don’t be afraid.”  As a dreamer, Yakov appreciated the dreams of Yosef.

The ninth chapter in Meseches Brachos discusses the realm of dreams and relates that dreams are one sixtieth of prophecy. Everybody dreams in their sleep; sometimes it’s a fantasy, other times a nightmare. Many people get nervous when they remember a dream; others just disregard them. Whichever approach a person takes, it is usually not seriously taken as some sort of sign or communication from above.  The “other” kind of dream, dreams of ambitions, desires, aspirations, wishes, and goals are no longer part of the average person’s psyche.  In our time, not only in the Jewish world, in the general world of dreaming, practicality has taken the place of dreaming for greatness or gain. There is no room for dreamers seeking dreams of greatness.  Historically, the Jewish people always had someone dreaming for the future of His people. The British philosopher James Allen wrote: “Dream lofty dreams, and as you dream, so you shall become. Your vision is the promise of what you shall one day be; your ideal is the prophecy of what you shall at last unveil.”

We should not be afraid to dream. To the contrary, we should allow ourselves to dream as our forefathers did. Rav Shlomo Goder z”l was a dreamer. His prophecies on behalf of Klal Yisroel did come to fruition, but only because of his dreams and aspirations. So, too, we should allow ourselves the vision to dream in pursuit of making the world a better place, helping the Jewish people fulfill its mission in the world.       

Parshas Vayishlach - Alone as One                    14 Kislev 5783

12/08/2022 12:36:18 PM


When things we are not sure about don’t work out, we are not particularly fazed about the negative outcome, especially when compared to the disappointment we feel when things we are sure about don’t work out! For example, if someone drives an older car, it may require more maintenance and may be susceptible to breaking down. In that scenario, if it does break down, we are not surprised. But if someone was to drive a brand-new car straight off the showroom floor, the likelihood of it breaking down is slim. If by chance does break down, we would be completely devastated, probably go into a state of shock, and then go nuts. Up until a few years ago I found myself in the first case scenario, and therefore, for many years I had a membership with the AAA, the American Automobile Association. I primarily carried this membership for its roadside assistance benefits. So, when we upgraded to newer vehicles, I no longer felt the need to maintain AAA membership. Fortunately - and unfortunately - even new things grow old, despite the fact that we may keep on thinking that they are still new. Take me, for example. I still think I am twenty-five years old! Fortunately, I am getting older, but unfortunately, as the mileage climbs so does the required maintenance.

A few weeks ago, my wife mentioned that her still brand new 2015 Honda CRV was making some noises and was stuttering after a stop and go. I didn’t think much of this, reasoning to myself that my wife would be traveling shortly, so that would be a good time to have her car checked out. No sooner than that decision was made, I received that dreaded, panic-stricken phone call,  “The car isn’t moving and I’m in the middle of the road!” Luckily, the car had made it off the 8-freeway, going south, but broke down on College Avenue approaching the walking overpass during rush hour. I jumped into my car and sped to the scene, switched cars, letting my wife go home while I dealt with the helpless vehicle. I tried to get it going but quickly realized I need help and called for a tow truck, not AAA. The company said they were sending someone, but it would take about forty-five minutes to an hour for them to get there. In the meantime, I was out directing the oncoming traffic to merge into one lane. Let me tell you, some people know how to drive while others do not. As car after car whizzed by, I was pleasantly surprised that not only one, but three cars slowed down to ask if I needed help (in addition to one phone call asking if I needed any assistance). This experience gave me a renewed sense of faith in humanity, seeing that some people actually cared for someone else, for a total stranger, putting an urgent situation ahead of their own need to get to class or to a meeting, or arrive home in time for dinner.  The challenge to choose to help someone in need or to just ignore the person is not new to the world. We find this replete throughout history. Reviewing the events in my mind, I saw myself “alone” as the cars whizzed by, wondering what they were thinking as they sped past our stalled car. Did they think I was driving some kind of vehicle which I expected would break down or that they felt surprised that someone on the road got stuck and was in their way? The concept of being alone while facing an uncertain challenge is quite common in the Torah; we don’t always know who the enemy is or how to process even what it is. Let’s examine this more carefully…

In this week’s Parshas Vayishlach the Torah states in Bereishis 32:25 "ויותר יעקב לבדו, ויאבק איש עמו עד עלות השחר"  “Yakov remained alone, and a stranger appeared and wrestled with him until just before daybreak”. The Gemara Chullin 91a relates this explanation given by Rebi Shmuel bar Nachmeini: …the man he [Yakov] wrestled with appeared to him as an idolater and Rav Shmuel ber Acha in the name of Rava bar Ulla explains that the man [angel] appeared to him as a Talmid Chacham, a Torah scholar. It was explained in the name of Rabbi Avraham Borenstein, the Sochatchover Rebbe and author of Avnei Nezer (1838-1910), that there are two categories of the Yetzer Hora (evil inclination). There is one kind of evil inclination that simply seduces the man to sin, even though the person clearly knows that it is forbidden to do so. Nevertheless, the Yetzer Hora attempts and often succeeds. This is the appearance of the Sar Shel Eisav, in this opinion, who appeared as an idolater. At this moment, the Yetzer Hora just says to be like an Oved Kochavim, a sinner who just does not care. On the other side, is the Yetzer Hora who dresses up, disguised   as a Talmid Chachom - a Tzadik and Torah scholar. As such, the evil inclination dupes the man, yelling and rebuking him by saying that not only is it not a sin; it is a Mitzva! That yetzer hora, that evil inclination, affects the person to believe he is a tzadik and consequently will follow the yetzer hora, committing the sin. Just as his father and grandfather, Yakov had the ability to see through both disguises and remain steadfast in his single devotion to Hashem. The gid hanasheh, the sciatica nerve and part of the animal’s thigh that is forbidden for Jews to eat, is the reminder that we, the children of Yakov, remain devoted to Hashem despite the efforts of an Eisav coming to us in different forms to wedge something between us and Hashem.

The merit for Yaakov to remain “L’Vado”- by himself - was a portend for the Jewish people: Am Yisrael must be an “Am L’vadod”- a nation which stands alone! This has stood for us and our forefathers, even as the dust of society kicks up all around us with the ministers and subjects of Eisav. With this merit of our strong belief and security in Hashem, may we be permitted to see into the future and experience the “Also HasShachar”- the Days of Dawn - the Geula Shelaima, the complete redemption. At that time, even the remnants of Eisav will be forced against their will to say ‘Amen’ to the blessings of Yaakov.          

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Vayeitzay - The Odometer World        7 Kislev 5783

12/01/2022 01:40:46 PM


 There are several items that we might become attached to an item of clothing or unimportant item, not because we’re in love with these ‘treasures’, but more likely because they have been with us for a long time and have served us well. A few of these items come to mind. Perhaps the attachment to these things is more unique to me than to someone else. I happen to wear my clothing to death. I have a system of categorizing my suits, each progressing from Shabbos suit - until I buy a new suit - to weekday suit, to just a basic grab-from-the-closet  remaining old jacket or pair of pants suitable for wear when nothing important is going on. I always wonder yet  never seem to remember when I purchased the suit and how many years following that initial purchase, I continue wearing it. Besides not knowing how long it’s been in my closet, I’d also like to know  how many times I’ve worn it. I would love to have the option of having a “weardometer” installed prior to purchase in a hidden pocket of every suit that is sold – at least to me.

A second example was recognized by my wife who, while traveling, had to deal with the pull tags on the zippers of her suitcase which suddenly gave way and broke off. She immediately grew very concerned that at any moment the  zipper would completely break and she’ll be in trouble, or perhaps I’d be in trouble for just commenting that it’s fine,  and then the entire zipper would refuse to open or shut.  Thanks to this mutual nervousness, we went luggage hunting. Lo and behold, we encountered a wide range of sizes, quality, and price to consider. We began to consider buying something of higher quality which would probably last longer. Then,  as my wife was looking to buy a top-of-the-line piece of luggage she said, “You know, this piece of luggage  has lasted a long time.” In truth, I know it did, and then tried to remember how many years ago we had bought it. But if you think about it, the age of these items is not the critical factor, rather it is how many trips it took and how many baggage handlers man-handled this piece of luggage over its lifetime. So, I started to look for luggage that had a ‘lug-gageometer’, a device I just devised in my mind which would record the number of trips and distance the luggage traveled.  To date, I have been unsuccessful calculating this, so if anybody does find a lug-gageometer, please let me know. What I did find on-line was a Luggage Mileage Life Testing Machine. This kind of machine is used to test the suitcase or traveling bag equipment, complete with different kinds of wheels, assessing the limit load/ appropriate weight in each specimen, intentionally causing impact concussion and abrasion on the specimen by the rubbing and impacting between emery cloth. It even tests  turbulence board and specimen wheel through use of a conveyer-walking testing machine. This machine will imitate the using condition of a suitcase by walking on the road, testing the wheels, axle, wheel carrier, pull bar, and the overall quality of a suitcase to calculate the abrasion value of the wheels.

In Judaism we also measure and meter different parts of life and society. Some things we measure and value consciously; others are evaluated sub-consciously. As Jews, we may have difficulty with these odometers, because we sometimes have something unique, referred to as Kefitzas Haderech. Kefitzas Haderech  קְפִיצַת הַדֶּרֶךְ‎, -  "contraction of the road". It is a Hebrew term used in Jewish sources which refers  to miraculous travel between two distant places within a brief period of time. This would totally throw off the calculation process. Rashi says there are two times Chaza”l speak about Kefitzas HaDerech. The first reference to Kefitzas HaDerech in the Torah is during the story when Avraham’s servant, Eliezer, travels to Ur Kasdim to find a wife for Yitzchak. When Eliezer speaks to Besuel and Lavan, the father and brother of Rivkah, he states: "I came today to the spring, and I said: O Hashem, God of my master Avraham, if You would indeed grant success to the errand on which I am engaged." Rashi explains that the usage of "I came today" indicates that "Today I started on my journey and today I have arrived here.” Hence, we may infer that the earth (the road) shrank for him” (i.e the journey was shortened in a miraculous manner), and uses the literal phrase קפיצת הדרך to reference this phenomenon.

The second reference to kefitzas HaDerech is found in this week’s Parsha Vayeitzay when the Torah states in Bereishis 28:11 "ויפגע במקום וילן שם כי בא השמש ויקח מאבני המקום וישם מראשתיו, וישכב במקום ההוא"  : “He reached a familiar place and spent the night there because the sun had already set. Taking some stones, he placed them at his head and lay down to sleep there”. Rashi, on the word ‘he reached’ or ‘he lighted’ says, “Our Sages explained the word Vayifga as prayer”. This is the source that teaches us that Yaakov instituted the evening prayer (Maariv). The verse makes a distinction by not writing ‘and he prayed’ (instead of ‘he reached’) to teach us that the earth shrank, making the distance less for him.

I feel there is another definition to Kefitzas HaDerech besides the biblical one. In everyday life the road could be ‘shortened’ not only in physical distance but also in time. For example, I made all the green traffic lights, or I got on the right checkout line; it moved  quickly without any issues, etcetera. Each of us must internalize the fact that all extraordinary help is what gives us the super strength needed to do something out of the ordinary. Rav Yaakov Aryeh Guterman (1792-1874) who was the founding admor of the Radzymin Chasidic Dynasty, writes in his sefer Bikurei Aviv that these two incidents are a remez/hint or message to future generations. In the concept ,מעשה אבות סימן לבנים, the stories or actions of the fathers are a sign to their children. There will come a time that children will grow up and face great challenges that in the natural course of events they could not succeed in accomplishing. There are situations that are hopeless, have at best only a slim chance of success, yet unrealistic expectations crystalize, helping us to organize and make something lucrative from it. There are cases when a person struggles to make a living, finds it difficult to get that first break in life and can’t get on track. In all these examples a person needs to put his/her trust, security, and faith in Hashem to make it happen despite the uphill battle and difficulties of the situation. People of faith will gird themselves and become strong, overcoming massive obstacles with the help of Hashem. The help from Hashem to overcome the ordinary path of resistance is the modern day Kefitzas HaDerech,  getting from one place to the next in a quicker and successful fashion that under normal circumstances would be blocked by an impossible impasse.

This extra help can only come through a commitment to the belief that Hashem is the One guiding us in life. Our Avos clearly had that understanding and lived their lives with this belief firmly embedded to the core of their essence. We each could receive that extra benefit as we live our lives with the knowledge that Hashem is running the show; only He can decide how long it will take to get from one place to the next. With this said, on a mundane plane, at least let me know when it’s time to get a new suit.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Toldos - Guilty as Charged, Innocent as Can Be                           30 Cheshvan 5783

11/24/2022 12:12:24 PM


Throughout Tanac”h there are stories and events which, at first glance, appear as if some righteous person had made a mistake. The average person who cannot research the commentaries for explanations of the events will not be able to arrive at the truth.

I’ve often pondered if life is strictly black and white or is gray a part of that analysis? Surely, there are situations in life that appear clearly black and we unknowingly call it wrong, while there are other times when something appears completely white and we naively call it correct, but is that true? I came across a business ethics article that addressed the idea of right and wrong through the lens of morality. Here is a brief quote from the article. “You may never have thought about why you think some actions are good and others are bad, but I’m sure that hasn’t stopped you from knowing the difference when you see it, so how do you determine whether an action is right or wrong; good, or bad? I suspect you have some sort of system for deciding. Everyone does. Maybe it’s a set of rules, maybe it’s a gut feeling, maybe something else.” If we think that differentiating “right and wrong” is strictly a moral discussion, we must ask ourselves where we get beliefs about morality. In other words, where do you believe morality comes from? Does morality come from culture, religion, feelings, pain/pleasure, personal interests, rationality, civil rights, relationships, or character? As a God-fearing, believing Jew, each of us appreciates that morality is a concept which comes from Hashem and is part and parcel with the Torah. The Torah does not take the list I mentioned earlier as a legitimate source regarding  from where morality and ethics stem.  As an example, some societies view “shechita”, ritual Jewish slaughter, as cruelty to animals. Yet, the Torah, given by God, decides what is and what is not cruelty to animals, known as Tzaar Baalei Chaim. If we believe that God is All-knowing, then who are we to say that something in the Torah is not what it is supposed to be? It must be that it is we who do not understand the definitions of what cruelty is and when it does or does not apply. Nevertheless, there are glaring parts of the Torah that need explanation. One of the issues that tops the list is when the first-born rights changed hands.

 There are two ways of looking at this scene; did Yaakov buy the birthright from Eisav, or did Eisav sell the birthright to Yaakov? One may say that it’s just semantics; obviously in any transaction one person sells and the other person buys. Even so, many commentators ask why Eisav did not come up with the “price” and the “item” to be sold; rather it was Yaakov who suggested that Eisav should sell the birthright specifically for a bowl of lentil soup. How could Yaakov even float let alone suggest such an exchange? Yaakov is considered to be the epitome of Emes/truth. How can he act in guile to obtain the Bechora? Rav Yosef Dov Soloveitchik,* in his work The Beis HaLevi, gives us insight into both Yaakov and Eisav and why this exchange was carried out in a completely ethical and moral fashion.    

In this week’s Parshas Toldos, the Torah states in Bereishis 25:31 "ויאמר יעקב, מכרה כיום את בכורתך לי"  - “And Yaakov said, first sell me your birthright”. The Beis HaLevi explains that the intention of Yaakov was clearly not to purchase the birthright so that he could gain monetarily by receiving a double portion. This event occurred before the Torah was given; who would have known that the Bechora entitles someone to a double portion? At that time the Bechora was just a title that received a modicum of honor from being the first born of the father, as we find earlier when Hashem said to Avraham in Bereishis 21:12 כי ביצחק יקרא לך זרע"  -“It is through Isaac that you will gain posterity”. The Rabbis define the word ביצחק  , B’Yitzchok, as meaning only a part of Yitzchok and not the entire Yitzchok. It would only apply to the part that holds onto his father’s ways, making it befitting to be called his son. Since on the day of the sale, Eisav behaved repulsively, Eisav had no connection to the first-born title. His action didn’t warrant the title of being a first born, a title which revealed close   association to his father. How could a child be referred to as the first born when he couldn’t even be called a son? Eisav’s only goal was to make sure Yaakov did not have that title; he personally could care less about the title. Therefore, Yaakov asked that the Birthright be sold to him, especially because at this point Yaakov had much to gain while Eisav had nothing to lose. This is exactly how Eisav responded to Yaakov: ולמה זה לי בכורה  - ”What good is a birthright to me?” In essence, the birthright had no intrinsic meaning to Eisav because he had no desire or intention of living in the ways of his father, Yitzchok.

A proof regarding how reference to ‘first born’ and ‘son’ are connected is taken from Shmos 4:22 when Hashem declares the greatness of the Jewish people by referring to them as בני בכורי ישראל  -Israel is ‘My son, My firstborn’. We deduce that the word son is included in the word BChori. Therefore, the verse comes to teach us that a Jew has two attributes. First, we are considered the son, and second, we are also the first born.  In this case there is no gray, it is all black and white and both Yaakov and Eisav acted in their own best interests.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky


* Yosef Dov Soloveitchik (born 1820 in Minsk when it was part of the Russian Empire; He died May 1, 1892, in Brest-Litovsk, Grodno. He was the author of Beis Halevi, by which name he is better known among Talmudic scholars. He was the great-grandson of Chaim Volozhin.

Yosef Dov Soloveitchik was born to Rivka, a granddaughter of Chaim Volozhin, whose father was Yitschok Ze'ev, descendant of Simcha Rappaport.

In his youth, Soloveitchik lived in Brod. One anecdote illustrates his early mastery of rabbinic learning. Shlomo Kluger the Rabbi of Brod, enjoyed engaging in Talmud studies with him. When Soloveitchik was about to leave Brod, Kluger is reputed to have said to him, “You have always resolved my kushyos (difficult Talmudic questions). But I have one difficulty you cannot resolve. How will I manage to part from you?”

Parshas Chayei Sorah - I Had a Thought, But It Wasn't Thought Through                     24 Cheshvan 5783

11/18/2022 09:19:23 AM


Ever find yourself in a position when you did not want to do something, and you ended up not doing it? Have you ever found yourself in a position when you did not want to do something, but you did it anyway? Perhaps you had a situation that you wanted to do something, but you ended up not doing it? Or maybe you had a situation which bothered you and you wanted to do something about it, and you ended up doing it? These four scenarios are common real-life experiences which we may or may not take the time to reason through. I am sure there are times we struggle with making the decision to act upon or to ignore something and other times when we just allow our emotions to set the pace and course in our day-to-day lives. Life is full of decision making, ranging from  insignificant to major decisions that will alter the path of our lives forever. Many decisions in life may only affect us for the moment while others can affect ourselves and others, causing a ripple effect for years and even generations to come. Truth be told, every decision has a potential effect on more people than we can imagine. Decisions and actions play a role in our lives and on the lives of our families and others around us. Someone who works in an office and shares space with other employees  influences others - whether they choose to do so or not. A simple illustration: a co-worker who has an upbeat demeanor, choosing to view situations from a positive angle, will bring a positive vibe to the workplace, while a co-worker who tends to view situations and others from a negative perspective creates negative vibes in return.

What motivates a person to decide what to do? Certainly a few reasons pop up:  making money, attaining fame, reaching out to others. Some decisions are driven by lust and temptation, and sometimes we act without even thinking about the consequences or repercussions.  Acting without thinking is a natural reflex, working on raw instinct, a gut reaction essential  in certain high-pressure, split-second life-threatening situations. On the other hand, if a person has time to contemplate doing or not doing something and just responds instinctively, he is debasing himself, ignoring his ability to reason, choosing instead to act on the level of  an animal. A human being is blessed with intellect, with the ability to make informed decisions and think about the consequences of his actions. In fact, it is the Yetzer Hora, the evil inclination, that does not give us opportunity to think about whether we should do X or Y, encouraging us to  act on impulse.  So how do we train ourselves to process and respond in the correct manner? The answer is to make the effort to learn mussar, to educate ourselves about how to act appropriately, to be disciplined in our behavior, elevating our ethical standards and spiritual paths.  Mussar teaches us how to think and contemplate before we act. Once we reach the  level of appreciating the beauty of humility, clarity of thought, and empathy,  we will have the innate discipline to “just act” in a way that is clearly on the highest level a person can be. This is what Eliezer saw in Rivka as he was charged by Avraham to find a wife for Yitzchok. The following illustrates the level that Rivka was on which earned her the place in Jewish history to be one of the mothers of Klal Yisrael.

In this week’s Parshas Chayei Sorah the Torah states in Bereishis 24:22 "ויהי כאשר כלו הגמלים לשתות ויקח האיש נזם זהב בקע משקלו ושני צמידים על ידיה עשרה זהב משקלם"  “When the camels finished drinking, he took a gold ring weighing half a shekel, and two gold bracelets, weighing ten gold shekels, for her arms.” It interesting to note that it was only “when the camels finished drinking” - only then did Eliezer take a gold ring weighing half a shekel. *Ovadia ben Yakov, in his commentary to the Sforno, explains: Eliezer wanted to see if Rivka was a worthy mate for Yitzchok. He wanted to see if she had the qualities that was famous in the house of Avraham, namely the midah of chessed, the character trait of kindness. That being the case, why did Eliezer wait until the camels finished drinking, apparently at the very moment when Rivka said to Eliezer, “Drink and also your camels should drink” would have been a good enough sign to recognize her righteousness and give her the jewelry right then and there. Why wait until the camels literally finished drinking? The Sforno explains that Eliezer waited until Rivka gave water to all the servants and the camels to see if after she completed giving the water, she might ask for something in return. Perhaps she might ask for a favor or  wait for a tip for services rendered. Perhaps, give her a gift that was not so expensive, giving instead a little something of recognition for her being there at the right time and the right place for Eliezer and his entourage. But that was not to be the case, Rivka acted in more than a dignified manner; immediately upon finishing her chores, she quickly turned to go home as if she had done nothing that would deserve any type of reward, even a basic acknowledgement. Her act of chessed/kindness was performed naturally, in humility and empathy as if she had done nothing special and simply went about her business.    


Ah Gutten Shabbos


Rabbi Avraham Bogopulsky

*Obadja Sforno (Hebrew: עובדיה ספורנו) was an Italian rabbi, Biblical commentator, philosopher, and physician. A member of the Sforno family, he was born in Cesena about 1475 and died in Bologna in 1550.

Doing the Right Thing

Parshas Vayera - מי כעמך ישראל / Who is Like the Jewish People?      17 Cheshvan 5783

11/11/2022 11:31:03 AM


I have often wondered if the supply and demand equation applies to every scenario in the world. Whether it is food, housing, education, virtually anything, there is a vitally important measure of supply and demand required to see success or failure. In general, when it comes to food necessary to stave off starvation, there is an ample supply to meet the needs of the hungry. While this statement is based upon a global viewpoint, we must also calculate how to get that food supply delivered to the locations where starving people can be fed. When it comes to housing, the major indicators that factor into the supply and demand are price and interest rates. Finally, my third example focuses on the growing demand for dedicated, highly qualified teachers.  This is a demand where the supply is just not there. Across this country, in both the Jewish and secular world of education, there is a strong need for more and better qualified teachers in order to meet the growing needs of our children.

Recently, another example of the supply/demand issue came to mind. I think this example is more central to the Jewish family and perhaps more specific to the Orthodox Jewish community worldwide. Anytime we discuss a supply/demand issue when it comes to necessities, the issue of discussion and need carries much more weight than, for example, the supply and demand for cars. If there is a shortage of new cars, we can hold on to our old cars for a while, take taxis, Ubers, or or public transportation. This might not be so terrible; it could force us to talk to our spouse and children a little more instead of focusing on driving. But when it comes to educating our children or giving tzedakah/charity, there is no leeway. Those needs must be met. I found it fascinating and disheartening to see how much need exists within the Orthodox Jewish world. Perhaps it is through the creation of social media and instant communication that our eyes have been opened to the countless numbers of organizations, educational institutions, and individual needs there are. We see this daily through the number of requests that come to us via our phones, computers, and the good old mail system.

Online campaigns are popping up daily.  Numerous chessed platforms have been created. A small sampling of such platforms for giving include Charidy campaigns, TheChessedFund, Go Fund Me, GiveCampus, Fundly, GiveButter, Donorbox, Kickstarter, Crowdfunder, Indiegogo, Facebook Fundraising, PayPal, EdCo, 360MatchPro, Bonfire, Kiva, the list continues to grow. On the flip side, I am encouraged by the outpouring of support to which Jews across the globe willingly contribute, even if it is only a few dollars. It is truly amazing to take note of how these things are born  and quickly snowball into something so beneficial to those in need. Rabbi Wein often remarked that there is enough Jewish money available worldwide to keep every Jewish organization from operating in the red. I will take that statement and run with it and openly state there is enough Jewish money that if everyone gave their respected portion, we could wipe out all of the needs from every Jewish organization and household. This reality hit me when I read a posting in my Yeshiva Shaarei Torah Alumni WhatsApp group regarding an individual in need. Keep in mind, the Yeshiva has been in existence for almost fifty years. A posting of financial assistance was sent by a friend of an alumnus (who was at the time of the posting in the first years of the high school and is not on this chat).  He shared a letter written by a a quadriplegic who was trying to raise needed funds so he could  have a better quality of life. While the numbers are not important, within a few hours of the posting, the monies were raised from guys who never saw or spoke to this man, let alone previously knew of his existence and situation. I was so uplifted to realize the supply quickly came in to fill the demand. This is a concept that comes from the Chessed of our forefather Avraham Avinu whose kindness is detailed throughout the parshiot we read during these weeks.

In this week’s Parshas Vayera the Torah relates several instances of Avraham’s Chessed/kindness. Dovid Hamelech, in Tehilim 89:3 עולם חסד יבנה , stated that the world is created through kindness.  Bereishis Rabbah 8:5 states that the creation of Adam HaRishon was in the merit of God’s Chessed. Rav Yoel Schwartz, in his work Davar B’Ito, writes from this source that we see the root and very foundation of the existence of mankind is predicated on acts of Chessed. The acts of kindness that Avraham performed with complete self-sacrifice became the foundational platform of merits for the Jewish people in the future. The Midrash describes in the merit that Avraham ran three times: 18:2 "וישא עיניו וירא והנה שלשה אנשים עליו, וירא וירץ לקראתם מפתח האהל וישתחו ארצה"   “Avraham lifted his eyes and saw three strangers standing a short distance from him. When he saw them from the entrance of his tent, he ran out to greet them, bowing down to the ground.” 18:7 the Torah states "ואל הבקר רץ אברהם, ויקח בן בקר רך וטוב ויתן אל הנער וימהר לעשות אתו"  “Avraham ran to the cattle, and chose a tender, choice calf. He gave it to a young man who rushed to prepare it. For this Hashem said, “I [God] will run in front of his children to give them the Torah.

The Gemara in Bava Metzia 86b describes that so too, in the merit that Avraham gave milk and butter to the guests, his [Avraham’s] children merited to have the manna from heaven for forty years in the desert. In the merit that Avraham “stood over them [the angels/guests], the Jewish people merited to have the clouds of glory stand for the Jews traveling in the desert. In the merit that Avraham said to his guests, “Let some water be brought and wash your feet,” Avraham’s children merited the well in the desert to have water to drink. We see from Avraham’s actions how important it is for a person to be concerned with the welfare and well-being of others. The Gemara Taanis 13 teaches that anyone who separates him/herself from the community during its time of need will bear a great punishment. Therefore, we see the opposite is true when someone comes forward to extend help, the reward will be great.

Yes, it is true that many tragedies have befallen large numbers of people and many difficulties are occurring and deepening in our Jewish communities. There is great need, but I am confident that great blessing will come to Klal Yisrael for the resounding, ongoing efforts of collectively helping out Acheinu Kal Beis Yisrael. Let us all take active part in addressing and managing the needs and the essentials of every Jew we come across.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky


Raising a Community, a Family and Ourselves along with Developing a Torah Personality can be purchased from me directly or by clicking here via my author page at Mosaica Press.

Parshas Lech L'Cha - "Thinking Deep"     10 Cheshvan 5783

11/11/2022 11:28:42 AM


This Dvar Torah is sponsored by the Adelman/Gleiberman families in memory of Mr. Lonnie Adelman, Yehuda Zev Ben Shlomo Yitzchok z”l

One of the many horrible high school experiences I endured were all standardized tests, especially the SATs. Beyond the typical multiple-choice questions which most often can be figured out through a process of elimination, these multiple-choice questions were deceptive since, in my view, most of the choices offered could reasonably have been  the correct answer. They were written in a manner to purposely confuse the already-nervous test-taker. It was not only necessary to know the material; to answer correctly, it was essential that the student understood how to accurately decode the question.   This week I was reminded of these unpleasant memories thanks to experiencing nightmares, night sweats, and flashbacks of anxiety regarding  the upcoming election. Let me explain…

This week, in good company with many Jews across America, I found myself in the middle of two major elections. First, the Israeli elections, which, after an unprecedented fifth election in three years on November 1, showed clear indications that former Prime Minister Benjamin Netanyahu, who served as the ninth prime minister of Israel from 1996 to 1999 and again from 2009 to 2021, was expected to return as prime minister following the 2022 Israeli legislative election. The Israeli election, however, did not grip me with fear as I could not vote since I am not an Israeli citizen. Nevertheless, it did set the stage for the upcoming U.S. elections set to take place this coming week. I chose to vote early, but that has not calmed my deep anxieties.

Typically,  there are the usual two candidates running for office.  Most often, I vote on party lines but will cross party lines when the candidate is someone whom I feel is worthy of my vote. In addition to the typical choice of candidate,there are referendums and propositions to vote for or against. Today,  twenty-six states have the power of initiative or referendum, showing what powers—initiated statutes, initiated amendments, veto referendums, or some combination— are available to their residents. Effective in the 2021/2022 election cycle, a signature requirement, with modifications from state-to-state, applies for each type of measure. Each state has different types of initiated statutes or amendments, such as between direct or indirect initiatives. If you are really interested in all of this, you can go online to read all the details about the process in each state by searching  ‘propositions state by state’.Just click the appropriate chart.

As I was filling out my mail-in ballot,  a mental melt down reminiscent of my high school years slowly enveloped me. I began to relive the trauma regarding a line of double or triple innuendo questioning packed with confusing, misleading language, clearly designed to trick the voter to approve a measure which is not only unclear but potentially harmful.  It took me longer to go through seventeen propositions than to complete a tractate of Gemara/Talmud. And I’m still unsure if I chose the answer which I believed to be correct. Whenever I fill out these questionnaires, I say to myself, “Why don’t they just ask the question directly?” After reviewing this week’s Sidra I found an answer to my question!

In this week’s Parsha Lech L’Cha the Torah states in Bereishis 12:1 "ויאמר ה' אל אברם לך-לך מארצך וממולדתך ומבית אביך אל הארץ אשר אראך"  “God said to Abram, ‘Go away from your land, from your birthplace, and from your father’s house, to the land that I will show you’. Rashi immediately jumps on the obvious question: ‘Why didn’t God tell Abram where he was to go?’ Rashi presents a Midrash which answers that God did not reveal the land to Abram immediately in order to make it beloved in his [Abraham’s] eyes and to give him a reward for each and every word. Similarly at the end of Vayera, in the commandment of the Akeidas Yitzchok, Hashem describes an elaborate description of whom he is to take to slaughter and once again, He does not reveal the place immediately. It is revealed only after he is already on his journey.  I might add not only did Avraham receive extra reward based upon each word Hashem used to describe the command, but Avraham would receive extra rewards for every step taken while kept in the dark regarding his ultimate destination. Rav Yaakov Yisroel Kanievsky zt”l, the Steipler Gaon, writes in his sefer Birkas Peretz on Chumash:  The first reason the Midrash offers ‘to make it beloved in his eyes’ we learn that when a person looks for something toils over it for a long time, the matter becomes clear and beloved to him. The Steipler continues, explaining  if the matter (understanding) would have come easily to the person, by chance,  without undue effort,  then it would not have the same value as if he had put in the effort.

From this we derive a lesson regarding the long-lasting effects of doing Mitzvos and learning Torah. Those who immerse themselves in learning the process and details of the Mitzvos will perform them differently, developing long-lasting, positive  effects upon the individual. The same applies to learning Torah in-depth with careful analysis.  Such effort will bring more meaning and truth to the Torah and bring the devoted individual closer to God. Unfortunately, the opposite is also true. Things that come without effort and toil will be regarded lightly. Truth be told this lesson extends not only to Torah and Mitzvos but to any situation and relationship in life, both spiritually and physically. Therefore, Hashem did not reveal information to Avraham immediately, rather Avraham would toil in the word of God, and it became precious in his eyes.

I now think back to the voter’s card and the proposition list that I forced myself to go over and review several times. In the end I won’t say I understood everything about each proposition but going through each one and reading over the confusing explanations accompanying each proposition helped me to understand the issues at stake in California. Whether I agree with them or not, whether I voted yes or no is not the issue. Through focused effort,   I developed  a deeper sense of understanding the issues that loom around us. With this newfound knowledge and a greater sense of appreciation of the importance of these issues, I now look forward to seeing the results of these propositions that will either alter our way of life or keep the status quo. On a deep, personal level, this valuable lesson applies to learning Torah.  All of us need to actively seek out the profound meaning of the precious words of the Torah, delving into performance of mitzvos, making every word, every mitzvah ever more sacred and beloved in our eyes.  Ultimately, this active effort to understand and to apply brings us closer to Hashem.        

Parshas Noach - Living to See the Day              3 Cheshvan 5783

10/28/2022 09:00:59 AM


This Dvar Torah is in memory of Yehoshua Heshel Ben Yehuda Leib z”l

Over the Yom Tov of Sukkos, we read the book of Koheles where Shlomo HaMelech writes        "דור הולך ודור בא" “a generation goes and a new generation comes”. With the passing of my father, Reb Yehoshua Heshel ben Yehuda Leib, Mr. Edward Bogopulsky z”l, a link to the previous generations has been severed. The following is not a “Chiddush”, something novel; rather it will hopefully remind us all, creating  a deeper awareness of what happens to everyone over time. I am connected to my grandfather, someone who was born in the 1800’s, through my father. When my grandfather died, the connection to that world was severed. Now, the historical connection that my children and grandchildren, who loved and knew my father, born in 1930, has been severed. My grandchildren will have a new historical perspective from the 1960’s. It takes the passing of someone who may have been a great grandfather, to more profoundly enable us to look back at the wisdom and sacrifice of the previous generation. Unfortunately, wisdom from the older generation is not only not passed down; but it can be outrightly ignored and even, at times, shunned. People are meant to learn from the past, yet too often fail to  see the benefit to them. Therefore…..  

The phrase “history repeats itself” and therefore what we learn from history is a lesson meant for the young. Unfortunately, however, that is rarely the case. It takes maturity to recognize the need to learn from our past, and usually a younger person looks at that part of history as irrelevant to the present, disregarding the lessons to be learned. Please take note that the “younger person” does not necessarily come with a certain age; rather, it is just a “younger person” who should take the time (and make the effort) to learn from the older generation at all ages and stages of life. Sometimes a person, as he or she ages, comes to understand and appreciate the lessons, teachings, and messages that their parents and grandparents endeavored to imbue within them. In many cases, lessons of life are taught with words, but perhaps the best teaching is through being a role model. My father, הרני כפרת משכבו and mother זכרונה לברכה taught more by action rather than by speech. My wife, our children, and I learned lifelong lessons from my parents. With the passing of my father, I feel that one of the most important mitzvos and certainly one of the two mitzvos the Torah states - its reward, as in כיבוד אב ואם ,no longer apply. That may be the case in other religions, but in Judaism the Mitzva of honoring your mother and father continues to be your mitzva until you are no longer able to  do it. My father was niftar on the day we completed the Torah and started again from the beginning. The book of Bereishis is also known in the English as Genesis. The word Genesis is a translation from a different name of the first book of the Torah known as Sefer HaAvos, the Book of our Fathers. It is a sefer which focuses on the teachings of our forefathers.    

The book of Bereishis or Sefer HaAvos, the Book of Our Fathers, describes the building of families after the world came into existence. In a few different places in Bereishis, the Torah goes out of its way to list several genealogical generations. The word Toldos – generations - is frequently used throughout the first book of the Torah. The beginning of this week’s Parsha uses the word ‘Toldos’. The Torah in Bereishis 6:9 states: "אלה תולדות נח, נח איש צדיק תמים היה בדרתיו את האלוקים התהלך נח"  “These are the chronicles of Noach. Noach was a righteous man, faultless in his generation, and Noach walked with God.” Rashi comments, ”Since it [scripture] mentions him [Noach], it relates his praise, as it is said in Mishlei 10:7 זכר צדיק :לברכה  the memory of the righteous shall be for a blessing. We learn from here that when a Tzadik’s name is mentioned, we must bless him. So too, when a person mentions his or her parents after they die, one must honor them. Within the first twelve months we say הריני כפרת משכבו  -I will be an atonement for them, and after twelve months we say זכרונו/ה לברכה : their memory should be a blessing.

I mentioned earlier that there are two mitzvos  where the reward is revealed in the Torah: honoring your mother and father and Shiluach HaKein - sending away the mother bird. Many ask, why is the reward for honoring your parents’ a long life? I saw in one of my favorite seforim on the laws of Kibbud Av VaEim, written by a great talmid Chacham Rav Zvi Aryeh Solomon, the following footnote (Siman 3 page 29) that perhaps sheds some light on my question. He explains  it is worthy to point out the mitzva of honoring your father and mother is unique among all 613 mitzvos in that not only can you, but you must honor your parents when they are alive and even after they pass away. Even when our parents go to their world, we cannot think we are finished with this mitzva. We honor them by leading exemplary lives, learning Torah, fulfilling mitzvos, or, heaven forbid, disgrace them by not doing those things mentioned. When people look at us for good or for bad, this serves as a reflection upon from whom we have come.  Therefore, we still must maintain giving our parents honor, albeit in a different way then when they were alive, but nevertheless the mitzva of honoring our parents continues on. Perhaps I’ll suggest that so long as we perform the mitzva of honoring our parents, Hashem will give us more time in this world to continue to honor our parents, hence giving us longer life.

Just remembering our parents, however, is the safeguarding, or passive method, but the proactive is “to do something” in their memory. If we act in a positive manner, that will influence others to follow the ways of the Torah and become more committed Jews. This is the greatest honor we can give a parent, especially after they have passed on to the next world. The influencing and teaching of Torah and giving proper derech eretz to others is important. Perhaps the most effective and highest form of honor to our parents is when the continuity of Torah and Mitzvos continues on through the generations and future generations who issue from them. I and my extended family hope to fulfill the mitzva of Kibbud Av VaEim, to honor our parents, their grandparents and great grandparents and continue down the line until the time of Techiyas HaMeisim ,when we will once again fulfill the Mitzva in person during their lifetime.        

Parshas Vayeilech - To Greet or be Greeted?     5 Tishrei 5783

09/30/2022 08:50:04 AM


History in the making catches the attention even of those who typically may not be interested in that particular happening. I believe most Americans have heard of the sport of baseball and even a team named the Yankees. Nevertheless, they may not follow or even care about this team or baseball in general.

The Yankees debuted to a cheering section seated in the right-field of Yankee Stadium on May 22, 2017. Called "The Judge's Chambers", the section spanned three rows containing 18 seats located in section 104. Fans were chosen by the team, seated there,and outfitted with black robes, wigs, and foam gavels. Since 2017, this section in Yankee Stadium stands out among the other sections in the ‘House that Ruth built’. It all started with a young rookie phenom named Aaron James Judge. The Judge’s Chambers are a section of seats out in the right field outfield next to the bleachers. The cheering section looks like a jury box with faux wood paneling, all causing this special section within the ballpark to stand out entirely from others. The jury box consists of three rows of seats located directly in the back of the right-field seats. Every time Aaron Judge walked up to the plate, viewers could see this entire section “rise” in honor of the slugger.

Judge began his career slugging home runs, continuing his wins with the    unbelievable feat of tying Roger Maris (also a Yankee) for the most home runs (61) in a season, a feat which, as of this moment, has not been beaten by any American league player. As Judge’s slugging record approached tying Babe Ruth’s record of sixty home runs, ticket sales and prices skyrocketed with fans wanting to witness baseball history. As of today, ticket prices for the upcoming game tops out at ten thousand dollars, climbing even higher as each game passes. One of the highlights of Judge’s career was listening to Yankee broadcaster John Sterling announce “All Rise… Here comes the Judge”. The original phrase "Here Comes the Judge" is a song made famous by American soul and comedy singer Pigmeat Markham, first released in 1968. The source of any of these “All Rise” are words, now part of our common vernacular announcing the arrival of a judge entering a courtroom, connoting respect for the authority of the court. Whatever the origin of such  phrases, the expression must be appreciated in context. Being part of a song, or even acknowledging the source coming from the  American pastime sport of baseball,  does not do justice to the concept. Perhaps in the courtroom one could find reason for expressing respect to the law and the person representing the law who enters the courtroom dressed in the dignified, somber, black robe.  

The irony of the hype during the Aseres Yemei Teshuva is eerily awkward, mentioning the coming of the judge and needing to stand. I must take objection to the roles that the people and the judge play. As we now find ourselves during these ten days of repentance, our lives hanging in the balance between life and death, the arena of a stadium, or even a courtroom, is far different than the Beis Din Shel Maalah - the Heavenly court where the ultimate Judge sits. Here, in the lower courts, the judges enter the room where the jurors, spectators and litigants are sitting, while in the Heavenly Court we all must enter the courtroom where the Judge is sitting, awaiting our appearance.  The powerful prayer Unisaneh Tokef, which we recited on Rosh Hashana and will again say on Yom Kippur, states, “All mankind will pass before You like members of the flock. Like a shepherd pasturing his flock, making sheep pass under his staff, so shall You cause to pass, count, calculate, and consider the soul of all the living”.

I cringed thinking of the day the record was tied, how the media stressed the scenario where people stood in their places as the judge entered the courtroom. In Selicha 64 are the words "ואני לא נקראתי לבא אל המלך"  -“while I have not been called to come to the King”. In our case the Judge is the King, our Father, and yet we go to Him; He awaits our arrival, not the other way around. Although, per Tefilla, we are supposed to arrive before Hashem, nevertheless in the Courtroom of our King, Hashem is ever-present. In this holy Courtroom, we – every one of us - find ourselves being brought to The Judge. This bit of baseball history and the Days of Awe also coincide with a mitzva relating to the King of Israel.

The Torah in this week’s Parsha Vayeilech states in Devarim 31:12 "הקהל את העם האנשים והנשים והטף וגרך אשר בשעריך למען ישמעו ולמען ילמדו ויראו את ה' אלוקיכם ושמרו לעשות את כל דברי התורה הזאת"  “You must gather together the people - Hakhel: the men, women, children and proselytes from your settlements, and let them hear it. They will thus learn to be in Awe of God your Lord, carefully keeping all the words of this Torah.”

Many commentators ask why young children were also required to be present at Hakhel. The Gemara Chagigah 3a states: Rabbi Eleazar ben Azariah said: “Men would come to learn, and women would come to listen. Why would children come? To provide a reward for those who brought them.” Maharsha takes that to mean even children who are not yet in school, similar to a tradition of Sefer Chasidim: we don’t bring such small children to shul, since they distract their parents and others around them. The Ramban and Rashi indicate that even the youngest children should be brought. Rashi explains in Gemara Megillah 5a that we delay a Hakhel that falls on Shabbat  so that parents are able to carry their small children when there is no eruv. R. Ovadya Yosef suggests that there is a value -  even at the age of infancy - so that even the youngest of all will become accustomed to  hearing Torah, benefitting from being at an event where the Divine Presence is particularly present. The Gemara in Yevamos 64a tells us that any gathering of over 22,000 Jews has an added element of the Divine Presence. I’m not certain as to exactly when the King arrived at Hakhel. The point for Hakhel is not whether the King arrived before or after the people. Rather, it is to teach the lesson that we “go to” see the King, in person to listen to Hashem’s Torah. In life, it is always better to take the initiative, to go out actively and greet someone first and not wait to be greeted.  I would not swear to this in court, but I definitely want to confess, that I enjoy watching the Judge chase history. Nevertheless, when it comes to Yom Kippur, we had all better show up and take our places. There is no sitting back, waiting for the judge to arrive.  The Judge of all Judges is waiting for us – every one of us – to be there in sincere humility and repentance for our day in court.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Nitzavim - Say it & You Can Make it Happen               26 Elul 5782

09/30/2022 08:48:00 AM


This Dvar Torah is in honor of Fred & Elaine Lepow upon making Aliyah, Mazal Tov!

There is a custom to perform “Hatoras Nedarim” - releasing of vows on Erev Rosh Hashana. A very famous, core question is ‘Why, if we do Hatoras Nedarim on Erev Rosh Hashana, must we say Kol Nidrei?’ Conversely, if we say Kol Nidrei, why must we say Hatoras Nedarim? The most common answer for the first question is that Kol Nidrei refers to the vows of the community, while Hatoras Nedarim takes care of personal vows. On another level, according to one Nusach, Kol Nidrei frees us from future vows only if the condition is forgotten later, while Hatoras Nedarim is said for all personal vows.

Nedarim/vows, which can occur for reasons as common as making a statement to do or not do something, are very powerful. Chaza”l say ”"It’s better not to vow than to take a vow and not fulfill it.” True, taking a vow and motivating ourselves to do or not do something could be a positive technique to get closer to Hashem, but it runs a risk. Beyond the technical issue of getting ourselves in trouble by not fulfilling a vow, there is always a way around it. 1) We can become accustomed to adding the words ‘bli neder’/without a vow either at the beginning or the end of our statements. 2) We can always have the vows annulled or released. Perhaps there are other lessons to glean from the halachik discussion of vows. One such incidence was recently addressed in daf yomi where the Gemara discusses vows which are taken by a husband that would affect his wife, and a wife making a vow that would affect her husband.

The Gemara Kesuvos 71b and the top of 72a discusses whether a husband can take a vow that would restrict his wife from participating in certain activities. If he is forbidden to make these declarations, then should she be entitled to leave her husband and receive her guaranteed Ketubah money. הַמַּדִּיר אֶת אִשְׁתּוֹ וְכוּ׳. בִּשְׁלָמָא לְבֵית הַמִּשְׁתֶּה § The mishna states: One who vows and obligates his wife not to go to a house of mourning or to a house of feasting for a wedding, must divorce her and give her the payment of her marriage contract because it is as if he were locking a door in front of her. The Gemara asks: Granted, when he forbids her from going to a house of feasting, 72a אִיכָּא נוֹעֵל בְּפָנֶיהָ, אֶלָּא לְבֵית הָאֵבֶל מַאי נוֹעֵל בְּפָנֶיהָ אִיכָּא? תָּנָא: לְמָחָר הִיא מֵתָה וְאֵין כׇּל בְּרִיָּה סוֹפְדָהּ. וְאִיכָּא דְּאָמְרִי: אֵין כׇּל בְּרִיָּה סוֹפְנָהּ. there is effectively an act of locking a door in front of her by withholding from her any possibility of rejoicing, but when he forbids her from going to a house of mourning, what locking of a door in front of her is there? He taught: In the future she too will die, and no person will eulogize her or take care of her, just as she did not care for others. And some say: No person will value her or pay attention to her, since a person who does not visit the sick or console mourners cuts himself off from others. תַּנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: מַאי דִּכְתִיב ״טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל מִלֶּכֶת אֶל בֵּית מִשְׁתֶּה בַּאֲשֶׁר הוּא סוֹף כׇּל הָאָדָם וְהַחַי יִתֵּן אֶל לִבּוֹ״, מַאי ״וְהַחַי יִתֵּן אֶל לִבּוֹ״? דְּבָרִים שֶׁל מִיתָה: דְּ[יִ]סְפֹּד — יִסְפְּדוּנֵיהּ, דְּ[יִ]קְבַּר — יִקְבְּרוּנֵיהּ, דִּידַל — יְדַלּוּנֵיהּ, דִּ[י]לַוֵּאי — יְלַוּוֹנֵיהּ, דְּ[יִ]טְעֹן — יִטְעֲנוּנֵיהּ. Similarly, it is taught in a baraitaRabbi Meir used to say: What is the meaning of that which is written: “It is better to go to a house of mourning than to go to a house of feasting, since that is the end of all men, and the living will take it to heart” (Koheles 7:2). What does “and the living will take it to heart” mean? It means that they will take matters relating to death to heart, realizing that they, too, will eventually die. He who eulogizes others, people will eulogize him; he who buries someone, people will bury him; he who lifts others to bring them to burial, people will similarly lift him to bring him to burial; he who escorts others out for burial, people will similarly escort him; he who carries others, others will carry him. Therefore, one who does not come to a house of mourning to comfort the bereaved will himself not be treated with proper dignity when he dies.

The Talmud is contextually dealing with the relationship and status of vows between husband and wife. Often, the Torah whether it is the written law, the oral law, rishonim, acharonim or poskim, have a way of sending a message which causes us to read between the lines. The gemara is sending a clear lesson of communal involvement. The examples listed earlier are not limited to end of life, although I have seen this to be the case. Rather, the lesson should be for every aspect of shared Jewish life. In terms of a Jewish community, it entails every person to be on every committee. Every person needs to volunteer for whatever needs to be done. Every person needs to show up at every event. There is no room for just taking that which I need and if something doesn’t “speak” to me I don’t have to show up, I don’t feel the need to participate. If people choose not to show up, choose not to help or participate, the system will crash causing the entire infrastructure of the community to no longer have the ability  to carry out its obligation to attend to all the community’s events, occurrences and needs.   

The Torah, in the beginning of this week’s Parshas Nitzavim in Devarim 29:9 states:"אתם נצבים היום כלכם לפני ה' אלוקיכם, ראשיכם שבטיכם זקניכם ושוטריכם כל איש ישראל"   “Today you are all standing before God your Lord – your leaders, your tribal chiefs, your elders, your law enforcers, every Israelite man.” There are a handful of times that we as a shul community come together at the same time and place. One of them is the sounding of the Shofar when all men, women, and children listen collectively to the sound of the Shofar. The sound of the Shofar has many meanings, many levels of understanding. One of them is the that the Shofar is a call to action. Just as the trumpets’ blast leads the charge of the army to battle, so, too, the Shofar is the sound of the charge for each and every one of us to join forces with our comrades into the battle - whether we like that particular battle or not. We all need to be there for everyone else. Let the Shofar penetrate the core of our existence to remind us – all of us - that we are here for each other, and if I am here for you, then you will be there for me.

Ah Gutten Shabbos & Ah Goot Yur

Rabbi Avraham Bogopulsky

Parshas Ki Savo - Torah: The Bedrock of our Past, Present & Future       20 Elul 5782

09/16/2022 09:06:34 AM


Ninety-nine years ago, on the 3rd of Elul, 5683, corresponding to August 15th, 1923, the first Knessiah Gedolah took place in Vienna/Wein or Vien. It was a watershed event in the annals of Jewish Orthodoxy. This was the first gathering of world Torah leaders in the in the 20th Century,  united in the struggle against secular assimilationist movements that were threatening the survival of Torah Jewry. In 2015 the Orthodox community worldwide had been amazed and elated by the discovery of a rare short film containing images of numerous gedolei Yisroel (great Orthodox Jewish leaders) across the spectrum, including Roshei Yeshivos, Chassidic Rebbes and Torah luminaries. And among them was a crystal clear presence of the saintly Chofetz Chaim, Rav Yisroel Meir Kagan z”l.  

Hundreds of people gathered around the inn where the Chofetz Chaim was staying. Everyone came to catch a glimpse of the Gadol Hador, the greatest Rabbi of the generation. Remember, this was prior to twitter and any social media; most people didn’t even know what he looked like. Many in the crowd waited for the opportunity to meet the Chofetz Chaim in person and ask for a bracha from this great Tzadik. When people arrived to seek a blessing, the Chofetz Chaim replied, “I am not a Rebbe” meaning he was not among the Chasidic masters and Kabbalists who were expected to give brachos. Nevertheless, the people would not relent. They pushed the Chofetz Chaim to the point where he had no choice but to honor their request and began blessing them. Among the visitors were a man and his young son who the Chofetz Chaim did not recognize. This occurred around the time of Parshas Ki Savo. The Chofetz Chaim said to the man, “I am not sure why you are asking to receive a bracha from me. If you send your son to a yeshiva, then you don’t need my blessing because you’ve already been pre-blessed by six hundred thousand Jews who stood on top at the mountains of Greizim and Eival. The Gemara Sotah 36 describes six tribes on Har Gereizim and six tribes on Har Eival and the Kohanim, Leviim, and the Aron HaKodesh where the Shechina - God’s presence - rested was below in the middle. It was there that everyone who was present heard the words "ברוך אשר יקים את דברי התורה הזאת"   “Blessed is the one who fulfills and upholds the words of the Torah.” But if you are going to send your son only for a secular education, then I cannot give you a bracha.” He concluded in Yiddish by saying, “I am not a light scratcher when it comes to tochachah/ rebuke.” The father then began to tremble and his knees began to shake, asking himself, ”How did the Chofetz Chaim know to say this to me!”

There is a saying of the Rabbis: “if I don't learn Torah for one day, the Torah leaves me for two days.” I felt this lesson when writing this week’s message, having missed writing a message last week. Sometimes the lack of something good is the curse; the inverse is also true. Although I quoted above that blessing will come from those who uphold and disseminate Torah, that quote is, in fact, derived from the negative perspective. The Torah in this week’s Parshas Ki Savo says in Devarim 27:26 "ארור אשר לא יקים את דברי התורה הזאת לעשות אותם, ואמר כל העם אמן"  “Cursed is he who does not uphold and keep this entire Torah. All the people shall say, Amen.” The Ramba”n has a very scary interpretation on this. Nachmanidies writes that included in this curse of ‘not upholding the Torah’ are all the people who had the ability, the strength, and the wherewithal to do things, to take action so as to uphold and fulfill Torah and Mitzvos but did not do it! The Ramba”n explains the words אשר לא יקים  who does not uphold refers to those who do not try to put forth the effort to solidify and strengthen Torah learning and observance in their communities. Consistent with this thought, the Gemara Sotah 7:4 in the (Jerusalem Talmud) explains the words: “someone who does not uphold” indicates the Torah will otherwise fall. The Gemara asks, "Is it really possible for the Torah to fall?”  Rav Assi, in the name of Rebbi Tanchum Bar Chiya, explains that even if a person learns and teaches, observes, and performs yet still remains doubt regarding if he could strengthen Torah and did not, that person will be included in the category of those who will be cursed.

Learning Torah and even being a fully observant Jew is not what everyone grows to become. Nevertheless, everyone could be blessed by fully supporting Toras Emes, -a true form of Torah that supports the legacy of all that will help maintain, deepen and ultimately guarantee the survival of the Jewish people. Think about the Yisachar/Zevulun partnership of supporting Torah: the business partner receives the same reward as the person who is doing the actual learning. If someone learns but does not support, that person will fall into the cursed category. On the other hand, someone who does not learn but supports Torah will be included in the blessing.

The Torah is the blueprint Hashem used to create the world. Chaza”l teach us that Hashem looked into the Torah and created the world. As Rosh Hashana approaches, let’s remind ourselves that the beginning of the world and its creation are ongoing.  Hashem’s creation of our world, of our lives,  goes hand-in-hand with our learning – at all levels - and with our embracing the Torah. Rosh Hashana is all about everything we generally practice: apples and honey, special Amida, Shofar blowing, looking towards forgiveness. This is all underscored by the realization that it is the strengthening of the Torah which is the single most important issue with which each of us must enter the new year.  As the great Reb Yisrael Meir HaKohein sternly declared, ”If we want to gain the blessings we daven to receive,  they will come through upholding true Torah values and through the proliferation of Torah learning in our own homes and families and throughout our community.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Shoftim - Drafting the Final Words       5 Elul 5782

09/01/2022 04:03:41 PM


In this week’s Parshas Shoftim, the Torah states that if a person should be found slain and the identity of the killer is unknown, the elders of the city closest to where the victim was found are to bring a calf down to a valley and decapitate it at that very spot. They then openly declare that they had no part in the death of this victim and ask for atonement for the people of Israel. We understand the procedure and details of this mitzvah. The underlying message is clear:  a tragedy of this sort cannot be allowed to pass without strong response from those nearby – even if the tragic event was not of their doing. Although the Torah is focused on the identity of the killer being unknown, chances are that the identity of the victim is also unknown. As we read in the Torah דברים כא:א כִּי יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר ה’ אֱלֹקיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ   Devarim 21:1 “This is what you must do when a corpse is discovered fallen in the field in the land that God your Lord is giving you to occupy, and it is not known who the murderer is.” The focus is on the anonymity of the murderer and not necessarily on the victim. The Gemara in Sotah and the Rambam Hilchos Rotzeiach codifies that if the identity of the murderer is discovered (even if the murderer is on the other side of the world), then the procedure of Eglah Arufah (breaking the calf’s neck) is not performed.  I would endeavor to postulate that if the identity of the victim were to come to light, then we would still go through the Mitzva of Eglah Arufah. The reason: we must stand up for the victim; we must take responsibility when not knowing the murderer even if we now know who the victim is. Apparently, one of the main issues is the identity at least having some knowledge of  the perpetrator, and, no less important, knowledge of the victim. Over time, we develop connections, knowing, connecting the people we meet to those who are around us.

Knowledge and ever-deepening of understanding continues to grow through experience of years of learning how to address tragedy and loss. Being a pulpit rabbi for close to thirty years has helped deepen my awareness of human behavior and has earned me some wisdom. Every pulpit rabbi, perhaps anyone whose work requires helping and guiding people,  has built up a treasure trove of stories and lessons gained over the course of his career that can help and benefit others. Mentoring assistant rabbis and communicating with and learning from other rabbis in the field builds additional layers of growth and wisdom. Questions and interests shared among the rabbinate contribute profoundly to the scope and depth of hands-on learning. Recently, I was having a discussion on death and dying which spilled over into bereavement and mourning. From there the discussion found its way to the cemetery and funerals, including some of the stories – and nightmares – that I have experienced. During that discussion someone asked,” Have you ever officiated at a funeral for someone you did not know?”  It was a great question, and the short answer was, “Yes, I have.” In fact, my rabbinic training course under the tutelage of Rabbi Wein included a public speaking class. We were given a topic to develop and present before the class. One assignment was to deliver a eulogy for someone whom we did not know. That exercise served me very well; my very first opportunity to preside over a funeral came to me in a most unusual way. The following story provides modern reinforcement to the mitzvah of Eglah Arufah.

Before I became a pulpit rabbi, my wife and I taught Judaic studies at a day school in Binghamton, N.Y. One day, my boss, the principal of the school, approached me and told me that a woman had just passed away and the rabbi of the synagogue was out of town. Under those circumstances, as in many smaller Jewish communities, the principal of the school was the default rabbi in charge. He was not particularly interested in doing the funeral in the middle of winter in Binghamton which at that time was experiencing below freezing temperatures and layers of snow over twelve inches deep. So, logically, he turned to me, knowing that I was aspiring to become a community rabbi, offering me the opportunity to conduct the funeral. He told me that the deceased was not someone from the community and this would therefore bring only a small gathering with very little pressure. I reasoned this would give me some good experience, so I agreed to do it.

Part of our training included preparation for a funeral/levaya. The first step was to visit with the immediate family and the mourners prior to the funeral in order to explain three things: 1) what will take place at an orthodox funeral; 2) review the laws of mourning, and 3) take the time to learn about the person whom you will be eulogizing. I asked about the deceased’s youth, education, work history, passions, hobbies, and family life. It was a cold, blistery, winter night as I made my way to the apartment of the deceased’s widower.  We sat down and introduced ourselves, then I began to execute my game plan. I went through the first two parts without incident. When it came to learning about his wife, I asked the widower a question or two. At that moment when I asked about her, his face grew stern, he closed his eyes, and with his hands in the air exclaimed, “Oh! What can I say! What can I say!” I jumped back in my seat and regrouped, changing the topic, and then approaching it from another angle to glean some information about his wife. Once again, arms raised, now palms open, raising his voice a bit stated, “My wife! Oy! What can I say! What can I say!” Again, I gave the husband a little time to regain his composure.  I tried one last time, once again asking if he could tell me something about his wife. Once again, now in a more forceful tone of voice, he called out,” My wife! My wife! What can I say! What can I say!”. At that point I realized I was not going to get anywhere. The next day I walked to the podium to deliver a eulogy for a woman I had never met, raised my hands off the podium, and cried out,” Oy! Mrs. So and so, what can we say, what can we say!” Yes, there are times we do not know the deceased and we are left wondering what happened to that person. This painful story provides perspective regarding our responsibility to the victim. But it also goes deeper: what about me?  This is the time for introspection and for growth.  It is a time to honestly evaluate how we are living our lives.

I felt that the lady whom I eulogized was a victim who had no identity. There was nothing we could say about her – nothing good, nothing bad. She was a “Jane Doe” who had no one to speak on her behalf. As we go through the month of Elul, we need to take the time to evaluate our lives, we need to ask, “What will people say about me when I am gone?” We cannot go through life and after 120 years have the eulogizer get up and repeatedly state,” What can I say! What can I say?” It is critical that we spend these precious days and years processing what others can say about notable things we’ve done, contributions we’ve made, memories we’ve woven into the fibers of our families and community. We live in this world to do and to act for the sake of others, for the sake of those we love, of those whom we can positively help and guide. Let this year be the year of creating the eulogy of what will be said about ourselves after 120 years of giving and caring!

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Re'eh - Getting Back Into Shape          28 Av 5782

08/24/2022 07:37:23 PM


There are seasons and pre-seasons; spring training and fall training. This past summer I participated in a pick-up baseball game with our mid-summer ruach boys who came to learn/teach in and out of the Beis Medrash. As many of my readers know, I love the game of baseball - love watching and even love playing. It has been a few years since I actually attempted to even be in a scrimmage kind of game, but when I do play, I approach it with the seriousness of a game seven of the fall classic. (I do not want to bore you with ALL the details because I know some people think baseball is a BOOOORING sport). I began throwing and swinging as if it were mid-season; unfortunately, I am just a little out of shape and many of the muscles necessary for those motions have been dormant for a long time. Now, about six weeks into this focused workout, I wonder why my left knee greets me with a nagging, lingering pain every morning when I wake up. Apparently, when I bat from the right side, a substantial amount of pressure collapses on the front leg as it comes down through the swing. I guess the good news is that had I swung from both sides of the plate, my other knee would be hurting too.

It is an understatement to stress the importance and need of spring training.  It is critical and crucial for the health and well-being of the athlete, who, in turn, can either add to or detract from the team as a whole. Muscles and joints that are rarely used cannot be simply turned on and expected to go full force. It is interesting to note that when we pull a muscle, stretch a ligament, or do any other strenuous activity, the body immediately recognizes something is wrong, diagnosing where the issue is coming from, and shutting down that part of the body by way of a strain or a pull in order to prevent further harm or damage.  One tends to disconnect the effect the brain has with regard to the rest of the body. The mind seems to think it can do something without first consulting the body to see if it can handle the sudden surge of energy and pressure exerted on any single part of the body. If we would just first think about this cause and effect, we’d be able to  prepare appropriately, based upon our physical ability and our mental acuity.  If one thinks first, then the resulting actions turn out to be a blessing, but if there are no forethoughts, the physical actions could be a curse. This concept is indicated in the first passuk of this week’s reading.

In this week’s Parshas Re’eh the Torah states in Devarim 11:26 "ראה אנכי נתן לפניכם היום ברכה וקללה"  “You can therefore see that I am placing before you both a blessing and a curse”. This verse has a wide audience, connecting to everything we do in life, even how we treat our bodies and, of course, our souls. On another point regarding increasing the “load” is that one should be careful not to just add on or neglect from the daily routine, a point identified in the Parsha as well. In Devarim 13:1 the Torah states: "את כל הדבר אשר אנכי מצוה אתכם אותו תשמרו לעשות, לא תסף עליו ולא תגרע ממנו"  “It is enough that you carefully observe everything that I am prescribing to you. Do not add to it and do not subtract from it”. The Rabbis taught "כל המוסיף גורע"  ”Whoever adds is actually taking away.” The adding on must incorporate the related exercises and motions into the already existing routine in order to make it stronger and better. When it comes to Ruchni (spiritual), we do not necessarily need to take on more; rather we must strengthen that which we already have. This should be done slowly and steadily.

Furthermore, motions, actions, and activities that we feel within the physical realm must also be viewed in the spiritual realm. There are significant parallels between the physical and the spiritual in every facet of life. The key is to find them, using each of them to our benefit and not to our detriment. I have always maintained the position that when someone begins the journey towards becoming more observant, he/she needs to do so slowly. So many people start off in high gear, going a hundred miles per hour until wham! -  the bubble bursts or he/she just burns out. Training requires slow, focused growth, carefully building upon the effort and accomplishments of the previous day. This lesson is the entrée to the last month of the year, Chodesh Elul.

This coming Shabbos and Sunday is Rosh Chodesh, with Sunday being the first day of Elul, the day when we begin reciting L’Dovid Hashem Ori and blow the Shofar after davening. Elul is the training time to get back into spiritual shape. There are many different pathways and avenues of preparation, all helping us to get ready for the opening of the first day of the year: Rosh Hashana. There are many things we do throughout Elul including   shofar blowing, selichos, checking of our tefillin and mezuzos, reciting all of Tehillim twice during the month, and focusing on ever-deepening, genuine introspection. Some of the reasons people feel the High Holiday services are long and boring is because they have not mentally gotten into shape. Those who have earnestly participated in “fall training” will have a completely different experience coming to Shul. This ‘awakening’ requires more than just preparing to come to shul the same way we do throughout the year. It requires a little more. Beginning with Rosh Chodesh Elul, we need to put more time into training our souls and even our bodies. The sheer length of the holidays is two or three times as long as an ordinary Shabbos, but if we extend our attendance and participation during the training exercises, we will make the time of Rosh Hashana and Yom Kippur more meaningful and impactful.

There is a general cost and risk when a person invests in something in order to experience true profit and gain. As the old saying goes, “no pain no gain”. So too, spiritually speaking, if we want to gain, we need to invest with some pain by showing up more frequently for longer periods of time. The amount we gain from deepening our learning, focusing more earnestly on our davening, doing more chessed, and in general performing Mitzvos with a mindset to improve, the more profoundly we will produce gains we could never had expected under the ordinary efforts put forth throughout the rest of the year. Let us all show up for the fall training so that we will be in the best physical and spiritual shape as we head into the new year with all the blessings and none of the curses.            

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Mon, March 4 2024 24 Adar I 5784