Rabbi's Blog

Chessed, doing kindness is a wonderful Midda -character trait - that many people do and more should be doing. When it comes to doing a chessed and other such Mitzvos, a person must use good, old-fashioned, common sense in attempting to fulfill this Mitzva. For example, performing a chessed, a kindness, for someone must be done in a manner that does not embarrass the recipient. A second, and perhaps more poignant illustration, is when someone offers to do a kindness for someone but the receiver really does not want or need it. The giver sometimes forces the situation, and sometimes negative results are produced instead of something positive. Parallel to this is if the giver is not qualified to do that particular act but insists on doing it anyway, and the beneficiary ends up losing more than he gained from that intended kindness.

Perhaps I can suggest that the concept of this lies in the principle of Baal Tosif. Baal Tosif means we are not permitted to add more Mitzvos than there already are and not to add onto an existing Mitzva itself. For example, adding a fifth specie to the four species on Sukkos or adding a fifth corner of Tzitzis onto a garment). Chazal, the Rabbis of blessed memory, taught a concept of "Shekal Hamosif Gorea": whoever adds is sometimes actually taking away. Sometimes it's better just to leave things just the way they are instead of trying to add something, tweaking it where it can lead to lessening of something.

The Gemara Sanhedrin 29a states: Chizkiah said: From where do we know or derive the concept of Shekal Hamosif Gorea that one who adds to God's words actually detracts from them? The Gemara gives two opinions. The first tells over the story in Gan Eiden when Hashem only told Adam and Chava not to eat from the Etz Hadaas, but Chava added the restriction of not touching it either, whereby the snake pushed her causing her to touch the tree. Upon doing so, nothing happened, so the snake convinced her that eating from it would also be fine. Having added the restriction of touching caused the entire history of the world to change course.

The second source is taken from this week's Parsha. Rav Mesharshey says from Shemos 25:10, the Torah states in this week's Parsha Teruma: "Amasayim Vacheitzi Archo, two amos and a half, its length". This verse refers to the dimensions of the Aron in the Mishkan. The word 'Amasayim' means two amos (cubits). Deleting the first letter of the word renders the word 'Masayim', which means two hundred. Thus had the first letter been deleted from the word, it would have been understood as setting the length of the Aron at two hundred and one half cubits. By adding the first letter, the Torah lessened the meaning of the word to a mere two and a half cubits.

The Gaon of Vilna* records this Gemara according to Rashi's understanding. The Vilna Gaon, in his commentary Kol Eliyahu, brings a Maharsha** which questions Rashi's understanding of that verse. He says that is not the place we learn this concept from because if you remove the aleph from the word 'Amasayim' (two) and read it 'Masayim' (two hundred), we still do not know which measurement is being referred to. Is it the Talmudic measurements of Etzbaos (fingers), Tefachayim (handbreaths), or Amos? (There are a number of other questions the Maharsha has regarding Rashi. The Vilna Gaon answers the question as follows: since it states two and a half was its length, meaning the entire length of the Ark was two and one half amos. But if you were to take away the letter 'Vav' (to as a prefix the letter vav meanings AND) from the word Chatzi - half - then the Passuk would read 'Amasayim Chatzi Arko', which would mean that the entire length of the Aron would be two Amos, its half in reality four Amos. It comes out that the Vav, on the word Chatzi -half- actually takes away from the four, making it into two.

This reminds me of my experience in elementary school when I was learning fractions. One of the primary hints to remember with regard to the concept of fractions was the higher the bottom number is the smaller the actual number is. The perception that things which are bigger and higher are better isn't necessarily true. This is also true and important to remember when we put too much time into something which may have negative effects. When a person studies, there comes a point and time when he must stop. Obviously, we are speaking of situations when adequate and proper studying was done, but the person wants to do more at the expense of getting some necessary sleep. There is a certain breaking point to respect: if a person goes overboard, even though that which he is doing in principle is good it will hurt him at the end.

The delicate balance is even noticed in the beginning of the Parsha where a person contributes to charity and the people in the desert donated to the Mishkan. There are limitations even when it comes to the giving of Tzedaka lest the rich person give away everything and become a needy person himself. This is but just one more example of the delicate balance that we need to work on in our lives.

Whether it is efforts being put into our own lives or the chessed we are doing for someone else, a delicate balance must be found. I believe the constraints of the halachik guidelines were created for us to manage this equilibrium. Unfortunately, I have seen many people go overboard with others and within their own personal lives to their detriment as well as others. Let us learn the critical lesson of how much to add before we start subtracting.

Ah Gut Shabbos Rabbi Avram Bogopulsky

*Elijah ben Shlomo Zalman Kremer, known as the Vilna Gaon or Elijah of Vilna, or by his Hebrew acronym Gra ("Gaon Rabbenu Eliyahu") or Elijah Ben Solomon, Vilnius April 23, 1720 - Vilnius October 9, 1797, was a Talmudist, halachist, kabbalist, and the foremost leader of non-hasidic Jewry of the past few centuries. He is commonly referred to in Hebrew as ha-Gaon ha-Chasid mi-Vilna, "the saintly genius from Vilnius.

** Samuel Eidels (1555 - 1631) was a renowned rabbi and Talmudist famous for his commentary on the Talmud, Chiddushei Halachot. Eidels is also known as Maharsha a Hebrew acronym for "Our Teacher, the Rabbi Shmuel Eidels" The Maharsha was born in Kraków, Poland. His father, Yehuda, was a Talmudist. Both parents were descendants of rabbinic families. His mother, Gitel, was a cousin of Rabbi Yehuda Loew, the Maharal of Prague. From early childhood, the Maharsha's remarkable talents were evident. When he came of marriageable age, the Maharsha was offered many prestigious shidduchim (marriage partners), but he rejected them, asserting that he wanted to devote himself solely to Torah study.

He married the daughter of Edel Lifschitz of Posen and the late Moshe Lifschitz, rabbi of Brisk. The Maharsha then moved to Posen where he established a yeshiva. For twenty years all the expenses of the yeshiva were assumed by his mother-in-law. In appreciation of her support, the Maharsha, Rabbi Eidels adopted her name. After her death, he served as rabbi in the following prominent communities: Che?m, Lublin and Ostrog. Eidels was also active in the Council of Four Lands. The Maharsha's son-in-law was R. Moses ben Isaac Bonems of Lublin, who authored his own novella on the Talmud, published with the Chiddushe Halakhot, last recension (Mahdura Batra).

The Aseres Hadibros which were read last week in Parshas Yisro is divided between Mitzvos Bein Adam Lachaveiroi and Lamakom: Mitzvos between man and God and between man to man. The second half of the commandments strictly focus on the mitzvos between man and man and immediately following with this week's Parshas Mishpatim. Mishpatim is full of Mitzvos that deal on the human level.

There are set Mitzvos in the Torah and Halachos/laws set up in the Shulchan Aruch, the code of Jewish law. Beyond the letter of the law are those individuals who go Lifnim Meshuras Hadin - above and beyond the letter of the law. A few weeks ago I observed something I have never seen before, something that takes care and concern to a new level. In a very simple manner a person came up with a clever idea for dealing with a messy situation. Living in San Diego we know it doesn't rain too often, but when it does all havoc breaks loose. Car accidents galore top the news of the day.People living in San Diego really don't know what to do when it rains. Immediately, stores break out the umbrellas and start selling them like hot cakes. An umbrella is a wonderful invention and really can keep a person dry. One problem associated with the umbrella, however, is that when coming inside the wet umbrella drips, making the floor wet, muddy and sometimes downright slippery.

On a rainy day recently I walked into a store and noticed that they were providing plastic umbrella bags, similar to the bags used when purchasing flowers which keep the flower stems moist while preventing in the residue of water in which the flowers were immersed from dripping on the floor. These larger umbrella bags, provided at no charge, are designed for anyone entering the store to put their wet umbrellas into to keep the floor dry! Someone who cares about the safety of others came up with this brilliant idea.Everyone understands that when it's raining and people use their umbrellas, the entry-area floor of a store will be wet.One person, however, wasn't satisfied with this status quo and found a way to make life safer and more pleasant for his fellow man.

It is curious that most of the five Aseres Hadibros that are on the left side which address Mitzvos between man and man are in the negative:Do not murder, Do not commit adultery, Do not steal,.....etc. I believe this is a remez, a hint, that a person can learn from something bad just as much, and at times even more, than from something good. In this week's Parshas Mishpatim 21:37 the Torah states: 'Ki Yignove ish Shor oh She Utvacho oh M;charo Chamisha Bakar Y'Shaleim Tachas Hashor V'Arba Tzon Tachas HaSeh':'When a man will steal an ox, or a sheep or a goat, and slaughter it or sell it, he shall pay five cattle in place of the ox, and four sheep in place of the sheep'.. Sure, the Torah delineates laws that govern our society with penalties and taxes and fines. In addition to every black and white law, every mitzvah and situation in life, there is a tinge of Mussar - of ethical character refinement - from which we can learn and grow.

Reb Simcha Bunim of P'Shischa says we can always learn from a Tzadik, a righteous person. It is easy and obvious how we should act when we observe a holy person. But yet there may even be other lessons and features in life to derive and learn from the wicked individual. Reb Bunim lists three things a person must learn from a thief in order to better serve Hashem: 1. A thief or robber (known in Hebrew as a Ganav) is not lazy. This is especially true at night when he goes out to steal. He goes out to work whether it's cold or raining. He never stays home, even if he is sick. 2. A thief never gives up. When a thief goes out and is unsuccessful in his first attemptto steal,he tries again and again and doesn't rest until he is successful (or gets caught). 3. The thief does not get embarrassed by stealing something small. Even though he may not be able to rob a big bank, he still tries to steal something smaller. Even though the amount may only be small, the thief is still encouraged to steal; his limited ambition does not hold him back.

There is great determination and satisfaction the thief has about his "profession"; he does it with a passion. In a related manner we can also learn a great deal from individuals who are not fully developed yet possess tremendous strength and determination to grow and to learn. In the sefer Eser Oros authored by Yaakov Yitzchok Halevi, the Chozeh of Lublin, quotes in the name of the Magid of Mezeritchthat there are three things a person can learn from a child and incorporate into his own life: 1. A child is always happy. 2. A child never sits idly by 3. In general whenever a child wants something, he cries for it. Every day we battle the Yetzer Hara, and it usually boils down to a tug of war. The evil inclination is only tugging a little more than we are, yet we want to give up and throw in the towel. Where is our determination?If we just tug and pull the yetzer hara a little bit to our side we will experience incredible accomplishments. It just takes a little movement, a little push in the right direction. If we don't succeed on the first or second try, try again. If we daven to Hashem and don't get what we want, then think of the young child: cry a little more, plead your case, until Hashem gives in.

Let us figure out the little extra ways of defeating our Yetzer Hara so that we can climb to the next level. Each step is a progression to strengthen our commitment to growth. Let's go the extra mile even if it takes us step by step to get there.

Ah Gut Shabbos Rabbi Avram Bogopulsky

'Hakol Holeich Achar HaChisum', loosely translated as 'everything follows the conclusion'. In life we grow up with many ideas about how our life is going to turn out. Some individuals live a dreary life with a dreary end while others make a great life with a fantastic ending. The Chazal referenced to above teaches us that where and what the person is at the very end of his life reflects upon his entire life. If a person was righteous his entire life but at the end abandoned his religious beliefs, his entire life was a waste. Yet we read about great Talmudic Rabbis who did not lead very upstanding lives but at the very last moments repented, regretting their earlier way of life. They are welcomed into paradise of Olam Habah.

Alternative endings [Actually, it's American as well! "Alternate" has a different connotation are commonly used in movies to describe the ending of a story that was planned or debated but ultimately discarded in favor of the chosen ending. These endings are often filmed before being scrapped, and may be subsequently included as a special feature in the film's DVD release. These alternative endings now become a special type of deleted scene. In other cases, ideas that were presented but discarded early on are alluded to by the production team in commentaries or interviews. Generally, alternative endings are considered to have no bearing on the canonical narrative. Another fascinating conclusion to a film involves using the same ending or occurrence but with two completely different messages. There are two approaches to why this is done. First, how a given scene is viewed and interpreted is determined by the viewer. Second, a different message is sent using two different entities, even though it appears that the events taking place are identical. This can be illustrated in this week's parsha B'Shalach.

In Shemos 15:26 the Torah states: "Vayomer Im Shamoa Tishma L'Kol Hashem Elokecha V'Hayashar B'Einav Taaseh, V'Haazanta L'Mitzvosav V'Shamarta Kal Chukav, Kal Hamachala Asher Samti B'Mitzrayim Lo Asim Alecha Ki Ani Hashem Rof'Echa". "He said, "If you will listen diligently to the voice of Hashem, your God, and you will do what is just in His eyes, and you will give ear to His commandments, and observe all His statutes, then any of these diseases that I placed upon Egypt, I will not place upon you, for I am Hashem, your Healer". This passuk is a bit confusing; if Hashem is not going to place any of these diseases upon the Jewish people then why do we need a healer? The Malbim explains that the punishment God wrought upon the Egyptians was revenge for what the Egyptians had done to the Jews. Because the Egyptians tortured and enslaved the Jews, Hashem paid the Egyptians back with physical retaliation. But when Hashem punishes his children, the Jewish people, it's only to remind them/us that they have gone astray and must repent and come back. Hashem is promising not to afflict the Jews with the same type of punishment as He afflicted upon the Egyptians because the Jews did not sin in those ways. Rather, when Hashem punishes His people it is to rehabilitate them because He is the Healer.

Another shift can be recognized as a physical and spiritual punishment. On the surface these appear to be the same, but to the Egyptians it is a physical punishment while the Bnei Yisrael would be receiving a spiritual punishment. Hashem is our Healer is through the giving of the Mitzvos. The Mitzvos that Hashem puts in front of a Jew are unlike a master who commands his servant to do something for the master. Rather, Hashem is like a doctor who tells the patient what to do because it will benefit that sick person. If a person listens to and follows the doctor's orders then he will be healed. Unfortunately, if a person makes the Mitzvos bitter in his mouth, he is preparing a pill of poison that will ultimately kill him.

Lastly, the diseases that God brought upon the Egyptians were not natural; they were super natural not caused by anything physical. God paid the Egyptians back measure for measure, since they attacked and punished the Jews far more than was naturally necessary, Hashem punished them above the natural course; these were spiritual diseases which did not have a cure. But Hashem would heal Klal Yisrael above the natural means of the world. Hashem instructed Moshe to take a piece of wood and throw it into bitter waters and the waters would turn sweet. When it comes to spirituality, Hashem is able to take the bitter and make it sweet. This is all due to the fact that God is not a physical healer; he is a spiritual healer In a similar vein, during the High Holiday season after doing Teshuva and repenting, Hashem turns our sins into Mitzvas.

Throughout our history the world has viewed the Jews as a punished nation. We have been attacked through pogroms, threatened by annihilation, forced to flee our homes, living an existence in foreign lands in fear and exile. Even today the State of Israel faces an existential threat from its neighbors. It appears that we are being punished, and that is true. But it's not the same punishment that other nations go through. All other nations in the world are punished for the wrongs they perpetrated. The Jews are mended from their sins through the love of Hashem, our Healer.

Ah Gut Shabbos Rabbi Avram Bogopulsky

What do Ecclesiastes, Pentecost , and Phylacteries have in common? They are all English definitions of some Hebrew ideas. The first, Ecclesiastes, is Koheles, the Megilla that Shlomo Hamelech wrote and which we read on Sukkos. The second, "Pentecost", which means the fiftieth day, (another religion uses the term as well) is the English word for the Yom Tov of Shavuos. The last, Phylacteries,is the word for Tefillin, the leather boxes and straps men wear during the morning prayers. I find it amusing that the words used to explain or translate something are sometimes far more complicated and more difficult to pronounce than the actual word itself. The word "Tefillin" is definitely easier to say than phylacteries and is probably understood by more people, even non-Jews, than the English word.

I recently got a haircut. For those who put on Tefillin, you know that the Tefillin of the head fit snugly after a haircut and almost fall off when a long time has transpired without a haircut. The Tefillin do not need to be adjusted, but there is a definite feeling that a change has occurred. Tefillin are also unique because I believe you get the most value per use over a lifetime. If you wear Tefillin approximately three hundred times a year, multiply that by seventy and then divide by the cost of the top- of- the- line pair, you are getting a really good value for your money.

A little over thirteen years ago a few families with children who needed cornea transplants found their way to San Diego. A noted ophthalmologist at the Shiley Eye Center performed cornea transplants on babies as young as four weeks old. One of these families had a son named Yossi who needed one eye to be fixed and was guaranteed at the time by doctors in Israel that even if it didn't work he would still be able to fly a plane! Before leaving for America, this young rabbinical student went to his Rosh Yeshiva to inform him of his plans, seeking a blessing for the success of the mission. In doing so the Rabbi gave the young man an insight into what vision means. A camera has a view finder, a lens and the actual operating system. The lens is only seeing something that the camera will try to understand and interpret. If the lens is not focused the camera will "tell it" to re-focus on the subject. Basically it's the camera that is the eye and not the lens.

The Torah states in 13:16 "V'Haya L'os Al Yadcha U'L'Totafos Bein Einecha Ki B'Chozek Yad Hotzianu Hashem Mi'Mitzrayim" "And it shall be a sign upon your arm, and for totafos between your eyes, for with a strong hand HASHEM removed us from Egypt". The Rabbi explained "Totafos between your eyes" according to the commentary of Rav Mecklenburg, the author of HaKesav V'Hakabalah. Based upon a Gemara Menachos 37 and Megilla 24, the Tefillin of the head should be placed on the area of the soft spot on a baby's head. Whoever actually puts the Tefillin literally between his eyes, either on his nose or forehead, is acting like a Karaite who despises and embarrasses the words of the sages.

So how do the sages explain the idea of the Tefillin between your eyes not to be taken literally? The Torah's understanding of 'between your eyes' is as follows. Initially, the sinews and optic nerves and fibers forge out from the brain together and then split to the left and to the right eyes. At that point both the left and right eyes work together in sync to create proper vision. The eye interprets the light that reflects on objects and shines into it. Sight comes from the inside of the brain and then releases the information to the pupils in the eyes. The intent of the 'Totafos Bein Einecha' - 'between your eyes' - is not the outward appearance of sight but rather from the source of vision from the inside, from that which is covered over, in the brain.

The words in the Parsha are' Bein Einecha' and not 'Bein HaEinayim'. Bein HaEinayim literally means eyes, while Bein Einecha means between where you see from. It also never mentions that Tefillin should be placed between your eyebrows or below your forehead, indicating that it is not a physical place of sight but rather the source of where seeing comes from. Another indication is found in Devarim 14:1 where the Torah prohibits a person from making a bald spot between his eyes as a reaction to mourning over his loss. Rashi and others explain this not to mean literally between his eyes but rather on his forehead or even higher on his actual head. This clearly shows that Bein Eineichem does not mean literally between your physical eyes, but rather the spiritual eyes or the eyes of understanding from the brain.

Throughout the course of davening, a person always needs to re-adjust his Tefillin. For one reason or another either they weren't fastened tightly enough or they were too tight, or maybe the person had to go to the rest room and needed to take them off and put on again. Whatever the cause we are always fixing and moving the Tefillin, returning them to their correct position.

Sight is a bracha /blessing if we have it. Every morning we say a Bracha "Pokeiach Ivrim" Hashem gives sight to the blind. The Hebrew word Hashkafa, translated as philosophy, also means outlook and how someone sees the world and life. Every morning when we say the Bracha of Pokeiach Ivrim, we should not only thank Hashem for our physical sight but also for the ability to have the proper Hashkafa. Keep in mind that there are times our eyes need adjusting, whether through glasses or through reviewing the mussar works and reviewing and correcting our spiritual vision of our Hashkafa of the world and Judaism.

Ah Gut Shabbos Rabbi Avram Bogopulsky

There is no way to win in a battle against a bureaucracy. As the world changes becoming more technologically advanced, bureaucracy becomes even thicker. -In the old days if a person had an issue with someone or a certain business, one you could at least talk to that individual face- to- face. In today's world, however, you have to deal with "automated people". If there is a glitch in the system, it is just about impossible to fix the problem; it's always the computer's fault.

Recently I had a terrible experience with an automated bill which I paid before the due date. For some reason the system failed and the issuing bank not only refused to take responsibility for its mistake but would not fix the series of events that automatically kick in when a payment is late. In other words I paid my bill in full and on time, while the bank card system read it as never having been paid, assessing late fees and accruing interest charges on the late payment. I was able to get the extra charges removed, but the system would take seventy- two hours to adjust itself; in the meantime I had no access to my credit card. I talked until I was blue in the face, hearing the words over and over again, "So sorry. There's nothing I can do about it".

Systems are an important component of our daily lives and even on our ultimate existence. There are times the system is good, and other times when it is not so good. One can look at a system as a barrier or divider between company and customer. The barrier should be in place to help the customer, not harm him. In Torah philosophy this divider is known as a Mechitza. The primary goal of the Mechitza is to bring things closer together not further apart. Of course this seems odd. A barrier, by definition, typically separates two things in order to keep them apart. How does one imagine it to bring things closer?

Rav Shimshon Pincus, Za"tzal, in his sefer Tiferes Torah on Chumash explains this phenomenon through the seventh plague that Hashem brought upon the Egyptians. In Shemos 9:18 the Torah states:'Hininee Mamtir Ka'eis Machar Barad Kaveid M'ode, asher lo haya kamohu B'Mitzrayim L'min Hayom Hivasda V'ad Ata' - 'Behold, at this time tomorrow I shall rain a very heavy hail, such as there has never been in Egypt, from the day it was founded until now'. Rashi quotes a Medrash, Rabba 12:2 and explains the words "at this time tomorrow" as Moshe made a scratch on the wall for Pharaoh and said to him that when the sun will reach this point, the hail will descend.

Rav Pincus points out that if the next day there will be hail, how would it be possible for the sun to shine on that very spot? Meteorically speaking, before it hails there would usually be a gathering of clouds that would cover the sun. The obvious answer is (like many other miracles that took place in Egypt) it was a Neis B'Soch Neis - a miracle within a miracle. The sun could shine through despite the heavy clouds with have a heavy hail storm still to follow. Rav Pincus takes us on a deeper level of understanding the purpose of a barrier such as a cloud. Usually, when it rains there are clouds in the sky. The clouds form a partition between that which is above and that which is below - between the upper and lower worlds - similar to what we read in the very beginning of Bereishis and creation on the second day.

A Mechitza can be viewed as keeping things apart or, in reality, bringing things closer together. Of course the general world sees a Mechitza as a barrier, pushing things and people apart, but we could look at things from a different angle. Take the Mechitza in Shul, for example. To the naked eye while it appears that the Mechitza separates the men from the women, in truth without the Mechitza a man could not even come there to pray. It's davka/specifically because there is a Mechitza that men and women are able to daven in the same room. Without the Mechitza they could not. A man must go to Shul, and only if there is a Mechitza would a woman be able to attend. Having the Mechitza allows a woman to come and get closer to the holiness of the time and place. Because women also want to hear the holy words of the davening and be spiritually uplifted, the Mechitza is constructed. The barrier on Har Sinai at the giving of the Torah made it possible for God's Shchina/Presence to settle down on the lowly earth. It was only through the heavy, thick barrier of clouds and darkness on Har Sinai that Hashem's presence descended upon the mountain. The more fixed boundaries there are in life, the closer we are to reach higher spiritual levels.

The concept of clouds appearing when it rains signals a blessing in the skies enabling Hashem to get a little bit closer to the earth. Hashem comes down as close as possible by means of a Mechitza of clouds separating Him from us, thereby allowing the full gust of Bracha to rain upon us. The plague of Barad/Hail had no blessing or getting close of God to this world at all. Rather, there was no need to have any clouds because Hashem was not trying to get close to the Egyptians but, to the contrary, to draw further away. Therefore, no Mechitza of clouds was present and as a result the sun could shine and mark itself on the wall. Therefor during the plague of Barad/Hil it was sunny and hailing at the same time.

People are continuously erecting barriers and boundaries in their lives, sometimes for protection and at other times to hide behind. In the case of the credit card experience, beaurocrats were using the excuse of the 'system', creating a wall or barrier to hide behind and not take responsibility. The Torah, through Mitzvos, and the Rabbis, through decrees, put up barriers and fences all the time. One must realize it is not to make our lives more difficult or challenging, rather these good systems are put into place to help us in our spiritual growth and to bring us closer to Hakadosh Baruch Hu.

Ah Gut Shabbos Rabbi Avram Bogopulsky

As we go through life, we develop many "favorite" things: a special food, a sport, a movie, a treasured friend and even a particular part of gemara. My favorite gemara is found in Megilla 27b. The gemara goes through a discussion of long life. Students inquired of their teachers, 'Bameh He'erachta yamimn?' 'With what did you attain long life?' A common theme with which their teachers replied was that they did things 'Lifnim Mishuras Hadin'- above and beyond the letter of the law. For example, Rebbi Zakai was asked by his students "In what merit did you live so long?" One of the reasons he gave was that he never called his friend by a nickname. Tosfos comments with regard to this quote that applied even if the name was not a disparaging one. Tosfos quotes a gemara in Bava Metzia 58b: 'whoever calls someone a derogatory name loses his share in the world to come.' Rebbi Zakai always called a person by his proper name even if he didn't mind the nickname.

Putting aside amnesia, is there ever a time when a person might not remember his name? According to one source, it can happen that a person forgets his name on the Day of Judgment. The Reishit Chokhma (Sha'ar Ha-yira, end of chapter 12) cites the following in the name of Chazal: They asked Rabbi Eliezer: "What is the judgment of the grave?" He responded: "When a person passes away, the Angel of Death arrives, hits his grave with his hand, and says, 'Tell me your name!' He replies: 'It is revealed and known to the One who spoke and Created the World that I do not know my name.'" Esoteric works recommend that a person read, on a daily basis, eighteen verses that mention his name. The holy Shelah adds (Kitzur Shelah 101b) that this provides protection against forgetting one's name on the day of final judgment.

There is a segula for a person to remember his and her name at the time of judgment by reciting a passuk/verse which starts with the first letter of one's name and ends with the last letter of that name. If a person has two names, then he would recite two verses corresponding to those letters of his name. There is a custom to recite these pesukim at the conclusion of the Amida and to say these verses immediately prior to taking three steps back. The earliest source that I found for this practice is a Rashi in the Navi Micha 6:9: 'The voice of the Lord calls out to the city, and the wisdom of the Torah, the one who sees Your name; hearken to the staff and to Who appointed it'. In a secondary Rashi it says in parentheses:: 'From here we learn that whoever commits to daily saying a passuk which begins and ends with his name the Torah he learned will be save him from Gehinom/hell'.

Sefer Taamei Haminhagim explains the letters which make-up a person's Hebrew name is holy in that it is a part of God's name as well. Therefore, when we use our Hebrew names, we create a protection for ourselves. When we are in the grave and are asked to state our name, we are susceptible to being beaten by the angel. Because we know the names we have been given, Hashem actually comes to protect us. By using our Hebrew names, we bring along Hashem wherever we go. It is also recommended that we mention the verses which begin and end with our names throughout the day and not only at the end of the Amida.

Jews living in galus/exile in a foreign land tend to be self-conscious about any outward display of their Judaism. Besides last names being changed at Ellis Island, Jews also took on the practice of giving and using English names for their children. People rationalized and argued about what could be so bad about giving a secular name. The truth is, there's nothing wrong with giving or having an English name. The problem is using it. If a person felt it to be absolutely necessary to use a secular name in order to make life easier in the business and secular world, so be it. But what about in their Jewish world, why not return to using the name given at the bris or during the aliyah to the Torah? Truth be told, excuses for not using our given Hebrew names are no longer valid because we live in a society with other religions and cultures which have more difficult-to- pronounce names then we Jews have. We are all too familiar with the Medrash which explained that the Jews merited leaving Egypt because of three things, one of them being that they didn't change their names. By keeping their Jewish names, they were reminded that they should long for the redemption and not think that America is their homeland. By using our given Hebrew/Yiddishe names, we constantly bring Hashem into our frame of reference, thereby keeping in mind the idea of redemption.

While on the subject of Hebrew names, there are a few other Jewish- identifying principles of which most Jews are unaware. I am sure that most Jews in America know the months of the year, but how many know the Jewish months of the year? I am sure that most Jews know the date of their secular birthdays, but how many of us know our Hebrew birthdays? I am sure that most American Jews know the names of their parents and grandparents and some great grandparents, but how many know their Hebrew names?

We live in challenging times in trying to maintain or even get ahead of the curve in our religious life. We need to take steps that will help ensure the survival and growth of our people. If we keep in mind certain Jewish qualities and ideas, then we have a far stronger chance of survival. Let us bring back our calendar, our names and other identifying reminders of who we are. If we remember that we are Jewish by constantly using these reminders, then it keeps Hashem in the forefront of our minds and will be the key to bringing the Geula speedily in our day just like in Egypt over 3300 years ago.

Ah Gut Shabbos Rabbi Avram Bogopulsky

Vehicle Code Section 22400: 'No person shall drive upon a highway at such a slow speed as to impede or block the normal and reasonable movement of traffic unless the reduced speed is necessary for safe operation, because of a grade, or in compliance with law.' Vehicle Code Section 23582 and basic speed law 22350: 'No person shall drive a vehicle upon a highway at a speed greater than is reasonable or prudent having due regard for weather, visibility, the traffic on, and the surface and width of, the highway, and in no event at a speed which endangers the safety of persons or property.'

These laws taken from the California State law book don't only apply to driving but, in theory, apply wherever we are the driving force behind something. One of the many challenges that face a pulpit Rabbi is maintaining a good speed for davening. On a recent trip to the East Coast I found myself davening in a number of different places, some fast some slow. In one place the Rabbi took longer than usual to finish Shema. I looked around and noticed how the attendees were becoming disengaged from the service due to this lull in the davening. In another Shul, the Rabbi finished his Shmone Esrei relatively quickly and, as the davening proceeded, left behind a majority of the mispalelim/worshippers.

We are also the drivers of our family's destiny. The leader of a group, be it a shul, school, Yeshiva, or especially a home, must maintain the necessary equilibrium for traveling the road of life. One must work diligently to create a balance for every individual, student, and child. This requires patience and vision to recognize where each person is, where he or she has to get to and how to get there. Going too fast can easily make the individual fall behind in the program, thereby creating a feeling of isolation or frustration. On the other hand going too slowly can create a sense of boredom and a lack of challenge for the person, leading him to find other things - good or bad - to occupy his time and space.

A primary and essential ingredient to maintaining this delicate balancing act is to establish a consistent firmness of the physical and spiritual needs of the family and institution. Too often, if there is an imbalance one way or the other there is a complete breakdown of the structure. Human beings are comprised of both Guf and Neshama - the body and the soul - and therefore require each to nurture the other. This concept was brought out by Reb Meir Shapiro, the Rav of Lublin.

In this week's Parsha Vayechi, the concluding portion of Sefer Bereishis, Yosaif bestows a blessing of sorts upon his brothers. In Berishis 50:24 the Torah states: " VaYomer Yosaif El Echav Anochi Meis, Ve'Elokim Pakod Yifkod eschem V;Helah eschem min Ha'Aretz Asher Nishba L'Avraham, Yitzchok, Ul'Yakov". "Joseph said to his brothers, "I am about to die, but God will surely remember you and bring you up out of this land to the land that He swore to Avraham, Yitzchok and Yakov". Rav Meir Shapiro explains the double wording of 'Pakod Yifkod' - 'surely remember' as a sign that Yosaif gave to his brothers. He says there is no true Geula/redemption for the Jewish people without the tidings being given over in a double, repeated action. What is the significance of the double terminology? Throughout history, when the Jewish people are redeemed from their exile, it is through both spirituality and physicality. The warning is that there is no true redemption if it is only on the physical side without the spiritual side; this is a false hope. For example, if we were to hear that we could return to Eretz Yisrael but could not live a life based upon Torah, then we would know that this is a false redemption. The only true redemption must come in the form of a physical and spiritual salvation. Another example of this is found in Medrash Seichel Tov on the passuk in Shemos 3:16 where Moshe says: "Pakod Pakaditi Eschem" - "I have surely remembered you". Immediately thereafter the Jewish people respond in the affirmative. Why? Because they heard the salvation in the doubled verbiage.

Rav Meir Simcha of Dvinsk in his commentary Meshech Chochmah explains the double wording as a message that only comes from a Navi. Only when a Navi/Prophet uses the double language should we, the Jewish people, act upon his words. If it does not conform to this guideline then a person or people should not act upon the redemption and go up to Israel. The words of redemption must mimic the message of Moshe Rabbeinu and Yosaif before him that the Jewish people will be remembered and redeemed to go up and return to Eretz Yisrael. The words of salvation and redemption only apply to going back up to Eretz Yisrael, unlike the story where B'Nei Ephraim went up on their own accord without receiving the message and the blessing of redemption from an authorized person.

As we drive along the roadways we see signs that give us direction. There are manuals and guide books which teach the laws of driving, safety, mechanics, and overall responsibility of driving. So too in our driving through our Jewish life we must study the handbook. The handbook contains rules, laws, regulations, punishments and rewards. The Torah is the handbook of life, given to us to guide us through every one of life's situations. There are signs that are shown to us, and there are people to turn to ask for directions. We all need to consult with teachers and Rabbis who can help monitor each person's pace in his or her personal path towards greater spirituality.

A balancing act is one which requires perseverance, dedication, concentration and direction. This is no easy feat, but we will be successful if we have the proper tools at our disposal. A Torah community surrounded by schools and a shul gives each of us and our families the ability to balance this act. Teachers, Rabbis and the guidelines of the Torah are there for the taking. Don't get caught speeding or moving at such a slow pace as to block normal and reasonable growth!

Ah Gut Shabbos Rabbi Avram Bogopulsky

When a person walks into a Shul he will find many items that are found in all other synagogues, regardless of their stream of identification. There will be a Torah scroll, the Bimah, prayer shawls, a ner tamid, and usually a charity box. Although each of these items are commonly found in synagogues throughout the world, they don't all look or function in the same way. Beth Jacob has all the items mentioned above, but one of them is very unique and I believe is a preferred crafted one at that. I am referring to the Tzedakah box that was crafted by two friends in the year 5757 - sixteen years ago. The Tzedakah box itself is a metal mail box attached to a long cylinder bolted onto a wooden platform. This tzedakah receptacle was built after someone walked right out of Shul with the smaller hand-held box.

In many Shuls a person carries the Tzedaka box around to individuals, encouraging them to deposit their charity. This may be very convenient, but it takes away an element of the Mitzva. In Beth Jacob the Tzedakah box is big, bulky and heavy, therefore the Mitzva of giving charity doesn't come to you; rather you have to go to it. A beautiful scene takes place every morning as people converge to the back of the beis medrash in order to GO and Give their daily tzedakah. There are many components of a Mitzva and a person should keep in mind that the effort involved in performing a mitzvah can sometimes be equal to the Mitzva itself!

In this week's Parsha Vayigash the Torah relates how Yosaif Hatzadik performs the preparation for a mitzvah himself and does not relegate it to his servants. In Perek mem vav passuk chaf tes 46:29 the Torah states: "Vaye'esor Yosaif Merkavto Va'Yaal Likras Yisrael Aviv Goshna...." And Yosaif harnessed his chariot and went up to meet Israel, his father, to Goshen;". This was the chariot that Pharoah had given to Yosaif. Many of the commentaries ask: "Didn't Yosaif have a number of servants who were able to fasten and ready the chariot for Yosaif?" Rashi explains that Yosaif harnassed it himself to show the desire and honor he placed on the Mitzva of honoring his father. He did the preparations himself prior to setting out to see his father for the first time since they last saw each other twenty- two years earlier. Yosaif felt that preparing for this mitzvah was an equal part to the mitzvah of going out to greet his father.

*Rav Menachem Ben Shlomo, in his work Medrash Seichel Tov, expounds upon Yosaif's readying of his own chariot due to the great love he had for his father. Ben Shlomo explains that 'love and hatred can remove a person from his position of leadership'. Love can take precedence over leadership, when warranted, as illustrated when Avraham Avinu prepares for the Akeidas Yitzchok. The Torah states 'Vayashkeim Avraham BaBoker': and 'Avraham got up early in the morning'. Chazal explain that Avraham got up early out of love for his Creator and saddled his own donkey. In similar fashion Yosaif harnesses his own chariot. Because Avraham loved Hashem and Yosaif loved his father, they actually set aside their ranks of greatness and performed menial tasks relegated to the servants Hatred also destroys a person's greatness as elucidated by Pharoah harnessing his chariot to chase after the Jewish people when we left Egypt. Later on in Bamidbar, Bilaam gets up early in the morning and saddles up his own donkey. Pharoah and Bilaam's hatred of the Jewish people caused them to prepare their means of travel, leading to their downfall from greatness.

Rabbeinu B'Chaya gives a third insight into Yosaif preparing his own chariot. He quotes a Medrash, Tanchuma zayin: "Rebbe Yudan in the name of Rebbi Eivo says, "Two people in the world, Yisro and Yaakov, saw honor which was greater than had been given to any "bor'oh" - any other creation. No other entity ever created - luminaries, stars, or living creatures - had ever been so honored as had Yisro and Yaakov because they took the initiative to give honor. When Yisro was going to see Moshe, the Torah states in Shmos 18:7 Vayeitzay, Moshe Likras Chosno:' ... and Moshe went out to greet Yisro his father in law.' Was there anybody who saw Moshe go out and they themselves did not go out?' The heads of thousands, the heads of hundreds went out, and do you think no one else followed them out? The seventy elders went out, and do you think everyone else wouldn't follow? Aharon, the Kohein Gadol, went out. Immediately the entire Jewish people went out to greet Yisro, Moshe's father in law.

When it came to Yaakov Avinu, it says that whoever saw Yosaif harness his own chariot and go up, do you think they did not go up as well? The servants of Pharoah and the elders of his house went out to greet Yaakov. Do you think no one else went out? Rather, all of Egypt went out to greet Yaakov to Mitzrayim. This concept of everyone going out to greet them fulfills the precept said by Shlomo HaMelech in Mishlei/Proverbs 3:35: "Kavod Chachamim Yinchalu"The wise shall inherit honor. Hashem says that in this world He gives a portion of honor to the elders.

The lesson to participate in a mitzvah is found even when the obligation is someone else's responsibility. How much more so when that Mitzva is ours to do. Running to do a Mitzva is also found regarding Shabbos. Shulchan Aruch tells us that a person should not run or jog on Shabbos, as this is a weekday non-holy activity. But a person is permitted to run on Shabbos if he is running to do a mitzvah.

Baruch Hashem, in today's day and age we are fulfilling many of the Mitzvos of the Torah. An area that perhaps we can improve upon, however, is in our approach to the Mitzva. Whether it is going over to the tzedakah box, filling up the oil for the menorah, picking up our lulav and esrog ourselves, as opposed to someone else getting it for us, or any other Mitzva that comes our way, let's take the initiative and go to it instead of waiting for it to come to us. That is the greatest honor that we can show a Mitzva.

Ah Gut Shabbos Rabbi Avram Bogopulsky

*Rav Menachem Ben Shlomo was born in Italy in the 12th century. He was a grammarian and authored Midrash Seichel Tov. It is a collection of old Midrashic material, arranged on each verse of the Torah and the five Megillos. It is interspersed with halachik notes and original comments. The work is quoted both for its aggadic substance and its halachik material. Among the Halachists of later generations who cite opinions and decisions of Seichel Tov are Maharam Mintz, Orchos Chaim, and the Mordechai. Seichel Tov is extant only from Genesis 15 through Exodus 19.

The Jewish people are known to be stubborn and stiff necked. There is no question that we have earned these titles by our actions. When it comes to following rules, we feel those rules were established for everyone else, but not the Jews. Isn't it ironic that the Jews, of all people, who have six hundred thirteen Biblical commandments, hundreds of rabbinic laws, tens of enactments and thousands of customs, think that common law doesn't apply to them. Let me share a few examples of this Jewish attitude towards common law.

There is a joke that is told at this time of the year. A plane full of passengers has just touched down on the runway at Lod International Airport in Israel. The pilot announces: " those of you who are still in your seats, have a merry X-mas, and those of you who are already standing in the aisles......have a happy Chanukah." The rule on every plane coming in for a landing and then approaching its assigned gate is that no one is to unbuckle his seat belt until the plane has reached the gate and the pilot shuts off the seat belt sign and announces that it's O.K. to stand up. Why is it that Jews don't feel compelled to listen to that rule?

For the most part, It is no longer necessary to make public announcements at weddings, theaters, and the like to ask that all cell phones and beepers be put on vibrate mode or turned off. The exception to this rule is at Jewish functions and gatherings. At every Jewish function, be it a Bar Mitzvah celebration or a funeral, an announcement is made regarding cell phones, and invariably some 'nice' person does not heed this warning. Even in Shul during services people are asked to turn their phones off or at least put them on vibrate or silent mode in order to maintain decorum and a proper atmosphere in Shul. Why is it that we Jews have a problem following rules and giving in to authority?

The simple approach to this persistent problem can be answered with the following possibilities: Since the Jewish people have so many laws, rules and regulations mandated by God, they feel they don't have to listen to the man- made mores of society. A second suggestion is that Jews feel that "those" laws simply don't apply to them. Those rules and regulations were made for everybody else; not for us. A third choice, which I hope I am incorrect to suggest, is that we the Jews could care less about rules which others make up. I would like to suggest a fourth reason: Jews have difficulty with authority. The fact that the Torah has to command us to honor parents, elders, kings, etc. indicates a pattern that we don't naturally want to honor them. Although we should honor certain people, we don't really want to, therefore the Torah commands us to do so. There is an innate resistance to follow and obey rules and regulations which stem from authority.

The backdrop of the past few weeks' Parshios has been the stand-off between Yosaif and his brothers. From the earliest times of Yosef's life, he felt and experienced the animosity of his brothers. Through Nevua/prophecy Yosaif was destined to be a king over his brothers for that time period of history. Later on Yehuda would assume the mantle of leadership and become the king of Israel, in Israel. But for now, Yosaif was groomed by his father who gave him the royal coat at the tender age of seventeen. In this week's Parsha Mikeitz, Yosaif actually ascends to the throne of Egypt, appointed by none other than Pharoah himself. The dream, the actual prophecy that Yosaif had was realized when his brothers bowed down to him.

The brothers, to the very end, could not accept the fact that they were wrong. Even as Yosaif, prior to revealing his identity to his brothers, tried to extract an apology from them, they never showed true regret or remorse for having sold him. They thought they were right.Yet despite their Svara - logic - they were really wrong. They lacked the vision and ability to see the entire picture that Hashem had painted. Therefore, they continued in their attempts to rebel against Yosaif, whether they knew it was he or not. In Bereishis 42:10-11 "They said to him, 'No, my lord! Your servants have come to buy food. We are the sons of one man; we are truthful; your servants have never been spies." Only later in verse 42:21 when the brothers spoke amongst themselves did they say "we are guilty concerning our brother". If a person sins and recognizes his guilt, understands and admits that he erred, it is possible to forgive him. On the other hand, if he thinks he is right and remains steadfast in his conviction and rebelliousness, then there is no atonement for that person. When the brothers said to Yosaif we are truthful, Yosaif came down hard on them and called them spies. Finally, when they accepted their guilt, Yosaif was able to have compassion on them and forgive them. Later in Parshas Vayechi the brothers are still concerned that Yosaif did not forgive them and was going to take revenge after Yaakov died. Perhaps they had this feeling because they were thought to be insincere earlier on.

A similar theme runs between Mikeitz and Shabbos Chanukah . Parshas Mikeitz is always read on Shabbos Chanuka. The Rabbis of Blessed memory go out of their way to mention that barely one hundred years after the story of Chanukah there were no descendants of the Chashmonaim left. This was due to the fact the Chashmonaim were Kohanim, and in addition to taking on the Priestly role they also assumed the kingship. This was a serious mistake as they had no business or authority to do so.

The lessons of Chanukah and the story of Yosaif and his brothers teach us a lesson: we must accept the rules and the laws of the Torah with a complete picture . Too often people feel they are authorities in every area, that they can decide and independently interpret what the halacha and laws should be and that there is no reason or need to accept or to obey laws or rules instituted from "other" authorities. We need to understand the full picture and to place ourselves within that picture: common law, respect for the conventions of the society within which we live, so long as those laws follow the tenants of the Torah, have the force of law.

Ah Gut Shabbos and Ah Lichtiga Chanukah Rabbi Avram Bogopulsky

This week's Dvar Torah is sponsored by Doris Jaffe in memory of her mother Leah Meertsha Bas Yaakov on her Yahrzeit the 21st of Kislev

The beginning of this week's Parsha Vayeishev 37:1 states: Vayeishev Yaakov B'Eretz M'Gurei Aviv B'Eretz C'Naan". "And Jacob settled in the land of his father's sojourning, in the land of Canaan". Rabbeinu B'Chaya explains thatthe word Vayeishev means of dwelling in a holy place. The holy is Eretz Yisrael, the land in which his father and grandfather sojourned. His forefathers were uprooted from Eiver Hanahar and ended up sojourning in the land of Israel.

Yakov intended to live out the rest of his life in holiness and spirituality, just as Avraham and Yitzchak had done. Vayeishev doesn't only mean to live in the physical sense; it also refers to living in the spiritual sense, in the manner in which they lived. Our forefathers built a spiritual and holy place to live around them. Yakov wanted to do the same thing at the end of his life. He created an atmosphere around him and his family which enabled him to serve Hashem and to demonstrate for all future generations what it takes to live in a thriving Jewish community.

I was recently asked a question regarding what it takes to have young families stay or return to a smaller community like San Diego. There are a few basic concepts that must be considered when answering this question. First, moving to a community is like finding a shidduch - not every community will be a fit for every person. Some people need to be in a big city while others prefer and thrive in a smaller one. A sign of a growing community is having young families move in and stay. The question is: what will convince them to move in... and then to stay?

A young couple may come to appreciate the value of a smaller town. They may appreciate life without the 'rat race' and the need to keep up with high standards of gashmiyus (physical pleasures and conveniences) that is found in some of the larger Jewish communities. That being said, they should be prepared physically and mentally to the fact that moving to a smaller community requires not just taking. To be part of a smaller community means that they will also have to give, to be involved in the building and growing process. One does not have to be a rebbi or an outreach professional to give to the community. One can be a good baal habayis and become a strong part of the community. We have young couples here in our community who came here to go to school, really enjoyed the community, and decided to stay. Today, these individuals give shiurim and learn with other Baalei Batim. Others have joined committees and boards and have contributed to the growth of the Shul and community- at- large.

Often, young couples will come to a community with either no children or very young children. At that point the Chinuch in the community is still satisfactory for their needs. Sometimes however, they begin to outgrow the "day school" model and want more than the community can provide. The family will eventually reach a crossroads and must determine whether or not they feel they can continue to grow and reach the next level locally, or force themselves to move to a larger Jewish community. I believe that with the proper resources they will be able to rise up and be ready for the next level of Chinuch, even in the smaller city.

This situation particularly applies to a kollel couple or an outreach professional, who will be okay until a certain point of Chinuch for their children. Therefore, if the community is not moving forward, they will leave. Unfortunately, they have to realize that being part of a community is not about themselves, but rather it is about the greater good for everyone else. If their family can grow within this challenge, they will benefit greatly; if not, they will not stay.

In order to build a community, two things are needed:: First, the community needs to clearly to want people to stay, and second, the people must want to stay. "Want" means that one is willing to sacrifice to attain ones goals. If someone really wants something, he will figure out how to make it work. If either the wife or husband can't sacrifice, then don't move to an out- of- town community. Everybody prioritizes things they want and need out of life. Nobody in any community, large or small, gets everything they want. It's always a compromise - a matter of what one is willing to give up in order to receive.

From the community's side, there has to be some basic infrastructure. A full time day school, a Shul, a Mikva, and some Kosher food available through restaurants and supermarkets. We B"H have an active shul, a youth program, Jewish communal life which is active and vibrant, and kosher food available. A positive sign in seeking out a community is stability. Long- standing institutions in a community are strong attractions to families thinking about living there. If a community can't support a day school or a Shul, or if it changes Rabbis as often as they change light bulbs, then I would stay away from considering that location.

In addition, everyone in the community has to be willing to invest money, time and/or effort in order to foster a Torah-learning and a Torah-living environment. Not everyone has money, but most people can give time and effort. We must foster a feeling that we are trying to grow. Communities that are actively pursuing and hiring more staff i.e. college kiruv professionals, youth directors, and initiating programs such as Partners in Torah demonstrates an active community. A community must confirm its commitment to growth, sharing its excitement and enthusiasm in order to attract young couples who want to join something that is already growing. People want to be a part of success, not failure.

In order to cause young families to want to return to their communities or to attract new young families to move in, a community must provide both ruchniyus and gashmiyus. Everyone reading this needs to be on either side of this equation in order build a community around them, just as our forefathers Avraham, Yitzchak, and Yakov did in their generations.

Ah Gut Shabbos Rabbi Avram Bogopulsky

There are many idioms which aren't just cute- they're actually very true! "Bulls make money, bears make money, pigs get slaughtered" is a pretty simple saying that conveys more than first glance will reveal. Its meaning is this; do not let greed affect your judgment. While this seems simple, its applications are many.

The stock market and other investments can punish greed through setting up unreasonable expectations. An investor who is doing well might expect to do even better in the future, ignoring reversion to the mean, commonly causing the investor to hold onto stocks past the optimal time to sell or overpay for new holdings. This mistake commonly occurs in bubbles. I am only too familiar with this syndrome.

In fact, very often greed kills. It can kill investors' returns by making them act in haste. The best investor is the one who is intellectually flexible and dispassionate in analysis. As Warren Buffet has said, the critical determinant in an investor's success is not intelligence or skill but temperament.

This concept is not new to the Jewish people. We know it by the phrase 'Tafasta Meruba Lo Tafasta, Tafasta M'oota Tafasta'.Loosely translated it reads: 'If you grab onto a lot, you will not grab anything, if you grab a little then you will seize it'. This idiom is found no less than seven times in the Babylonian Talmud and once in the Talmud Yerushalmi. Rashi, in Gemara Chagiga 17a explains the benefit to this precept. Rashi states: 'Every place you find two paths or ways, one system seizes a lot and the other seizes a little. It is better to snatch the smaller one, because even if you deserved the larger one but grabbed the smaller one, at least you grabbed something. For in the big one contains the smaller one, so you got at least a piece of the larger one. But if you grabbed the larger one but were only entitled to the smaller one, then you are trying to take that which is not yours'.

The Safra in Vayikra 15:25 quotes Rebbi Akiva with regard to hearing lectures. If a person hears many things and hears a few things, grab onto the small "chunks" of information, since then you will be able to absorb and follow them. Unfortunately, people tend to listen to too much and try to learn it all, ending up retaining very little or nothing at all.. It is important to remember that it is destined from Rosh Hashana how much we are to receive this year from Hashem. It is possible for us to fretter away money and opportunity that God was actually giving us, therefore take it when it is offered and if it falls short of what we are supposed to get Hashem will arrange for the remainder to reach us in another way.

We find a similar lesson in this week's Parsha Vayishlach. In Bereishis 33:9-11 the Torah states: 'Eisav said: "I have plenty, my brother; let what you have remain yours." But Jacob said, "Please do not! If I have now found favor in your eyes, then accept my tribute from me, inasmuch as I have seen in your face, which is like seeing the face of a Divine being, and you have been appeased by me. Please accept my homage which was brought to you, inasmuch as God has been gracious to me inasmuch as I have everything." He urged him and he accepted'.

Reb Avraham Shmuel Binyamin Sofer, in his work Ksav Sofer, quotes an idea from his father, the Chasam Sofer. Mainly a wicked person, a Rasha, is never satisfied and never gets his fill. Therefore, Eisav said the words 'Yeish Li Rav' I have a lot, but not everything. Yakov Avinu, on the other hand, uses the words Yeish Li Kem, because a tzadik, a righteous person, is satisfied and feels satisfied with that which Hashem gives him. This is accentuated by the end of his words: Ki Chanani Elokim - God has been gracious to me, and therefore I'm satisfied with my lot.

The Ksav Sofer adds his own words of understanding this concept. Wealth and gifts that come to a person through mazal are never sufficient. The nature of mankind is to seek out more. Shlomo HaMelech said someone who loves money will never be satiated from money. But wealth that comes from Hashem comes with an added benefit. That added benefit is Histapkus, which is satisfaction, gratification, and contentment. The true Bracha of wealth is not just having the physical item; it is also being content with it. This is the bracha that Yakov received from Hashem - the blessing of feeling satisfied. Once we are satisfied with what we have, we need not seek out more.

Yakov tried to reach out to his brother Eisav and give him the gift that keeps on giving- Histapkus - the blessing to learn to be satisfied. Once a person is able to control his thoughts and feel contentment then he will not have the urge to seek out more or bear the pain of not having more. Therefore Yakov begs Eisav to take his offering so that he will enjoy all of his possessions with satisfaction. Eisav's statement of Rav I have a lot reveals his true feelings that he is neither content nor satisfied with what he has. Yakov recognizes this problem within his brother and therefore adds the words of Chanani Elokim.This is an extra special added bonus which purifies all that we receive from Hashem.

This attitude is not an easy one to learn and accept, but it will make life far more pleasant and gratifying. Take a quick short gain. Don't risk losing it all by holding on and not selling, hoping for more and more. Take your gains and Hashem will bless them for you to enjoy. Histapkus, the blessing of understanding restraint and of being satisfied is a major key to living life with the fullness of genuine contentment.

Ah Gut Shabbos Rabbi Avram Bogopulsky

This Parsha weekly is sponsored by Stephen and Manijeh Breskin in memory of Manijeh's mother Mohtaram Shadpour (Miriam Bat Agajon & Soltan) on her Yarzeit this Shabbos, the tenth of Kislev.

Beginning with last week and continuing as I write this, the Jewish people from around the globe are focused on our brethren in Eretz Yisrael. As the events unfold in front of our eyes, we sit in disbelief, awaiting the outcome from these recent events and challenge all of us, and particularly those in Israel face today. I cannot just gloss over a Midrash that I quoted in last week's parsha and leave it thinking it only applies in Parshas Toldos. Rather, I believe this Midrash contains a theme that carries through not only a few Torah portions but until this very day.

The Midrash Rabbah 65:17 I quoted last week describes Yaakov's physical prowess as greater than Eisav's (an image or portrait that is the antithesis of what we think Yaakov was). His two arms were like two pillars of marble. No person could physically stand up against Yaakov, but he never displayed this strength unless it was absolutely necessary to fight his enemies. Yakov struggled with different physical enemies, and I would like to suggest, he also struggled with his own philosophy whether to use force or diplomacy.

Let us take a look at Yakov's life and demonstrate his challenge and how he decided to handle it. Keep in mind the Midrash of how Yakov was physically strong and could have physically defeated many of his foes. We are first introduced to Yakov in his mother's womb, rumbling around with Eisav, his twin. As the battle rages between Yakov and Eisav as to who will emerge first and win the rights of being the bechor, the first born, Rivka feels the discomfort. . Yakov understands the pain and discomfort that his mother Rivka will have to endure during this battle and so he chooses to allow Eisav to leave Rivka's womb first. He does this in order to alleviate the pain of his mother, but shows a sign to his desire to be first by clinging to the heel of his brother.

Thirteen years later Yakov wants to secure the first-born rights from Eisav. He could have easily beaten Eisav up, forcing him into submission to sell the bechora. Instead, Yakov chose to "buy" the rights for a bowl of lentil soup. The reason was twofold; first to have Eisav display carelessness for these rights, and second and more importantly, to have on record that Eisav actually sold the rights; Yakov didn't steal them. Who knows later on in history what people would have said about Yakov and the Jewish people had this sale not been documented. Therefore, Yakov orchestrates getting the rights to the first born in a legal manner.

After Yakov received the Brachos/Blessing from his father, he was forced to flee because Eisav was going to kill him. If one takes note in chapter 27 verse 45, Rivka says to Yakov, "... you should flee to my brother and he forgets what you have done to him; then I will send and bring you from there; why should I be bereaved of both of you on the same day?" Rashi, addressing the words 'Gam Shneichem', ' of both of you' comments: 'If he (Eisav) will rise up against you and you(Yakov) will kill him, his (Eisav's) sons will arise and kill you(Yakov).' From here we see that Yakov is at least equally as strong if not stronger than Eisav, as indicated by Rashi that Yakov will kill Eisav. Once again Yakov chooses to flee and not take down Eisav, waiting diplomatically for Eisav to calm down.

Next stop in Yakov's life is living and working for his uncle Lavan. During this time Lavan manipulated Yakov's wages time and time again. Yakov had the physical ability to take out Lavan and take what was rightfully his. Instead, Yakov remained extremely calm, telling Lavan, "You take whichever kind of cattle you want and I will take the other kind." Yakov gives the choice to Lavan, eliminating any possibility that later on Lavan or his descendants will claim that Yakov stole the 'good stuff'. For this gesture Yakov is blessed by God with a great flock and he becomes very wealthy despite Lavan's attempts to take the higher-quality merchandise.

Twenty- two years after Yakov ran away from Eisav, they are going to meet up again. Eisav appears with a massive army intending to frighten Yakov. Yakov has the ability to fight with Eisav but chooses diplomacy instead of a full-fledged invasion. Yakov decides to send gifts to his brother Eisav instead of threatening him and using violence. Yakov utilizes every tool at his disposal to avoid killing his brother Eisav, even though Eisav would love to kill him. Yakov shows great restraint in his showdown with his brother, once again avoiding physical confrontation.

In Parshas Vayeishev we read about the abduction of Dina and the disgrace it brings upon the family. Shimon and Levi, two of Yakov's sons, take matters into their own hands. From a story related to us in Egypt, Yosaif split up Shimon and Levi because he knew of their strength and knew that they could take on the entire Egyptian army by themselves. After Shimon and Levi convinced Shechem and his people to circumcise all their males, they killed them. When Yakov heard about this, he was outraged. Some commentators remark that he was worried about public opinion. I would like to suggest it wasn't only public opinion that he was worried about. Yakov was particularly disturbed that his children did not learn from him how to defuse a sensitive situation. Yakov felt the only time to use force was when there was no other option at hand. But if there were other viable choices they needed to be taken in order to avoid clashes with the enemy.

The Torah states "Yaakov Avinu Lo Meis" Jacob our forefather did not die. We know that Yakov died physically as evidenced by his being buried in Mearas Hamachpela. Chazal teach us that Yakov's fundamental beliefs have not died. Yakov's greatest strength was not his physical might. It was the strength of restraint in avoiding violence. Yakov's middos and character lives on in the bloodstream of his children, the Jewish people. We cannot see it any more clearly than what we are witnessing today. Baruch Hashem, God has given the Jewish people in Eretz Yisrael the physical ability to annihilate, to wipe out our enemies who are constantly threatening us and making living conditions unbearable.

We, the Jewish people, have shown the greatest amount of restraint and are being pushed to the limit. It might be the time when Yakov Avinu would say, enough is enough. It's time to rid us of these enemies from our midst. God knows how much we've tried, but the breaking point is near. We hope and pray that Hashem will continue to protect the Jews of Eretz Yisrael and Jews throughout the diaspora as HE protected Yakov Avinu. AM YISRAEL CHAI!

Ah Gut Shabbos Rabbi Avram Bogopulsky

One of the first questions I received when I came to Beth Jacob was, "What do I get for my membership?" Now, seventeen years later I ask the question, "Why do people come to Shul?" The following is only a partial list of why people come to Shul, whether to attend services on Shabbos or to come for a weekday shiur or event or any combination thereof: my spouse forced me to go; the Kiddush (free food; socializing with friends and arguing with enemies; having a place for my kids to run around and wreak havoc (at least it's not my house; to get away from my kids and home responsibilities; because I've been doing it all my life I have nothing else to do; or maybe... I actually come to daven to Hashem!

Once it has been determined why people attend Shul, the next is to learn how often they go to Shul. The range of attendance is from every day to only going on Shabbos, to going for an event or holiday. Even those who only go on Shabbos tend to be a bit choosy - they may select Friday night or Shabbos morning but never all three services. Perhaps I grew up in a different generation, but Shabbos was a time when everybody went to Shul - ALL three times. During the week people are busy and have lousy excuses, but never the less, at least there is an excuse. The answer lies in the poor understanding and under- appreciation of what davening and communal prayer does for a person and his family.

EVERYTHING COMES FROM HASHEM.WE NEED TO PUT OURSELVES IN A SITUATION WHICH ALLOWS US TO SEEK HIM OUT.

In this week's Parshas Toldos 25:27 the twins, Eisav and Yaakov, grow up and are described as a man of the field and a man of the tent. "Vayigdlu Hanearim Vayehi Eisav Ish YodayahTzayid Ish Sadeh, V'Yaakov Ish Tam Yosheiv Ohalim". The verse says Yaakov sat in tents - plural. The Medrash Breishis Rabbah 63 explains that these were the tents of different study halls. First, Yaakov studied with his grandfather, Avraham. Then he studied in the Yeshiva of Shem, and then he continued on to learn in the Yeshiva of Aiver. Medrash Rabbah 48:8 points out that Shem and his great grandson Aiver had separate Yeshivos. Yaakov felt it necessary to learn in different Yeshivos at different points in his life. Rav Yehuda Loewy, the Maharal from Prague, explains that Rivka, earlier in 25:22, sought advice from Shem about her difficult pregnancy. Now Yaakov leaves the study hall of Shem and goes off to learn with Eiver, who was obviously much younger than his great grandfather. The Maharal derives from here that a person can learn from anybody, even a younger person or a person of lesser stature. The most important component of deepening one's knowledge is to learn from someone whom your heart yearns to learn with. A person doesn't have the merit to learn from anybody. Rather, we each need to learn from a person who is specifically suited to our unique learning needs, even if that individual may not be the best or most famous Rebbi/teacher.

The merits of Yaakov Avinu were highlighted in the Medrash Rabbah 63:2. This Medrash tells us that Avraham Avinu was saved from the furnace that Nimrod tossed him into due tothe merit of Yaakov sitting in his tent! Yaakov's greatness was not only that the world knew of his good deeds, but that he would only show his good ways when necessary. The description as an Ish Tam, a wholesome, perfect individual, is that his speech was like his heart. Yaakov was humble and modest.He made sure to shepherd his father's cattle and to sit in the tent of Torah. The Midrash Rabbah 65:17 describes Yaakov's physical prowess as greater than Eisav's (an image or portrait that is the antithesis of what we think Yaakov was). His two arms were like two pillars of marble. No person could physically stand up against Yaakov, but he never displayed this strength unless it was absolutely necessary to fight his enemies.

We hear about Yaakov's tents later on in the Torah, as Bilaam tries to curse the Jewish people but only blessings emanate from his mouth. In Bamidbar 24:5 the Torah states, "Mah Yovu Ohalecha Yaakov..." "How good are your tents O'Jacob..." Many commentators explain that these tents were the Mishkan and the Beis HaMikdash, the place of prayer and offerings to Hashem. The Seforno in Bamidbar references the attributes of the Mishkan and Temples to Yaakov's tents hundreds of years earlier. With Yaakov Avinu learning and davening in his tents, the seeds of the future were sownso that his own children and offspring would pray and connect to God.

The Sifsei Kohain, known as the Shach, writes: "Yakov's tents were the beginning of it all, because from then on the Jewish people would have a place to ask and request their needs and aspirations, believing that Hashem is listening to their Tefillos. The study halls and Synagogues are where God resides; therefore we converge multiple times a day, making them our central places to be. Rebbi Abba in the Talmud says, in regard to Bilaam's curses, that all the blessings will revert back to curses with the exception of the Shuls and Batei Medrashim. As it states, "...that Hashem will turn the curse to a blessing, only a single curse." This means that as long as there are Shuls and Batei Medrashim there won't be any curses.

Yaakov Avinu's incredible strength was centered around the building and maintaining of his tents for himself and for his future family. The tents that Yaakov pitched were physically strong and spiritually sound. I'm sure Yaakov's tents had a great Kiddush, were beautifully designed, had a place for children to play, and also welcomed guests who came to socialize from all over the world. The primary purpose, however, was to establish a place within which a person could receive nourishment as well as nurture a relationship with Hashem that will endure. Yaakov ultimately created a place that our Neshamos yearn for in order to get closer to Hashem.

Beth Jacob, Bais Yaakov - the House of Jacob - is THE Tent that he created which we each individually and collectively utilize today. Let this come as a reminder of the many purposes and functions our Shul provides for all of us today. It is a place where we congregate to socialize with others. That socializing should not be used as a time to speak Loshon Hara but rather to support and give strength to others who are having difficulty with their observance or ritual performance. The Shul provides a safe environment for our children to play and be safe in order to give us the freedom to be able to go inside and daven. The Shul ultimately tries to provide a place that is warm and caring. It is a place which is physically and spiritually inviting for us to connect to Hashem.

Let's come to Shul and find a permanent place to daven from beginning to end. Let's not roam around and see what's going on outside or start talking during the times we need to daven in Shul. Whether we are the one who never misses a minyan or the one who only comes once a week, make every minute count when we are supposed to be in Shul davening. Let us work to create the Tent that our forefather Yaakov intended it to be.

WE NEED TO INCREASE THE FREQUENCY OF ATTENDING SHUL AND TO IMPROVE THE QUALITY OF OUR DAVENING WHEN IN SHUL!

Ah Gut Shabbos Rabbi Avram Bogopulsky

The weekly Parsha is sponsored by Mrs. Doris Jaffe in memory of her father Chaim Laib Ben Yisrael Nachman HaKohein on his Yahrzeit the 25th of Cheshvan.

When my friends and I were learning in Yeshiva, our parents would confront all of us with the same question: "When are you going to get back to reality?" A generation later, I find myself asking that same very question, albeit from a different perspective. The stand-off between the realities is defined as follows: On the one hand we believe in the Torah and fulfilling the Mitzvos, and what better way is there but to immerse oneself in learning all day long and growing in the Avodas Hashem, service to God. On the other hand, having a paid for cell phone, access to cash, and carrying a credit card without "working" for it is not reality; it is almost a fantasy.

There is NO question that the ultimate life that God would want to give us would be similar to the existence of the Jewish people in the desert over the forty year period after we received the Torah. It was a life where all of our physical needs were met and all we did was learn Torah, perform Mitzvos and bask in the glory of Hashem. That is the goal, but only in a situation where we, the Jewish people, deserve it and can live up to it. Unfortunately, we are not there yet, although some people aspire to it.

Putting aside that difference in reality, there is a much bigger and greater problem that I see and have to contend with on a daily basis with members of the community and with the Jewish people at large. Every situation, every instance in life can be viewed from totally different perspectives. Why is it that the conclusions and the reactions to certain situations are so different? I believe the answer is because people, by nature, have a tendency to live in THEIR own reality and find ways to make each situation fit into that reality with no effort to connect to the reality of the world. Reality is set and determined by the Halacha-Jewish law. We do not have the right to act or behave in ways which violate what the halacha stipulates. We can't re-configure the law to fit what we perceive or determine what the halacha should be.

This syndrome of living a Jewish and halachik life according to a person's own reality is not only forbidden; it is outright dangerous. If a person lives the halacha according to a perceived reality, in reality(no pun intended)he/she is not acting and observing the Mitzva the way it is supposed to be. In essence, the clearest reality is such that follows the Torah, and a person's efforts are to that end. That reality is no different if they sit and learn all day or work at a regular job. The reality of their life must 'shtim' - fit - within the guidelines that we are striving to fulfill: the Torah's mandate according to Halacha!

In this week's Parsha Chayei Sarah, Avraham sends Eliezer his servant out to find a wife for his son Yitzchak. On the way home Eliezer, along with Rivka, the future wife of Yitzchak, see Yitzchak from a distance. The Torah 24:63 states "Vayeitzay Yitzchak LaSuach BaSadeh Lifnos Erev, Vayisa Einav Vayar V'Hinei Hagemalim Baeem", " Isaac went out to converse in the field towards evening and he raised his eyes and saw, behold! Camels were coming". Rashi explains the word LaSuach, to converse, is a means of prayer as described by Dovid HaMelech in Tehillim 102:1. In his work Haksav VeHakabala, Rav Yaakov Zvi Meklenberg takes the word LaSuach (to converse) and is flexible is exchanging the letter sin to a samech and vice versa. The word Sach/speaking is the same using a samech or a sin. He gives many examples where the word can be spelled either way still maintaining the same intent. In certain laws we find that a person's credibility is based upon 'Maiseach L'phi Tumo: if a person offers and speaks information without even being asked for it. We have in Jewish law a Hesech Hadaas, an interruption in thought because the person is now either saying or thinking something differently from his current focus.

Yitzchak Avinu's primary purpose of going out and 'speaking' in the field was to create a distraction, to have a separation from his mundane thoughts to more spiritual ones. By taking a stroll in the field, he was trying to turn his attention away from the mundane and focus on the spiritual. He accomplished this through 'speaking' and that speech was prayer. Later on the gemara Brachos 26b explains that the timing of this prayer was in the afternoon corresponding to our daily Mincha service. Prayer in general and the daily prayers of Shacharis, Mincha, and Maariv, force us to remove ourselves from the nonsense of the outside world and focus on the important relationship that we have with Hashem.

The objective of our life is to create the reality of being close to Hashem. In this scenario the ends do not justify the means. Just because a person 'feels' or 'thinks' that his way is the best way to get to this 'reality' of getting closer to God is not acceptable. In order to get closer to Hashem, one must only come through the reality as the Jewish people as a whole see it. We need to reach that level by adhering to Halacha and following what the Sages have determined as the norm.

In my humble opinion I feel it is imperative to seek out the wisdom and guidance of a Torah leader in order to adjust the way we see and think. That is the way to approach reality. It is difficult for an individual to see the reality when it is 'nogeia', when it touches him personally, making it difficult if not impossible to separate oneself from the issue. The forefathers showed us the path to true reality. That path requires that we consciously focus on growing closer to Hashem and living a life of spirituality.

Ah Gut Shabbos Rabbi Avram Bogopulsky

The aftermath of The Akeidas Yitzchak/The Binding of Isaac brings a special blessing to Avraham through an angel of Hashem. Succinctly, the blessing states: 'Your offspring will increase like the stars of heaven and the sand of the shore; your offspring will inherit the gate of its enemy, and the nations of the earth shall bless themselves by your offspring because you obeyed the command of Akeidas Yitzchak'. Parshas Vayera concludes with 22:19: 'Vayashav Avraham El N'arav Vayakumu Vayeilchu Yachdav El Be'er Sveva, Vayeishev Avraham B'Be'er Sheva';' Abraham returned to his young men, and they stood up and went together to Beer-Sheba, and Abraham dwelled in Beer-Sheba'.

Chacham Yosef Chaim* from Bahgdad, in his work "The Ben Ish Chai" writes, "Why is it necessary to state that Avraham dwelled in Be'er Sheva, when it is obvious that if he went there it was for the purpose of dwelling there? A second question is that the beginning of this verse is in the plural, yet why does it conclude with Avraham but not with his servants? Chacham Yosef Chaim answers with a Midrash, Rabbah 46:3: 'Heaven and Earth exist through the mitzvah of Milah/circumcision'. Therefore, the mitzva of Milah is to be performed on the eighth day because the number eight immediately follows the number seven which represents heaven and earth, including the seven heavens and the seven lands. Heaven and earth, which were created in seven days, is supported by Milah, which is performed on the eighth day, after the seventh.

In Bereishis 14:19 Avram is blessed by the Most High, the Maker of Heaven and Earth, because Avraham was the first to be given the mitzva of Milah. It is for this reason that Milah is called 'Be'er Sheva' the well of seven. This well nourishes the 'seven' of heaven and earth, and therefore it's Avraham who recognizes the source of energy in the world through Milah. When Avraham, and subsequently every Bris on the eighth day, draws down energy from Shamayim, from Heaven, and infused that energy into the world.

Everything in life, indeed, everything in the world, is driven by energy. Energy is used to fuel all physical and spiritual things. We are familiar with physical energy and its uses and purposes. Everything in this world can be used for good or for bad, and energy is definitely not an exception to this concept. Energy can be used to produce things necessary to enhance the quality and ease of life, or it can be used as a destructive, evil force. Some of the newest energy, nuclear energy, can be the most deadly force on earth; yet this very nuclear power can also be tapped for inexpensive and clean fuel.

In the physical realm we are always searching for clean, inexpensive and efficient new energy in order to make our lives more productive. As I have said in previous drashas, this lower world is a mirror image of the upper world. Just as energy is needed in the physical realm, we also need spiritual energy as well. At certain times in our lives a boost of energy is received through various blessings. When we are born, we are blessed; when we receive our names, we are blessed. Girls, upon turning twelve and boys, upon turning thirteen, receive blessings to continue their spiritual growth. When we get married we receive sheva brachos/ seven blessings (similar to the well of seven). We are given spiritual energy through all of these brachos. The priestly blessings are said by Kohanim every day in Israel and on each of the festivals in the Diaspora. Parents bless their children before the High Holidays and some bless their children every Friday night.

I would like to suggest an additional source of power and energy that people use to enhance and enrich in their lives. When I was in Yeshiva, I was inspired by many of the rabbeim particularly Rabbi Wein and Rabbi Reznick. Their wisdom and insights became major sources for inspiration, giving me an extra boost of energy. To this day, when my 'charge' is low, I try to boost it with verve from those individuals. Whether I review something that they taught me or speak with them directly on the phone, these rabbeim continue to provide me with an enormous amount of chizuk/strength. There are those moments in life when we become excited about something which infuses us with the desire to work harder. If we remember these moments and try to re-live them, they will continue to give us a push in the right direction. A special moment might have been a time when you helped someone, and that event made you feel good about yourself. Rekindle the moment. No event of deep, personal import should be limited to a specific time and place; one can look back and draw on the success of that instant and get a boost today- here and now!

Each and every person has an obligation to search for HIS/HER source of renewable energy; it's out there. In every person's life there was a teacher, a role model, an event that helped to shape us, to affect us profoundly. We live in a society which drains our energy levels and tests our resources to the limit. This incessant draining forces us to find new sources of strength and also to use that back-up generator to help kick in when life is so trying.

Avraham Avinu, through the mitzva of Milah, gave each and every Jew a spiritual energy which infuses powerful sparks into the mundane of the physical seven of the world. In truth, every mitzva that we perform and fulfill is compared to the alternator of a car that continuously re-charges its battery as it runs. Mitzvos constantly give us a charge which provides us with new energy. When the alternator itself is not working, then we need to find that outside source, be it a teacher, a Rabbi, a Rebbi, a parent, or a special event. Draw from these sources. They are there you just have to tap into them!

Ah Gut Shabbos Rabbi Avram Bogopulsky

*Yosef Chaim, or in Iraqi Hebrew Yoseph ?ayyim, (1 September 1832 - 30 August 1909) was a leading hakham (Sephardic Rabbi), authority on Jewish law (Halakha) and Master Kabbalist. He is best known as author of the work on Halakha Ben Ish ?ai ("Son of Man (who) Lives"), by which title he is also colloquially known.