Sign In Forgot Password

Parshas Nasso - Filling Up the Tank                   11 Sivan 5782

06/10/2022 08:07:18 AM


James Patterson’s popular collection of books filled with enduring fictional characters has made him one of the world’s bestselling authors. In addition to his many stand-alone thrillers, non-fiction, and romance novels, he is also famous for several quotes and proverbs. One such quote that I read off a tea bag (that was attributed to – ”Unknown”) that grabbed my attention is: “Don’t depend on others to give you strength…. Find it within yourself.”

When I initially read this, I thought this was a beautiful concept for Judaism in general. I know that people need inspiration and motivation from others, but I always felt that being self-motivated, searching for and finding our own answers to life’s challenges, will last longer over time. When a person works on him/herself to find appropriate ways to succeed, the success rate is far better than receiving it elsewhere. The name of this week’s Parsha is Nasso, a word which has multiple meanings in addition to the meaning within the context of the parsha – ‘to lift’.  Every one of us needs ‘to lift’ ourselves up, to carry our own existence. This really defines Patterson’s proverb and shows a consistency within the Torah. As we are all aware, there is always an alternative or even opposite understanding of every segment of the Torah. The following is not necessarily opposite but perhaps a complimentary approach to whether strength should come from within or from someone else.

The Torah in this week’s Parshas Nasso states in Bamidbar 6:23 "דבר אל אהרן ואל בניו לאמר כה תברכו את בני ישראל, אמור להם"  “Hashem spoke to Moshe thus saying: ‘Speak to Aharon and his sons, thus shall you bless the people of Israel. Say to them’ ”. This is the introduction to what we refer to as the Birkas Kohanim, the priestly blessings. The Birkas Kohanim are recited by Sephardic Jews everyday of the year in Israel and abroad, while Ashkenazim have the Kohanim recite the brachos every day in Eretz Yisrael, but outside of Israel, it is recited only on the yomim tovim. The decision not to have Birkas Kohanim in the diaspora, with the exception of the Yom Tovim, is that the Kohanim need to be B’Simcha - with joy - in order to bless. Living in the diaspora there are always worries and concerns; only through the joy of a Yom Tov would the Kohein reach the level of joy necessary to give the brachos.

Reb Shlomo Lunchitz, in his classic commentary Kli Yakar, focuses on the last two words ‘Amor Lahem’ - say to them - and explains the significance of these words. He quotes the Sifri 6 143 that says: “… from here we learn the Chazan calls out each word to the kohanim, the text of the blessings.” The traditional reason for this is the kohanim need help to ensure they say the proper words. But on a deeper level, it is the Chazzan who is the channel which first ‘pulls the blessing through the pipes’, so to speak, from the source of blessing. The blessing is poured onto the heads of the Kohanim, instilling them with the power to bless. At first the Chazzan says to the Kohein that Hashem will bless the Kohanim to make them a solid vessel full and instilled with Hashem’s blessing. Afterwards, the Kohanim pour out the blessing from their full essence to the empty vessels of the people. But if the Kohein was not blessed first, then it would be pouring from one empty vessel to another.

With this explanation we can better understand what it says in Bereishis 12:3: "ואברכה מברכיך, ומקללך אאר"     “I will bless those who bless you, and the one who curses you, I will curse”. It should have said I will curse those who curse you, just as stated in the bracha. Rather, Hashem indicates that the Kohein who blesses the people will himself first be blessed by Hashem. This is necessary in order to give the power and essence of the blessing to the Kohein so as to relay the blessing to the Jewish people. But in the case of the curse, it is only after the fact when someone has cursed you will Hashem then curse that person in retribution. Hashem does not give the ability of giving a curse so that they should have what it takes to curse someone else, only through the blessing does that work. Therefore, the Gemara in Chullin 49a states that the Chazzan first dictates to the Kohein; only then can the Kohein bless the people.

From this we can determine that receiving strength from others is not necessarily a bad thing. We should, of course, always try to muster up strength within ourselves.  Nevertheless, when it comes to spiritually infusing someone with a blessing from Hashem, we first need Hashem to bless the giver so that the giver is able to appropriately bless the receiver.  Today all of us need strength, wisdom, and blessing. Chaza”l teach us that we should not take a blessing lightly - even if it comes from an Am HaAretz. I therefore want to give a Bracha of strength, encouragement, heavenly assistance, wisdom and fortitude to our holy congregation and community. May we all be zocheh to merit all of the Birkas Kohanim, hearing the blessing directly from them at the third Beis HaMikdash, speedily built in our days. Amen!       

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

P.S. The length of this week’s message reflects the shortened week after the Yom Tov of Shavuos. 

Parshas Bamidbar / Shavuos - What's in the "Kup"?        3 Sivan 5782

06/01/2022 09:07:44 AM


The book of Bamidbar is given this name because the Jewish people travelled through the Sinai desert. I am still searching for a source that suggests the reason for the desert being named  ‘Sinai’ was due to the fact that Har Sinai (Mt. Sinai) made this desert famous because the Torah had been given on it. The Pirkei D’Rebbi Eliezer explains the name of Sinai is derived from the word Sneh which was the burning bush. In Shmos 3:12 the Torah states "ויאמר כי אהיה עמך וזה לך האות כי אנכי שלחתיך, בהוציאך את העם ממצרים תעבדון את האלוקים על ההר הזה" “Because I will be with you, "replied [God]. Proof that I have sent you will come when you get the people out of Egypt. All of you will “then become God’s servants on this mountain”.

While the Torah was being given, the mountain and the atmosphere surrounding it had a full light show with fire and smoke and cataclysmic effects. One might have thought it was some type of volcanic eruption taking place, but that wasn’t necessarily the case.  Though a volcano is a type of mountain, it has a v-crater, magma, and lava. Most mountains do not have any of these components. Mountain areas are peaceful and safe to visit and stay. On the other hand, volcanoes are aggressive and may erupt when least expected. Mountains may contain water, but you cannot find any traces of water in a volcano. Mountains always have elevations higher than their surroundings. However, not all volcanoes have higher elevations than the surrounding area. Some mountains such as Mt. Kilimanjaro qualify as both a mountain and a volcano. To those who are not into the geologic make-up of such things, and I’m among this group,  the main difference between a volcano and mountain is simple: one has a hole, the other does not. And if we were somehow able to turn each one over, the volcano’s contents would fall out while the mountain would hold everything in. I view the volcano as an upside-down cup with a hole in it while the mountain is a cup turned upside down to hold in its contents. Looking through my cupboard or the supermarket aisle of cups and holders, one begins to realize the incredible number of holders there are that serve so many unique and specialized designations. It is almost as if not one cup size fits all! So much for my mountain/volcano/cup analogy! But there is a point to this prelude.

The cup has a long history from the time it was first invented to the current plethora of cups we use in our daily lives. When I refer to cups I’m writing about all different kinds, from shapes and sizes, to purpose, material and disposable, They may be glass, metal, paper, wood, china, with stems or no stems, handles or no handles, you name it.  Each different style of cup may be used for different types of liquids or other foodstuffs, for measuring and for ritual washing of hands and other ceremonial events.  When we refer to glasses, however, there are an even greater variety of shapes and uses:  flute for wine, water goblets, tumblers, juice glasses, cocktail glasses, and of course the essential shot glass.

The cup, an ancient drinking device, was believed to have been invented in 1570 B.C. in Mesopotamia. It served as a wine-drinking vessel for the wealthy and the royals. It was also filled with ‘holy’ water or wine for the gods of Greece and Rome. In historical linguistics, cognates, also called lexical cognates, are sets of words in different languages that have been inherited in direct descent from an etymological ancestor in a common parent language. For example, the word boor in English has the same meaning as the wordבור  in Hebrew. I would like to take some literary privilege and suggest the word cup in English has a similar definition to the Yiddish word ‘kup’. The Yiddish word kup means head, and the cup in this context sometimes is used as a lukhin cup, meaning a hole in the kup or head. An wonderful example of this usage is the Yiddish expression: "I need that like I need a lukhin cup." (This would be said, for example, by a man in response to being asked what he thinks about buying a new boat.) That Yiddish usage would be the opposite of having a “good kup”, meaning he had a good head capable of reasoning and applying a lot of information, thinking clearly. The head, or actually the brain, is analogous  to all the different kinds of cups mentioned earlier. The head holds an incredible amount of information and compartmentalizes all in the cerebral ‘cupboard’, readily available for immediate retrieval.

Har Sinai was the ‘cup’ from which flowed the secrets and information to the existence of mankind. The Torah which Moshe brought down from heaven was given and poured out to the willing reception of the Jewish people and then, effectively, to the entire world, despite the fact that each and every nation of the world had been  offered the Torah, but each, in turn, rejected it. The giving of the Torah on Shavuos applied to the entire world; as we learned, it was given in the desert so it would be available for everyone. ‘For everyone’ does not only mean for those who choose to take it, rather the Torah is here, available for everyone. Everyone has the kup to access the Torah at many different levels. The Torah is the ONLY written work that is learned by all ages, all cultures, and all levels. The Torah, given on Har Sinai to the Jewish people, acting together as one person with one heart, demonstrates to us all that the Torah belongs to everyone. No one person or group owns the Torah.

Perhaps the most important lesson of having so much information is knowing how to use it. We need to learn how to use the Torah not only as a way of life but as the teacher of life, giving us the ability to understand how to speak to people in different situations and under challenging circumstances. The Torah has given us all the different kinds of cups and kups. If used properly, we will drink from the elixir of life. As Chaza”l said, ”Whoever is thirsty come drink, come drink from the myriad of ways and, in turn, offer the same drink to others, reconnecting us back to the original fountain of Har Sinai.  

Ah Gutten Shabbos & Yom Tov

Rabbi Avraham Bogopulsky

Parshas B'Chukosai - How Do Things Break?   26 Iyar 5782

05/26/2022 09:48:38 PM


Several years ago, I wrote about my shoelace ripping as I pulled to tie it. I pondered why, if I tie both shoes and laces one after the other, for the same number of times, does only one lace rip and not the other? Even when I changed the ripped lace and continued using the second old lace, the old used one continued to do its job, lasting a much longer time than its partner. It wasn’t a simple case of ripping the next day, or the following day.  It was simply much stronger, getting tied repeatedly, sometimes for many weeks longer than its counterpart. A few months ago, a similar occurrence took place, causing me to wonder about this uneven shoelace lifespan once again.

Every morning and throughout the day I need to repeatedly tie my shoes. Due to the obstruction that exists between my shoulders in bending down and the shoes patiently helping to hide my feet, I need to move into a variety of different positions to accomplish this feat. Sometimes I sit on the corner of my bed or the edge of a chair, hold my breath, then cross one leg and pull it towards me, allowing me to tie one shoe. I then reverse the process to reach and tie the second shoe. A second option is to get down on one knee and tie my shoe, but that puts too much pressure on the foot that I once broke. My third option is to place my foot on a chair, bench or  a convenient low table. For years I used the coffee table in my living room as a handy platform for tying my shoe. Dozens, maybe even hundreds of times, I placed my foot on one of the corners of the table to fix my footing. The last time I did that, and I repeat the last time I will ever do that, was when I placed my foot on the corner, leaned down and snapped off the edge of our glass tabletop! This graceful maneuver resulted in a small cut on my hand, which took a few seconds to catch my attention.   Again, I’d managed to use the corner of that table as a ledge to place my foot many, many times before without the glass breaking.  Why did it decide to break that one time?  It was a thick piece of glass!

There are three factors that govern how something breaks: 1) The strength of  the bonds in the material  and, more importantly, what defects are present in the material; {2} Materials break as they become worn and deformed, reaching their breaking points. Over the years of wondering about this phenomenon, I’ve learned that the process of deformation tends to occur as defects in the fabric of any material (including glass table tops or simple shoe laces) wear out unevenly, leading to factor (3) Objects break along areas of defect. A large object is more likely, statistically, to have a defect in each direction than a small object. In other words, the handy idiom "the straw that broke the camel's back" describes the minor or routine action that causes an unpredictably large and sudden reaction, thanks to the cumulative effect of small actions, alluding again to the proverb, "it is the last straw that breaks the camel's back". This gives rise to the phrase "the last straw", or "the final straw", meaning that the last one in a line of unacceptable occurrences which causes a seemingly sudden, strong reaction. I am sure that the stress on a shoelace or even on a glass table will ultimately succumb to repeated pressure, and causing be the “last” time before it finally snaps.

The notion of having a certain amount of patience for people and situations is something we all experience. Make no mistake, however, that although we believe, we fully understand God is merciful and patient, His patience does not preclude that our actions of disobedience and laxity of following the Torah will result in a sudden harsh response.  There are two places in the Torah that are described as the tochachah - public rebuke. This, in turn, leads to a series of punishments that build up over time. The tochachah is mentioned in Parshas Ki Savo, but it is first mentioned this coming Shabbos when we read Parshas Bechukosai.

In this week’s Parshas Bechukosai, following a brief description of the great blessings to be showered upon the Jewish People, the Torah quickly turns to a series of curses and horrifying punishments. There will ultimately be a series of seven curses, the fourth one described in Vayikra 26:30. The Torah states "והשמדתי את במותיכם והכרתי את חמניכם ונתתי את פגריכם על פגרי גלוליכם, וגעלה נפשי אתכם"  “When I destroy your altars and smash your sun gods, I will let your corpses rot on the remains of your idols. I will thus grow tired of you”. The Ohr HaChaim HaKadosh explains the need for this apparent superfluous statement. Some explain the words to mean My soul will abhor you. Why did the Torah have to spell this out? It is something that we can extrapolate from verse 11 where God had stated that as long as the Bnei Yisrael  observed the commandments they would be blessed; Hashem would not abhor them. Clearly, such a blessing would not continue when the people turned sinful. If Hashem wanted to write how blessings would be reversed, turning to curses during periods when the Jewish people rebelled against Him, why didn’t Torah present all the previously mentioned blessings as being reversed?

We must assume therefore, that God listed the various punishments independent of the fact that the blessings would now be absent. The message of the verse is that even the Tzadikim - the righteous who would live during these times when the bulk of the people turned sinful -would not enjoy a display of Hashem’s favor. We find a statement to this effect in Hosheah 4:5 "וכשל גם נביא עמך"  "even the prophet who is among you will stumble." Another meaning of all these punishments is that the precious gift of prophecy will be withdrawn; there will no longer be prophets to admonish the people, to stand up and cause the people to listen, to repent. God's "soul" manifests itself through His communication with His prophets. This is just about the worst curse there is, and it is the reason the Torah mentioned it only after having already listed many other curses. Tragically, we are still witnessing the effect this curse has upon all of us even now, in our own days.

After a certain period of disobedience, Hashem can grow tired of us, removing the connection, the precious bond  between our God and all of us.  Moreover, as we stray from the basic ABC’s, the very foundation of Judaism, we weaken the vibrancy, the very strength of the bonds that connect us, tie us, to Hashem. With every proactive sin, with every passive, failed fulfillment of each Mitzva, the strength of the material that keeps us connected to Hashem weakens and erodes. Eventually, as the relationship grows more strained, the matter that holds us tightly together eventually snaps off. This occurs without warning, as suddenly as a snapped shoelace, shifting from a feeling that Hashem ‘accepts my lifestyle’, complacently believing, “it’s all good” to, Chas V’Shalom,- Heaven Forbid - a breaking off of the relationship from Hashem to us.

We read the Tochacha of Ki Savo before Rosh Hashana to end any potential liability we created. Likewise, we read this Tochacha before Shavuos so we can once again re-attach ourselves emotionally, spiritually, and ultimately physically to the Torah and the Mitzvos. The Tochacha’s message is not one of separating us from God, rather it is to re-attach, strengthen, and  renew those weakening bonds before they break off completely.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

05/26/2022 09:48:21 PM


Update this content.

Parshas BeHar - The Meaning of Trust            18 Iyar 5782

05/19/2022 01:23:14 PM


This week’s Dvar Torah is dedicated by Ronnie and Susan Masliansky in memory of Ronnie’s father Mr. Joseph Masliansky, Yosef ben Aharon on his upcoming Yarzeit 22nd of Iyar

"In God We Trust" is the official motto of the United States. It was adopted by the U.S. Congress in 1956, replacing ‘E Pluribus Unum – ‘Out of Many, One’ -, which had been the de facto motto since the initial 1776 design of the Great Seal of the United States. The capitalized form "IN GOD WE TRUST" first appeared on the two-cent piece in 1864; it was not printed on some postal stamps until 1954 and did not appear on paper currency until 1957. Some would like to suggest it is because these words are printed on the U.S. currency that the American economy has thrived for over 100 years, and the reason why the U.S. dollar has been the benchmark for so long. However, all of that seems to be changing, and even a reference to the Ultimate Financier on any coins or paper bills does not seem to be enough to go against history, which raises nations to financial prominence for a time, and then lets them fall into a financial up and down pendulum or carousel.

In Israel today and in modern Hebrew, the word "בטחון" (Bitachon – trust) is used in several contexts. Shomrim or guards at checkpoints, entrances to communities, and entrances to major public venues typically wear jackets that have the word ‘Bitachon’ or ‘Security’ emblazoned on the back. We put our trust in things in which we feel secure.  If I have doubts about my security, then there is a lack of trust in proceeding and going forward. Often a false sense of security is assumed or given in a certain situation that can lead to devastating results. What is the basis of firm security in something, or better yet, how do we attain a great sense of security in the world?  The answer lies in how much trust someone has for another individual, a team, a structure or business, and so forth The more trust I build up in someone or something, the more secure I feel. This is an important lesson for a successful marriage. I would like to illustrate this by describing a personal feat that I have shown off only at very special occasions.

A guy whom I first met in ninth grade over time grew to become my best friend. We remained close throughout four years of high school, two years in Israel,  six and a half years as roommates while in yeshiva, plus an additional two and a half years when I was married. The name of my friend is, appropriately, Buddy.  My friendship with Buddy grew over the years, along with a trust that created a certain mutual security.  This security manifested itself in an act that most people would find uncomfortable, at least somewhat nervous, and unsure. The act required total trust and security as I performed a backwards free fall. I stood with my back to Buddy, lifted my arms, swung them round and round, and on the count of three - without looking back - would fall backwards, knowing that Buddy was there, prepared to catch me under my arms at the very moment my backside was within a fraction of an inch from the ground. After catching the full weight of my body, quickly dropping flat like a sack of potatoes, Buddy would then fling me back up onto my feet and we would repeat this a second time. This act required total trust that the ‘catcher’ would catch me and not let me crash onto the floor, possibly splitting my skull.  This was done as ‘shtick’ while dancing in front of a chosson and kallah at a wedding (including my own).

The stronger relationship I have with Hashem provides a far greater sense of security in Hashem. A few years ago, I wrote about my new-found hobby of gardening and the trust in God that is necessary. I must admit, in the worst scenario I could always buy tomatoes – after all, this is just a hobby, not my livelihood. But at the time I wrote that message, I did reference the challenge and, in a small way, also felt the pressure of how the agricultural Mitzvos of Eretz Yisrael must be so challenging. We are in the midst of a Shmittah year; many farmers in Eretz Yisroel are dealing with this very difficult mitzva of not sowing the land, allowing it to lie fallow. Every Mitzva is accompanied by some challenge, but the Mitzva of Shmittah is unique. It requires a hands-off approach and a great deal of Emunah (faith) and bitachon (trust). One may ask how and why is the observance of Shmittah being fulfilled more and more?

In this week’s Parshas Behar the Torah states in Vayikra 25:1,2 "וידבר ה' אל משה בהר סיני לאמר. דבר אל בני ישראל ואמרת אליהם כי תבואו אל הארץ אשר אני נותן לכם ושבתה הארץ שבת לה'"  “ :God spoke to Moshe at Mount Sinai, telling him to speak to the Israelites and say to them: ‘When you come to the land that I am giving you, the land must be given a rest period, a Sabbath to God’. The answer as to how farmers, how all Jews living in Israel have the strength to fulfill this mitzvah is found in the very first Rashi of the parsha. Rashi asks, ”What connection has the Sabbatical year to Mount Sinai? Were not all the commandments stated from Sinai”? Reb Zalman Sorotzkin z”l says there is a hint that coming into the land of Israel is dependent upon Har Sinai, where  the laws and statutes that the Jews accepted upon themselves took place. Dovid HaMelech in Tehillim 105:44,45 says: “And He gave them the lands of the nations, and the labor of the peoples they inherited so that they might preserve His statutes and treasure His laws, praise God”. The Chazone Ish, Rav Avraham Yeshaya Karelitz zt”l, urged the farmers - even prior to the modern establishment of the State of Israel - to renew the observance of Shmittah according to the letter of the law and not rely on the different Heteirim (Halachik  [legal] permissibility). In his opinion, there is no permissibility to plow and seed the land of Israel during the Sabbatical year. A rabbi once asked the Chazone Ish, “Isn’t there a way to consider the land ‘ownerless’ and remove the obligation from the owners?” The Chazone Ish sternly answered, ”That may be true, but the Torah is not hefker and we do not treat the Torah with Hefkeirus/frivovously. It [the Torah] cannot be treated as if it has no value. The Chazon Ish’s point was that the Torah and the Land of Israel go hand in hand. It IS the fulfillment of the mitzvos that bring kedusha, sanctity, to the land.

If and when we invest in the Torah and perform the mitzvos as stated, then  the trust that Hashem will bless us according to each mitzva that is performed is firmly built. There is a correlation between the amount of trust we have in Hashem and the blessings that come as a result. Wishing bracha and hatzlacha to those farmers who are fulfilling the mitza of Shmittah and blessing to all those who assist the farmers of Eretz Yisrael to support them during their year sustaining of kedushas Haaretz, the holiness and sanctity of Eretz Yisrael.           

Parshas Emor - The Ups & Downs of Streaks    11 Iyar 5782

05/19/2022 01:20:45 PM


It is not even on the list of the Major League Baseball records considered unbreakable. Nevertheless, no one has done it on or off the field. They tried to beat DiMaggio, but like everyone else, they failed. In M.L.B.’s ‘Beat the Streak’ game, fans build virtual lineups in the hope of topping Joe DiMaggio’s 56-game hitting streak, yet after twenty years, no one has won. Streaks are fascinating and, particularly over time, can become a contagious hobby to track, but… are they records which should be sought after?

Schedules and structure are keys to success. The daily regiment that is termed “seder HaYom” -the order of the day - is a built-in system that the Torah instructs us to follow throughout our lives. The obligation to daven/to pray three times a day helps structure our day from morning to night. We need to schedule our lives around these daily events, with the knowledge that two of the three davening times are seasonal moving targets, changing based upon the rising and setting of the sun. In addition, davening – praying - is only half of the spiritual structure of a Jew’s day; the second part is learning. Those who have the opportunity and commit to a regiment of daily Torah study find that it gives them great personal satisfaction, increased knowledge, and sharpens their thinking skills. In addition, a daily learning routine shows commitment to all family members – wives, , children, siblings, parents as well as to employers and employees. That commitment forms an additional layer of satisfaction felt when others view them as productive role models for everyone else in their lives. There’s no question that spiritual growth in a home requires the commitment for everyone to be on board. As with everything in life, conflicts arise, time constraints need to be addressed, and ultimately… sometimes something must give.

A few weeks ago, I heard a story from my son about someone who met with his chavrusa (study partner - a Bengal fan no less) for over one hundred and seventy eighty days straight without missing a day of learning in person! This continued uninterrupted, including every Shabbos and Yom Tov, through snow, sleet, ice, and ferocious winds; nothing stopped their streak. As Pesach was approaching, a dark reality began to grow, hovering over their remarkable schedule. One of them was considering spending Pesach away from his chavrusa and was growing upset about their learning. This learning became and (still is) a major part of their families’ lives. The concern was taken seriously, and they agreed to approach the Rov of the chavrusa regarding this dilemma of whether to remain at home for Pesach rather than going to relatives to continue their learning. Prior to meeting with the Rov, they agreed to follow his decision.  The Rov, a highly-regarded Rabbi of the individual who asked the question, was presented with this question: “We have learned together for one hundred seventy-eight consecutive days. I am very torn because over Pesach we are going to have to miss a day.” The Rov listened carefully but answered quickly and sharply. He asked,” Would your wife stay home for Pesach?” The individual replied to the Rov,” Honestly, she probably would because she’s a tzadeikes (righteous woman). She wouldn’t want to, but she would stay home.” The Rov responded, “I will tell you a Maaseh/a story. There was a twenty-two-year-old bachur/young man who had not missed a minyan since his bar mitzvah. He was now sitting in a car with a renown Rosh Yeshiva, driving to a friend’s wedding. They were stuck in traffic, and he began to cry because he was going to miss Mincha, something that he had never missed, but was going to miss now because they were late. So, the Rosh Yeshiva said to this young man who had not missed a minyan since his bar mitzva,” There are no streaks in Judaism.” The Rov looked directly into the eyes of the young man who was anxiously waiting for a response to his dilemma regarding one hundred seventy-eight day learning span with his chavrusa and said, ”There are no streaks in Judaism but there is Shalom Bayis!”  

This notion of counting and having a streak is reflected in several Mitzvos and places in the Torah. The book of Bamidbar is also known as “sefer HaPekudim”- the book of Numbers or remembering - because Hashem instructed Moshe to count the Jewish people a few times. Rashi explains that Hashem counted the Jewish people in order to display his love and affection for His children. A second example is found in the Talmud, Gemara Beitza 3a, that an item that is counted is not subject to nullification. For example, if a non-kosher egg gets mixed up within a thousand kosher eggs it is not nullified; all the eggs are forbidden. The reason: since eggs are sold by the dozen (counted), they are each considered important and cannot lose their status. Every day in davening we recite a verse from Yeshayahu HaNavi found in Isaiah 65:23: "למען לא יגע לריק ולא ילד לבהלה, כי זרע ברוכי ה' המה וצאצאהם אתם"   “They will neither labor in vain nor give birth in vain, for they are God’s blessed seed, and their offspring [will remain] with them”. Every moment of life is precious; the time that passes will never return. Therefore, time needs to be counted and recorded. This is one of the explanations given regarding the counting of the Omer.

In this week’s parsha the Torah in Vayikra 23:15 states "וספרתם לכם ממחרת השבת מיום הביאכם את עומר התנופה שבע שבתות תמימות תהיינה"  “You shall count them seven complete weeks after the day following the [Passover] holiday when you brought the omer as a wave offering, until the day after the seventh week, when there will be [a total of] fifty days”.  I would suggest that the counting is only forty-nine days, and even though it says up until the fiftieth day, that fiftieth day is not counted. Once we hit the forty-ninth day, the cycle is completed, and the streak ends at that point. The Gemara in Menachos 85 discusses a teaching from Rebbi Chiya who asks when is there temimos? When are there complete days? The answer is quoted from a Midrash:” There is completion when the Jewish people are doing the will of Hashem”. When Klal Yisroel is fulfilling, performing the will of Hashem, peace is brought to the world. This refers to the greatest period in Jewish history during the reign of Shlomo HaMelech when there was world peace. Only when the counting of the omer is ‘complete’ is the concept of Shalom introduced. A sense of completion is necessary to encapsulate the Shalom/peace. If the counting were to continue on and on, it would never finish, making completion elusive. Shalom Bayis is attainable when something is finite. A proper hashkafa - outlook - is when there is a beginning and an end, just as we celebrate the end and completion- the siyum- of something of the Torah. The counting of the omer is a process of reaching the end, to be prepared for the next stage of kabbolas HaTorah.  So too, with everything in life, it’s not about the streak; it’s about setting the goals and then completing them. 

Parshas Kedoshim - Be Holy to One Another     4 Iyar 5782

05/19/2022 01:08:45 PM


This Dvar Torah is being sponsored by Ronnie & Susan Masliansky in memory of his grandfather Yehuda Leib ben Yehoshua Heshel, Mr. Louis Bogopulsky a”h on his Yahrzeit 10th Iyar

The world’s population always varies, but in general, I would imagine it grows more than it shrinks. Rarely does the world’s population decrease, rather it is on the rise. Although death is a part of the life cycle, the closer we are to the person who has passed away, the deeper the emotional pain and depth of loss.  Today, readily-available audio and video communication  has allowed us to connect with each other more closely than ever before in the history of the world.

As the cycle of life continues, families lose loved ones. The order of nature, that  older people pass on before the younger, can turn around when the young die before the old.  My older cousins told me that none of their classmates in the 1960’s had more than two grandparents following the early years after the Holocaust. I personally did not have any biological grandmothers from birth, and one grandfather passed away when I was only six years old. The only grandparent I knew was my father’s father, who passed away when I was nineteen. This week marks the 38th year of his passing. Unfortunately, I never had the relationships that would impact my life in any substantial way.  I never had the opportunity to observe firsthand the qualities that I would hope to emulate. We typically mourn, crying  for relatives who have passed away, because they gave us a part of their essence; when they leave us a part of us leaves as well, hence we cry for that loss.

I know that realistically, the rate of people who die and pass on does not fluctuate greatly, but it does sometimes feel that there are great, devoted leaders, contributors to betterment of the world who pass away in greater numbers than the general population at large. I recall, in 1986, Rav Yaakov Kamenetzky and Rav Moshe Feinstein died within two weeks of each other. The Steipler Gaon, Rav Yaakov Yisroel Kanievsky, was niftar (died) only seven months earlier. This year, Rav Chaim Kanievsky passed away just after Purim, and now, closer to home, three great Rabbonim who were involved in different parts of Klal Yisroel passed away within a week of each other. Rabbi Zecharia Wallerstein z”l, involved in Kiruv, passed away from an illness at the relatively young age of 64. The other two giants were men whom my wife and I knew personally. The first, Rabbi Moshe Neuman z”l, was a man who lived and breathed chinuch (education).  He was the dean of the Bais Yaakov of Queens.  Rabbi Neuman educated thousands of young ladies for a half century al Derech Yisroel Saba. Rabbi Neuman’s dedication to Torah education literally changed the terrain of Torah chinuch in Queens.  Indeed, for several families, Rabbi Neuman  educated four generations of students.  Rabbi Neuman was at the helm of Bais Yaakov of Queens from 1961 to 2011. He was the principal during the time my wife Leah and her three sisters attended.Finally, the major blow to the Klal Yisroel of America came with the news of Rav Nota Greenblatt zt”l passing away last Friday. He was the most underrated and under-the-radar Rabbi of our generation.

My wife and I did not know Rabbi Wallerstein.  However, even though I never met Rabbi Wallerstein, I met scores of men and women whose lives were enriched by him. Both my wife and I watched and listened to the hespedim/eulogies of both Rabbi Neuman and Rabbi Greenblatt. My wife listened and cried hearing about her dear principal; I listened and cried hearing and relating to the life of a great gaon/genius, Rav Greenblatt. We cried because we had a kesher/connection to them; both profoundly influenced our lives. This is not the place to describe the greatness of each man. It is sufficient to say they had an extraordinary impact on each of our lives. Even though neither of us was related to either of these great people, we absorbed lessons and teachings for life from both of them. They were not “teachers” in the classroom sense. Rabbi Neuman was my wife’s elementary school principal; Rabbi Greenblatt stayed in our home when he had business in San Diego. Learning and absorbing from a role model leaves an indelible, life-long impression  on an individual. These two Rabbis personified their positions of great role models through their actions, fulfilling one of the most famous and difficult mitzvos in the Torah. This Mitzva, according to Rabbi Akiva, the greatest generalization of the Torah, is the mitzva to love thy neighbor as thy self.

The Torah in this week’s Parshas Kedoshim in Vayikra 19:18 states: "לא תקם ולא תטר את בני עמךואהבת לרעך כמוך, אני ה' "   “Do not take revenge nor bear a grudge against the children of your people. You must love your neighbor as [you love] yourself, I am God”. The Ishbitzer, Reb Mordechai Leiner, in his master work the Mei Hashiloach,* explains these famous words in a fascinating, unique manner. He explains that through the mitzva of ‘love your neighbor as thyself’ God’s name becomes great! All of the goodness which is the essence of the person that God instilled within him can be transferred and given over to others. When a person influences someone else with the essence of that which Hashem has given to him, he gains the realization that  it is because he/she understands that both the giver/ influencer and the receiver/other person are created by Hashem. Behold, we all have one Father who created all of us. Why would we ever hold back doing kindness towards each other! In addition, a person recognizes that it is not his own strength or his own handiwork that accomplishes, rather it is all a gift from Hashem. By using these talents and giving them to others,we fulfill the will of his Creator. The fulfillment of this mitzva is that a person who comes to love his neighbor as himself makes God’s name great. A second critical understanding goes even more deeply: Just as a person loves himself despite knowing his many deficiencies, so too a person must love his neighbor - even after seeing that person is lacking. This is why the verse concludes in all cases with “I am God”. Hashem loves both individuals with all their drawbacks and weaknesses; we are all called God’s children.

Rabbis Greenblatt, Neuman, and Wallerstein all shared these magnificent qualities. We cried because we lost people who shared and cared for us as close relatives do. Beyond crying, we should cherish the moments and benefits we received and try to give, extend a little bit that we received and recognize Hashem’s presence more and more profoundly in the world!           


*Mordechai Yosef Leiner of Izbica known as "the Ishbitzer" Yiddish: איזשביצע (1801-1854) was a Rabbinic Chasidic thinker and founder of the Izhbitza-Radzy dynasty of Chasidic Judaism. He is best known for his work Mei Hashiloach, a popular collection of his teachings on the weekly Torah portion and Jewish holidays, published by his grandson, Rabbi Gershon Leiner. Usually printed in two volume, it has been translated into English.

Rabbi Mordechai Yosef was born in Tomashov. His father, Reb Yaakov, was the son of Reb Mordechai of Sekul. At the age of two Rabbi Mordechai Yosef wase orphaned.  He became a disciple of Reb Simcha Bunim of Peshischa where he joined Rabbi Menachem Mendel of Kotzk and Rabbi Yosef of Yartshev; both were also born in Tomashov. When Rabbi Menachem Mendel became Rebbe in Kotzk, Reb Mordechai Yosef became his disciple there; then in 1839 he became a rebbe in Tomaszów, moving subsequently to Izbica. His leading disciple was Rabbi Yehuda Leib Eiger (1816-1888), grandson of Rabbi Akiva Eiger. His students included Rabbi Zadok HaKohen of Lublin (1823–1900), his son, Rabbi Yaakov Leiner (1828–1878) and his grandson Rabbi Gershon Henoch Leiner of Radzyn.

Mordechai Yosef Leiner is buried in an ohel in the Jewish cemetery in Izbica.

Parshas Acharei Mos - Is it Yes or No...or... Depends?                                     28 Nissan 5782

04/29/2022 11:42:24 AM


Several years ago, I was deposed in a lawsuit. Anyone who has never experienced this pleasure should know that  I would not wish this experience upon my worst enemy! A few days before the deposition my lawyer reviewed what going through a deposition is like. The attorneys actually attempt to prepare the client with the same or similar questions the opposing attorney will ask. The goal of the opposing lawyer is to get the person being deposed to incriminate himself, or at the least admit that something within the case will make it appear as if you are either guilty or that the information presented may be used against you if the case goes to trial. One primary tactic any lawyer - for the defense or the plaintiff - will phrase and rephrase a question to elicit a certain response. For me, the most frustrating part of being deposed was trying to answer a question by providing an explanation or background to situation or at least to clarify the question. As I began to answer with such an explanation, the attorney curtly interrupted with,, ”Sir, just a yes or no response please, just a yes or no.”

This was no doubt the most frustrating experience I have ever encountered. For me, it borders very closely to prevention of free speech. During a deposition you are NOT free to say what you feel is needed for clarification.  You  can only to respond precisely to what the attorney asks. To be fair, my counsel can also ask me questions, and those questions are crafted to evoke the opposite type of answer which does permit the ability to give a clear response to the question, or at least more than a simple yes or no..  In life, there are  simple, matter-of-fact yes and no responses, and there are also some questions which cannot simply be answered with a blanket yes or no response. In fact, when challenged by the attorney who said,  ”Sir, a simple yes or no will suffice,” I was tempted to say that in this line of questioning there is no “simple” yes or no. It is NOT simple to answer with an abrupt yes or a no. Of course, this line of questioning is all designed to work against the witness and totally for sake of building the attorney’s case.

In general, I have found that when it comes to a Jew answering a question, there is no such thing as a “simple yes or no”.  I’ll share a few examples, and I’m sure you, the reader, can think of many more based upon your experiences.   I asked someone if he would like something to eat. He replied, “Thanks, but I just had lunch.” I then responded, “I was just looking for a yes or no.” Obviously, a Jew who is gifted with a Talmudic mind can’t simply answer with a straight yes or no.  As a result, the usual answer is that he needs to be m’dayeik – to infer from the question that if he had just eaten lunch, then obviously he’s not hungry! But that isn’t necessarily the case. Despite the fact that he’d just eaten lunch, it is possible that he may still be hungry, or at least might enjoy a snack!  So…I usually feel the need for a follow-up question asking if he might still want something else to eat.  A second example occurred just the other day while scheduling a learning session with someone. Here is the exchange. I texted “available today?” Response: “ I have a mediation unfortunately.” I try again, “I’m flexible for after the mediation or some time tomorrow! Ten hours later (after no response) I ask, ”How are we looking for tomorrow?” Response is ”Settlement is almost done.” Finally, I use the nuclear weapon… “YES, or NO?” Twelve hours later I re-engage and ask, ”Any updates?” Then… finally something in the positive direction! He texted back, "Maybe noon.” And with that I proceeded to schedule the time and we managed to meet.

I know many of you reading this will say that answering a question can sometimes be a simple, clear yes or no, and at other times an explanation is needed because some answers just can’t be simple black and white, no-nonsense responses. I would like to suggest those situations which we call the gray areas are those which require explanation.  they are neither black or white;  those are the questions which require clarity. There may be an exception when looking at this particular case, or there is more to this than the overt story.  to For those  unfamiliar with the complex principles of Jewish law,  the Torah may seem very black and white with no gray. This is only due to the fact that some may not have learned how deeply the oral law  explains the written law, believing the Torah has no exceptions. This is, in fact, the furthest thing from the truth.

We find at least two examples of the depth of the oral law in this week’s Parshas Acharei Mos. The parsha begins with the Yom Kippur service performed by the Kohain Gadol, the High Priest. The materials of some of the Kohein Gadol’s clothing were a combination of wool and linen. The prohibition on mixing wool and linen, known as Shaatnez, is clearly forbidden in the minds of many and are unaware that his clothing is not included in this prohibition. The second is found in Vayikra 18:16 the Torah states "ערות אשת אחיך לא תגלה, ערות אחיך הוא"  “Do not commit incest with your brother’s wife, since this is a sexual offense against your brother”. This prohibition extends even after the brother’s death. It appears that this is a black and white, no- go law under any circumstances until one learns from the Torah She’Bal Peh, -the Oral Torah. The Mishna and Gemara discuss one situation that falls into that gray area. This singular exception is if the brother dies without children, as we read in Devarim 25:5, the mitzva of Yibum  is commanded. Meseches Yevamos teaches all of the intricacies of this mitzva.

The beauty of the Torah, through which Judaism and the Jewish people lead their lives, is the most practical for all human beings in this world. The Jewish people left Egypt and traveled to Har Sinai to receive the Torah. Three thousand three hundred and thirty four years later the Jewish people are still reenacting the receiving of the Torah which is celebrated during the Yom Tov of Shavuos – seven weeks following Passover. We should not only be counting and checking off the boxes until that day, we should be anticipating its arrival, undertaking to learn  more of the Torah, to understand its beauty, recognizing and appreciating that the Torah is the roadmap, the blueprint for every human being to live the life God expects of us.

Pesach 5782 - The Legacy of our Life              13 Nissan 5782

04/13/2022 12:54:47 PM


There’s an old joke about a young Jewish boy going off to college who asked his father if he does well would his father buy him a car at the end of the year? The father thought about it  yes, on one condition. The son asked, sure dad, what is it? The father said, “Yes, if you promise to put on your tefillin and daven every day,  you will have that brand-new car!” The boy said, ”Great!” As he was getting ready to leave, his father reminded him, ”Son, don’t forget your tefillin.” The son immediately picked up his bag and replied, ”Of course, Dad. Got them right here with me.” One year later, returning home from college,  the son and said to his father, ”Well Dad, I’m ready for that new car you promised me.” The father said, ”Son, did you fulfill your end of the deal? Did you put on your tefillin every day?” The son replied, ”Sure did, Dad”. “Every day?” the father inquired. “Yes Dad, I put on the tefillin every day.”  The father then responded, “Oh really!? I left the keys to the brand-new car in the tefillin bag!”

It is a cute but very sad joke, one which is, unfortunately, a very telling sign of the times. A few months ago Rabbi Yoel Gold was our first scholar-in-residence following a two-year delay due to Covid.  His primary lecture on Shabbos focused on the legacy that we need to create for our children and future generations. Just as our grandparents sacrificed and created all we have today, so, too, must we provide for our progeny. An important component of the future is to tell over our story to our children and grandchildren. Rabbi Gold is all about incredible stories that take on a life of their own, vividly describing how one incident leads to another, crossing  over to another part of the world, each event, each story interconnecting with each other. He stressed that there is a story to be told regarding every situation in life, and that each and every story needs to be told. More than that, there are objects that are found, bought, sold, stolen, each of which carries amazing stories, some still unfolding, some yet to be told.  

About a week after the Shabbaton with Rabbi Gold, I received a text from a congregant who was at a swap meet and told me he saw an old pair of tefillin for sale. I asked him how much they wanted for them. He said they were asking fifty dollars, but he believed he could get them for twenty-five. I told him to try to get them for less, but  not to leave without buying those tefillin, even if they cost more than fifty dollars. He picked them up, bought them for me, and when he dropped them off, I paid him the full amount. We saved a pair of tefillin from possibly being disgraced and desecrated. Holding this pair of tefillin  took me back to Rabbi Gold’s lecture. I wondered what  story lay hidden behind these tefillin. I was deeply moved with the reality that there is surely a story, perhaps a powerful, moving story, behind these tefillin, but we are not likely to ever learn about it.

The significance that tefillin play as an important role in the Galus and Geula - the exile and redemption of the Jewish people from Mitzrayim - is understated. Although the Torah reading for the first day of Pesach is the last thirty verses from Shmos, chapter twelve, it stops short of Shmos 13 that mentions tefillin not once but twice! In Shmos 13 the Torah states: "והגדת לבנך ביום ההוא לאמר, בעבור זה עשה ה' לי בצאתי ממצרים"  “On that day, you must tell your child, ‘It is because of this that God acted for me when I left Egypt’.  What is the this the Torah referring to? The very next passuk, 13:9 states: "והיה לך לאות על ידך ולזכרון בין עניך למען תהיה תורת ה' בפיך כי ביד חזקה הוצאך ה' ממצרים"  “These words must also be a sign on your arm and a reminder in the center of your head. God’s Torah will then be on your tongue. It was with a show of strength that God brought you out of Egypt”. Then a similar verse about tefillin is repeated in Shmos 13:16: Reb Chaim Moshe Gestinski (Niftar November 1, 1952/13 Cheshvan 5713) in his sefer Nachalas Chamisha (printed 1949) explains: Yetzias Mitzrayim, going out of Egypt will be the sign to you. When the verse says על ידיך “Al Yadecha” on your hand, meaning your left. Therefore, the word ידכה  “yadcha” at the end of the section expounds, saying it means your weaker arm. Rashi and others comment that is the hint that the Mitzva is to wrap the tefillin on one’s weaker hand to show that it is not in the hands of man to do anything. Rather, the hands and arms are given the strength to perform, to do great things.  The exodus from Egypt was the sign - everyone had a certain feeling through the wonders and signs - that it was Hashem’s hand that did all of this and the power of man is really nothing without Hashem.

Although man cannot do anything without God, Hashem nevertheless gives us the ability to create something from nothing. Hashem gives us intellect and strength as the keys to accomplish. When we left Mitzrayim, we did not have anything and yet with the help of Hashem we created and built a people. The juxtaposition of tefillin to the exodus is that following the exodus we have the mitzva of tefillin, a mitzva which combines two parts of the body, the head and the arm - the head representing thinking with our intellect, the arm representing carrying out the ideas of the mind.   Pesach is a time when, on one hand, we recognize and understand that our abilities and strength come from Hashem, and at the same time the tefillin represent the thinking and action of what
Hashem has given us. Tefillin represent the story and legacy that we have the opportunity to create. It is the story of our future, a future to share with our children and grandchildren. Let us use this Pesach to tell our story that our “Tefillin” have offered us in our lifetime. With God’s help and our effort, our tefillin will not be the story left at the table of a swap meet. Rather our tefillin will have a story that speaks out from one generation to the next.

Wishing you all……

Ah Gutten Shabbos & Ah Koshern Pesach

Rabbi Avraham Bogopulsky

Parshas Metzora/HaGadol - Great People make Great Holidays         6 Nissan 5782

04/07/2022 02:00:45 PM


There are some things in life that depreciate over time, slowly losing  their value while others appreciate, increasing in value. But there are very few things in life that maintain their value no matter what. A picture is worth a thousand words because it speaks different messages to different people. I once saw a picture of Rabbi Yissachar Frand that struck me in so many ways. For those who do not know Rabbi Frand, take a moment and Google him;   you will typically find him behind a microphone in front of a lectern, giving a Torah shiur/class or a public lecture, consistently inspiring the Jewish people throughout the world.  One of the common themes one finds when describing great Torah scholars are their open, down-to-earth, genuine demeanor. They are not plastic people. They live ‘real’ lives. They are husbands, wives, fathers, mothers, brothers, sisters, sons, and daughters, just like you and me.

The following description is not, chas v’shalom, heaven forbid, a detracting statement, but rather a compliment to the greatness of Rabbi Frand and other Torah scholars in general. The photo shows Rabbi Frand pushing a shopping cart full of groceries - most probably in Seven-Mile Market in Baltimore. This by no means demonstrates a belittling of Rabbi Frand, it rather reflects his true greatness: even a Rosh HaYeshiva helps and shops for the home. This picture captures a thousand words and even more. In our day and age, we do not see or experience such scenes. To a normal, thinking person, the picture speaks volumes about what normalcy is and should be. Others, who are living in a different context of the way normal Jewish life is supposed to be, probably cannot understand the picture at all. They may even believe it was most likely photoshopped because Rabbi Frand would never be seen doing something as mundane as pushing a cart through a grocery store.

The Gemara in Shabbos and other places make note of the fact how the tannaim and amoraim would shop for Shabbos food and do chores around the house to help prepare for Shabbos. In their case it was not just about cleaning or eating; these chores were all part of doing things to honor and prepare for Shabbos and Yom Tov. Performing mundane activities in the name of the holiness and sanctity of Shabbos is no less than learning about Shabbos and Yom Tov. If anything, I may say, the physical attribute of actively doing something for any mitzva may be greater than the learning of the mitzva. The Torah itself testifies to the Jewish people announcing Naaseh V’Nishmah - we will do and then we will learn. Clearly, actions of performing mitzvos, and perhaps the preparation to fulfill the mitzvos, are the highest levels we can reach in our Avodas HaShem, our service to God. There may not be physical pictures that speak volumes of the gedolim who are also helpers and cleaners in their own homes. We hear stories here and there depicting great Rabbis and leaders being “human”. We need to visualize those pictures that are worth a thousand words to describe their greatness.

This Shabbos, the Shabbos before Pesach, has a special title: Shabbos HaGadol, the Shabbos of Greatness. There are many reasons explaining why and when this particular Shabbos  attained such special status.  As illustrated previously, the greatness of a Talmudic scholar illuminated through a photograph depicting a mundane event only serves to re-emphasize his greatness. The 10th of Nissan of the year was date of the original Great Shabbos. The Bnei Yissaschar (Nissan Maamar 7) explains the Shabbos HaGadol, the Great Shabbos, as follows: Why is it that when a person sins and then does Teshuva, all his sins are forgiven?  At the time of the sin the person was on the level of an animal. When a human being recognizes his error in judgment and does Teshuva/repentance from even one sin, he raises himself to the level of a Ben Adam, a human being. When a person goes through that transformation, he or she emerges with a new face and is no longer considered the same person who had previously sinned. It was on that very day that the Jewish people took the lamb as it states in Shmos 12:21 "ויקרא משה לכל זקני ישראל ויאמר אליהם, משכו וקחו לכם צאן למשפחתיכם ושחטו הפסח"    Moshe summoned the elders of Israel, and said to them, ‘Gather [the people] and get yourselves sheep for your families, so that you will be able to slaughter the Passover sacrifice”. Rav Hirsch explains the ‘pulling away’ means to remove your hands from the idolatry. Since the Jewish people repented for the sin of idolatry, Hashem forgave them for all their sins! This is the meaning of Shabbos HaGadol. The Shabbos immediately before the beginning of Pesach commemorates the ‘pulling away’, the removing of our hands - the repentance - from the idolatry of the Egyptians. Now that is pretty big and great!

Reb Aharon from Karlin in his sefer Beis Aharon explains that the Shabbos before any Yom Tov /holiday is a preparation for that coming Yom Tov. He explains that Shabbos Kodesh is termed ‘Holy Shabbos’ while Yom Tov is referred to ‘Mikra Kodesh’ ‘Called Holy’ - that we are calling out and receiving the holiness from the Shabbos immediately prior to the Yom Tov. As a result, the Shabbos before Pesach is called Shabbos HaGadol, the great Shabbos of preparation and anticipation of the coming Chag. The Gemara Pesachim 117b states Shabbos is set and continues to maintain itself week in week out, while Yom Tov is determined by the Beis Din. The sanctity of Shabbos needs no assistance to determine its sanctity, but the kedusha/sanctity of the holidays are like minor children who need help to stand, since each Yom Tov needs the court’s decision. Behold, Pesach, as the first of all the holidays  in the yearly calendar approaches, we call the Shabbos immediately preceding Pesach HaGadol, likened to an adult who stands on his own recognizance, marking a distinction between the sanctity of Shabbos and Yom Tov.

In addition to Hashem creating the standard Shabbos and the Jewish court system establishing when each of the festivals will come, there is still one more critical role in creating Gadlus/greatness. That greatness, the becoming of that Gadol, is put squarely on the shoulders of all  families raising their households. Let us all take the picture in mind of a Rabbi Frand and others who make their Yom Tov great by investing time, effort, energy, and hard work in preparing for any Yom Tov, but Pesach in particular. Everyone in the household should do physical labor towards creating the holiness of Pesach. I am not saying we need to be like our forefathers who were slaves in Egypt, but to physically put effort into helping to create Pesach and Yom Tov. This effort will become the picture seen with clarity in our children’s minds as they grow older. This vivid memory, a mental picture of shared effort, preparation and anticipation for Pesach, will continue to be recalled, illuminated, and transmitted   to their children and to their children’s children, as we have done for hundreds of generations. This is key to our Jewish survival and the continuation of our great people.     

Parshas Tazria / HaChodesh - Taking the Lessons to Heart      28 Adar II 5782

03/31/2022 03:46:32 PM


With the passing of Rav Shmaryahu Yosef Chaim Kanievsky zt”l, the Jewish world found itself at a loss. None of the eulogies could do justice to the greatness of this man. Many spoke in terms of his brilliance and how we have an obligation to fill the gap of Torah that he left behind. One of the main themes that one drew from the description of his life was how he was a “simple” Jew who just followed every single aspect of Torah and Halacha. Stories were told how he followed the directions given in all areas of Jewish law, including Shabbos, kashrus, honoring his parents, welcoming everyone with a smile, and mitzvos between man and man.

The death of a Tzadik is not merely a passing moment in time; it is an important reckoning for the Jewish people. There are several places in Torah that explain how the death of a Tzadik atones for the sins of the Jewish people and protects them from clamity. 

מיתת צדיקים מכפרת על ישראל - במסכת מועד קטן נאמר: "אמר רב אמי: 'למה נסמכה מיתת מרים לפרשת פרה אדומה? לומר לך - מה פרה אדומה מכפרת, אף מיתתן של צדיקים מכפרת'.

The death of Tzadikim Atones for Israel – The Gemara Moed Katan quotes Rav Ami: “Why was the death of Miriam juxtaposed to the portion of the Red Heifer? To teach us, just as the Red Heifer atones, so, too, the death of the righteous atones”.   מכפרת על ישראל כיום הכיפורים - בויקרא רבה נאמר עוד בענין זה: "בא' בניסן מתו בניו של אהרון, ולמה מזכיר מיתתן ביוהכ"פ? אלא מלמד שכשם שיום הכיפורים מכפר, כך מיתתן של צדיקים מכפרת"

Atones for the Jewish people like Yom Kippur – The Midrash Vayikra Rabba states: On the first of Nissan the sons of Aharon died, and why does it mention their death on Yom Kippur? To teach us that the same way the day of Yom Kippur atones, so, too, the death of the righteous atones”.

צדיק שראוי לכך נלקח על מנת לכפר על ישראל - על פטירת צדיקים מובא בילקוט לך לך דבריו של הקדוש ברוך הוא: "אמר הקב"ה לאברהם אבינו: 'בשעה שבניך באים לידי עבירות ומעשים רעים, אני רואה צדיק אחד שהוא יכול לומר למידת הדין: 'די', ואני נוטלו ומכפר עליהם'"

A Tzadik who is worthy of this is taken on condition to atone for Israel – The Yalkut Shimoni on the passing of a Tzadik says in parshas Lech L’cha the words of the Almighty are, “God said to Avraham, at a time that your children come to me with sins and terrible actions, I find one righteous person who could stand up and say to the heavenly court, ‘Enough’! And then Hashem takes him and atones for them”.

In this week’s Parshas Tazria the Torah’s main focus is about Tzoraas/Spiritual Leprosy. The Gemara Erchin 16a gives us a few reasons why a person would develop leprosy, first on his house, then on his clothing, and finally on his body. Perhaps the most famous reason a person would get Tzoraas is as punishment for speaking Loshan Hora, evil speech and slander. I find it interesting that in today’s world there is a heavy emphasis on the prevention of speaking Loshan Hora but very little about the remedy if one does speak Loshan Hora. (Thank goodness I and certainly no one else ever speak Loshan Hora! Yeh, right! Ooops, there ya go! That flippancy in it of itself is Loshan Hora. I would like to suggest through the following how to follow up and remedy this sin, which unfortunately, I believe, does not receive proper attention and  is not being addressed.   

Last Shabbos afternoon, I, too, gave a class titled ‘Reflections of Rav Chaim’. I was inspired to think a little more on fine-tuning some of the points that were highlighted by so many. I will share an incident that occurred last week which will more clearly act to illustrate the merit of Rav Chaim. Last week I was speaking with someone, and he said that such and such a person was at the wedding of my son in Baltimore a few months back. I quickly said, ”No he wasn’t.” We went back and forth until I remembered he was at the wedding. I quickly corrected myself and said ”Yes, I was mistaken.  He was at the wedding, I remember during the meal he came over to me and wanted to tell over a great dvar Torah that he had come up with.” I’m sure you know that I love to hear words of Torah, but it was not the time or place; I had to gently suggest that I would call him in a few days to hear all about it. (I did call him a few days later to listen to his words.)  My dear readers, by me repeating the way I remembered the gentleman at the wedding, is blatant lashon hora. There was NO need for me to repeat that, I should have said, yes, I remember he was at the wedding and close my mouth! It dawned upon me how there is so much emphasis on the prevention of the sin of Lashon hora, but much less attention on the correction. Therefore, to be true to my commitment, the very next day I called the gentleman and told over the entire incident and asked forgiveness. 

.אם אין מתעוררים לתשובה רעה באה לעולם על רעיון זה, שכפרת מיתת צדיקים מועילה רק עם ההתעוררות לתשובה, מבואר בדברי השל"ה הקדוש: "ובזה מתורצים שני מאמרים דסתרי אהדדי. רבותינו ז"ל אמרו (מועד קטן כח א) "מיתת צדיקים מכפרת". ובפרק חלק (סנהדרין קיג ב) אמרו, "צדיק אבד מהעולם, רעה באה לעולם", שנאמר (ישעיה נז, א) "הצדיק אבד ואין איש שם לב, ואנשי חסד נאספים באין מבין, כי מפני הרעה נאסף הצדיק'. אלא, לא קשיא, כשאין מתעוררים לתשובה רעה באה לעולם, וכשמתעוררים לתשובה אזי מיתתו מכפרת".

If we are not awakened to repent, bad things will come to the world – On this topic  - that the death of Tzadikim atones for the sins of the generation - such deep loss only helps when accompanied by an arousal of repentance. The Shela”h HaKodosh writes, “…and with this we can resolve an apparent contradiction of two statements. The Gemara Moed Katan 28a states that the death of the Tzadik atones while the Gemara Sanhedrin 113b states when a Tzadik is lost from this world, bad comes to the world. As it states in Yeshayahu 57:1 “The righteous man has perished, but no one takes it to heart, and men of kindness are taken away, with no one understanding that because of the evil the righteous man has been taken away.” An apparent contradiction arises:  does the Tzadik save the world, or is the Tzadik lost from the world? Rabbi Yitzchok Breitowitz answered this question with the explanation of the Alshich Hakadosh. The Alshich says a Tzadik truly perishes when nobody grows as a result of his passing (I don’t pay attention). But if the passing of the Tzadik is the medium by which I become a different, indeed a better person, then the Tzadik still has an existence permanence in the world: his influence continues to operate to elevate, to lift each of us”.    

Sadly, there are horrible things happening in our day and age;  we need to pay attention to the passing of Tzadikim such as Rav Chaim. We ask that he and all the greats going back to the patriarchs continue to be a Meilitz Yosher, the ambassadors and advocates of the living before God in the highest court to protect Klal Yisral. But we must realize, asking is not enough. We each need to improve in order to make his passing worthy of his protection.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Shmini / Parah - Seek Knowledge Willfully      21 Adar II 5782

03/23/2022 07:51:46 PM


Do you ever feel that you simply need/want to know everything? Realistically, it is highly unlikely that any person can really know everything, but, there are times when I don’t know something and I really do not care to learn anything related to that information. There are other times, however, when I actively seek out that knowledge. It is always easier, and certainly more convenient, to let the unknown or even the initial curiosity just pass. Why bother taking the time and effort to find out about something when I will most likely hardly ever need it. Personally, I do think that way sometimes while at other times I subconsciously say to my self I can just Google it and access the information almost instantaneously. For me, this may be true regarding secular knowledge, but when it comes to Torah, I have an affinity, a deep need to dig and seek an answer to something I do not know or have a need to learn more in depth.

My quest is connected specifically to this week’s Parsha. The Torah in this week’s Parshas Shmini states in Vayikra 9:1 "ויהי ביום השמיני קרא משה לאהרן ולבניו, ולזקני ישראל"  “On the eighth day, Moshe summoned Aharon, his sons, and the elders of Israel”. The eighth day was Rosh Chodesh Nissan and it was the day of consecration, the first day of Nissan - the very day which the Tabernacle/Mishkan was erected. In Parshas Tzav we learned about the Seven Days of Miluim, from the twenty third of Adar until the first of Nissan. During these seven ceremonial days of the inauguration of the Mishkan, Moshe Rabbeinu acted as the Kohen Gadol. This was the only time in his life that Moshe acted as High Priest – during that week he had the status of a High Priest. Now it is the eighth day, following this seven-day period. Moshe called to Aharon and his four sons to invest them and their descendants with the status of Kehuna for the rest of eternity. This was preceded by a seven-day period of learning and practice by concluded the seven-day consecration period. Rosh Chodesh Nissan has great significance, but perhaps a lesser-known consideration is part of the Mussaf Amidah recited on Rosh Chodesh. It is here, on Rosh Chodesh Nissan, where there is a point of contention in the liturgy.

The Mussaf service of Rosh Chodesh has twelve blessings representing each of the twelve months.  In addition, there is one more blessing mentioned for a leap year, when we have a thirteenth month. The Artscroll siddur commentary regarding the place where it explains   “we conclude with a final plea that that God fill the new month with every form of happiness and blessing. Since the year has twelve months, we specify twelve sorts of blessings. They are grouped in six pairs and the congregation answers ‘Amen’ after each of them. [In a Jewish leap year, which has a thirteenth month, a thirteenth term of blessing is added: ולכפרת פשע   and for atonement of willful sin. Most congregations recite the additional phrase only until the Second Adar, the extra month, while some recite it all year long.] I always had two questions: first, why do we have an extra description in a leap year, and second, why do some say it up until and including Adar II while others, as the Artscroll mentions, say it throughout the entire year? The source of this commentary in Artscroll is from the Anaf Yosef, which is a commentary found in Siddur Otzer Tefillos. The thirteenth blessing is added only for the leap year. But once the “added on” month of that leap year is completed, we cease saying it because the addition was expressly for that thirteenth month. Once that month is over, we stop saying it. The Sefer Taamei HaMinhagim (page 197) explains we add the words ‘and for atonement of willful sin’. Where and what is this willful sin? Avraham Yitzchak Shperling, author of Sefer Taamei HaMinhagim answers, ”Perhaps the year should not be a leap year, and thus we might be eating Chometz on Pesach!” Therefore, since we willfully arranged this, we need an atonement, because, perhaps, we are actually sinning. Rav Yakov Kopshitz adds that it was known that Reb Eliyahu Lopian zt”l explained that the observance of Yom Kippur Katan* every Erev Rosh Chodesh is comparable to a sick person waiting to reach a place of healing on Yom Kippur! Since the leap year is now a longer year, we need some extra strengthening, and therefore with Yom Kippur a bit further away we need some atonement in the middle of the year. Rav Hutner zt”l explains an additional reason based upon the Gemara Sanhedrin 12b regarding Chizkiyahu HaMelech, who announced and proclaimed ‘an additional month’ in Nissan, past the appropriate time of Adar, in  essence making it a leap year after the fact. The sages vehemently disagreed with him and he the king davened to Hashem and asked "ה' הטוב יכפר בעד"  :“Hashem the good will atone for them”. From this story come the words ולכפרת פשע   and for atonement of willful sin. The Mishna Brura in 423:6 brings a variety of opinions regarding how to proceed. Some say the additional words every year, leap year or not. Others only say it during a leap year, and even during the leap year will only say it until Adar II. The Chazon Ish only said it up until Nissan (not including Nissan), while the Aruch HaShulchan and the Ben Ish Chai wrote to say it throughout the entire year. The final option given by the Yosef Ometz and Mekor Chaim is to say the additional words ONLY in the additional month of Adar II, only one month out of the year. The Chofetz Chaim concludes, “…in all of these, some do this way and some do that way,” meaning any custom is valid. Just be consistent with whichever custom one has.

This Shabbos we announce the incoming new month of Nissan that will take place the following Shabbos. The Rabbis have taught that it is in the month of Nissan that the redemption from Egypt took place and in Nissan the Jewish people will be redeemed once again. We hope and pray we will have attained an atonement, and this year Nissan will be the Nissan of the ultimate redemption.  

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky


Yom Kippur Katan יום כיפור קטן translation from Hebrew: "Minor Day of Atonement", is a practice observed by some Jews on the day preceding each Rosh Chodesh. The observance consists of fasting and supplication but is much less rigorous than that of Yom Kippur proper.

The custom is of comparatively recent origin and is not mentioned in the Shulchan Aruch. It appears to have been inaugurated in the sixteenth century at Safed by the kabbalist Moshe Cordovero who called the fast Yom Kippur Katan. It was included by Yitzchok Luria in his Seder HaTefillah. Reb Yeshaya Horowitz refers to it by that name, explaining that it should be observed by fasting and repentance: "Following the custom of the very pious, one must repent of his ways and make restitutions both in money and in personal acts, in order that he may enter the new month as pure as a new-born infant.” The custom has roots in the Torah Bamidbar 28:15 where a sin offering is sacrificed on Rosh Chodesh, indicating judgment and atonement is provided by God on that day. Therefore, the idea of fasting would seem obvious. Because fasting is prohibited on Rosh Chodesh,  the fast is observed on the day prior to Rosh Chodesh.

Parshas Tzav - Clothes Re-Make the Man        14 Adar II 5782

03/15/2022 06:03:11 PM


How I get dressed in the morning depends entirely upon my weight. The size of my clothing not only go up or go down, rather it also changes how I wear the clothing. My button-down shirts need to expand at the seams and my pants will vary up and down my waistline. On the positive side, I have found that my socks fit all the time, and if the shoe fits, wear it. One outer accessory that I wear all the time, but others may never wear while still others wear only on certain occasions, is a necktie. Even a necktie needs to be adjusted, knotting by  starting in various positions to ensure the tie is not too long or too short. My bowties need to be adjusted in the width, coordinated with my weight as it goes up and down! I have been fighting this battle (The battle of the bulge) for a long time and I do not even see a ceasefire on the horizon. In life, the advice we give is sometimes not to fight to win the battle but to win the war! Which somehow brings me to another character of clothing, our arsenal.  

Correct me if I am wrong, but I estimate the majority of times the word “wardrobe” is used to describe the clothing of a woman, not necessarily the attire of a man, at least not mine. The official definition and etymology of the word “wardrobe” appeared in the English language in the early 14th century. It originated from Old French words warderobe, wardereube and garderobe, in which "warder" meant "to keep, to guard" and "robe" meant "garment". My take on the etymology of the word is that it’s fairly well aligned  with “War D’ Robe” -  it’s a constant war that goes on with the robe or clothing I attempt to conquer.. While it is true that clothing and manners do not make the man, however, when he is made, the stuff we choose to wear greatly improve his appearance. The great Chasidic masters emphasize the importance of proper, almost elegant attire, especially on Shabbos and Yom Tov. But even during the week a person needs to be presentable as each of us is the embodiment of Tzelem Elokim - created in the image of God.

When setting up a home, there is a halachik recommendation to affix a mirror at the entrance/ exit (the front door), to give a person one last lookover before leaving the house to be among people. The need to straighten a hat, to fix a tie, to ensure clothing is both clean and presentable all combine to make us appropriately attired to the outside world. Clothing also defines us as people. Uniforms are worn to identify someone’s business or type of work being done.  Police officers, fire fighters, nurses, doctors, members of the military, athletes, used car salesmen, technicians, and so forth, all wear uniforms or appropriate clothing that indicate their line of work and expertise. In addition, a uniform is a sign of belonging and identifying with a certain group. As you are reading this now - either on Purim day or just after - you witnessed and perhaps even participated in dressing just a little differently than you typically tend to do on any other day of the year.

One of the most prominent customs practiced on Purim is to dress up in costume. This custom was actually mentioned in the Rishonim, the writings of the early leading scholars who lived from the 11th to the 15th centuries.  In fact, the Rema, Rabbi Moshe Isserles (1530–1572),   

 a Talmudist and noted expert in halacha – Jewish law, wrote that it is acceptable on Purim for men to dress up as women, even though this seemingly violates the prohibition in Devarim 22:8 "A man's clothes shall not be on a woman, and a man shall not wear women's clothes". Others mention that is customary to dress up as non-Jews, although this violates the prohibition in Vayikra 18:3 “don't go in their ways".  One explanation regarding this custom is the prohibition to be likened to non- Jews exists at several levels. In general, this prohibition, like other Torah prohibitions, should not stand in the way of danger, and indeed the Shulchan Aruch in Yoreh Deah 157:2 writes that a person may dress up like a non-Jew to avoid being identified as a Jew if Jews are being attacked. However, in the previous Halacha it states: “…if there is a decree for Jews to dress like non-Jews in order to make us lose our distinctiveness, then we are forbidden to change our dress even in the face of danger”.

At the time of Purim, the decree of Haman was directed against all Jews. It is true that the stated reason behind the decree was Haman's claim in the Megillah 3:8 that we were a people who did not keep the king's laws. This, however, was not Haman's true motivation, and in any case the decree applied to all Jews. In this case, dressing up as a non-Jew would have been permissible. And so, the custom to dress up as non-Jews reminds us that this practice would have been permissible at the time of the original miracle due to the unique nature of Haman's decree. Another possible explanation is that the non-Jews at that time likened themselves to Jews, as the Megillah 8:17 states: 'And many of the common people Judaized themselves’. We both commemorate and mock this insincere, purely external adherence to Judaism by adopting a purely external likeness to non-Jews while internally remaining fully devoted to our faith.  More significant, there are other times that changing of clothing was not only important but imperative.

In this week’s Parshas Tzav the Torah states in Vayikra 6:4 "ופשט את בגדיו ולבש בגדים אחרים, והוציא את הדשן אל מחוץ למחנה אל מקום טהור"  “He shall then take off his vestments, and put on other garments. He shall then take the ashes to a ritually clean place outside the camp”. The Chassidic master, Rebbi Moshe of Kobrin (1784–1858), explains the removing of the vestments is when a person reveals himself by taking off his outer or exterior layer and fixes the sins of the inner layer of the neshama, the soul. It is upon him to search through his deeds and heal the blemishes and put on ‘other’ types of clothing. The removing of the stained and heavy garments and be replaced with light, clean, new clothing that is free of sin. This is part of the Teshuva process which never really ends but is always a constant battle; therefore, the changing of the garments is never ending. It is a war against the Yetzer Hora, using certain types of clothing to benefit us in the repentance process, ultimately growing closer to Hashem. Therefore, we are constantly changing, ridding ourselves of one sin, working on the next one, to eventually change that one as well.

My hope, prayer, and bracha for everyone is to have a full wardrobe - an arsenal to fight the Yetzer Hora, the evil inclination – to properly dress ourselves inside and out so as to make us the men and women who are proud to stand in front of God!

Ah Freilichin Purim & Ah Gutten Shabbos,

Rabbi Avraham Bogopulsky

Parshas Vayikra / Zachor - From Head to Toe8 Adar II 5782

03/11/2022 12:59:37 PM


Roof and underground fixing of Life are always moving; sometimes life is calm, settled, simply serene while other times we find ourselves treading on thin ice. There are two extremes to life which accompany us all: we need to have a roof over our heads and we must always strive to be on solid ground. This reminds me of some major issues the Shul has been dealing with for several years.  My hypothesis is that both these structural issues of the building are the result of one cause.

As our beautiful Shul building approaches its half-century mark, we are beginning to see some problems emerge on both the interior and exterior of the structure. Even more than the aesthetics, the “kishkes” of the building were  not doing well. The roof, while able to provide protection from the cold and the sun, could no longer shield us from the rain. Instead, it began to drip in some places while in others an umbrella was needed if you wished to remain for kiddush. The second issue, a major one from the onset, was that the Shul had been built on a canyon that was “filled” but not compacted well. With erosion over time and the shifting of the unstable California earth, the Shul building started to sag and sink in certain places around the social hall. My feeling is that when the foundation began to sink, the structure supporting the roof began to slightly break apart, creating cracks,  allowing water to seep through.

The Shul first invested in repairing the sinking floor and then addressed the roofing issues.  To stabilize the shifting and sinking of the floor, a company specializing in this work strategically created three subterranean concrete support beams. Once the ground was stabilized, a new roof treatment was applied to the entire Shul. No sooner was that completed then, low and behold, it stopped raining! I don’t mean to imply that we’ve had clear skies ever since. To the contrary, we’ve had a few downpours that really put the new roofing to the test. As far as we can see - and feel - we’ve returned to indoor dryness. Over time, these two projects are the kinds of expensive investments from which we tend not to view with any positive benefits.  In fact, it is almost a phrase termed as “sinking money into the ground” and “keeping dry”, but – and this is a very big but - it actually worked! As I walk through the building, I feel uplifted from the ground and covered from above.   

The notion of covering from above and having a solid foundation on the bottom are not exclusive to the physical realm; it applies to the spiritual realm as well. In the opening words of this week’s Parsha Vayikra the Torah states in 1:1 "ויקרא אל משה, וידבר ה' אליו מאהל מועד לאמר"  “God called to Moshe, speaking to him from the Communion Tent”. Reb Menachem Mendel of Kotzk asks, ”What is so different about this time when Hashem speaks to Moshe in contrast to all others?” He explains with a Midrash Rabbah Aleph that up until the Mishkan and the Ohel Moed/tent of meeting were erected there were other times Moshe had spoken with God. Hashem spoke with Moshe at the burning bush, as well as in Midian, and, of course, at Har Sinai. Nevertheless, once the Tent of Meeting was established, it was said, ‘how beautiful is modesty’, as is quoted from Micha 6:8 "והצנע לכת עם אלוקיך"  “walk modestly with your God”. The Kotzker asks, “…but wasn’t it a private meeting between Hashem and Moshe at the  the burning bush? And in Midian, Moshe had a secluded place to talk with Hashem. For we know, these were private meetings. Only Moshe heard Hashem. No one else heard those words.”

Prior to the Mishkan, God revealed Himself without limitation and confinement. Since Hashem was not limited or confined, it was possible that even a maidservant crossing the Sea of Reeds was able to ‘see’ even that which Yechezkel and other Prophets had not seen. But when the Mishkan was erected. things changed; the dynamics of God’s presence was felt in a different way. From the time the Mishkan was erected, ‘tzimtzum’- constriction - came into existence. Tzimtzum is a limitation or condensation of Hashem’s presence to a confined area. The Mishkan provided a greater level of Tznius/modesty since it covered and constricted Hashem within. Since it was enclosed, it had a new level of modesty, it received a special importance, more so than any earlier time when Hashem had spoken to Moshe. God was not ‘all around’ but much more intimate and private to Moshe; that was the specialty of Vayikra! And so, full coverage of a roof affords a greater level of importance, delivering a stronger message when completely enclosed.

The flooring of the Mishkan had a unique aspect as well. The mizbeiach/altar was the primary focal point of the building. According to Maimonidies, the prime purpose of the Mishkan was the offering of sacrifices to Hashem. According to the Ramban, the primary purpose was solely to get closer to Hashem. In theory, they are not arguing. Rather, the Rambam offers the mechanism of how to get closer to Hashem. After sprinkling blood on the ‘top’ part of the Mizbeiach for a variety of sin and guilt offerings, the Kohein poured the remaining blood down two pipes that led out to the Kidron valley in Yerushalayim. One of the reasons provided was that the Kohein, who had sinned would in full view of the people, would pour out blood from his own sin, demonstrating to all that even he sins. No one should be embarrassed to come forth, repent, and attain atonement in an open full-view fashion. Nevertheless, it is the leftover blood that is poured out, discarding the unwanted part of the sacrifice to go underground and not be a part of the sacrifice itself. The blood was collected at the bottom and sold as fertilizer for ‘ordinary’ use, not being Hekdesh/holy, and the proceeds went to the Temple treasury. We see a complete separation between the offering of atonement and the discarded remainder blood. So too, a building needs to have a solid base, a solid foundation, to maintain a distance between the good and the unwanted.

In our daily lives we look up and we look down. We look up to see from where our protection comes and carefully walk on solid ground not to trip and fall. The challenge in our own sanctuaries is to create a place where we relate and see Hashem in His constriction, just for each and every one of us and our families away from the rest of the world. As we move ever closer to Hashem, we check our footing, building – and strengthening - the foundation by discarding that which we no longer need, and complete that holy home for our children, our families, our communities, and for the entire Jewish people. That is the message of “the calling in our tent of meetings”.        

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Pekudei - Connecting to the Past for the Future                     30 Adar I 5782

03/01/2022 07:15:32 PM


I would like to share two personal highlights experienced on my recent trip to Israel - the first while visiting Yeshiva Neveh Zion, and the second was a visit with Rabbi Wein. I had to meet someone at Yeshiva Neveh Zion, and while there  the Mashgiach asked me if I would speak to the boys and share some words of encouragement and inspiration. I agreed. The next day I spoke to the boys and told them that I had attended Neveh Zion forty years ago. I explained that although I am three times their age and in a very different life situation, we nevertheless share a common bond of being Neveh brothers!  Each of us, across the generations, share in the history of Neveh:  I contributed to the Neveh story in its sixth year of existence and now, forty years later each of them is now continuing that same legacy. Some of us laid the foundation, the first floor, of this beautiful yeshiva, and now these bright, enthusiastic yeshiva bochrim continue to build, adding on the skyscraper. In truth, I received more chizuk/strengthening from my visit speaking with them than they did listening to me. I re-connected to the Mash Rabbi Blumenfeld who was a talmid/student of Rav Wolbe. I connected to my past to build for my future. Having a Rebbi is so critical not only for the Torah he teaches today, but for the connection and continuous link he provides to the mesorah of previous generations.

My visit with Rabbi Wein is always special and dear. Here, again, is a someone who always emphasized his connection to the Europe of Torah giants through his Rabbeim who arrived prior to the Holocaust. Rabbi Wein always remarks that when he saw his Rebbi, he was not only seeing and hearing the man in front of him, he was also seeing and hearing his Rebbi’s Rebbi and beyond. Rabbi Wein’s passion for Jewish history is his contribution to bringing the Jewish people back together. The adage of “history repeats itself” is nothing new to us, but unfortunately, we still don’t seem able to learn the lessons of history. There are few individuals whose words written today still  prove to be relevant tomorrow. How rare it is that words written over one hundred fifty years ago remain profoundly relevant today. The writings of the great Rav Samson Raphael Hirsch fall into this rare place of relevance and brilliance If I can be so bold, I would say the writings of a Rav Hirsch in our day and age could be seen in the writings of Rabbi Berel Wein. I will share an important, timeless message from Rabbi Wein. Although this message was written almost thirty years ago, it is profoundly important and meaningful today. I will preface his words with a backdrop from the Parsha.

This week’s Parshas Pekudei concludes sefer Shmos and the erection of the Mishkan. The last five parshios of Shemos dealt with the building of the Mishkan, the fashioning of the utensils needed in the service, and the vestments of the Kohanim who would perform the Avoda in the Mishkan/Tabernacle/sanctuary. All the laws of Shabbos are derived from the process of the building and operating of the Mishkan. The Jewish people followed the work ethic of Hashem and worked six days, but when it came to Shabbos, they wanted to continue building God’s house. The response was an absolute ”No”, and hence any melacha/work associated with the Mishkan became forbidden as the 39 laws of Shabbos. Pekudei is a continuation of Vayakhel where Moshe gathers the Jewish people to teach a law of Shabbos. Why was it necessary to gather all the people? Moshe’s voice could have reached everyone while still in their own tents. Why force everyone to come together? The following is Rabbi Wein’s clear and searing message in connecting the gathering and Shabbos:   

“There is a public expression of religion and a private one. There are many times when one is compelled to participate in a public expression of religious faith – synagogue prayer services, for example – when one would rather find a more private and discreet fashion to serve the Creator. It must be admitted that it is much more difficult to feel spiritual when surrounded by the many then when alone with one’s own self. Many great Jews, even rabbis, have spent time in their lives purposely isolated from the world in order to search for themselves, pavingtheir unique path to their Creator. But Judaism is, overall, not a monastic faith and does not allow Jews to easily substitute any form of private practice for public duties and practice. In today’s Torah reading Moshe calls together the entire Jewish people – Vayakhel Moshe – in order to remind them of the importance of the observance of the Sabbath. Moshe’s public statements are meant also to reinforce the public nature of Jewish practice and to make clear that Sabbath is not only a private matter but a public Jewish expression of faith and national identity as well.

 In matters of the Sabbath, the halacha itself differentiates between private behavior and public behavior. The position of Jewish tradition against Chilul Shabbos B’Farhesya, the public desecration of the Sabbath, is far more critical than its judgments against private failings in this matter. Public desecration of the Sabbath is the road to Jewish disaster. This has been proven over and over in our history. The tragedy of American Jewry did not begin with intermarriage and non-Jewish grandchildren. Its roots lie in the early public destruction of the Sabbath already in the late nineteenth century.  And it was not only the desecration itself, it was also the acceptance of the public desecration of the Sabbath by the Jewish “establishment” of this country that paved the way for today’s terrible and heartbreaking problems. Jewish community centers openly violating the Sabbath, Jewish organizations holding meetings, conventions and other public gatherings that almost do not allow Sabbath observance and attempting to “protect” Judaism by permitting Sabbath desecration have brought us to the intermarriage crisis. Even though the tactics over the struggle to prevent automobile traffic in religious neighborhoods in Jerusalem leave much to be desired, there is no doubt that the goal of a more public observance of the Sabbath in the Jewish state is a worthy and necessary one.

The public aspect of Jewish observance, unfulfilling as it may sometimes be, colors and shapes our attitudes towards our private faith as well. Where there is no public Judaism there will eventually, and rather sooner than later, be no private Judaism either. The Haskalah preached: “Be a Jew in your home and a person of the world in public.” A great slogan, but a recipe for Jewish disaster. The “person of the world in public” lost the ability to “be a Jew in your home”. Such is the hard lesson of Jewish history, especially in this century”.

Shabbos is the key to Jewish survival as a people, as families, and as an individual. We need to step up our Shabbos game to ensure our families’ Jewish survival. There are two aspects to Shabbos: Zachor and Shamor. Sure, we may be fulfilling the Shamor by not violating the actual law, but are we fulfilling the spirit of the laws of Shmiras Shabbos? Are we just getting by with the basic concept of Zachor Shabbos? We need to go out of our way to strengthen both Zachor and Shamor - both in the public view and internally in the home. Through this effort we will ensure that our future will connect to our past and carry us on into the future generations of a strong, united Klal Yisroel. Every one of us should commit to stronger observances. Collectively we will be stronger and through this strength we will say IN SHUL TOGETHER LOUD AND CLEAR, “CHAZAK CHAZAK V’NISCHAZEIK!”     

Ah Gutten Shabbos,

Rabbi Avraham Bogopulsky

Parshas Vayakhel - Global Warming                  23 Adar I 5782

02/24/2022 01:30:50 PM


Have you ever asked yourself when global warming began? Global warming is another raging debate not only in this country but all around the world. Issues regarding global warning, along with so many other issues, tend to be driven by a mix of science and politics.  With this said, I believe an important component of the discussion centers around the history of global warming itself. Therefore, before we discuss actual concerns regarding global warming, we need to look at some of the timelines of weather in general.

Dating of our atmosphere began about five thousand years ago with different civilizations tracking different components of the earth’s weather and climate conditions surrounding their specific regions of the world.. In approximately 350 BCE, the Greek philosopher Aristotle wrote Meteorologica, an impressive in-depth discussion which represented the sum of knowledge of the time about the earth sciences, including weather and climate. Today, Aristotle’s ‘Meteorologica’  is the oldest-known scholarly discussion of  what slowly grew to become the modern field of meteorology. From the Greek ‘meteoros’, meaning high in the sky, we have the modern term meteorology, the study of clouds and weather

Jumping to more recent history, Thomas Jefferson was considered to be a ‘weather expert’, and Ben Franklin, long fascinated by weather, argued that weather actually moves from place to place, but it was not until the early 1800s when Luke Howard, 1762 - 1864, an Englishman, named and recorded detailed explanations of cloud types used today: cumulus, cirrus, stratus, and nimbus.  Howard wrote numerous accounts of his observations of weather throughout the area around London and gave a series of lectures about meteorology.  Luke Howard is commonly considered to be the father of modern meteorology.  The New York Meteorological Observatory opened in 1869 and began to record wind, precipitation, and temperature data. With the establishment of the U.S. Weather Bureau in 1870, data began to be recorded throughout major areas of the country.  At that time weather forecasting was slowly introduced in the Midwestern cities, beginning with Chicago in 1870, and extending throughout the country by the early 1890s.

 It is my belief that there is general agreement that the world is at least 5782 years old, yet we only have recorded weather data from the last 170 years -  hardly enough time to determine the impact on the world of climate change. True, climate may be changing over time; glaciers are melting and weather patterns are changing, but that does not mean it will bring an end to the world. It is possible that certain regions of the world which today are colder, may at some distant time been very hot, and vice versa. Is the United States warming up so quickly? Only two days ago USA Today reported “Winter not over: Arctic cold front to bring bitter temperatures, heavy snow to parts of US”. All of us agree that, like so many things, we are only able to see small pieces of the puzzle of the complexities of our planet.  

The Torah does have commandments to ensure the ongoing beauty and character of the world.

The Mitzva of Ba’al Tashchis (wanton destruction) applies to every aspect of life including the earth. Therefore, we should all take care to implement ways to conserve and continue earth’s existence, even though Hashem will never let it falter. And so, with all that said, where in the Torah do we find the very  beginning of global warming?

In this week’s Parsha Vayakhel the Torah states in Shmos 35:3 states "לא תבערו אש בכל משבתיכם ביום השבת"  “You shall not light fire in any of your dwellings on the Shabbos day”.  The parsha opens and briefly discusses the forbidden Melacha of creating a fire on Shabbos. Interestingly enough, the written law only mentions one of the thirty-nine melachos of Shabbos. Rabbeinu Bachya explains that in general all the melachos - the thirty-nine prohibited laws of Shabbos - are all connected to the prohibition of fire. Many of the Shabbos laws are related to and dependent upon fire. Rabbeinu Bachya explains that fire is the source and the reason for all other melachos of Shabbos. Therefore, the Rabbis established the mitzvah of havdala on Motzai Shabbos (exiting of Shabbos) on Saturday night,  the beginning time of the week when ‘fire’ became permissible along with all other melachos. Starting something new calls for the making of a blessing, and this became part of the Havdala service. The bracha of בורא מאורי האש   - Borei M’Orei HaAish - is selected because it was the very first work-related service following the creation of the world. This is the time that we humans can start creating our kinds of creation. All of this is connected to what is stated in the beginning of Breishis: "ויהי אור" - “and let there be light”. Following this, Rabbeinu Bachya adds that the other three brachos of Havdala are all sourced from the beginning of creation. The bracha on wine “Borei Pri HaGafen” is hinted to in the word “HaAretz”, the land, referring to the “gefen or vine” in the “Gan”, these are the wines that were preserved in the grapes from the six days of creation. The bracha on the Besamim/spices is hinted in the wordsורוח אלוקים  / the spirit of Elokim. It is the smell that fills the spirit of man as he takes a breath through his nostrils, filling his soul. This is further discussed when the spirits - or the winds - at times hold back the sweet smells and therefore make a blessing for the ability to smell the sweetness of the spices. Lastly, the bracha of המבדיל בין קודש לחול  - the separation between the holy and the mundane - is hinted to in Bereishis 1:4 when the Torah states "ויבדל אלוקים בין האור והחושך"  - “And God separated between the light and the dark”.

Global warming has more than one new definition that we hear about today. The world of warming is beyond the physical temperature of the atmosphere. Hashem created fire as the, prime part of creation in order to create other things. The fire and the heat it produces does, indeed, contribute to global warming in both the physical and spiritual arenas. Chaza”l describe the little fire that exists in every single Jew, known as the “Pintele Yid”, is the spark lying within every Jew. During the decades of teaching Jews from all backgrounds, I can feel, see,  recognize that beautiful, tiny spark that wants to ignite and warm and nourish the soul. Fire has the ability to give off from itself two things: light and heat. This is the spiritual global warming that we vie for, that we yearn to share with all Klal Yisroel. May the absence of creating “fire” on Shabbos, and the kindling of the havdala “fire” combine to light up our souls and let this spark bring warmth and light to our fellow Jews.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Ki Sis - It's not a Crime to Fall, but it is a Sin Not to Get Up              17 Adar I 5782

02/17/2022 02:17:57 PM


Being a Rabbi in a mid-tier city such as San Diego has many pros and cons. Although, if you analyze most situations, every pro can be the con and each con can be the pro. One of my standard quips when necessary to report good news and bad news to my class is to ask, “Which do you want to hear first, the good news or the bad news?” In truth, it really doesn’t make a difference which one they pick.  For example, if they respond, ”We want the bad news first, “I reply, ”The bad news is I will be missing class next week…”Then they ask,  “So, what is the good news?” “The good news is I will be missing class next week!” In truth, this is consistent with any pro and con, both being  good and bad.

In many smaller Jewish communities, there are those who wear many different hats in the community. For many years I taught a mini class here and there in the local Jewish high schools. This year I was offered the responsibility of teaching a Gemara shiur/class in the local boy’s high school on a regular Monday to Thursday schedule. I personally feel a great sipuk/self-satisfaction from teaching these young men. They are all very bright, energetic, and best of all they laugh at my corny jokes! What more can any rabbi or rebbi ask for? Of the minyan, quorum, of boys in the class, invariably has someone either going out to the bathroom, being absent, needing to get a drink, studying for an upcoming test in another class, checking the inside of their eyelids, or actually focusing on getting a very up-close look at the page of Gemara being discussed. This list works on a rotating basis, with each student taking a turn here and there. There is an incredible commonality that threads its way through all these young men. They are mature enough to realize that I know what they are up to, and they feel disappointed in themselves when disappointing me. Mind you, I do not need to even say anything to them after one of them takes his turn selecting one of the choices listed above.  Invariably, the offender(s) approach me either after class or prior to the next day’s class earnestly expressing the consistent and identical message,  “Rabbi, I’m so sorry  for my behavior. Tomorrow I am going to do better!” They each recognize and admit to the fact that they’ve stumbled and fallen. I offer them encouragement by telling them it is ok, tomorrow is another day, and another opportunity. It is not the falling down or the failing that is the problem, rather the problem is if a person falls, he must get right back up. 

Another classic rule I have consistently offered to my students over the years has been after taking a test and then returning the test to each of them,  they had to review, study, and then return their test with all of the correct answers. Following that, they had to retake the exact same test so that they could demonstrate to me - and, more importantly, to themselves that they now had processed and truly learned the material. I am not interested in grades; my goal is to motivate every student to truly work through and understand the required material. Falling and erring is human; it is not a crime. But if a person does not correct himself, then that is sinful. A student who makes an effort to figure out what he or she is missing and chooses to learn and to ultimately master the information earns acknowledgement of that effort and growth. The Torah is replete with great leaders who have fallen but rebounded; the process of falling and then getting up is a major ingredient required for greatness. Probably the greatest of the many examples of falling and then getting back up found throughout all of Tana”ch occurs in this week’s Torah reading.

In this week’s Parshas Ki Sisa the Torah describes the unfolding events of the Eigel HaZahav, the sin of the golden calf. The Torah in Shmos 32:1 states: "וירא העם כי-בשש משה לרדת מן ההר, ויקהל העם על אהרן ויאמרו אליו קום עשה לנו אלוקים אשר ילכו לפנינו כי-זה משה האיש אשר העלנו מארץ מצרים לא ידענו מה-היה לו"  “Meanwhile, the people began to realize that Moshe was taking a long time to come down from the mountain. They gathered around Aharon and said to him, ”Make us an oracle (god) to lead us. We have no idea what happened to Moshe, the man who brought us out of Egypt.” In order to more deeply appreciate this current situation, we need to look back and review how and what brought the Jewish people to this point. What was the reason that caused the Jewish people to gather around Aharon? What did they want from him?

There are two approaches and differences of opinion which explain why the Jewish people demanded of Aharon to produce “something” in Moshe’s absence. One opinion was that they were asking for an outright idol to worship - no what ifs about it. The second opinion was a simple request for a leader to replace Moshe to continue to lead them on their way. If you think about the two choices, who in their right mind, in the face of so much which has been done by Hashem for the Jewish people, would  not judge the situation favorably.The Jewish people missed Moshe; they only wanted a leader. Could we ever think they wanted to outrightly worship an idol after hearing the commandment “Thou shalt not have any other gods..?”. Because of this we are forced to say that the people who left Egypt and clearly witnessed the awesomeness of God just wanted a new leader. They wanted Aaron to make a way to replace Moshe; they did not want to substitute or to take away the place of God. Simultaneously, the Jews were constantly being drawn back to the culture and influence of Mitzrayim. Despite seeing the open miracles of Hashem, the people still considered the ways of the Egyptians - their witchcraft, sorcery, and their strange practices. This pull was so strong that  they turned away from their good ways, choosing instead to follow the bad ones.

Tracking the history, the Jewish people continued the pattern of flipping from believing to questioning. As we see from Moshe showing the people the signs with his staff, they  replied in Shmos 4:31 “The people believed”. Then, only a few verses later in 5:21 “Let God look at you [Moshe] and be your Judge”. Later, we find the Jewish people, freed from Egypt, openly believing, yet they again began to rebel before crossing over the sea. At the end of Shmos 14:31 “They believed in God and in His servant Moshe”, only to be challenged later in the quest for water in Shmos 17:7 “Is God with us or not?” The people were constantly questioning and doubting, recalling the strength that Moshe had performing all these miracles, while failing to give the credit to Hashem. The problem was that so long as Moshe was around, they didn’t have the audacity to challenge him, but now that he had seemingly gone missing they began to openly question the situation. Moshe had ascended the mountain; he should have come back down in a day, but he didn’t. To the Jews (being fueled by the Eirev Rav) Moshe was just a human being, a mortal who, they surmised, had possibly been burned in a fire,  was captured, died, or anything else. Now they no longer wanted a human being; they wanted something stronger and better - a God that would tell them the future and bring it about.

At the end of the day, Moshe returns after the creation of the idol. Three thousand Jews died in this episode. We witness the Jewish people falling to their Yetzer Hora and, finally, getting back up after seeing the truth. The Jewish people committed crime after crime by giving Moshe - and God - a hard time - (Hashem tolerated it). They believed that if Moshe were no longer alive, they had to take some action in order to reach God.  They were not yet able to understand that we each have direct access to God; there is never a place for an intermediary. They did not sin, however, because they did get back up and righted the path from which they had strayed.

 We all fall from time to time in our religious observance and avodas Hashem. We must always remember to get up, to address so that the falling does not turn into a sin. If and when we fail and fall, immediately rise up to correct the misdeed. Shlomo HaMelech says a person falls seven times and can always get up. Hopefully, I can take the lesson and learn from my students, about feeling bad when having fallen down to immediately correct it by saying tomorrow I will be better! 

Parshas T'Tzaveh - Where There's Smoke There's No Fire        9 Adar I 5782

02/09/2022 03:22:42 PM


One of the benefits of having two Adars, an additional month before Pesach, is we have the benefit of having extra time before Pesach’s arrival. To some, that’s a good thing - we get to push off the cleaning, shopping, and preparing for another month. For others it’s a horror, it only means an additional month of shopping, cleaning, and worrying about Pesach. This can create stress on our shalom bayis (peace in the Home).  For my wife and me this extra month works out perfectly: she cleans for an extra month while I push it off for another month! It is amazing how year in and year out the routine and order of Pesach cleaning and readiness is the same. We go through the same frustrations, the same jokes, and the same last minute down to the wire preparations until… the finish line exclamation, “Phew we made it!” Next thing we know we are all sitting around together at the seder.

One could not imagine after all the cleaning, scrubbing, and checking that we or anyone would ever find chometz. Of course, it is possible, while cleaning, to find some chometz in places that one would never have thought chometz could possibly be found.. But what are the chances of finding chometz after such thorough cleaning and searching? Surely, someone might find a long-lost Cheerio which is less than an olive-size amount, and while it’s not great, it’s not the end of the holiday. But one would rarely if ever find a large amount of chometz on Pesach. Well, please don’t begin mistrusting the rabbi, but I believe it’s been three out of the last five years that we discovered large amounts of chometz on Pesach. The Halacha/law is that this chometz must be destroyed by burning.  Therefore, ever-so-often we have burning of the chometz before and, yes, even during Pesach.

The first time we found chometz was on Yom Tov itself. The Halachik procedure is to cover the chometz and burn it during Chol Hamoed. In fact, even if you discover chometz on the last day of Pesach, it needs to be burned and destroyed after Pesach. The reason you don’t even flush it down the toilet or throw it into the street is that at that moment on Yom Tov it is muktzeh; it cannot be moved.  Therefore, during Chol Hamoed, I lit a small fire and burned the cheerios we found. Three years ago, we found an entire untouched deli roll in the refrigerator! Thinking we were going to eat it the morning of erev Pesach, we stuck it in the corner of the door of the refrigerator and forgot about it. This experience taught me that it is quite difficult to burn an entire deli roll with a lighter or a few matches. Luckily, at that time I still had a large blow torch that was able to turn that deli roll into a charred brick. Last year I established a chazaka - a three time rule - and found a full loaf of white bread that had fallen behind the freezer. Unfortunately, I no longer had the large blow torch,so we proceeded to burn it in the backyard chimney/BBQ area. We were working furiously to rid the chometz/bread by burning all different sized pieces. I was concerned about the smoke billowing to the neighbors. It was at that moment that I came to this new understanding of fire and smoke. When the fire was burning and raging, there was very little smoke. However, as soon as the fire and flames died down, it began to smoke more and more. As we doused the bread with lighter fluid the flames came roaring back, and the clouds of smoke began to wane. Why is it that when there was fire there was no smoke and vice versa? What caused the smoke to rise when the flames die down? And…just what is smoke if there’s no fire?

 Well, introductory Science 101 tells us that when something burns hotly, it burns cleanly. When the flame dies down, there are remaining embers and residual heat which will continue smoldering. Without the heat of the flame there is incomplete combustion, resulting in smoke and soot. Smoke is a mixture of soot, carbon compounds, tar, aerosols, unburned fuel, and other components of incomplete combustion. In short, when a fire burns brightly, it efficiently combines oxygen with carbon, making carbon dioxide and carbon monoxide, and with hydrogen, forms water vapor.  If all the hydrocarbons and organic materials being burned are done cleanly, there is very little smoke.  However, when a flame is extinguished, there is still typically a lot of latent heat.  The process of burning is snuffed out which results in an incomplete transformation into water and carbon dioxide, leading to incomplete compounds which create soot. Of course, all of this is part of nature, and science, which, with regard to the process of burning, goes hand and hand with the Torah, as we will read this week.

In this week’s Parsha T’Tzaveh the Torah states in Shmos 30: "ועשית מזבח מקטר קטורת עצי שטים תעשה אותו"  “Make an altar to burn incense out of acacia wood.” The Midrash Tanchuma says that this verse needs to be thought through because there were two altars in the Temple. One altar was to bring Olah - offerings in the form of animals; the other altar was used to burn the spice incense. The Mizbeach HaOlah was located outside the courtyard while the Mizbach HaKetores was located inside the Heichal. Rebbi Shimon asks why was the Mizbach HaKetores, the altar inside, called a Mizbeiach? Did it have sacrificial animals upon it? The term "מזבח"  /Mizbeiach is derived from the word "זביחה"-  - slaughtering or sacrificing. Are these terms associated only with animals and not incense? The answer is that the incense  burnt nullified and stood up against many evil strengths. The Ketores burned the ‘Sitra Achair’   סִטְרָא אָחֳרָא,  ‘the other side’, as opposed to,סִטְרָא דִּקְדוּשָּׁה, sitra dikedusha, 'the side of holiness', so that it could no longer be a prosecutor against the Jewish people. It was equivalent to having been slaughtered on the altar. Therefore, the inner altar was also called an altar for slaughtering and burning up the evil of man’s actions.  

The Chometz on Pesach is considered the “other” kind of bread which is soured and evil. The only way to deal with it is to burn it. As the fire completely consumed and burned the bread, the smoke was the purity that remained. The smoke from the burnt chometz became a sweet smell because the proper action was taken. When the fire is finished doing its job, only the smoke remains. The ascending smoke is our assent offering to God: the fire is the sin, and the smoke is the atonement.  Fire and smoke represent the bad and the good that comes from destroying the bad; they do not co-exist. To the contrary, if we can burn up the bad and evil traits which challenge us all, then we can sacrifice on our own innermost altars, bringing the sweet smell of smoke to please Hashem.

Parshas Terumah - Man Laughs and God Plans                    3 Adar I 5782

02/04/2022 09:28:13 AM


There are times when we plan things with care but end up with not being able to make our plans happen.  On the other hand, there are times when we need something to happen, but do not think this will come to fruition.  Then, lo and behold, that which we wanted, but did not think was going to happen actually occurred! That familiar, old Yiddish adage, “Der Mentsch Tracht un Gott Lacht,” loosely translated as “Man Plans and God Laughs,” applies to the negative and also to the positive. Despite our most careful planning, the ‘Road of Life’ tends to be unpredictable. We might have a well-planned road trip and destination strategies, but scenic new vistas might beckon us, or unforeseen roadblocks could deter us. Typically, we carefully plan (and we need to plan) to go somewhere or look forward to some upcoming event, and for whatever reason God thought otherwise, and these plans did not come to be. On the other hand, one must look at the situations that appear quite gloomy yet end up working out - despite our negative mindset.

“Der Mentsch Tracht un Gott Lacht is a powerful phrase.  It strengthens our Emunah, our faith and belief in Hashem.  Sometimes our plans don’t work out; sometimes they work out perfectly.  At all times, they always work out according to the will of Hashem.

On a recent trip, I experienced this reverse concept no less than three times.  The first experience was taking the red eye out of San Diego and being delayed because of a computer glitch. That in it of itself wouldn’t be so bad except for the fact that the previous day’s flight had the same issue and was cancelled. At this point we were reaching the curfew, the time when flights can no longer depart out of Lindbergh field, San Diego’s airport. I had resigned myself to the fact we would deplane and decide to fly the next day or cancel the trip altogether. Lo and behold, there was an announcement over the PA system telling the flight attendants to prepare for takeoff. I could not believe it! The plans had completely turned around in my head.

The second experience occurred as a direct result of the delay of the flight. I always manage the precise timing of plane arrival, deplaning, collecting luggage, getting to the car rental area, checking out the reserved  rental car and, in this case, driving to Lakewood, all planned in order to make it on time to join a decent minyan. Having been delayed, we were running exactly ninety minutes behind schedule and needed to squeeze in a minyan  before going to an appointment I had scheduled.  In short, I had very little flexibility. With a few phone calls, I decided to take a hit and miss minyan at the latest time possible. Once again, bingo! I caught the only minyan that would accommodate all the necessary details I required.

The third situation (although a bit different) occurred on Shabbos morning as we awoke to see over a foot of beautiful, glistening blankets of snow. Not being too well prepared for that kind of winter storm, my grandkids and I assumed I would stay home and not go to Shul. No way!  Donning my inferior winter gear, we prepared to make the trek to Shul and see if God had different plans for me that morning.  

My oldest son-in-law was raised in a brutal winter city; he is always well-prepared for these kinds of storms. The fresh snow was about mid-calf deep, and I only had the usual waterproof over-the-shoe rubbers/galoshes that would cover my shoes but nothing above my ankle. For those who have experienced walking in the snow know, as you step down, the surrounding snow caves in and covers whatever else is exposed. I recalled an old phrase, “in the footsteps of our forefathers,” observing the deep footsteps my son in law created by going first. Then, just as I imagine one would walk through a mine field, I carefully stepped into the exact same footstep that my son-in-law had imprinted in the snow. This plan worked, and by putting forth this effort I was able to get to and from Shul with minimal cold/wet/icy impact of the snow on the ground. I returned home and gleefully related to my attending audience how another plan or negative experience turned out positive, transforming from failure-to-execute to fulfilling that which I did not think was going to happen. This is not exclusive to learning or davening but to every facet of life. I would even bet that Moti did not expect the Bengals to upset the Chiefs in Arrowhead. In his mind, during his seven hour drive to the game he never really thought or expected a win, and once again the outcome was so much greater than he anticipated!

All of this could not have been topped off in a better way than from an insight my youngest son-in- law immediately showed me regarding  why all these situations connect to a higher level. In this week’s Parshas Terumah, the Torah describes the building of the Mishkan, the portable Sanctuary. The Torah lists the different Kelim/articles that were used in the service of Hashem: the Ark, Shulchan, Laver, and different covers. My son-in-law pointed out a beautiful understanding of the Aron, the Ark. In Shemos 25:12 the Torah states: "ויצקת לו ארבע טבעת זהב ונתתה על ארבע פעמתיו, ושתי טבעת על צלעו האחת ושתי טבעת על צלעו השנית"  “Cast four gold rings [for the ark], and place them on its four corners:* two rings on one side, and two on the other side”. There are opposing views of where these “corners” were located. The Radak and Targum explain Pa’Amosov as corners. Rashi states that the rings were at the very top of the Ark. Based upon the Gemara Shabbos 92a, they were 2 1/3 handbreadths (7 inches) from the top of the Ark. Ramban and Rabeinu Bachya state that the rings were at the very bottom of the Ark. The Ibn Ezra and Abarbanel maintain that the Ark had legs and the rings were on its feet. The Ibn Ezra explains, and I quote as follows: THE FOUR FEET THEREOF. “I searched all of Scripture and did not find the word pa’am (foot) used in the sense of corner. It is always employed in the sense of a foot. We thus read in Yeshayahu 26:6: Even the feet of the poor, and the steps (pa’ame) of the needy;.In Tehilim 85:14 Dovid HaMelech says, “I shall make His footsteps (pe’amav) a way”, and in Shir HaShirim 7:2 Shlomo HaMelech says,”How beautiful are thy steps” (pe’amayich). There are many other instances, and I was therefore forced to explain that the ark had feet, for it would be disrespectful for the ark to sit on the ground. Later, in Sefer Yehoshua, the Navi describes how those who carried the Aron/Ark, were, in actuality, being carried by the Aron. The Aron had feet and IT carried everyone else!

The Aron, which housed the luchos/tablets, and the Torah represent everything God stands for. Although we explained that the Aron had legs and carried itself, it is the power of Hashem that carries us all wherever we go. The lesson of the Aron is if we attempt to do a mitzva or to do the right thing, Hashem will lift us up -  physically and spiritually -  to help us succeed in all our endeavors. As we walk in the footsteps of the Torah, we must remember that the legs of the Aron take us where we need to be. .

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky                                                                                                                                                                                                                 

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

Parshas Mishpatim - Standing up as A Jew in Public        26 Shvat 5782

01/27/2022 12:23:40 PM


Every state of our union has different mask requirements. One of my congregants had recently been in a state that recommends - but has not required - face coverings for the public. When she and her family ate out at the local kosher restaurant, she noticed that no one was wearing a mask. She was surprised and said aloud, “I do not know why people don’t follow the rules (although only a recommendation). One of the obvious-looking Jewish patrons replied, ”We have enough rules to follow!” Now that may sound funny but … on the other hand it may seem preposterous.

Interestingly, there is one place in this country where everyone must wear a mask. A few weeks ago, while in flight returning from Chicago,  I was waiting to use the restroom when the flight attendant almost blurted out that she davens at such and such shul in Chicago. We spoke a little about Jewish life in San Diego and Chicago, and I was curious about her being a Jewish (very traditional and knowledgeable but not Orthodox) stewardess. She told me, almost as a confession, how challenging it is to be known as a Jew among her gentile co-workers. She was not at all inferring that she had experienced anti-Semitic rhetoric or the like. Rather, she expressed how personally embarrassing it is for her when confronting some Jewish passengers who refuse to comply with the rules. She asked, ”Why is it that some Jews, even though a small minority, feel they don’t have to abide by the rules?” She tried explaining the concept and I told her the expression she was looking for was ‘Chilul HaShem’. She explained that this issue has always existed on a small scale, but Covid and masking seem to have exacerbated the frequency of this refusal to comply among Jewish passengers. She did add that there are many people, not just Jewish passengers, who have issues regarding compliance with masking and many other FAA rules on planes. In fact, she stated that percentage wise, Jews are overall compliant with the rules and do tend to be more courteous and respectful. The issue she has, and she knows it’s not fair, is that when “it’s the Jew” it becomes magnified a hundred-fold. While acknowledging the ‘unfairness’ of this situation, she said it is, nevertheless, the reality on the ground and in the air! Since she knows who is in the cabin, she cringes when she hears some disturbance going on, hoping it is not being caused by an obviously-observant Jewish passenger. As she was describing the scenario to me, she openly acknowledged the double standard applied regarding a Jewish person and everyone else. Nevertheless, she remained  stymied while also understanding she cannot win an argument of this kind with her co-workers.   

When comparing these two scenarios of eating out in a kosher restaurant and traveling on a plane, it’s easy to recognize the distinction between them. The restaurant is located in a state that does not have an official masking rule while the airline industry in its entirety adheres to a standard of very strict rules. In fact, the airlines universally adhere to  the strictest rules anywhere in the world. There is a time and place where every Jew needs to accept and follow the rules even if they disagree with them. I want to make myself clear: this issue applies when a rule such as wearing a mask while on the plane and the Jew, a passenger on the plane chooses not to follow the rule and makes a scene. This specific situation is a clear case of committing a Chilul HaShem.

Does the question of Dinah D’Malchusa Dinah - following the law of the land - apply to masking? The Halachik ruling is if the government does not enforce a policy, then we, as Jews, are not in violation of “the law of the land”. By the way, that does not mean one is forbidden or should be discouraged from wearing a mask. Perhaps at the very early stages and beginning of the pandemic there may have been an interpretation of the law as such. Fast forward almost two years and the requirement of wearing a mask is still not consistently enforced nationally or even on a state-wide level. The law requiring the wearing of a mask is, however, strictly enforced on all commercial flights, clearly making the wearing of a mask in flight Dinah D’Malchusa Dinah.

We are very familiar with all kinds of laws and customs, starting with biblical and rabbinic laws, followed by customs and traditions from a variety of upbringings and regional centers of Judaism. We know the D’Orysa or biblical commands are absolute, requiring  the Talmudic explanation of how, when and why we perform and fulfill these Mitzvos. The Mitzvos are broken down into many categories and sub-categories. One such distinction is found in the namesake of this week’s Parsha Mishpatim.  Mishpatim are laws that ‘make sense’;  anyone could come up with or understand the reasons behind them. Parsha Mishpatim contains fifty-one of the 613 mitzvos, making this parsha  tied at fourth place for the most mitzvos in any one parsha. Mishpatim, laws which make sense, is contrasted to Chukim, the statues that we do not understand or know the reasons for the Mitzva. To appreciate the distinction between the Torah laws and Mitzvos versus the laws of any society are clear and absolute, but even within the laws of Judaism there is a stark difference between the Chukim and the Mishpatim. (Please take note that Mishpatim, which contains most of the commandments between man and man is listed first).

There is one commentator who stands out among the great Rishonim who can explain the importance of the Mishpatim. Rabbeinu Bachya introduces every parsha with a passuk/verse from Mishlei, the book of parables written by the wisest of all men, Shlomo HaMelech. The following is an excerpt from the introduction of this week’s Parshas Mishpatim which begins with a quote from Mishlei:  "גם אלה לחכמים הכר פנים במשפט בל טוב" (משלי כד, כג) “These things also belong to the wise; it is not good to display partiality in judgment” (Proverbs 24,23).   

From the beginning of the Book of Proverbs up until here Shlomo Ha Melech, Solomon the King, made it his business to admonish foolish people and adolescents. In fact, he announced his purpose at the very beginning of the Book of Mishlei – the Book of Proverbs - when he said in chapter 1:4 “to give prudence to the simple, to the young man knowledge and discretion.” Commencing with this verse he switches and admonishes the scholars, the ones who preside in the courts and dispense justice. Therefore, he said at the beginning of the verse we quoted above גם אלה, meaning that “also these parables” are meant for the wise. What does his admonition consist of? “It is not good to display partiality in judgment.” Shlomo condemns partiality as a negative character trait. Why did we need Shlomo HaMelech to tell us this, seeing that the Torah in Devarim 1:17 has already written: לא תכירו פנים במשפט, “do not show favoritism in judgment?” Shlomo added an additional dimension to what the Torah had said in that the Torah did not mention a specific penalty for judges guilty of showing favoritism. Shlomo adds in passuk/verse 24:24: ”He who says to the wicked ‘you are righteous’ will be cursed by people; nations will abhor him.” If a judge convicts an innocent person, the outrage of the people will be even greater, and he will likely be removed from his position as judge. Seeing that the entire Torah from בראשית until לעיני כל ישראל is inextricably tied to a system of justice, Shlomo said בל טוב instead of לא טוב parallel to what we say in Tehilim 147,20 ומשפטים בל ידעום, “He did not acquaint them (the Gentiles) with a system of fair justice.”

It is a well-known fact that משפט Mishpat - a system of justice, is the foundation of the throne of Hashem’s glory as mentioned in Tehilim /Psalms 89,15: ”Righteousness and justice are the foundations of your throne.” Anyone helping to establish true justice on earth thereby helps to strengthen the foundation of God’s throne. He who perverts justice undermines the foundations of God’s throne. By saying בל טוב, Shlomo indicated that a person guilty of this will not merit טוב- will not experience “goodness in store for the righteous,” of which the psalmist (Psalm 31:20) said: ”How abundant is the good that You have in store for those who fear You.”

Shlomo taught us in Proverbs that he who is guilty of showing partiality in judgment will be punished not only in this world but also in the world to come. Justice is the prerequisite for peace. Therefore, we find Yisro telling Moshe that if he were to carry out his advice with the approval of God, “…also this whole people will arrive at its destination in peace.” (Exodus 18,23). Peace ensures the continued existence of the world. This is why Chaza”l in Gemara Brachos 64 say that the scholars, who oversee administering justice, add to the amount of peace in the world.

It is only the Torah that contains  a perfect system of right and wrong. We often get caught up in “other laws”, viewing them as a nuisance or an invasion of our personal rights or freedom. To the contrary, laws of the society in which we live, travel, and function are laws which must be respected. To flaunt them or openly reject them is a clear Chilul HaShem. Dinah D’Malchusa Dinah, the law of the land is the law. These ‘other laws’ do not overrule or contradict the Torah. May we merit the time when true justice reigns supreme in the coming of days.

Parshas Yisro - Maintaining A Jewish Home        19 Shvat 5782

01/21/2022 09:29:39 AM


It does not take much for Jews to come up with reasons to celebrate an event and use it as an excuse to eat! The rabbis explained there is no true joy unless one has wine and meat. Of course, wine and meat have been highlighted for their spiritual purpose, going back to the time of the Beis HaMikadash, the Holy Temple:  wine was used as libations for the altar and meat was from the sacrificial offerings. So, it is only today, lacking the Temple, that we substitute all other foods for celebratory reasons, but even during the time the Beis HaMikdash was standing we looked forward to eating  as a means of celebrating with simcha and joy.

One of the reasons Yitzchok Avinu asked Eisav to bring him food was not because he was hungry. Think about it,  his wife, Rivka, overheard the entire conversation and direction that Yitzchok had with Eisav. If Yitzchok was hungry, he easily could have asked Rivka for lunch! Apparently, it was  by design that Eisav prepared the food and Yitzchok became full and satisfied from that specific food. Rabbeinu Bachya explains that a person is able to offer a more complete blessing, and, more importantly, one that will come to fruition when accompanied by a special meal. So clearly, goodness and blessing can be brought to a higher, more complete level through a full stomach. Hence, food and drink (in proper measure) are an integral part of our culture. You may correctly comment at this point that food is a component of every culture. Here, too, I am not speaking of the culture in terms of cuisine, but more specifically in the spiritual sense. The purpose of a Jew is to use food to bring us closer to God, the same way as was  in the Beis HaMikdash.  

On Simchas Torah, the last person called to conclude the Torah is called “Chosson Torah” while the person honored with the first reading of Bereishis is called “Chosson Bereishis”. Both aliyos occur with great fanfare and the spreading out of a talis over the bimah, creating a Chuppah a wedding canopy. Just as a wedding between a bride and groom, celebrated with a festive meal, so too a Chosson - or Chattan  - the groom of the Torah also is accompanied by a reception to celebrate the “wedding” the groom has with the Torah, his “bride”. The minhag Yisrael, the custom in the Jewish world, is for these two individuals to provide a kiddush either on the day of Simchas Torah or another Shabbos during the year.

In life there are always two ways of looking at a situation or an event. A few examples: the celebrating of an anniversary could be viewed that another year of marriage has passed, or it is the re-creation of a new year of married life on the horizon. Likewise, when we finish a Mesechta/tractate of the Talmud, we not only finish but immediately begin the next Mesechta in the cycle. On a personal level, Parshas Yisro is my anniversary for writing this weekly message. It is a celebration of completing twelve years and at the same time starting the thirteenth cycle. Shavuos and Simchas Torah are recognized for the day the Torah was given and the completion of the Torah reading cycle. Nevertheless, there is more to the celebrating of an event with just food. Rather, there is a bond, a deep connection that we are focusing on,  creating a joy among all of the celebrants. Parshas Yisro highlights the story of the giving of the Torah and the symbolism of the marriage between Hashem and the Jewish people.

In this week’s Parshas Yisro the Torah states in Shmos 19:8 "ויענו כל העם יחדו ויאמרו כל אשר דבר ה' נעשה, וישב משה את דברי העם אל ה'"  “All the people answered as one and said, All that God has spoken, we will do”. The Jewish people answering was the commitment to the marriage of the Jewish people to the Torah and Hashem. The key element in this holy union was the acceptance and commitment to follow the Torah and observe the Mitzvos. If the Torah is observed, then Hashem’s presence is present in the home. The guideline of the Torah is what creates a smooth and meaningful ride through life. When I process the word ‘smooth’ relating to life, I understand it to mean there will be a tranquil home, a home filled with peace -  shalom bayis. Peace in the home, however, is not limited to marital harmony; it extends to every aspect of family dynamics. Having a house imbued with Shalom Bayis means there is tranquility between parents and children, among siblings, and between the parents themselves. Furthermore, Shalom Bayis exists when other people, such as relatives, guests and even strangers come into your house. How do we react and behave? If a Torah environment is primary, then Shalom Bayis will permeate all who are in the house. 

There is an old saying, “happy wife happy life”. This saying should be expanded to include all aspects of our lives.  A happy person will have a happy life. Mental health professionals have found people who lead tranquil, calm lives and have a peaceful home will live a happy, more productive, fulfilling life. Shalom Bayis does not necessarily mean there are not differing opinions and subtle arguments. Rather, Shalom is something to work on, something to be achieved. The Talmud is replete with disagreements, arguments among the great sages of their time. With this said, never do we find a hatred or animosity.  To the contrary, there was always love and respect shown among them.

Parshas Yisro is the crossroads, the anniversary of the story of the great wedding that took place between the Jewish people and the Torah. There are times when the house has its challenges. There are times in all our lives when we may need to seek out help in order to strengthen our shalom bayis.  At any time, I am always available to help couples with even very small issues; correcting, working out solutions to small issues avoids their growing into big ones.  An anniversary is an opportunity to look back at what we’ve gone through and to look forward to what we need to accomplish. The key element is to know how we bring that ‘Shalom’ back into the fray. An anniversary, birthday or any day of reckoning looks back to the beginning.

For Shalom Bayis, we look back to the day we walked into that bayis/home. There was marital bliss and happiness. Think back to the principles and values that each spouse brought into their home. We go back to the blessing that was showered upon the young couple - that they should merit to build a Bayis NeEman B’Yisrael, a true home among the Jewish people. Just as the groom is about to slide the ring onto the finger of his bride he declares, הרי את מקודשת לי בטבעת זו, כדת משה וישראל"  “Behold you are betrothed to me with this ring, according to the laws of Moshe and Israel”. It is by the laws of the Torah upon which this marriage will be based. God’s presence and Shechina rested over the mountain at the time of the giving of the Torah. It is therefore a requirement for Shalom Bayis to exist with Hashem’s Shechina resting over the home as a result of the Torah being part and parcel of that home. May we all merit Shalom Bayis in our personal homes and may Klal Yisrael merit Shalom in the House of Israel through our dedication and learning of Hashem’s Torah.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas B'Shalach - Getting High on Manna

01/14/2022 11:14:55 AM


This week’s Torah message is sponsored by Ronnie and Susan Masliansky of Skokie Illinois in memory of Esther Rochel Bas Nachum z”l (Esther Rose Bogopulsky) and Aharon Ben Avraham Yitzchok z”l (Rev. Aaron Masliansky) on their Yahrzeits this past week.

We all remember learning about the manna that fell from heaven when the Jewish people left Egypt. Perhaps one of the top ten facts kids remember from their Chumash or Parsha class was that manna could taste like anything your taste buds desired. An age-old question was what Bracha/blessing was recited over the Manna? I will be discussing this question at my Shabbos afternoon class this week. Imagine the feeling one would have after eating the Manna: satisfaction, satiation, and total contentment.. The Rabbis explained that Yitzchok asked Eisav for food before he blessed him. Yitzchok understood that a Bracha  given would be more effective on a full stomach. Yitzchok was on a spiritual high and was able to give a Bracha/blessing to him. Some people think that I can be a more effective Oved HaShem - servant of God - when in a state of euphoria. So here is the question of our modern age: Why is it a problem to take a forbidden substance if such substance would help me to serve Hashem better?   

The following message is sensitive and challenging, particularly within the culture and stresses of modern American society.  Every challenge confronting American society eventually filters down to the Jewish community, and the Orthodox circles are not immune to these addictions. The medical use of cannabis is legal with a doctor's recommendation in 36 states, four out of five permanently inhabited U.S. territories, and the District of Columbia. Twelve other states have laws that limit THC content, while  the recreational use of cannabis is legalized in 18 states, the District of Columbia, the Northern Mariana Islands, and Guam. Another 13 states and the U.S. Virgin Islands have decriminalized its use.

It is now an acceptable question from the “frum” community to ask, ”Why can’t I use marijuana now that it is legal?” There are ethical questions asked of Kashrus agencies to give certification to “edibles” and brownies that have a component of cannabis. On the one hand it is a good sign that some are at least asking the questions while others don’t even bother to ask, choosing to just use it. One should not think that rabbis and Jewish organizations are not hanging up posters on the issue of substance abuse and alcohol because they do not know about it or are in denial. To the contrary, Rabbis, Roshei Yeshiva, principals, and other leading figures who say they do not have any substance abuse issues in their community are either living out of touch or are simply lying. The Orthodox Union and Agudas Yisrael are tackling these issues, unfortunately on a daily basis. This, along with other sensitive topics can be embarrassing to discuss with someone else, especially with their rabbis or close friends. Nevertheless, it is not only important, it is critical to open up, to have a conversation  (albeit an uncomfortable one in the beginning but a very beneficial one in the future) with a rabbi. Unfortunately, most people today do not have a rebbi or a personal teacher in whom they can confide and ask important everyday Halachik and Hashkafik questions. When a person seeks out a rabbinic figure, he/she  is  receiving truthful guidance  connecting to Hashem. This is clearly seen in the Torah.   

In this week’s Parshas B’Shalach the Torah in Shmos 14:31 describes the song of Moshe Rabbeinu, words that were later incorporated into the davening. Every single day during Shacharis,the morning prayer, we recite a section from the Torah known as “Az Yashir”. A few sentences prior to Az Yashir, we mention how the people believed in Hashem and Moshe, His servant. "ויאמינו בה' ובמשה עבדו"   The Mechilta in Parshas B’Shalach explains that ’whoever believes in the shepherd of Israel is as if they believe in the creator of the world’. Similarly, another verse states "וידבר העם באלוקים ובמשה"  “the people spoke with God and with Moshe”. If the Jewish people were able to speak with Hashem, how much more so were they able to speak to Moshe. The Mechilta repeats the reasoning that speaking to the shepherd of Israel is equivalent to speaking to One who said, “let the world be”. Therefore, we need to seek rabbinic guidance on all levels, especially the difficult and critical ones. The basic question is: is it permitted to smoke marijuana?

Rabbi Moshe Feinstein OB”M discusses this in his responsa Igros Moshe, Yoreh De’ah Vol. 3, Siman 35. The following is a loose translation of what he writes there:

“It is obviously forbidden to smoke marijuana, as this violates many basic laws of our Torah. First of all, it physically injures the person. Even if there are people who are not physically affected by this, it mentally affects the person as it destroys his mind and prevents him from understanding things properly. This is a terrible thing, since not only can the individual not properly study Torah, he also cannot pray and properly perform Mitzvos (commandments), since doing them mindlessly is considered as if they were not done at all. Furthermore, he is creating within himself a very strong desire (addiction?), which is much stronger than the desire to eat, etc. which are necessary for a person to live. There are many who cannot control or overcome this desire. This is a very grave prohibition, as we find that a Ben Sorer U’Moreh [is killed] (See Deut. 21:18) for creating within himself a very strong desire, even though it is to eat Kosher food! How much more so it is forbidden for a person to bring upon himself an even greater desire, especially for something that a person does not need at all…”

It's important to note that medical marijuana is a completely different question where there is great concern to alleviate pain and suffering. With regard to medical marijuana, there is  greater leniency for a specific person and in a specific situation. Every question must be dealt with on a case-by-case basis.

Unfortunately, obtaining marijuana is almost as easy as it was for the Jews to get Manna in the desert. Billboards and signs have been placed all over the city advertising cannabis. I do not know anyone who uses marijuana in an illegal fashion in our community.  While saying this, I also do not want to be so naïve to think that the problem does not exist within the San Diego Jewish community.  I do want the members of the community to know that I am always here to listen to the silent cries that are often smothered through some form of substance abuse, taking a toll on the user and causing detrimental effects for the family. Rabbis are here to guide people to get help physically, emotionally, spiritually for all of the challenges of life.  This certainly applies to substance abuse.  Every Jew is precious, and we love everyone. Dependency on drugs ultimately leads to harming oneself and one’s family. We hope and pray Hashem protect those who are in danger and give them the wherewithal to serve Hashem with all-natural strength.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Bo - Checking the Unchecked Behavior    5 Shvat 5782

01/06/2022 09:54:09 PM


Leadership is, at times, judged for taking a stance on an issue, and, on occasion, for not taking a stance on an issue. Perhaps ‘taking a stance ‘is not the best choice of language, especially regarding the topic of discussion below.  Perhaps a better choice of words would be to comment or choose not to comment on issues which swirl around the world, and, more specifically, swirl around the Jewish world at large. I share this message with some trepidation. Too often a writer or speaker leaves a point or two out of the discussion, leading the reader or listener opportunity to fill that void,  resulting in criticism for the omission.   A writer must be very careful, as, unlike the spoken word, the written word remains  for eternity. Even today, when so many things are recorded, one must be extremely careful not only to cross the T’s and dot the I’s, but to also ensure that no essential details are omitted while making the complex effort to omit details which can later be misconstrued or taken out of context.

With this introduction, I arrived at another dilemma. We, here in San Diego, are blessed and cursed by living ’out of town’. Living in an ’out of town’ community causes challenges of living a life without all the Jewish amenities that are typically readily available in a larger Jewish, and particularly religious, population.  On the other hand, we ‘out-of-towners’ are blessed to be insulated from some of the major distractions and challenges facing larger “frum” Jewish communities. With this said, today’s world is starkly different, not only in the Jewish world but for everyone, thanks to the Internet. This is not a referendum on the Internet (otherwise how would you be reading this on-line); I am simply stating a fact that the world has become much smaller. We can now tap into the shmuess/chatter and news of every Jewish community throughout the world with a few strokes of a keyboard.

I do not know how many of my readers follow news that comes out of Chareidi, Chaisidic or Litvish circles, but it is irrelevant for two reasons: 1) to quote Rabbi Steven Pruzansky, “Predators exist everywhere since time immemorial. There are Haredi predators, Modern Orthodox, Dati Leumi, Conservative, Reform, unaffiliated Jews, atheist, Catholic and Muslim predators. There are predators who are priests, rabbis and imams. There are predators who are journalists and politicians, doctors and lawyers, teachers and professors, police officers, plumbers and piano teachers, producers and directors, actors and actresses, parents, and stepparents. Nevertheless, we should be accurate and circumspect in judging any group for the sins of an individual.” 2) Rabbi Pruzansky continues, “Those who continue to deny that problems of abuse exist in their community are enablers of the worst kind. Therefore, I will make known to anyone who doesn’t even know what I am talking about to hear a message of going forward. I am referring to the recent scandals, disgraces, humiliations, and shameful stories that have come out of the religious Jewish world. Many are familiar with the term Chillul HaShem,’ loosely translated as a desecration of God’s name. I would like to outline two or three points that we can take away from current events. Before I begin to address Chillul Hashem, the most severe sin a Jew can commit, let us halachically define it and not misuse it. Too often a term of such magnitude is thrown around and most typically ill placed. I will try in a few short sentences to give a general overview;  I am sure there is more to be said. My description is not all-encompassing.   

The Rambam enumerates three types of Chillul Hashem. The first is when someone refuses to give up his life when called for. The second is when one commits a sin, not because he’s driven by his urges but pretty much out of spite. The third category is what we typically mean when we talk about Chillul Hashem: when someone who should know better acts in a fashion that is perceived to be beneath him. The Gemara Yoma 86a discusses what would constitute a Chillul Hashem. Rav said a Chillul Hashem would be applicable if a person failed to  pay his butcher on time. Now that is not such a grievous thing, but coming from Rav, it reflects badly on Torah scholars. Each of us, at our own level, is responsible to strive to act upward and not stoop down. Tosfos in Gemara Bava Kamma 113b rules that a Chillul Hashem does apply to non-Jews whenever they are expecting better behavior from the Jew. If it is a common traffic violation that most people may transgress and is understood [even though not forgiven] by the authorities,  Jews are not looked upon more harshly than others. Such case may not be defined as Chillul Hashem. In the case of a serious infringement, however, where most people are expected to obey, and the Jew is looked upon as one who should present higher standards of behavior, it may fall into the definition of Chillul Hashem.

These cited references are light in comparison to scandals that place the Jewish people clearly in a bad light by committing fraud and white-collar crimes where it is “only money”. These “only money” crimes destroy the reputation of Jews within the community where such offenses occurred as well as to the Jewish name at large. But  cases of sexual abuse, fraud, manipulation, and so forth, destroy the essence of Jewish society by losing trust in the good people and mentally and sometimes physically come to kill the victim.

We find in Gemara Yoma 86a quoted earlier that complete Teshuva/repentance for the classic Chillul Hashem is not always a simple task, and in extreme cases it is almost unattainable. In lighter cases of Chillul Hashem, if at all, I give you the words of Rabenu Yona in his Sha'arei Tshuvah 4:5:one should increase Kiddush Hashem  - the sanctification of  Hashem's name - by acting with meticulous care in that regard, in order to repair the damage that had been created. The sin of committing a chillul Hashem in an extreme case, such as in sexual abuse, is so serious that the Gemara tells us that neither teshuvah (repentance), Yom Kippur, nor suffering can fully affect atonement for such a person. A person cannot be fully cleansed of the taint of making a Chillul Hashem until he has died - and not by suicide.

I have read, listened to countless talks by leading Rabbanim, Roshei Yeshiva, and mental health professionals about the recent events and the conclusion is the same. The works of a person who commits these crimes against the innocent and vulnerable must be thrown, out despite the appearance of the mis-perceived value of the offender. We must understand this person (who I don’t want to even mention his name) probably lost any portion in the world to come. Our feelings of support must be loud and clear to the victims of sexual abuse.  We must assert that we believe the victims’ claims (when substantiated through proper channels) and are here to support these people emotionally, physically and financially, assuring that they  receive the necessary tools to rehabilitate.

Going forward, we, as parents, grandparents, and teachers need to educate our children from an early age about the dos and don’ts that are expected and accepted by adults. This is not limited to strangers, it applies equally to all relatives who are near their prey within the natural family setting. To again quote Rabbi Pruzansky, “It is parents who must educate their children regarding acceptable boundaries and the impropriety of physical contact by others. Parents must impress on their children that no adult is ever allowed to tell them to keep a secret from their parents, and that children should never be embarrassed or afraid to share with their parents anything that has happened to them. Children – boys and girls – should be informed of the laws of yichud and try to not to be alone behind closed doors with any person, even a respected authority figure. And children should cry out immediately, run from their assailant, and immediately inform their parents.”

Let us begin to correct and protect the innocent and vulnerable and root out the evil conduct within our society. It is up to us all to live in God’s image by creating more Kiddush HaShem and not, Chas V’Shalom, the opposite.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas VaEira - New Year's Resolutions        26 Teves 5782

12/30/2021 12:28:04 PM


Parshas VaEra – New Year’s Resolutions

Are New Year’s resolutions an acceptable practice in Judaism? Do Jews, or for that matter does Halacha recognize this sort of behavior? One can argue both sides: on the one hand it helps us be better people while on the other hand doing so could come from a forbidden, ritual practice. History does not have a definitive answer on this matter, but one of the earliest known practices of making such resolutions dates back about 4000 years ago to the ancient Babylonians who are believed to have been the first people to make New Year’s resolutions. They were also the first to hold recorded celebrations in honor of the new year—though for them the year began in mid-March, not January, timed to coincide with spring crop planting. During a massive 12-day religious festival known as Akitu, the Babylonians either crowned a new king or reaffirmed their loyalty to the reigning king. They also made promises to the gods to pay their debts and return any objects they had borrowed. These promises could be considered the forerunners of today’s customary New Year’s resolutions. If the Babylonians kept to their word, their (pagan) gods would bestow favor on them for the coming year. If not, they would fall out of the gods’ favor—a place no one wanted to experience.

Based upon that description, we Jews would forbid New Year’s resolutions since the sources for doing so are idolatry. On the other hand, this entire practice of the Babylonians seems extremely familiar to something we do every year on the first of Tishrei, our Rosh Hashana or New Year. While we repent, we take on clear resolutions not to do certain things we were not supposed to do or… the opposite – to commit to doing things that we were supposed to do.

How effective are resolutions? Well, for the secular world, statistics have shown when it comes to resolutions, it is common knowledge that they are not often realized.  Many give up on their resolutions early into the new year; resolutions are typically viewed more as a tradition and less of something to actually commit to accomplishing. So, let’s take a deeper look: how early do people typically give up on their resolutions, if they do , in actuality, give up at all? 22% of resolutions fail after the first week, 40% of resolutions fail after a month, 50% of resolutions will fail after the first three months, while 60% of resolutions fail after six months. We hope that when it comes to Jewish resolutions impacting how our year is going to be the statistics are at least somewhat higher. But our “resolutions” are not always about Mitzvos and Aveiros; rather our typical resolutions focus on other forms of commitments - to be “better” at something we are already doing i.e., davening, watching our speech, concentrating on blessings, doing more chessed etc.  One common example is creating a road or a pathway to grow closer to God. The main key path to getting closer to Hashem is through the study of Torah. There has been a boom in the learning of Torah in the Jewish world. One outstanding example is Daf Yomi.

This Shabbos, January 1,2022 on the secular calendar, will be exactly two years since the Siyum HaShas (the completion of a 7 ½ year cycle of completing the Talmud’s 2711 pages by learning one folio a day). On that day, many of the attendees at the various venues of the Siyum, whether it was at MetLife stadium, in East Rutherford, New Jersey, or at your local Shul, took on a commitment to join the incredible mass movement of learning the daf. Some people are still going strong while others have petered out along the way. Nevertheless, all have learned more than they would have if they had not started at all. It was a resolution of sorts to start on something new with a goal that they never thought they would ever have been able to do.

A resolution , a determination to make a firm decision to do or not to do something, usually is inspired by an event or the timing of something special or unique in a person’s life. The day of the completion of the last Daf Yomi cycle, was, without a doubt, one of those moments. To the day, now almost two full years into the new 7 ½ year Daf Yomi cycle, thousands are still going strong, their commitment and growth of daily learning of the Talmud changing their lives and the lives of their families and loved ones around them. Unfortunately, not everyone was successful in continuing. But I would like to share another golden opportunity that is within everyone’s reach, and I mean everyone. I started it myself and here is how I got into it.

Last Sunday, December 26th I texted someone out of the blue and said “Shalom Uvracha. How are you?”. He replied, “Shalom. BH I’m well. How are you? Are we starting Mishna tomorrow?” To be honest I had no idea what he was talking about, but I played along with him as if I knew. So I said “yes, I just wanted to know which Mesechta/tractate”. He said: “Starts with Brachos?” I said: “Yes, but you probably did Brachos already”. He said: “Ohhh. I was saying the universal ‘we’ in regard to Mishna Yomi”. I confirmed we’d start that day and asked for a time and then asked, “What Mishna is the world Mishna Yomi up to? Are you doing that?” He replied, “Apparently it started yesterday”. So, being only one day behind, we started learning via phone. I had heard of Mishna Yomi, but I never knew the breakdown and how the cycle runs. I researched and found out that Mishna Yomi is a daily Torah-study program in which participants learn two Mishnayos a day and complete all six orders of the Mishna in approximately five years and nine months.

Learning Mishnayos is not just something for kids. Years ago, my Rebbi, Rabbi Reznick told us that before one learns a tractate of Gemara, he needs to learn the Mishnayos of that tractate. Rabbi Aryeh Leibowitz, in a beautiful introduction to Mishnayos Yomi, explained that the Mishna is the foundation of Torah She’B’Al Peh, the Oral Law, and is comparable to the Torah She’Bichsav, the written Torah. The Torah was written down by Moshe Rabbeinu, who was the most humble of all men. So too, the Mishna was written down by Reb Yehuda HaNasi, who was also the humblest of his generation. As an example, he would always quote an opposing view first before giving his own opinion. The same Mishanayos are learned by young and old each and every day. The beauty of this program is that it only requires about ten minutes a day. People could learn with a partner, parent and child, or even participate in a contest motivating two people against each other. It just started last Shabbos, so it is easy to catch up this past week and join the daily Mishna learning, joining the world-wide initiative. This would be a wonderful New Year’s resolution - even on a January 1st.

On a concluding note, there are many situations of tragedy and horror that occur within the Jewish world. We cannot know the answers; we cannot give reasons or explain what or why. One of the best therapies to deal with such trying, difficult events, past and especially current, is to occupy our minds in the depths of Torah. Let us use this opportunity to learn any daily study of Torah, Shmiras HaLashon, Laws of Shabbos, etc. as a therapeutic exercise in dealing with and handling life’s challenges.

Parshas Shmos - What Was he and He Thinking?                20 Teves 5782

12/23/2021 06:34:12 PM


The winter, which is the rainy season in San Diego, brings more than flooding and traffic collisions on the ground; it also brings added pressure to a two-hundred-pound test fishing line, otherwise known as the eruv. As some of the local readership knows, (and now everyone will know) the eruv was non-operational last Shabbos due to the fact the line was broken and unable to be repaired before Shabbos.  To my recollection, this was only the second time in the seventeen-year history of the eruv being up that it was not Kasher for Shabbos use. There have been several close calls when we felt the odds of it getting fixed before Shabbos were small and advised the community to hope for the best and prepare for the worst. I could write a book on the different situations we faced and the hurdles that needed to be overcome to ensure the eruv being up for the community. As I mentioned, all but one time before last week did we fail to fix the eruv in time. We were able to fix last week’s issue at the beginning of this week, but as of the time of this writing, the eruv is down - in a different location.

For me, personally, I take this situation to heart and feel the urgency for the eruv to be operational.  I feel almost as if I am letting the community down by not finding a way to get the job done. Obviously, there are certain factors beyond my control. I know the eruv going down is not something that I have the power to control. With this said, I know most people believe that I am responsible to assure that the eruv remains up. In fact, when someone in the community called to let me know he would not be able to come to Shul, I began to apologize. This individual immediately responded, “it’s not your fault!”   

Many people asked, “What happened? Where and how did it come down? Why didn’t it get fixed”? And so here is the history and timeline of last week’s events: The eruv typically is checked every Thursday morning so that if there is an issue, it can be addressed early Friday morning. Additionally, any time we experience inclement weather, especially after a windy storm, the eruv is checked immediately, sometimes during the storm itself. This happened on Asara B’Teves, Tuesday of that week. On Thursday morning I sent a text message at 8:50 am (as I normally do) to our primary technician Mike, who owns a sign company. More vital is the boom truck he owns which is essential for us to do the needed repairs. Mike did not answer my text. A few hours later, at 11:58am, I called him, but he still did not answer his phone. I proceeded to leave Mike an urgent voicemail. During this same time, I was receiving calls and messages from another Shul in town whose eruv was down, seeking the technician since we share the same service.

At 2:01 Thursday afternoon I received a call from Mike, who told me it would be impossible for him to fix the eruv this week. He suggested that I try to reach our back-up person. I immediately called our backup company (an electrical outfit) to schedule a service for Friday morning. Once again, I was unable to get through; I left a detailed message which usually creates a “ticket” for Steve, the technician, to get in touch with me. An hour crept by and now, noticing it was 3:02 p.m. on a Thursday afternoon, I grew a bit more concerned, I called Steve-the-technician directly only to hear that his phone had been disconnected. At 3:42 pm I received an email communication from ABM electric informing me that Steve no longer worked for them, and all the technicians were booked. The email went on to state the company would try to find someone who could be assigned this job at 4:45 am Friday morning. I replied in the positive, hoping they would try to find someone, but realizing that the probability of finding a “new guy” for this kind of work was slim. At 3:46 pm I sent out an email to the community informing everyone about the news we’d received from the College Area Eruv Corporation. Therefore, as time became an issue, I began to resign myself to the fact that the eruv would not be available this Shabbos. For a reason I cannot explain, I checked my email at about 10:15 pm and saw that I had received an email at 10:02 pm confirming a new technician would meet me in front of my house at 4:45 am Friday morning. At 4:50 am I received a call from John, the new tech. I went outside to greet him, but I did not have a good feeling from that first interaction. I realized that it was only five in the morning, but these technicians always start their day early. We drove out to the site of the downed eruv, I in my car and he in his truck: El Cajon Boulevard in front of Vons. I begin to explain to John what needed to be done.

At this point I told myself, “O.K., we got it! The Eruv will get repaired. It was a no- brainer.” Unfortunately, things did not go as planned, not because the job was too difficult (Steve could have done it), but rather from the first hiccup we faced, as the line got stuck on a pole and we needed to start over, this guy John said to me, “This is not going to work.” He repeated this one liner grumble a few times. Additionally, his lack of “seichel” did not help the situation. After several tries, combined with his lack of enthusiasm - to say the least - I was defeated. I finally came to the realization that our eruv would not be repaired in time for this Shabbos.

The final straw that led me to believe that this person did not really want to help us out was when we parted ways. I would sometimes give Steve a few dollars as a tip, expressing gratitude for helping. I decided that even though we did not accomplish the mission - it did not fail, it was aborted - I decided to give something to the new fellow for trying. He answered me with an abrupt “No thanks. I get paid by the hour.” More than what he said was how he said it. It’s hard to explain, but I clearly wondered what was going through his mind during this entire interaction.

The experience left me with two feelings. The first was when I thought the eruv would be repaired, knowing we had the manpower and that my perseverance had succeeded. However, as we say every day when davening a verse from Mishlei 19:21 "רבות מחשבות בלב איש, ועצת ה' היא תקום"  “There are many thoughts in a man’s heart, but the plan of Hashem, that shall stand”. The Malbi’m explains that a human being believes himself to be full of possibilities, potential modes of thought and courses of action, to choose as he wills. Yet the single counsel or plan that actually goes into practical effect is often decided by Hashem, overriding a man’s apparent freedom. I completely missed this important lesson at the very outset. Secondly, it was a subtle reminder that we live in a guest country where we do not know the thoughts of every person we interact with. We hope we are respected by all, but if we are honest to ourselves, we know this is not the case.

As we begin Sefer Shmos, the Jewish people start to feel the Galus – the exile. By the end of the Parsha we begin the redemption promise. The concept of an Eruv is to bind together. I hope and pray that the physical bounds of the Eruv not only create a closeness to the Jewish community, but to the extended general community of San Diego and beyond.     

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Vayechi - Signs & Simanim                   12 Teves 5782

12/16/2021 12:44:27 PM


Signs here, signs there, signs are everywhere! Traveling the road of life, if we take the time to look, there are signs at every twist and turn. There is clear, physical signs which stands out like posted placards, and there are signs that we say are from heaven. Recently, I took notice of the physical signs while visiting with my children. At the intersection of their street, stuck into the ground on all corners were signs reading yield, no outlet, speed limit, and one that read ‘slow down’, giving the impression that this is a street demanding caution – children are present! Many other signs are communicated without words, using pictures or symbols such as those seen on the road - railroad crossing, no turns, gas station, and so on. In airports you will see signs that have both words and pictures, perhaps the pictures are for those who don’t understand English while the words might be for those who can’t visualize how to interpret the picture.

The Hebrew word for sign is Siman, as in Siman Tov Umazal Tov, Yehey Lanu U’L’Chol Yisroel. The things that we see should be a foretelling of something good that should happen to an individual and to the Jewish people.  Sefer Bereishis is replete with signs from the rainbow from the days of Noach to Avraham asking Hashem, “How will he know that he will inherit the land” and during the period of Yitzchok and Eliezer, indicating the need to look for signs when seeking out a wife for Yaakov. Yaakov uses signs to determine which flock he will receive as compensation working for his father-in-law, Lavan. Dreams themselves serve as signs to the future as we read about Yosef, the butler, the baker, Pharoah and Yaakov. The ultimate signs come in the final Parsha of Sefer Bereishis in Parshas Vayechi.

The Torah in this week’s Parshas Vayechi states in Bereishis 48:1 "ויהי אחרי הדברים האלה ויאמר ליוסף הנה אביך חולה, ויקח את שני בניו עמו את מנשה ואת אפרים" “A short time after this, Yosef was told that his father was sick. [Yosef went to his father, Yaakov] taking his two sons, Menashe and Ephrayim, along with him”. When Yosef heard that his father Yaakov had turned ill, he took Menashe and Efrayim to receive brachos from Yaakov. The Torah emphasizes Yaakov becoming ill – a detail not mentioned regarding any of the other individuals who die in Bereishis.

The Gemara in Bava Metziah 87a says that until Yaakov Avinu there was no sickness.  He asked Hashem for mercy, and he became sick. Rashi explains that he asked that a person should become sick before he dies so he would be given the opportunity to instruct his children.  The source for this explanation is the Pirkei D’Rebbi Eliezer (chapter 52) who says that from the time of creation until Yaakov’s time, no man would become ill prior to his death; indeed, illness as such did not exist at all, and there was no warning of a person’s imminent demise.  Rather, a man walking on the road or in the marketplace would suddenly sneeze, and his soul would exit via his nostrils. Hence, a sneeze was the precursor of death. Yaakov, however, beseeched Hashem for mercy, praying that his soul not depart suddenly from this world, allowing him to have time to instruct his sons before his passing.  Hashem granted his request, and from then on, people would take ill prior to their death. Therefore, when one sneezes, he is obligated to say לחיים – to life. The Midrash Yelamdainu says that someone else tells the person who sneezed לחיים. Why did the "sneeze" cause death? The RaDa”l, Rav Dovid Luria explains in the Passuk, Bereishis 2:7, that God in creating humanity,” blew into Adam's nostrils the soul of life". Therefore, when a person sneezed, the soul would exit from the same place it had originally entered - hence death. The “sneeze” became the sign of death; the antidote is the saying of Labriyut in Hebrew or Gezuntheit in Yiddish, meaning good health.

An additional sign to note regarding Parshas Vayechi is that it is a Stuma, or a closed Parsha. Almost always there is a break between the end of one parsha to the beginning of the next. Vayechi is an exception to that rule. Chaza”l explain that Yaakov wanted to reveal the “end of days” to his children, but Hashem did not allow him to do so. Instead, (according to some) not only does Yaakov call Yosef and blesses his two children, but all the sons of Yaakov also gather to receive their parting words from their father. Yaakov does not give blessings to his sons; instead, rather prophetically, he tells over their destiny through the essence of who each of them are respectively.

Last week, while in Chicago, a man named Ben Weinschneider saw me learning a little after davening and asked if I mind if he shared some Torah with me. I said of course. He began telling me of a piece in the name of Rav Shamshon Rafael Hirsch. In Bereishis 49:5-7 Yaakov speaks to Shimon and Levi and rebukes them for their aggressive behavior in the story of Shem and Dina. Yaakov says "ארור אפם כי עז ועברתם כי קשתה, אחלקם ביעקב ואפיצם בישראל"  “Cursed be their rage, for it is fierce, and their fury, for it is cruel. I will disperse them in Yaakov and scatter them in Israel”. These words are signs to the Jewish people for all future times. Rav Hirsch asks and then explains why the words disperse them and scatter them, one using the name Yaakov, the other the name Yisrael? The name Yaakov represents the exile aspect of the Jewish people, a time of oppression and persecution. Yisrael, on the other hand, represents the “God won” victorious aspect of the Jewish people. Rav Hirsch says, “The danger to the general wrath of Shimon and Levi’s disposition is only present at a time when the nation is flourishing, when it forms a powerful body of people who could easily be influenced by two compact tribes filled with glowing feelings of strength and power and of the unity and brotherhood of the whole nation. Therefore, in Yisrael: Afitzem/scatter – when in a flourishing state of Israel, they are to be scattered. Levi, in fact, received no land at all when it was divided. Shimon’s province was completely in an enclave, entirely shut in by Yehuda, making it completely dependent upon that powerful tribe. So that at the time when Israel was in a flourishing state, Shimon and Levi’s political influence was completely paralyzed.  But in Galus, in exile, where the pressure of our fate bows everything down and the nation itself is torn asunder, there the danger lies. All feelings of one’s own importance are lost, and there is a sense of vulnerability and oppression. Therefore, the wandering Jew downtrodden and driven all over the world keeps the feelings of the importance of his own person and the sense of belonging to his people. For that the Achalkeim B’Yaakov, the dispersing of Jacob, was of the greatest benefit that the tribes of Shimon and Levi, who were scattered amongst the other tribes. It is interesting to note here, to quote Rav Hirsch, “….that the majority of teachers came from Shimon and Levi. The leaders would be found everywhere, who, with their fiery and proud dispositions would keep alive the energy and the courage, the fire and the noble Jewish pride of the Jewish spirit.” The apparent words Yaakov was giving Shimon and Levi were really hints to their future roles, vitally necessary for Jewish survival during the course of our long exile.

I’d like to add my own little hint regarding the word ‘apam’, meaning ‘rage’, which also contains the word ‘Oph’, meaning ‘nose’. The fury or rage which comes from the nose (as we read about God’s nostrils flaring when He was angry) is used to describe Shimon and Levi. The same nose through which life was blown into is also the nose that blows out fury. These are the same two characteristics of Shimon and Levi: sending rage against the enemy while simultaneously breathing life into the Jews when in exile.

Every one of us has a little of Shimon and Levi in us. We should use our ability to send a message or a sign to stand up against our enemies and send a sign of life, inspiration, and strength to our fellow Jews in times of need.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Vayigash - The Throw-Up Machine     5 Teves 5782

12/08/2021 12:06:55 PM


I was never sure as to why an amusement park was so named. I am curious as to who the amused would be: the spectators or the participants. For those who know me and my motion issues, I don’t think many of the rides are amusing at all! I guess there may be some activities that are fun. Perhaps a ride or two -such as the Ferris Wheel - would amuse me either from the ground or up in the air. For this article, I would say that I was never amused by these parks for a number of reasons. The Roller coaster, Carousel, Merry Go Round, Scrambler, and Tilt-A-Wheel are, for me, just advanced vomit machines that wreak havoc on my body. Why would I want to go on anything like that!

With that said, however, the term ‘roller coaster’ has often been used in the figurative sense about life. That which goes up must come down; life is a roller coaster with twists and turns, ups and downs. The challenge of life is to navigate through it all and not get sick when each of these challenging rides is over. An important lesson to contemplate is that at the amusement park an actual person is controlling the ride, observing all that is going on.  The roller coaster of life can be viewed as challenges, and at times crises which we need to get through.  Here are two vignettes of crisis, one from a few years ago and the other back to Biblical times.   

Jeff Immelt knows something about managing through crises. The former General Electric (GE) chief executive saw the industrial conglomerate through the post-9/11 period and the Great Financial Crisis. He released a book, Hot Seat, earlier this year, defending his leadership after the value of GE dropped by $170 billion during his 16-year tenure. Immelt, who is now a venture partner at New Enterprise Associates, told Yahoo Finance he thought the experiences he retold in the book could be valuable to other leaders.

“In a crisis, you have to hold two truths: You have to know that things could always get worse, and at the same time, you have to have vision that there is going to be a future that you need to invest in, ”Immelt stated at Yahoo Finance’s ‘All Markets Summit’. Personally, I would say the opposite is also true: When things are good, they can get better, but we also must be mindful that things can turn for the worse. In life a person always needs to have forward and rear-view vision, looking toward the future while learning from the past. In every generation, and in every person’s personal life you have to hold on to these truths. This is particularly poignant during and after a pandemic which, for the first time in over a century, has spread with the speed of jet travel, continuing to morph, in ways that rivet humankind world-wide. A positive outlook toward a brighter future is essential.

Yosef was the greatest CFO. He weathered the economic storm in Egypt and lead them through the famine. His brilliant insight and vision to store up food from the years of plenty for the years of famine required discipline, coordination, and great planning. Through all of this, he was dealing with a difficult family situation, requiring navigation that would have repercussions until the end of time. Yosef balanced the need to see his brothers repent with his burning desire to reveal his true identity. Yosef was not only an economic genius but also a true family man. He knew when to give it up and reveal his true identity and how to explain the entire situation that needed to happen. The commonality between GE and Yosef’s control of Egypt is that they both experienced the good times first and then the down times. The English actor and activist Jeremy Irons said, "We all have our time machines. Some take us back, they're called memories. Some take us forward, they're called dreams." Only to be topped off by the famous baseball player and manager, Joe Torre,  who quipped, "Unless you have bad times, you can't appreciate the good times."  

In this week’s Parshas Vayigash after the brothers became aware that Yosef was still alive, the Torah states in Bereishis 45:23 "ולאביו שלח כזאת עשרה חמרים נשאים מטוב מצרים, ועשר אתנת נשאת בר ולחם ומזון לאביו לדרך"  “[Yoseph] sent the following to his father: Ten male donkeys, loaded with Egypt’s finest products, as well as ten female donkeys, loaded with grain, bread, and food for his father’s journey.” Rabbi Avraham Mordechai Alter,** also known as the Imrei Emes, would always show people a particular vort (word) of the Mahara”l. The passuk tells us that Yosef sent to his father ten donkeys. The Mahara”l asks what is the significance of the number ten? Why exactly ten donkeys? The Mahara” l explains that Yosef was telling his father not to be angry at the ten brothers; it wasn’t in their control. Just as a donkey is controlled by its owner, so too the brothers did what they did because of the decree in heaven. Yosef was telling his father, “Do not be upset at the brothers for selling me.” With the ten donkeys, Yosef was implying to his father that what they did was not in their control. Donkeys just act the way their master directs them to; so too the brothers were only being directed by Hashem. Donkeys do not know the reason of their mission; they just go.  Yosef was sending this hint to his father. Telling Yaakov that he should not be upset or angry at them for they were no better than donkeys. The Mahara” l go on to explain “carrying of the best of Mitzrayim” was the reason for the decree in the first place. The design play was to bring Yaakov down to Egypt/Mitzrayim so that the Jews would leave Egypt with a lot of wealth. But the point we need to get into our heads - and more so our hearts - is that everything is controlled by Hashem. We need to send this message to ourselves…When we get hurt by someone, understand that he, the perpetrator, is being controlled by God, and we probably did something to deserve a certain kind punishment.

Yosef’s vision was toward the future and to not relish over the past. Yosef had just finished trying to convince his brothers that he does not blame them; he holds no grudge against them. Now he needs to convince his father of the same. It is one thing for Yosef to forgive his brothers, but Yosef could not forgive his brothers on behalf of his father who suffered greatly because of the sale. Therefore, Yosef needs to convince his father to let go, to forgive his sons for selling Yosef. The sales pitch was the analogy of the ten donkeys and with that Yakov would forgive his sons for what they did to Yosef and the pain and anguish they caused him.

The ups and downs and all of the uncertainty was now cleared up. Yakov is prepared to reunite and have Klal Yisroel come together. So to, if we would only realize everything is from Hashem, it would ultimately bring the Jewish people of today, the children of Yakov all together again.


Ah Gutten Shabbos

Rabbi Avraham Bogopulsky


**Avraham Mordechai Alter Hebrew: אברהם מרדכי אלתר‎‎; 25 December 1865 – 3 June 1948), also known as the Imrei Emes after the works he authored, was the fourth Rebbe of the Hasidic dynasty of Ger, a position he held from 1905 until his death in 1948.

Parshas Mikeitz / Chanukah - Stop Being the Dreidel and Just Look Up   29 Kislev 5782

12/03/2021 09:04:58 AM


Well, welcome to the shopping season of the year. Businesses and marketers have been hard at work for months preparing to lure the lookers and turn them into shoppers and buyers. The world over, especially here in the United States, have commercialized every possible day of the calendar to sell something. Whether it is a religious holiday, a national historic day or someone’s birthday, ’can’t miss sales events where ongoing huge discounts can be used to buy things that we desperately do not need.

On-line shopping has increased greatly, especially during the pandemic. Although people are slow to return to the stores, in-person shopping is picking up as shoppers enjoy the experience of “going” shopping. The ability to try on, see in person, feel the material, and sometimes smell the fragrances enhance the shopping experience. Speaking of feeling, merchandise can also refer to food items. On-line grocery shopping is at an all-time high, benefiting the population who may not have transportation or are unable to enter the stores. The young working class, who would rather spend time on other things other than feeling the fruit and waiting online at a register, have also become ardent online grocery shoppers.  Now I must interject when mentioning feeling of merchandise. In today’s clothing business, there is so much synthetic material that it is actually difficult to determine fabric quality. My father, who graduated from the Philadelphia School of Textile*** or Philadelphia Textile Institute, was able to close his eyes, feel a piece of material, and not only tell you the type of fabric, but even fabric blends. He could tell the percentage of how much of each kind of material was in it. This skill has no value when shopping online.

My personal clothing shopping habits are almost non-existent. Occasionally, I will go to the mall with my wife or, when vacationing, will end up in some type of women’s clothing store. I typically will find myself standing there for hours feeling very uncomfortable. Some high-end stores are brilliant as they strategically place comfortable chairs and couches near racks of clothing so the men can sit while the women shop.   I recall a saying from my Rosh Yeshiva Rabbi Wein at my wedding. Rabbi Wein was supposed to be the M’Sader Kiddushin (to officiate) as per the custom. He readily agreed but warned me that he would be flying in that very day from Chicago. With a winter storm that day Rabbi Wein was delayed, and we tried to push off the Chuppah as long as we could, but eventually my uncle (a seasoned Rabbi) stepped in. My uncle, known for enjoying speaking opportunities, gave a rather lengthy message under the wedding canopy. By the time he concluded, Rabbi Wein arrived. Rabbi Wein proceeded to speak. His famous opening words rang out, “It is cruel and unusual punishment for a Chosson and Kallah to have to listen one drasha under the Chuppah, let alone to have to listen to two!” I readily modified this quote to those times spent shopping with my wife: It is cruel and unusual punishment to have to accompany my wife to go shopping in the first place and have to pay for it as well!

But after learning the following piece of Torah, I questioned myself as to what was the real reason for my feeling so uncomfortable, and, more importantly, who was the cause of it?

In this week’s Parshas Mikeitz the verse says that Yosef told his brothers “…and you will be free to circulate the land”. The Torah states in Bereishis 42:34 "והביאו את אחיכם אלי ואדעה כי לא  מרגלים אתם כי כנים אתם, את אחיכם אתן לכם ואת הארץ תסחרו"  “Bring your youngest brother back to me. Then I will know that you are honorable men and not spies. I will give your brother back to you, and you will be able to do business in [our] land”. Rashi”, on the words, “And in the land you shall trade or do business”, (תסחרו denotes) ‘you shall go around’. Similarly, the words סוחרים   (merchants) and סחורה  (merchandise) (are called so) because the merchants go around looking for merchandise. Rashi elaborates that the word Tischaru comes from the word socher, which means a merchant, ‘tischaru’ means to look for merchandise, and Eretz Tischaru means you may travel around in the land. Rashi explains the same word for merchant and commerce is based on the fact that merchants travel around looking for merchandise. The word ‘schora’ in Aramaic means going around and around, circulating. Therefore, the reason a merchant is called a ‘socher’ is because he travels around. However, this Rashi is a bit difficult to understand. The question begs to be asked, is traveling around the primary objective of a merchant? The primary objective of a merchant is to make money! Yet, a merchant is called a ‘socher’ only because he travels around. Shouldn’t the word for a merchant describe the actual business the merchant is conducting? There are many people who travel around but are not doing so for business! However, this is exactly Rashi’s point. All the merchant does is travel around; it is Hashem who provides the money. The merchant just travels around, nothing more nothing less. We are not the ones generating our income; it is all from above.

On Chanukah we spin the dreidel, and, when it is our turn, as the dreidel spins, we hope we get a gimmel, but when our opponent spins, we hope for a shin. Just as the dreidel spins, Hashem decides what letter it lands on, so too with our business and shopping. All we need to do is spin the dreidel, nothing more. We have to remember that, like the dreidel, nothing turns down here on earth unless it is being turned upon from on High. If it is not being turned up there, nothing happens down here. We go through so much anguish trying to find the right prices and the best bargains while forgetting it is all up to Hashem to decide. True, it is important to make Hishtadlus, to make an effort in all that we do. But sometimes we just spin around too much, thinking that if we spin and turn and go and do a little more it will come out better for us.

So I have come to the conclusion that it is my shortcoming… and a little lack of faith in the shopping business. The dreidel is spun from the top to remind us that everything comes from above, even the anxiety we may bring upon ourselves. If I have to stand around and pay for the shopping, I need to feel the Bracha/Blessing from above that I have the ability to do so.

Ah Gutten Shabbos & Ah Lichtiga Chanukah

Rabbi Avraham Bogopulsky


***Philadelphia University’s roots trace back to the 1876 Centennial Exposition, where local textile manufacturers noticed that Philadelphia's textile industry was falling behind its rivals' capacity, technology, and ability. In 1880, they formed the Philadelphia Association of Manufacturers of Textile Fabrics, with Theodore C. Search as its president. Search joined the board of directors of the Philadelphia Museum and School of Industrial Art thinking it the perfect partner for his plans for a school and began fundraising in 1882. In early 1884, Search himself taught the first classes at the Philadelphia Textile School, which officially opened on November 5, 1884. In 1942, the Philadelphia Textile School was granted the right to award baccalaureate degrees and changed its name to the Philadelphia Textile Institute (PTI). In 1961, it changed its name to Philadelphia College of Textiles and Science.

Parshas Vayeishev - Work Today; Live Tomorrow         21 Kislev 5782

11/25/2021 01:04:05 PM


The average person thinks retirement is a time reserved for people when they get older. While it may be true that most people retire when they are older, one should seriously think about retirement when they are young. Catherine Valega, a certified financial planner in Winchester, Massachusetts, discusses the concept that at retirement there is  a 40-hour gap in your week that you need to fill. She asks, “Are you sure you have enough activities to keep your body, mind and spirituality occupied for the many years you have ahead of you?”

How much time do you realistically see yourself spending going on long walks, lounging poolside, or curling up on the couch with a good book - especially after the novelty wears off? Think hard. About this. Think long term before you retire. Do you want to volunteer? Go back to school? Pick up a new hobby or resume an old one? Come up with a plan in advance of retirement.  Raymond Jetson, 64, spends a great deal of time working to revamp the concept of what it means to be retired. He should know. He has retired twice and now is at the helm of the social enterprise MetroMorphosis.  He is quoted saying: “…I wake up every day and ask myself, What will you do today that will matter 20 years from now?"

While it is true that the average young Jewish family works hard to provide for their family. For the religious Jewish family, working hard to provide is challenging in many more ways than just making a living wage. The orthodox lifestyle and demands, in addition to observing and fulfilling the Mitzvos of the Torah, complex issues of costs of Jewish education, summer camp, daily increasing costs of kosher food, and so much more.

In this week’s parshas Vayeishev the Torah states in Bereishis 37:1 "וישב יעקב בארץ מגורי אביב, בארץ כנען"   “Meanwhile, Yaakov settled in the area where his father had lived in the land of Canaan”. This area is known today as Chevron. In the next verse Rashi gives another interpretation of וישב  - that Yaakov desired to dwell לישב in peace. However, there sprung upon him the troubles of Yosaif – the righteous desire to dwell in peace. The Holy One Blessed Be He, said, “It is not sufficient for the righteous that which is prepared for them in the world to come, but they seek to dwell in peace (also) in this world!” The traditional explanation is that Yaakov should not be thinking or planning to retire. This has been my understanding for years; it never occurred to me that this is a very strange understanding that Rashi presents. It does not make sense that this is what Yaakov wants to do.

I am not going to offer an “alternative” answer but will focus on the actual pshat -the true, correct understanding of Yaakov wanting to “retire”. This verse comes to teach us that from the time Yaakov was outside the land of Canaan and the time traveling back to his father’s house, he strove to acquire many physical acquisitions and increase the size of his flock. Yaakov even prided himself by telling Lavan (Bereishis 31:40) how during the day the drought consumed him and he was also consumed by the frost by night. But as soon as he reached his father’s home in Eretz Canaan, he entered a land that was prepared and ready to serve Hashem from two avenues: The first from the place that his holy father Yitzchok and grandfather Avraham lived; the second:it was the holy land that God had chosen. At this point Yaakov no longer wanted to work for things of this world. He ceased his pursuit of financial gain in this world,-  increasing the number of cattle, sheep, and the other physical ‘stuff’. His intent was to accomplish the same things as his forefathers. At this point in his life, he gave over the business, the money making of gashmiyus/physicality with his animals and flock so as to allow and give the opportunity to his sons the same manner as he had done during his [Yaakov’s] earlier years. This explains what the statement  ‘Yaakov did not want to go out’ means. He no longer wanted to go out and shepherd; he wanted to go learn and be a part of his father’s house. This is exactly what Avraham and Yitzchok did when they reached a certain age. They separated, distanced themselves from money-making propositions. Instead of pursuing money they pursued the service to Hashem, preparing themselves for prophecy and ever-deepening connection to Hashem. This all took place in Eretz Canaan, the land Hashem seeks out for holiness and greatness. This was Yaakov’s vow earlier when he says in Bereishis 28:21, “…and if I return in peace to my father’s house, then I will dedicate myself totally to God”. Another proof is that the Torah states in Bereishis 35:27 that Yaakov thus came to his father Isaac in Mamre, at Kiryat Arba, better known as Chevron. This is where Avraham and Yitzchok resided. The passuk is not coming to inform us that the location was Chevron, because everyone knew that. Rather it comes to teach us Yaakov’s reason for tracing the steps of his father. In fact, Chevron was a rocky land that was not suitable for his flock to graze. It was perfect for his ‘Hisbodedus’, his self-seclusion and meditation to be with Hashem. Therefore, he gave over his “business” of cattle and flock to his children and sent them to Shechem, a place far away from Chevron but better suited for grazing.

Yaakov chose to return to his true passion, a passion he had when he was a young boy dwelling in the tent of Torah. As a youngster he was able to learn in Yeshiva and be close to Hashem one hundred percent of the time, learning strictly on the spiritual realm. Out of necessity he went to work and became a wealthy businessman, raised a large family, and made enough to return to a place that was conducive for this new job in life. Typically, someone who makes a great deal of money wants, actually needs, to make more money.  Shlomo HaMelech states in Koheles 5:9 “Whoever loves silver (money) will not be sated with silver”. Yaakov was able to overcome the natural inclination man has for money and possessions, and leaving it all  to work for God.

Yaakov’s retirement did  not consist of sitting in a rocking chair on the porch reading the paper every day. Yaakov’s settling would be to go back and do what his passion was from the beginning: to serve Hashem. Every Jew needs to appreciate that our ultimate job is to serve Hashem as much as possible. Yes, life requires a person to earn a living* and at times not have enough time to serve Hashem as much or in the manner they would prefer. Nevertheless, when the opportunity arises on a day off, a day free from work such as a Sunday or legal holiday, this is the opportunity to use the time to work for Hashem. Later in life when, God willing, we are blessed with financial security, we will focus and dedicate all our resources in Avodas Hashem, “working for Hashem” in the years of our “retirement”.            

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky


*This does not and should not preclude a person’s Mitzva, the opportunity to serve God in every capacity - especially in the business world. This essay speaks to exclusivity in terms of physical retirement from a job, allowing us all the precious time to dedicate our attention fully to Hashem in other areas that they could not do during their working years.

Parshas Vayishlach - Turn something Small into something Big       15 Kislev 5782

11/18/2021 11:14:57 PM


The United States of America is, by any measure, the wealthiest, most powerful, and most influential country in the history of the world.  With that said, it also has the largest wealth gap of any nation in the world.  This is not praise; it is a reality which unfortunately is part of a serious side-effect of being a capitalistic country.  Please understand – I am fully in favor of people earning a good living.  At the same time, however, we must accept the responsibility of taking care of those less fortunate, of those who have had fewer opportunities to obtain a good education. I am speaking not of those who choose not to work hard; I am speaking of those who are less fortunate, whose chances for success are either severely limited or not available at all.  This is not a political/philosophical discussion.  I am referring to the hope and belief that we all agree on the principles of earning and supporting.

I believe that one reason there is such disparity lies in the fact that the wealthy do not live amongst those who are desperately poor and therefore fail to truly recognize the need.  There is far too much lip service with regard to claiming we all should take care of the less fortunate.  Here in San Diego, I am so close yet so far away from the severe homeless crisis right here in this beautiful, affluent city.  While I may live in a relatively modest home, it is comfortable, spacious enough for our family’s needs, and in viewing the big picture, provides excellent shelter.  We have plenty of healthy, delicious food.  We live amid a beautiful, close and caring community.  Yet, when I drive around the city, I cringe at the homeless situation we all tend to feel sorry about and wonder how these people live, how much healthy food they have to eat. 

A few days ago a young man and woman knocked on my door.  I had to decide whether to open the door or not.  Please keep in mind, the range of random people ringing my doorbell: missionaries on a Sunday morning, the mom and kids selling cookies, petitioners, and delivery guys dropping something at the front door.  I have no way of explaining why I open the door for some of these people and choose not to do so for others.  In this case, I decided to go outside and speak with the young man & woman on the front steps.   They began to tell their story, which I initially listened to somewhat half-heartedly.  They explained they were collecting for a religious charity which assured that the entire donation would go directly to help the homeless population of San Diego, offering shelter, food and clothing. I was about finished with being polite, ready to say, “No thank you”, but there was something that stopped me, made me continue listening.  The young man told me that he was once homeless and now wanted to give back, to try to help the homeless in a meaningful, purposeful way. At that I gave them a donation which was more than I would ever give to the typical person coming to the front door. There was a direct connection, an avenue for me to help (but not solve) those around us in need. This young man ‘owned his word; his experiences and his inner drive to help others in distress were precious to him. Such focus to help himself and now help others says far more than others who have inherited wealth and are content to simply live the ‘good life’. 

I must say that there are plenty of opportunities to help the homeless; we may not be able to fix the problem, but we can try to help individuals one by one. I recall seeing a woman from Beth Jacob in the parking lot of a shopping center going over to a homeless woman and speaking to her for about ten minutes. It blew me away. It only cost her a few minutes of her time to do an elite chessed. I also met someone who keeps boxes of healthy breakfast bars in her car, handing them out to homeless individuals on the street. I myself, prior to walking into a 7-11, noticed a homeless person and instead of giving just a handout of money I asked what I could get him to drink. He asked for a hot drink, I paid the two dollars and change and had the hot drink delivered to the man outside.

The individual who has lived hunger and poverty, who has ‘been there, done that’, rings out.  This is an individual who knows what it’s like to rise up from nothing, who values even the smallest things in life.  This lesson is clearly seen in the Torah on multiple occasions, but this week is especially poignant.

The Torah states in this week’s Parsha Vayishlach Bereishis 32:25 "ויותר יעקב לבדו, ויאבק איש עמו עד עלות השחר"   “Jacob remained alone. A stranger [appeared and] wrestled with him until just before daybreak”. Rashi comments on the words ‘And Jacob remained alone’. He forgot פכים קטנים  small jars and returned for them. This Rashi is brought as an explanation in Gemara Chullin 91a which explains that this verse is speaking of Jacob wrestling with the angel. The verse states: “And Jacob was left alone, and a man wrestled with him until the breaking of the day” (Genesis 32:25). “Rabbi Elazar says: The reason Jacob remained alone was that he remained to collect some small pitchers that had been left behind. From here it is derived that the possessions of the righteous are dearer to them than their bodies. And why do they care so much about their possessions? It is because they do not stretch out their hands to partake of stolen property”.

Pachim Ketanim is something of your own sweat and tears, your own handiwork that was not served up to you on a silver platter.  We know that Yaakov Avinu at this juncture in his life was a wealthy man.  Nevertheless, he cared for and risked being harmed by returning to retrieve something that someone else would have viewed as ‘disposable’ or ‘replaceable’, not feel the true value and meaning.

I am always amazed, actually dumbfounded when people simply state that the Shul should do such and such.  The Shul is the collective entity of every one of its members and participants of the community.  The Shul is not a person. People should be doing what they are claiming the Shul should do.  It is always easier for the Shul to do, to spend – and it does – but there must always be a balance of responsibility from the membership and community at large. It is always easier to spend someone else’s money than one’s own.  A person who works hard appreciates the results so much more than the individual who inherits the results of someone else’s labor.  In Pirkei Avos 5:26 it states: הא אומר, לפום צערא אגרא  Ben Hei Hei says: The reward is in proportion to the exertion. Even though this Mishna is speaking of Torah learning and fulfillment of Mitzvos, I nevertheless consider it to be as true with ordinary, everyday work and obtaining of possessions.

Reb Yisroel Salanter points out when Rashi says possessions of the righteous are dearer to them than their bodies he focuses on the word Tzadikim, the righteous. It is the righteous who consider their money or possessions greater and dearer than their bodies, specifically pointing out their bodies - not the bodies of others. The righteous do not consider their money or possessions more precious than someone else’s. 

I think the next time we find ourselves alone with our thoughts, we should think of someone else outside of our particular comfort zone. Take some of our precious, hard-earned little jugs and do something big, something righteous with them. This is the ultimate display of how a Tzadik sees his own precious items.  They are not necessarily for himself; they are, indeed, ultimately for others!

Mon, December 11 2023 28 Kislev 5784