Rabbi's Blog

The Rabbis of blessed memory describe three worlds: the world before, the world during and the world after the flood. The world as we know it today is post Mabul, after the flood. Before the flood and during the time of the flood when Noach and his family occupied the ark are periods of time beyond our comprehension. The year in history that Noach survived in the Teivah, the ark, was an absolute miracle.

Noach was involved in building the Teiva over a period of one hundred and twenty years. Even though he could have taken wood from trees that were ready to be cut down, he chose to plant new trees, waiting for them to grow to the exact sizes that he required for the building of the Teivah. This was part of the strategy to draw attention of the people in order to lure them to repent. God even hints to Noach that he didn't deserve to be saved by telling him to use gofer wood. In Hebrew the word 'gofer' comes from 'gafris' which is sulfur that can be used for burning and boiling the people who would drown in the flood. For those who thought they could survive in the water, God caused the water temperature to reach boiling so the people would die in that manner as well. Noach covered the ark with pitch inside and out. The Hebrew word for pitch is Kofer, whichis derived from the word' Kapara',atonement. The materials that covered the ark represented judgment and mercy.

The dimensions of the Teiva were three hundred amos long, fifty amos wide and thirty amos high. These numbers represent the 'year' that Noach and his family were in the ark. The three hundred amos in length represent three hundred days; plus the length of fifty amos plus fifteen and a bit which is the average of the height of the Ark. (Since the walls were slanted in to form a triangle on top the average from 0-30 is fifteen and a bit since the incline of the wall starts a little higher than the floor). This totaled the number of days of the solar calendar year; three hundred, fifty, fifteen and a bit is three hundred sixty five and a quarter days. The sages say the Teiva built and carried itself as evident in the word 'taaseh' - that it was made. This was similar to the Mishkan and the Beis Hamikdash built by Moshe Rabbeinu and Shlomo HaMelech respectively. It would have been impossible for Noach to build it the Teiva himself, but the people of his generation showed no interest in helping.

God commanded Noach to take food along for the journey, warning him to take only food that belonged to him. Noach could easily have argued that the world was going to be destroyed and what difference would it make to take the people's food as it would all be lost anyway? The message is very clear: the straw that broke the camel's back of all the sins their society violated was theft. Noach was trying to repair the world of this sin by only taking from his personal property. As far as food was concerned, some say the small amount of food sufficed for the entire year. Others maintain that part of the miracle was the ability to store all the food that was necessary to feed Noach and his family as well as all the animals for an entire year.

Three times in the Torah (and in world history) all the animals gathered together from all over the world. The first time occurred in the beginning when Adam identified and named all the animals; the second time took place when all the animals came to the ark; the third time was when Moshe detailed all the kosher and non-kosher species. This is another example of the myriad of miracles that took place prior to, during, and following the story of the flood. There are hundreds of midrashim explaining and detailing miracle after miracle that took place.

As I contemplate the timing of Parshas Noach, I am struck by the familiarity and similarity between the story of the Noach with the flood and his building/living in the Ark for an extended period of time to the recent month that Jews all over the world spent together and experienced in Shul. The sins of our society are all around us. It's difficult to separate from the evils of society while mixing and mingling in that world. We Jews need a haven, a sanctuary of sorts to run to and to reflect in so as to do teshuva and repair the world's misdeeds and sins. Once a year (no coincidence it takes place around the time of year the world was created in its original, perfect, blemish- free state) we, the minority of the world, gather in a kind of protected bubble, a world that is different than the outside world of corruption, stealing, and lies.

At first, at the beginning of this journey as we approach Rosh Hashanah, we are happy to see each other and become re-acquainted with our friends and family. As the time spent together increases so do our feelings of over -crowding and lack of space. At a certain point in time over the long Yom Tov period, we begin to get on each other's nerves and need a break from one another. Over this magnificent Yom Tov period we definitely ate too much, we davened and socialized a lot, leading us to want to break out from this world of Shul and food. One may ask why did Hashem make the Mabul last a full year? Why not take care of the problem all in one day? I don't have that answer but I do know that Hashem felt it was time for Noach and the animals to re-enter the world and start again.

We, the Jewish people and particularly the religious Jews of the world, share and take on the responsibility to be a light unto the nations. It is only after this time spent in our bubble- world of Torah, Teshuva, and Mitzvos that we need to break out and teach the lessons that we learned and worked on throughout these past precious weeks. The lessons that Noach and the flood teach us are a template for how we should go out into the world to re-build, to re-shape society as it originally was before evil took root.

We should not view our experience these past weeks as a burden which we need to rush away from because we deal with any more focused Shul and socializing time. Instead we should learn from the animals who were told to act properly in this world by living with their own species, and by having only male- to- female relationships. Immorality was one of the sins that brought the flood upon the world. We have been blessed with experiencing a special closeness with Hashem these past few weeks, surrounded with Torah, Teshuva, Mitzvos, and our loved ones and dearest friends. Now it is time to carry that precious experience out into the world to make it a better place.

Ah Gut Shabbos Rabbi Avram Bogopulsky

Language and speech can be a very tricky at times. Sometimes we say something and don't realize or appreciate what we've actually said. There are websites dedicated to phraseology, focusing on how a shift of emphasis can give completely different meaning, sometimes funny and sometimes down-right embarrassing, to what was said. On the other hand, there are times when words which that come from our lips are pure gems, giving deep meaning to the simple vocabulary we've used. And, finally there are those rare times when we may make a statement which somehow is profound, expressing wisdom we didn't know we had!

A common occurrence that we have all been faced with is standing and waiting for the elevator. If we are standing on a floor other than the bottom or top floors, there will usually be two buttons to choose from. Presumably, I push the top button if my intention is to go to a higher floor and the bottom button if I want to reach a lower floor. (The following information is something you the reader never thought about). The fact is that it is irrelevant which button you push. Even if you want to go to a lower floor, the elevator will continue in the direction that it was going, based entirely upon the button that was pushed by the person the inside the elevator. For example; if you were on the fifth floor and wanted to go to the second floor, you probably would push the bottom button. If the elevator has someone in it and is already going to the eighth floor, then the elevator will go to the eighth floor and then come back to get you on the fifth floor and continue down to the second. Nevertheless, when the person is going to the eighth floor the elevator will stop on the fifth, the doors will open and you probably will ask, "Going down"? And the person will answer," No. Sorry, it's going up"!

This past Rosh Hashana I looked out from the bima of the Shul and saw people whom I was proud of and some who I was pained to see. Some individuals and families have grown while others are barely doing the things religiously and spiritually which they once did. I also thought about the people who were once part of Beth Jacob and have gone to grow spiritually in other cities and countries. Then I began to tear up thinking about those who were once part of Beth Jacob and were strong in their convictions within Orthodox Judaism and are not found in any Jewish venue..... oy.

In this week's Parsha Vayeilech, Moshe Rabbeinu is preparing to depart from the Jewish nation. In Devarim 31:1 the Torah states "Vayeilech Moshe Vayidaber Es Kal Hadevarim HaEleh el Kal Yisrael": "Moshe went and spoke these words to all of Israel". A curious Rashi on this verse only quotes the first two words and then says, "etc." In the earlier editions of Rashi the word V'Gomer, meaning etc., does not appear. Putting this aside the Torah does not explain where Moshe is off to.

The Seforno links this Vayeilech of Moshe to an earlier Vayeilech in Shemos when it says, "Vayeilech Ish MiBeis Levi" when Moshe's father went out from the house of Levi and married his mother, Yocheved. The word Vayeilech will become synonymous with Moshe and is the symbol for Moshe - he will never just stand around; he will always be on the go. He forever had a desire and a thirst to raise himself spiritually to higher levels. The Ramban explains that Moshe went to each and every member of Klal Yisrael to inform them of his departure from the world and that they should not worry upon his death. This, the Ramban says, is also part of 'Holeich': he is going to help raise the spirits of his fellow Jews. According to some opinions there was no-where else for Moshe to go, and therefore it was time for Hashem to call him up to Shamayim.

Moshe's entire life was trying to climb the ladder of spirituality in order to get closer to God. Part of his own personal growth is attributed to his caring for and working for the Jewish people. He was never satisfied with the current level of the Jewish people's relationship to Hashem and with his own spiritual quest. His life was centered upon climbing higher and higher. Perhaps this is what Rashi meant when he just used the Hebrew word for etc.: Moshe, throughout his life, would continue to climb higher and higher.

During the Aseres Yemei Teshuva we need to ask ourselves one question are we going up or down? We must ask ourselves, if we are in a better or worse spiritual situation than we were a year ago. We must ask the honest and difficult questions DO WE WANT TO BE GOING UP or... could we care less and just plunge down? We must ask ourselves" Why am I investing so much money and time for Jewish education, kosher food, and other mitzvos if I truly don't care about going down?"

The next time you're on an elevator and it stops at a floor and someone asks you, "Going up or going down?" Think of it in these terms, not only in the physical direction of the elevator. Our spiritual lives have ups and downs. Are we pushing the correct buttons in order to go in the right direction? Sometimes we need to get out of one elevator if it's broken or stuck in one place and use an alternative method in order to keep pushing ourselves up.

Wishing everyone a meaningful and easy fast this Yom Kippur, may we all be inscribed and sealed in all of the good books and may each of us consciously focus throughout the coming year to work on moving up, to continue to get closer to our Maker in Heaven.

Ah Gut Shabbos Rabbi Avram Bogopulsky

This week's Dvar Torah is sponsored by Avram and Leah Bogopulsky in honor of their son Aryeh Leib putting on Tefillin this past week.

During my teen years the television show everyone had to watch was Happy Days. Every Tuesday night at eight o'clock every teenager in the country (at least in my class) watched and connected to the characters of the show. One particular idea of note was that the character Fonzi could never admit to being wrong. Portraying the personality of being perfect and never making a mistake made it difficult for him to humble himself and admit defeat. One episode taught the lesson that even "The Fonz" would at least attempt to say he was wrong. It was difficult at first and it came out with the Fonz saying, " I'm wrr, wrrrr, wrrrrrrrrr, wrrrroooonnn, wrrrrroooonnngggg..." and then finally just spurting "I'm wrong" out. I believe the writers of this and other episodes tried to convey moral, ethical and valuable lessons to their viewers. Unfortunately, this is something which is sorely lacking in today's entertainment.

In this week's Parsha Nitzavim Devarim 30:15 the Torah states: "R'ay Nasati L'fanecha Hayom Es Hachayim V'Es Hatov V'es HaMaves V'es Harah" - "See-I have placed before you today life and good, and death and evil". Rav Moshe Feinstein, of blessed memory, asks, "What does the word HaYom, today, come to teach us?" He explains that every day a person has to choose between two paths which are in front of him. He points out that there is no difference whether a person had chosen the incorrect path up until now and now is deciding to choose the good path. In fact, he says that even if the person has chosen the good path every day up until now, he should not come to rely on this for the future. We cannot think that since we've chosen the good path one time that we will automatically choose it the next time. Rather, a person must recalculate the situation and come to make the correct decision every time. Rav Moshe concludes by saying, "Every single day a person must know and recognize that there are two paths in front of him; each and every time he must conquer the Yetzer Hara and choose the path of Hashem to perform Tzedakah and Mishpat, kindness and righteousness."

Part of the tactic of the yetzer hara is sometimes to give in and let one to win the battle. Since a person felt and did do the right thing, his guard was down, so the next time he faced a challenge in life he believed he could automatically make a good decision without thinking carefully about all of the ramifications that decision entailed. Unfortunately, that's not the way it works. Every situation has to be reviewed deliberately and with care, as if it was the first decision that needed to be made.

The parsha mentioned good and evil but it did not mention two other words which need to be addressed: right and wrong. I face this phenomenon on a regular basis in dealing with Balei batim (literally owners of the house, loosely used to describe working men versus rabbis). Typically, they don't only think they know what's right all the time; they KNOW what is right all the time. I would not say this with regard to the process of deciding of Halacha and Jewish law (I think) but more so in the realm of Hashkafa and Jewish philosophy/outlook of Jewish life. There are even times when related, to business questions in particular, the Baal Habos is absolutely right all the time and the Rabbi just doesn't understand.

Does anyone ever wonder why they think that whatever they decide is right all the time? Chances are they are NOT right ALL the time, but they nevertheless think they are right. Once a person thinks and knows he is right, he can't even listen to the opposing side's argument and logic. There is a complete shut-down of reasoning, making it difficult, even impossible, to discuss the flaws in that person's thinking and logic. He simply 'knows' he is right. Putting aside the issue of character, the fact that this attitude creates a feeling of haughtiness, an overt 'I KNOW I am right and you are wrong it just serves as bad business to think this way. Obviously, most people, since we are human, will not be right ALL the time. That's just an obvious fact. However, this does not preclude a person from processing a situation with care, from making the correct choices as long as they don't think they are right automatically. It's always important to listen to and respect other people's input (before making up one's own mind) and discussing it with others, not to presume that one's own decision-making ability is always true and correct. We should never take our own ability for granted.

Unfortunately, this attitude of always being right will be the determining factor in that person's downfall. It may not be today or tomorrow, but down the road the wrong path will be chosen and the person won't even recognize it because he has ingrained within himself the belief that whatever path or decision he chooses must be right. Rav Moshe's understanding of the passuk can also be used not only for choosing between good and evil, but also for determining between right or wrong. Every decision and choice a person must make in life has to be addressed with an attitude of "I don't know" and to proceed to investigate. No one is right all of the time.

In our relationship with God, I think people can come to Rosh Hashana and Yom Kippur and at least be forced to say 'I was wrong". We don't have such a problem admitting that we were wrong. Usually this admission is accompanied with rationalizations and poor excuses, but nevertheless we at least say the words 'I am wrong', and we can start over again. But when it comes to the Mitzvos Bein Adam Lachaveiro and Hashkafa, we fail miserably.

Rav Eliyahu Lopian z"tl in his work 'Lev Eliyahu', writes on the verse "Al Na Sashes Aleinu Chatas asher Noalnu Va'Asher Chatanu" thatHashem was angry at us for not admitting our mistakes immediately. Dovid Hamelech, in the story with Nassan Hanavi, immediately declares "Chatasi, I sinned". We need to admit our mistakes freely and readily before Rosh Hashana, not only to Hashem but also to everyone around us. Hopefully through this we will enter into a new year with a clean slate of body and mind and be blessed with all of the blessings we ask from Hashem for this coming year.

Ah Gut Shabbos Rabbi Avram Bogopulsky

This week's Dvar Torah is sponsored by Stephen and Manijeh Breskin in memory of Manijeh's father, Mr. Morad Shadpour, Mordechai Ben Avraham, on his Yarhzeit this Sunday, the 22nd of Elul.

That time of year is now just around the corner: Rosh Hashana will be here in only a few days and each of us is beginning to gear up and prepare ourselves, focusing on the power of Teshuva, Tzedakah, U'Tefillah, repentance, charity and prayer. Teshuva, repentance is a mind-set: 'I know I have sinned and I regret doing so. I will try not to give in to my Yetzer Hara again. Tzedakah and giving charity is a bit less difficult. I just need to whip out my check book and give money to some worthy causes. Tefillah, prayer, on the other hand, is something we beseech God for; it's looking to the future. It's not about 'my' mind-set or charity which is within my control to give or not to give. It's a hope that Hashem will not only hear and listen to my prayers; it's a plea that HE will answer me as well.

I can start working on Teshuva and Tzedakah even before Rosh Hashana begins, but what about the prayers? How can I begin to work on my tefillos for the coming year? The answer to this is found in this week's parsha Ki Savo. In Perek 26 Passuk 11 the Torah states "V'Samachta B'chal HaTov Asher Nassan L'cha Hashem Elokecha U'lBeisecha, Ata V'Halevi V'Hager Asher B'Kirbecha". "You shall rejoice with all the goodness that Hashem, your God, has given to you and to your household - you and the Levite and the convert who is in your midst". The wording 'And you shall rejoice' is almost like a commandment that Hashem is forcing upon us. How is it possible to be commanded 'be happy'?

God is suggesting that we experience happiness, genuine joy, during the fulfillment of the Mitzva of Bikkurim, the act of bringing of the first fruits to the Temple in Jerusalem. It might appear difficult to understand why God needs to command us to rejoice as this is not like other commands that are an action to perform or avoid. Usually, someone who has been blessed with all good and is appreciative of all with which he has been blessed will automatically be 'happy' even without being told to "be happy". If, Heaven forbid, in the opposite scenario where a person feels he has not been blessed and sees the blessings bestowed upon others, while that person may be happy for others, in his heart will he feel any genuine joy?

During the bringing of the Bikkurim to Yerushalayim, there's no question there were Jews of great wealth bringing their first fruits. The very wealthy Jews brought an abundance of first fruits from all of the seven species for which Israel is praised.(Bikkurim are only brought from the seven species that the land of Israel is praised for in Devarim 8:8). They brought fruits from their fields, from their vineyards and from their orchards and placed them in baskets of silver and gold. Those who were unable to bring such quantities of first fruits would surely have felt some resentment towards those who were so wealthy. In fact, they may even have harbored some anger towards God that others had more than they. If their hearts were full of anger, there surely was no room for simcha /joy in one's heart.

This is exactly why Hashem commands us to be happy. As it says in Pirkei Avos: "Eizehu Ashir Hasameach b'chelko: ""Who is wealthy? One who is happy with his lot and removes the jealousy from his heart". The level of joy should be so great that a person feels he has everything in the world; that he is not lacking. If a person views his worldly possessions as gifts from God, and that the wealthy are also receiving gifts from Hashem then we trust that Hashem knows what He is doing. Each person should accept and receive his gifts from Hashem with a smile, appreciating each gift as precious.

An additional key point is to understand who else is mentioned in the verse with "you" none other than the Levite and the Ger, the convert. Perhaps our lot is similar to the Levi and the convert who did not receive a portion in the land of Israel, and nevertheless were happy. Joy for the Levi is not anything physical. It is the ability to serve in the Beis Hamikdash.The convert's joy centers around the fact that he joined the ranks of the Jewish people. So, too, an individual who has minimal worldly possessions should have a simchas Hanefesh, a rejoicing of the soul in being able to worship Hashem. Perhaps Hashem gives a person less in order that he will have more time to focus on his spiritual energy and to work on his Avodas Hashem, his service to God. As Chazal teach us "Marbeh Nechasim Marbeh Daagah" "With more physical possessions comes more worry".

As Rosh Hashana and Yom Kippur approach we can work on our Tefilla as well as focus on charity and repentance. Later on in the parsha the Torah expresses the one main reason why the Tochacha, the reprimands, and the curses came upon the Jewish people. This was due to a lack of happiness when we served Hashem. Simcha is in the mind of a person; it can either bring a curse or a blessing to one's life.

As we prepare for the New Year and start to focus on how we want this year to be different, we need to change our mind-sets, appreciating the gifts with which we have been provided and to work to understand the true meaning of being happy with what we have. I know many people who, while blessed with monetary wealth are sad and lonely, while others possess few material assets but are deeply happy people. The preparation for the New Year and its expectations should not necessarily be directed towards what Hashem gives to ME but rather to experiencing an honest understanding of contentment with whatever Hashem has bestowed upon me.

Ah Gut Shabbos Rabbi Avram Bogopulsky

This week's Dvar Torah is sponsored by Susan and Lonnie Adelman in memory of Susan's father, Pesach Ben Moshe HaLevi Green, on his Yarhzeit this Tuesday, the 17th of Elul.

What do a computer, an air conditioner/heating system, a car engine, a liver, a swimming pool, and a kitchen sink all have in common? They, along with many other items in the world, have filters. The basic function of a filter is to retain that which is good and keep out the bad. Until a self-cleaning filter is invented, a person must either clean or change a filter when the dirt accumulates. The more a filter is changed the better the system will run. If a filter is not cleaned or changed often enough, the system will not run properly, potentially harming the unit.

God created the human body with different kinds of filters. Body hair keeps away dirt which would otherwise penetrate the skin and cause infection. Our ability to close our mouths and breathe through our noses help us filter out particles which are not beneficial to the body. Despite the fact the body has its own very efficient filtration system there are times when additional filters are needed. Some of these additional filters are found in this week's parsha, Ki Saytzay.

In Parshas Ki Saytzay there is a noticeable juxtaposition of two verses dealing with Tzitzis. In Devarim 22:11,12 it states "Lo Silbash Shaatnez Tzemer U'Pishtim Yachdav Yombined : You shall not wear fibers, wool and linen together". " G'Dilim Taaseh Lach, Al Arba Kanfos Kisuscha asher T'chaseh Bah: Twisted threads you shall make for yourselves on the four corners of your garment with which you cover yourself". Rashi is quick to note that the reason Tzitzis is mentioned is to teach us that despite the wool garment and linen strings, it is an exception to the rule of Shaatnez and is not only permissible but obligatory.

There are many reasons given as to why the combination of wool and linen is prohibited. The Rosh, Rabbeinu Asher suggests that since the curtain that hung in front of the Aron was made of Shesh (linen) and Techeiles (wool), Hashem didn't want us to mimic the 'garb' of the Ark by wearing something with the identical fibers. A second reason mentioned by the Rosh was that the killing of Hevel by his brother Kayin came about through wool and linen. In Bereishis we read how Kayin offered flax (linen comes from flax) as a sacrifice to God while Hevel brought from the best of his flocks, which was a kind of wool. Therefore, Hashem prohibits us from combining these two together as they were the cause of separation of brothers.

The Zohar explains the word Shaatnez itself is a cross between Satan and Oz which means strength to Satan. If a person wears this combination, it awakens the evil spirits, and it comes to affect a person's spiritual quest. There is a verse in Vayikra 19 which also mentions this Mitzva of Shaatnez: "And Clothing made of Shaatnez shall not come upon you". The message is do not bring impurity and the evils of the Satan upon you. The confusion created by the altercation of Kayin and Hevel through the combining of wool and linen created a destructive capacity within the world. The Mitzva of Tzitzis, which does consist of this combination, reinforces the notion of separating these two fibers when told to do so, and to specifically combine them when commanded to do so. In the same manner that a person must be careful not to mix the two kinds and to watch and guard them separately, so too a Jew must clearly show that when we are commanded to do something that appears forbidden, we will do it openly. By placing the Tzitzis on the wool garment and openly displaying them, we are showing the world our desire to fulfill the Mitzvos with a love and fear of Hashem.

I would like to suggest that Tzitzis and Shatnez are filters for the Jew, both physically and spiritually. The Tzitzis act as a powerful barrier, protecting a person from outside evil forces. At the same time, the evil spirit is blocked from entering by the otherwise- prohibited combination of the linen and the wool. Being careful not to wear Shaatnez protects an individual from the mixing of forbidden things within the body. Shaatnez is not only about the prohibition of the mixing of wool and linen; it also protects us against producing devastating effects upon our Neshamas.

The month of Elul is the time designated for self-introspection and spiritual improvement. It is brought down in Halacha that it is the time of year for checking our mezuzos and tefillin. The blowing of the shofar after davening and the daily recitation of selichos (Sephardim the entire month, Ashkenazim a week before Rosh Hashana) are physical ways we prepare for the Yomim Noraim, the Days of Awe. In addition, we also need to clean out the filtration systems within us. If we are lacking these filters, we need to install them, recognizing the filth around us, which, if left unfiltered, we ingest on a daily basis. Our environment is polluted with debris that is harmful and destructive for our souls. In order for the machine to work properly, in this case the body and soul, we must use the symbols of Shaatnez to filter out the bad and protect and nurture the good.

As we approach the new-year, we should make sure to service our physical and spiritual systems. Obviously, it is more beneficial to provide ourselves with steady maintenance throughout the year, but at least during this month of Elul we should make sure we do a thorough annual cleaning and keep all the fibers in check.

Ah Gut Shabbos Rabbi Avram Bogopulsky

This week's Dvar Torah is sponsored by Perry Grossman in honor of his niece Rivka Green on her marriage to Shmuli Davidowitz.

San Diego is a beloved city for many reasons: not only does San Diego have the best weather in the world, beautiful beaches, lots of sun and fun, but also has an incredible atmosphere of acceptance. The city embraces a variety of nationalities from all over the world. I feel there is religious tolerance among the major religions and genuine mutual respect which gives this second most populous city in California a warm, small-town feeling not typically evident in a large city.

Everything said so far not only applies to the general population at large but also to the Jewish community of San Diego as well. The San Diego Jewish community is not large but not small either; I categorize it as a second- tier city. Our inner- circle community, Beth Jacob is also diversified. We strive to make it a place where everyone can feel comfortable and at ease. With that said, there are also pitfalls to be wary of when life is too comfortable. The phrase "keeping up with the Jones's" usually carries a negative connotation. We tend to to try to live up to a certain lifestyle amongst our peers. I believe that there is some benefit to the phrase when viewed in the spiritual rather than the physical context.

Many people feel spiritually comfortable in San Diego. This is particularly true within the Beth Jacob community. The level of 'frumkeit' is not challenged and there is no pressure by the Schwartzes or the Goldmans to do more or to raise the bar a little higher. This can be good, but it can also be bad if it leads people to drop their level of observance over time. Every individual, every couple and every family come to the Shul with a certain level of commitment and fulfillment. If this is not nurtured and fed it will begin to fade. As the old saying goes, 'if you're not going up then you're going down'. It is not possible to remain at the same level without working towards a higher goal.

Maintenance is one of the greatest challenges facing man. Maintaining the exact speed of a car requires constant adjustments to the gas and the brake, depending upon the conditions of the road. The road - or the path of life - is never straight. It goes up, down to the left and the right, requiring constant adjustments of the speed of the car. Sustaining spirituality is no different than maintaining the speed of a car. There are times we need to give more gas and put more effort into mitzvos and Torah because we might feel ourselves slipping. Some people are in overdrive and need to slow down a little to avoid burning themselves out. Sadly, I have seen both scenarios where people go too fast and crash, and more commonly, where individuals slipped greatly in their service to Hashem.

The beginning of this week's parsha Shoftim begins "Shoftim V'Shotrim Titen L'cha B'chal Sh'arecha"... judges and officers you shall place in all of your gates. The word 'Lecha' always means for your good and for your benefit. The Sifri expounds that it is worth having officers and judges watching over the Jews in order to keep them straight and maintain them on their land. It is the judges, the officers and the like who keep us doing what we are supposed to do and who maintain the balance necessary to serve Hashem. Our yetzer hara tries to convince us that we don't need these people to look over our shoulders that we can manage by ourselves without their help. We can't judge ourselves because we are too close to the situation. We are 'nogeia b'davar'.Only an outsider looking in can be objective and tell us what and how we should behave. We cannot measure our own lives; we need to measure against something else. If we choose an outsider to view us and report to us about ourselves then that will be a great benefit to us. Having that peer pressure for us to measure against can help us, benefitting our spiritual development.

A few verses later the Torah tells us do not alter judgment, not to show favoritism and not to take a bribe. Besides the actual or simple understanding of these laws relating to a physical judge, it is also a warning to the judge within ourselves. It is easy for us to alter the judgment by rationalizing why we should or should not do something. We should not show favoritism to others. Finally, refusing to take a bribe doesn't only mean a financial bribe. It also means that we should not bribe ourselves into believing that what we are doing is always right or justified. The flow and the theme speaks not only of the actual physical officers and judges; it speaks to a deeper level to our own egos.

The gates of our homes are being left unattended and without officers or guards. Many of us at one time had these guards and officers but unfortunately we've been bribed by our subconscious and abandoned the many good and meaningful practices that we used to do. The families which have let their guards leave are suffering, and they don't even know it. They are on course leading to destruction of any remaining remnant of a true Bayis Neeman B'Yisrael. Fortunately for those wise individuals who welcome the criticism and the pressure from the outside, they have maintained a house of sanctity and purity.

As we continue to get closer to the new year, we should look to hire the officers and guards to ensure the balance we need in our lives.. Outside pressures will force us to maintain a good, serious, pious life. Each of us needs to reinforce and refocus our commitment to climb to ever higher spiritual levels.

Ah Gut Shabbos Rabbi Avram Bogopulsky

The idiom "growing to a ripe old age" is becoming increasingly more significant to me. While some might say that I'm too young to make this statement, but the truth is I didn't say that I am grown completely, rather the intent is on the 'growing' aspect. Growing old is a process which really does take a lifetime. What exactly is the blessing and meaning of a ripe old age? Why is 'ripening' used to express the process of aging?

As many of you know, one of my favorite challenges is making fruit platters. The art of making a beautiful platter is dependent on the utensils used in preparing the fruit and the fruit itself. If the fruit is overripe, it is too soft and doesn't stand on its own. If the fruit is under- ripe, the pieces will be hard but not sweet. There is a skill in knowing at what point a fruit is ripe. Unfortunately, most people need to cut open the fruit in order to make that determination. Once it's cut it open, however, if it's not ripe it can't simply be glued back together to continue the ripening process.

As it ripens, the thick, hard skin begins to soften, becoming thinner. The softer and thinner the peel or skin becomes, the sweeter the fruit is. This process of ripening is identical to the process of aging for most human beings. When we are young we tend to have a tough exterior and are not very flexible. Some interpret this as being tough and harsh, perhaps even bitter regarding certain circumstances in life. But as we age there is a tendency to mellow out and become a little softer on issues. Life seems to take on a sweeter taste. Our bodies are similar to the skin of the fruit. We are small and tender when young, slowly developing a thick skin. This protective covering becomes softer as we age. With fruit, the key is to make sure it's eaten before it rots.so too with people. We need to be aware of the beauty of our inner growth. A person should be only sweet and not become rotten.

This week's Parsha R'Ay begins "R'Ay Anochi Nosein Lifneichem Bracha U'klala" - " Behold I have placed before you a blessing and a curse". The traditional or standard approach to this passuk is we have a choice to be blessed in this world or to be cursed. If we follow the Torah and perform the Mitzvos, essentially choosing life, then that is a bracha, a blessing. If we choose to ignore the teachings of the Torah, then we are essentially choosing death, which is the ultimate curse.

The end of R'Ay also mentions a Bracha of sorts. The last verse teaches that every person should give (charity) according to the blessing that Hashem has blessed them with. "K'Birkas Hashem Elokecha Asher Nossan Lecha....". " If Hashem gives a person the wherewithal to give tzedaka and the person chooses not to do so, then he will have been living a cursed life. But if a person gives according to the blessings which God has given them, then their giving is a true blessing. Their lives have been blessed because they know how to appropriately deal with the blessing they have received.

I would like to suggest the Bracha/Klala vision is also related to our personal outlook in life. We have a choice of viewing events and situations in life for good or for bad, to see events as positive or negative, as bitter or sweet. The blessing to us depends on how we interpret and understand something in life. If we merit to see things in the correct perspective it will be a bracha; if not it will be a curse. The ability to achieve this requires time and aging. We all begin by being tough and harsh and if we remain this way then we live a cursed life. On the other hand, if we are able change that affect and take a softer, less harsh look at a situation and kinder, more caring attitude towards people then our lives will become much sweeter. If we are able to accomplish this, then the beginning stages of having a hard peel will retroactively be looked upon as sweet because that is the necessary progression of a fruit and of life. The sweetness of a fruit can only be tasted at the very end of the ripening stages. So too in a humans life, the sweetness can only be determined at the very end of life.

The Torah outlook on the meaning of "living to a ripe old age" is learning the process by which the sweetness of life comes to be. It is NOT just living to an old age, for some people do and are as grouchy and mean the day they die as they were years ago when they were younger.

Sadly, there are times a fruit never does ripen. So too, there are people who never ripen, remaining hard and difficult throughout their entire lives these people live a life of bitterness instead of sweetness. The remarkable aspect of the fruit is that as it ripens, the peel itself becomes more flesh of the fruit. The hard peel turns into the meat of the fruit. Our challenge is to transform some of that tough exterior and soften it up and make it part of our internal essence. Everyone deep down wants to be caring and sweet, it just takes time to convert that change, morphing it into sweetness.

The word R'Ay, " to see".should be the first instruction to us this week. I pray that we each appreciate our own ability to change our lives and see it as a blessing, tasting the sweet delicious fruit of life

Ah Gut Shabbos Rabbi Avraham Bogopulsky

Announcements, phone calls, e-mails, fliers, facebook, twitter are only some of the methods we use to communicate information. Despite how many times announcements are made, invariably there are some who didn't get the information. Quite often, as an event is taking place, someone will come later and say 'I didn't hear about it'. There is a great difference between listening and hearing; almost everyone hears things, but they aren't necessarily listening. Yet I believe there is a deeper issue than just hearing and listening..... Subconsciously ignoring.

The debate rages as to how much advertising is needed for people to get the message. There are instances when repeating information in different forms is beneficial. At other times people become sick and tired of hearing the same information over and over again - even when it's packaged differently. Granted, the level of attention something receives is directly correlated to how interested the party may be. Announcements that are not meant for my age group or gender will automatically not register in the "listening section" of my brain. Of course there are things that apply to everyone across the board, and that is Torah and all the things which link to Torah.

In the beginning of this week's Parsha Eikev, the Torah states: "V'Haya Eikev Tishmeun eis HaMishpatim HaEileh Ushmartem Vaasisem Osam"....."And it will be that you will hearken to these laws and you will safeguard and perform them". The very last passuk of last week's parsha states: "...and you will safeguard the Mitzva, the statutes, and the laws which I have commanded you to do this day. The Kli Yakar observes that the word "Chukim" in Vaeschanan is missing in the next verse in Eikev. The Kli Yakar explains the absence of the word "Chukim" is really found in the word 'Eikev' - the heel -which can be understood to mean that one should not trample and step on the Chukim, those statutes for which we do not know the reasons. This is in contrast to the Mishpatim, the laws that mankind would enact on their own as it makes sense for a society. The Chukim, on the other hand, do not have rational reasons to the human mind.

The Kli Yakar explains the language and usage of the term Eikev (which means heel) comes to include all the statutes. The statutes are hinted in the word Eikev because the Satan and the nations of the world mock the Jewish People for doing these mitzvos that they can't relate to. It is for this very reason that Jews have a tendency to trample and step on these Chukim, mitzvos which they feel uncomfortable doing because they don't know the reasons to do them. This is what the Rabbis referred to when they said "do not tread upon the Mitzvos Kalos" - seemingly the easy ones but those that people mock.

The Rabbis often mention the idea "to be careful and treat the Kal (easy)mitzvos identical to those which are more difficult or not possible for us to understand. Again, this directly applies to Eikev, do not trample upon the easy ones, those mitzvos which don't make sense in the same way that we don't trample on the more difficult/harsher ones, the Mishpatim that make sense.. All of the mitzvos share in their significance and importance, and this is particularly important regarding the Mitzvos that we are challenged with by not knowing the reasons behind the Chukim.

There is no area of the Torah that should be treated lightly because it may not make sense to you. When I read the ingredient panel of a medication, I do not understand or know what it all means, but I follow the instructions nevertheless. So too when it comes to following directions in the Shulchan Aruch one should just do the mitzva instead of mocking and disregarding it completely. There is a guarantee that if a person does these mitzvos he will come to rejoice, as reflected in the word V'Haya - and it will be.

In a Jewish community, whether it's the local day school or Shul, opportunities are granted to one and to all. Dozens of lectures, speakers, and learning opportunities are there for everyone. Daily, weekly and monthly announcements go out seeking people to listen and to learn. Unfortunately, however, much of this planning falls on deaf ears. I am not referring to ears which are physically unable to hear, but rather to an ailment of disregarding and ignoring the potential growth made available yet ignored. People should not be foolish in thinking that if I just do the Mishpatim, then I will be ok. Everyone needs to study Torah on every level. It is through the study of Torah that we will increase the days and years of our lives. This requires listening to and noting when the class is going to take place and then showing up and learning.

Baruch Hashem we have seen many families flourishing in our Shul. But let me take license to issue a strong warning: In order to maintain the level of commitment and observance of the mitzvos, one must continue to study Torah - either privately with a chavrusa or by attending Shiurim. Torah learning is the oil which keeps all the parts greased up and running smoothly. If the performance of mitzvos is not complemented by a constant stream of Torah, then the river bed will dry up. Opportunities for Torah study come and go; It is incumbent upon all of us to take advantage every available situation to learn.

When a person hears the announcement of a certain lecture or speaker, they should figure out a way to attend and not just shrug it off as if it's not important or it's not for me. Torah is the elixir of life Plain and simple. Without it we can't exist. Next time we hear an announcement of Torah learning let us commit to take it upon ourselves the mitzva of Limmud HaTorah.

Ah Gut Shabbos Rabbi Avram Bogopulsky

Throughout life we see things shrink and grow, expand and compress, becoming bigger and smaller. From the moment we enter this world, we grow, requiring more and more space to obtain ever greater portions of the physical world. We are born with nothing, but continuously acquire more and more stuff throughout our lifetimes. Finally, at a certain point in time we realize that we need to shed some of the possessions which we worked so hard to obtain. We strive to get that big house, filling it with fine, expensive furnishings, and then finally realize that it's too difficult to manage so much space, and we start to downsize. Once we downsize, selling that large house and relocating to something smaller, we then get rid of some of the furnishings since they won't fit into the smaller quarters. This progression continues until we are left with that with which we came.

Soon after we are born we are placed in a small contraption called a crib, which somehow resembles a little prison. It is usually warm, comfortable and very snug. Eventually we grow out of the crib and end up in a bed. Most people don't think about their death and where they go. Ironically, we end up after one hundred and twenty years, in a small snug area known as the grave. We return to the place from which we came, our physical bodies placed in a very small container.

In this week's Parsha Devarim,which is always read the Shabbos before Tisha B'Av, Moshe Rabbeinu, thirty-seven days before his death, delivers his final speech to the Jewish people. Moshe rebukes the nation by identifying the places where they sinned without mentioning the sin itself. The very first passuk 1:1 states: "bein Paran u'bein Tofel". The word 'bein means between and is mentioned twice, once before each place. Reb Shlomo Luntzitz in his commentary the" Kli Yakar", explains the need for this repetition. The sin at Paran was about the spies while the sin at Tofel regarded the complaint with the Manna. In between these two events was another sin, namely Mei Mereeva, when the Jewish people complained about water or the lack thereof. The additional time mentioning 'Bein' is a hint within a hint that there was another sin committed and Moshe didn't even have to mention the place.

A second poignant insight is that these two places, Paran and Tofel, represent the seventeenth of Tammuz - the day the walls of Yerushalayim were breeched, and Tisha B'Av - the day both the first and second Temples were destroyed. Tofel was the place the golden calf was formed. That very same day Moshe Rabbeinu came down from Har Sinai and when he saw the Eigel Hazahav, he smashed the Luchos, the tablets of the Bris. That day was none other than Shiva Asar B'Tammuz - the 17th of Tammuz, the first day of the three weeks. Paran was the location of the incident of the Meraglim, the spies. When the spies returned and brought back a negative report against the land, everybody cried. Hashem said, "Since you cried for nothing you will cry for good reason on this very day." That day was none other than Tisha B'Av, the ninth day of Av - the saddest day on the Jewish calendar. This is the day that both Temples were destroyed and we cry and mourn over their destruction every year.

The medrash tells us that the every year on the night of the ninth of Av, the Jewish people dug a grave to sleep in, and in the morning the number of Jews were fifteen thousand less. Over a forty- year period the six hundred thousand Jews in the desert who were sentenced to die in the midbar and not go into Eretz Yisrael died out. This was a siman/sign for all future generations that we should contemplate the end of life on this very sad day. The way to live a fulfilled, purposeful life is to constantly review our life day by day. We should think about what things were good and should focus on doing more good while recognizing those things which were bad that should be avoided in the future.

Ironically, Chazal tell us that not only will Moshiach be born on Tisha B'Av, but that this day will become a full-fledged Yom Tov - a festival day. How do we reconcile the notion of going from the saddest day to the happiest day? I believe that the ninth of Av was actually a festival day to begin with. It was only as a result of the sin of the spies did that all turned sour. The day became blemished, covered with a black cloud. We understand, however, that one day the black cloud will dissipate and the clarity of Hashem being the king over the entire world will be recognized.

Bein Paran U'Bein Tofel is reminding not only the Jews in the desert but we Jews of today to contemplate our actions, particularly during these days of the three weeks. A true Yom Tov day is when Klal Yisroel will come to see eye to eye, to get along as brothers and sisters should. Let these days of the Bein HaMitzarim serve as a reminder that the Geula, the redemption, is most appropriate to occur during these days. Let us work on all of our middos, and In particular the laws of Bein Adam Lachaveiro.Once again, the word 'Bein' is put before us to help us to understand that it is the key word in bringing Shalom between all Jews and then to bring genuine Shalom to the world. May we all be Zocheh to see Moshiach Tzidkeinu B'Meheiru B'yameinu. AMEN.

Ah Gut Shabbos Rabbi Avram Bogopulsky

Three times in this week's parsha, Parsha Vaeschanan, the Torah uses the term 'Goy Gadol' - a great nation - to describe the Jewish people. The mission of the other nations of the world is to see the greatness of Am Yisrael. In Devarim 4, 6-8 the Torah states Ushmartem Va'asisem ki hee chochmaschem u'binaschem l'einei ha'amim asher yishmune eis kal hachukim haEileh v'amru rak am chacham v'navon Hagoy Hagadol hazeh. Ki mee goy gadol asher lo elokim krovim eilav.... Umi goy Gadol asher lo chukim umishpatim tzadikim kchal Hatorah Hazos..." "You shall safeguard and perform them, for it is your wisdom and understanding in the eyes of the peoples who shall hear all these statutes and who shall say, "Surely a wise and understanding people is this Great Nation!" For we are indeed a great nation which has a God Who is close to it, as is Hashem, our God, whenever we call to Him. And we are a Great Nation that has righteous statutes and ordinances."

Rav Shamshon Raphael Hirsch says that Am Yisrael, the Jewish people, have many purposes in life, one of which is to spread the word of Hashem to all the nations of the world. The Jewish People are the prototype of what a human being is supposed to be. A Jew is supposed to be a role model, one who teaches by example. The other non-Jews will come to recognize the behavior of the Jews and in due time will emulate us. The nations of the world will eventually learn and take on the proper middos from their Jewish counterparts.

In Moshe's song of Haazinu, we are reminded us that we will be a nation who will dwell by ourselves and not consider the other nations. This praise from Moshe is a lesson that we will be influential over the nations of the world but should not be influenced by them. The verse states "Hein Am L'vadad Yishkon, U'vagoyim Lo Yischashav" - this nation will dwell by themselves. Rav Hirsch explains that even when the Jews are in the diaspora amongst the other nations, they will be separate and will not copy their ways. We will not make our calculations and decisions based upon them. Rather all decisions will be made only through the Torah. Despite the fact that we will keep apart from them, the other nations will nevertheless learn from us.

There are three parameters necessary for non-Jews to learn from Jews. If one looks at the three times the words 'A Great Nation' is mentioned, there is a description of how the Jews are expected to behave. First , the Jewish people must act in a wise and insightful manner. Second, the Jewish People must remain close to Hashem, and lastly, they must have righteous laws and statutes. Two out of the three happen to be listed in the seven Noachide laws. The last one, which focuses on righteousness, refers to the observance of all seven of the Noachide laws. Rav Hirsch concludes by stating, "It is conditional as to whether or not the nations of the world will learn from the Jews. If WE, the Jewish People, live up to the ideas that make us a Great Nation, then they will surely want to learn from us.

This past week the world over experienced one of the greatest events in recent history, the Siyum Hashas. Jews worldwide celebrated together - K'ish echad B'lev echad - like one person with with one heart. The seven and a half year journey through the sea of Talmud culminated on August 1st. With celebrations taking place all over the world, all eyes and ears were focused on MetLife Arena in New Jersey where almost 100,000 Jews from all walks of life came to give honor to the Torah. With immense challenges to overcome, the event went off beautifully as tens of thousands of Jews around the globe connected via satellite. The joy and enthusiasm this event has placed upon Am Yisrael was of a proportion beyond any we have experienced in our lifetimes. It is reminiscent of the second to last Mitzvah of the Torah known as Hakhel where men, women and children came to the Beis Hamikdash after the festival of Sukkos. Every person came away with something different but deeply meaningful from this occasion.

One of the glaring results of this affair was the impact it had on the non-Jews who were involved in planning and executing this incredible undertaking. A great Kiddush Hashem was made and seen by the staff and management of the stadium to the security details including all levels of law enforcement. Reports and comments were made by everyone who was involved as to how smooth, dignified, organized and appropriate this event was.

The stage of an American football stadium is usually reserved for behavior which is less than dignified. With gladiators battling and the fans cheering obscenities, the venue is not a makom Torah. We, the Jewish People, are here to elevate the status of everything in this world. News reports on television and the Internet reported how thousands of Jews world -wide celebrated the conclusion of the entire Shas through the Daf Yomi program, learning one page a day, the same Daf, together, day after day until finally completing the full cycle after seven and a half years. This was a powerful and magnificent celebration of literally the entire Jewish People being on "the same page". Many speakers remarked how this event took place only a few days after Tisha B'Av; a day that separated Klal Yisroel was now here to unite us all. It is the Chashivus, the importance and relevance of Torah that keeps us all connected. This was undoubtedly something that the gentile world could learn from us. We are far from perfect but we all had a great merit to be a part of this and witness the power and influence we can have over the world.

Ah Gut Shabbos Rabbi Avram Bogopulsky

Many have heard the Hebrew word for love is Ahava. Many Hebrew words have roots, and the root of Ahava is Hav, which means to give. The message is very strong and clear that it is to our loved ones we give and give, and realize that by giving we are also getting in return.

Similarly, as we begin Sefer Vayikra the Book of Leviticus we find a similar and striking comparison to the love notion. The third of the five Books of Moshe is Leviticus or in Hebrew Toras Kohanim for it discusses many of the laws associated with the Priests and primarily discusses the Korbanos, the sacrifices. The second verse of this week's Torah portion says "Dabair el Bnai Yisrael v'amarta lahem, Adam ki yakriv mikem korban La'Hashem etc". "Speak to the Children of Israel and say to them: When a person from among you will bring an offering to Hashem etc. The root of the word Korban, sacrifice is Karov to get close. When we GIVE a sacrifice to Hashem we are actually trying to get close to God. We are the beneficiaries of that gesture. God does not need out sacrifices, rather we NEED Hashem to accept them so we feel closer to Him. It is interesting to note that the word Mikem (in the verse) which means from among you can be read backwards and forwards as it has three letters of which the first and last are the same. Hinting to the fact that when people give of themselves for the sake of giving and doing so for the sake of Heaven then they are the true benefactors of their offering to Hashem.

In our times the word sacrifice is sometimes interpreted that I am losing out on something. That I have given of myself that I am losing and will not retrieve. (Even in baseball when a person hits a sacrifice fly it does not go against his average as having made an out. Although he does not get any credit either). But in the Torah's perspective you actually gain by sacrificing to Hashem and for other human beings.

Unfortunately, many people fail to see this in life. Sometimes parents feel that they don't need to sacrifice to bring up their children and to make concessions on their own comfort levels. Paying more for tuition, getting a tutor, sending the children away for a positive summer experience, sending away for a better kind of education all require SACRIFICE. Hopefully, the results of those sacrifices will be a better product and relationship with those important loved ones.

I have noticed that people are jealous of others, it is a natural feeling that the Torah warns us against. But nevertheless, People are jealous of others but never recognize or appreciate the sacrifice those individuals made in getting them there! Nothing in life comes easy. In Pirkei Avos it says according to the pain will be the gain. We know that by the phrase "No pain, no gain.

Korbanos may be difficult, in sacrificing our lives for others. But when we do, we will hopefully sit back and enjoy the fruits of our labor and getting closer and a return for our Sacrifice.

Good Shabbos

Rabbi Avram Bogopulsky

This week we read the final two portions of sefer Shmos, the book of Exodus. If we step back for a moment and view Jewish history up until this point. The Jews left Egypt, received the Torah, built the Mishkan/Tabernacle and are now on their way to Eretz Canaan, the land of Israel. Putting aside what we already know, that the Jewish people will wander in the desert for forty years we should be going into the land now. So what is the feeling in the air and what is the buzz in and around the camps? The very first verse tells us "Vayakhel Moshe es kol adas Bnei Yisrael vayomer aleihem, eileh hadvarim asher tziva Hashem la'asos osam". Moshe assembled the ENTIRE assembly of the Children of Israel and said to them: "These are the things that Hashem commanded, to do them." It then goes on to speak about the Mitzva of Shabbos. One can ask: Why does the Torah use the word kol the entire Jewish people instead of just saying Moshe spoke to the assembly? A second question is: What is the significance of gathering to teach the commandment of Shabbos when we have already mentioned it earlier?

The Yalkut Shimoni which is one of the Midrashic explanations says that the gathering was for Moshe to teach the laws of Shabbos to the Jewish people ON Shabbos. Jews should gather in Shul and study halls to listen to their Rabbis teach about Shabbos. The Yalkut goes on to say that this is the source of the custom that Moshe said "Thirty days before a holiday we should ask and explain the laws of the coming festival. Thirty days before Pesach and thirty days before Sukkos learn the laws of that particular holiday." This message that Moshe sends us is the importance of the Jewish people to continue learning, learning from their Rabbis, and to come learn within a communal setting. One should not just learn at home, or by themselves, but rather with a teacher and among a group.

The first question of why the entire nation was required to be there can be answered by our differences. Within every group, club, committee, religious affiliation and even family there are opinions and differences. At times, the spectrum within the right to the left can be argumentative and downright ugly. In today's times we find within the circles of Orthodoxy many brands and strands. Whether a person affiliates with the kippah sruga, suede, velvet or even a paper one we find differences among the group itself. Orthodox Rabbis within the same organization will have different philosophies and outlooks on halacha and practice. Moshe Rabbeinu is commanding through the word of G-d that is all fine and acceptable, as long as we see ourselves in the collective Kol, all the entire. We are so fragmented that Moshe instructs us to pull all together. When and where do we find this opportunity to come together, on Shabbos and Yom Tov.

We need to aspire and do what Moshe did in pulling ALL , the ENTIRE Jewish people together regardless of how different we are. Let us have the merit to become a true Kehilas Yisroel and maybe then we can continue on the original plan of going into the land of Israel.

Ah Gut Shabbos, and a Shabbat Shalom,

Rabbi Avram Bogopulsky

One of the worst events in Jewish history was the sin of the golden calf. Moshe Rabbeinu did not come down from Mount Sinai at the time that the Jews had "thought" he was to arrive. Moshe though was precisely on time, but it was the Jewish people who miscalculated. A miscalculation of a few hours led the course of history to be changed. The Midrash teaches us that the events of Matan Torah, the giving of the Torah had brought the Jewish people and the world back to a state of purity and perfection that the world had not known since the Garden of Eden. This state of elevation came crashing down as Moshe smashed the Tablets that he brought down from the mountain.

What was the sin?

The verse in chapter 32:8 states "Saru Mahair Min Haderech asher Tzivisim, Asu Lahem Masecha Vayishtachavu Lo, They have been quick to abandon the way I instructed them to follow, they have made for themselves a molten calf-idol and they bowed down to it". One interpretation given by Nachal Kedumim says the key to their "success" in sinning was that they were quick and did it fast. If they wanted to rebel and not do a certain Mitzva they might have to wait for the opportunity of that Mitzvah to come along. If they wanted to violate Shabbos they would have to wait until Shabbos comes. The sin that they chose was one of instant gratification, Idolatry. Avodah Zara, foreign worship of a deity can happen anytime and any place and that's why their downfall was so immediate. This is why they can fall from such great spiritual heights and fall to the depths of despair. The sin of worshipping idols is tantamount to the repudiation of the entire Torah.

We today are living through our own sin of the golden calf. The Jewish people in general and the Orthodox in particular desire instant gratification. Mind you, that we are not speaking in terms of physical gratification but religious gratification. Individuals want that learning and knowledge should come right away after a brief study session. Every sermon the Rabbi gives should be to my exact liking and taste. Parents feel that their children should be educated immediately within the framework of our schools and Shuls without having to be a role model for their children. Sure it's easy to say "this is no good" or "they are not effective" and "therefore we need to get rid of it or them". People are looking for the solutions to come to them without working on themselves and their families. Klal Yisroel should have had the patience for Moshe and realize that getting something else was not going to solve their issues.

If we want our society to be better and our children to grow up with better values then it must begin at home with ourselves. If we have certain expectations from people then we must demand that of ourselves first. We can't just throw it away because it did not meet my expectations, rather one must lead by example for others to learn by. If one person had stood up when Moshe was thought to have been dead and said let us wait and work on ourselves then the world would have been a very different place. If we stand up and lead by example and not criticize everyone and everything else then the world will surely be a different world in the future. Leading us back to the perfection of the world by recognizing the faults within us and fixing ourselves will ultimately bring about a world that resembles the Garden of Eden.

Good Shabbos,

Rabbi Avram Bogopulsky

The world was created with opposites. Good and bad, right and wrong, left and right, hot and cold. We find that many mitzvos have an opposite side to them. The same commandment can have a positive and a negative side to it. For example the mitzva of Shabbos has the element to remember to actively do something to commemorate Shabbos and the negative of Shamor to refrain and not do certain activities on Shabbos.

Before Purim, we are commanded to read parshas Zachor, the portion to remember what Amalek (from whom Haman descended from) did to us as we left Egypt. When it comes to Amalek we must remember what they did and we also have another mitzva to annihilate the entire nation. In today's day, without knowing for sure who is a descendant of Amalek, this Mitzva cannot be carried out in the literal sense. I believe that beyond the actual fulfillment of any Mitzva the Torah commands us to do a Mitzva in the figurative sense.

How do we see Amalek today? The Meam Loaz tells us that the word Amalek (in Hebrew) is numerically equivalent to the Hebrew word Safek meaning doubt. Amalek is that aspect of our souls which creates doubts regarding our service to God. Accordingly, the verse Asher Korcho Baderech, can be translated as "who cooled you off on the way". The Jewish people left Egypt on their way to Mount Sinai to receive the Torah, with enthusiasm and fire. On the way, they met Amalek and doubts began to arise: Should they commit themselves to God and his commandments of the Torah?

Amalek must be totally obliterated since there is no positive quality that corresponds to the doubts and hesitation caused by Amalek. Its influence is totally negative and has no redeeming aspects. Consequently, no trace of Amalek must remain. Our service to Hashem must be alive with warmth and energy.

This is one of the greatest challenges facing the Jewish people today. We are always looking for ways out of doing what is right, double-checking, and questioning if we are doing the right thing by following the Mitzvos and God. We know what's right, let's put Amalek and the doubts behind us. If we put Amalek behind us, then we will be ready for the coming of Moshiach and the rebuilding of the Beis Hamikdash speedily in our day.

Wishing you and your family a Shabbat Shalom and Ah Freilichin Purim