Rabbi's Blog

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

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

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

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

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

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

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

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

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

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

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

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

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

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

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

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

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

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

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

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

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

This time of the year brings many tourists to San Diego, and that includes many  “frum” religious Jews. On a daily basis, I encounter Jews from all walks of life and from all over the world. Most of these guests are vacationing from the East Coast, which gives opportunity for us to  play Jewish geography on all levels. I always ask where our visitors are from and where they came from originally, such as where did they grew  up. Recently, an older man visited with his married grandson. He told me where he was from and then went on to tell me where his grandson lived. He mentioned one of the myriads of small cities surrounding Lakewood and said, ”My grandson is from such and such Ir HaKodesh.”! I quickly jumped in and exclaiming ”Perhaps Lakewood itself is Ir HaKodesh, the Holy city, but not… (the city to which he was referring).!

This week I heard the usual line, “Tish’a B’Av has come and gone, and the Beis HaMikdash is still not rebuilt. I guess we will have Tish’a B’Av again next year. ”Truth be told, of course I hope there will be a Tish’a B’Av next year; it is only a date on the calendar! Of course, I understand the meaning of this statement. I fully understand that this statement laments the fact that we are still in exile and are only using the 9^th of Av as the association to something tragic. Nevertheless, we should look toward next year’s 9^th of Av no longer as a sad day, but rather, as the Rabbi’s teach us, that the day will become a holiday and a day of Yom Tov.

Of course, all of this is spoken in jest, I mean do people really think or believe that we should call Lakewood N.J. Ir HaKodesh/ a holy city? When I hear statements as such it lends itself to thinking we have made it religiously and there is no need to even consider Eretz Yisrael, a place which is our national homeland and home to the four major holy cities. This, unfortunately, rings to the sounds of a local Jewish community their city as equal to Jerusalem. The following is an excerpt from the Jerusalem Post in 2015: At the synod of Reform rabbis held at Frankfurt in 1845, Rabbi Samuel Holdheim rejected the idea of a personal messiah and political redemption in the Land of Israel. “The hope for a national restoration contradicts our feeling for the fatherland,” Holdheim stated. “Our nationality is now only expressed in religious concepts and institutions.”

This rejection of the concept of Jews as a nation was rooted in two concepts. The first was the Reformers’ rejection of what seemed to be a primitive notion of a personal messiah and the resumption of sacrifice in the Temple in Jerusalem. This concept clashed with the ideas of Enlightenment, an era believing in a religion of reason and universal brotherhood. But the second reason for Holdheim’s statement is just as striking: this Reform rabbi wanted to avoid charges of dual loyalty. The Jewish commitment to sovereignty in Israel brought into question the allegiance of Jews to the Germanic state where they were striving to be citizens.

The very notion of comparing cities with large Jewish populations, referring to them as holy cities, seems anti-ethical. As we assess the state of the Jewish people we wonder as we look around, observing our actions and behaviors, is this truly why Moshiach would come? Is this an era worthy of his coming? There is an overindulgence of the material world that prevents us from focusing on the truly important things in life. Nevertheless, there is one important difference between Germany, 1850 and Lakewood, 2022. That major difference is the flourishing of Torah and the commitment to Mitzvos at a level we have not seen in over 2000 years since the destruction of the Beis HaMikdash and the exile from Eretz Yisrael.  Despite the challenges the “frum” community faces, there exists a level of kedusha/holiness that is created by living a religious life. When more Torah is learned, more mitzvos are fulfilled, more tefillos are offered, more good deeds are accomplished, there is a holiness that is created within the place where this occurs. Hashem’s presence is still among us through His Torah, and that serves as a comfort for us despite being in galus/exile. The Gemara Brachos 8a states: “From the day of the destruction of the Temple, God only has the four cubits of halacha as His domain in His world.”

I would like to suggest there are two types of kedusha/holiness in the world; 1) an inherent holiness, somewhat “God made” that maintains its sanctity whether there is any Jewish life present at all. That is Yerushalayim Ir HaKodesh. 2) a holiness that is “man-made”, driven by the Jewish people living according to the Torah. The latter can be attained anywhere in the world. This stands in clear contradiction to Germany, 1850, where the reform movement rejected the Torah, mitzvos and the promise of Zion and the ultimate redemption. Germany was not like Jerusalem because there wasn’t any holiness created. This is by no means rationalizing that any “makom Torah” any place of Torah can replace Yerushalayim as the holy city. Rather, any Makom Torah creates an artificial kind of holiness, which for its time and place raises the level of sanctity for its inhabitants.

Throughout the millennia the Jewish people created great cities during every exile and in places that were desolate of everything. Therefore, I take back my comment that Yerushalayim is the only holy city. It is the only city that has its holiness from within and maintains its kedusha holiness throughout the millenia of time. Nevertheless, we each have within us the ability to create a holiness wherever we go. This applies to the individual and the Klal. In a place where the Torah is no longer being followed and fulfilled, destruction and desolation will follow, but where Torah and Yiddishkeit are flourishing, the influence of the Torah raises the level of every person in the city, Jew, and gentile alike.

 Every city where Jews reside should be a place where there is clear evidence of focused effort to make their city a makom Torah, a Makon Tefilla, a Makom of Gemillus Chassadim. This would be a wonderful way to identify our city of San Diego as a holy place. Perhaps the next time someone is asked where they went on vacation, they will respond San Diego, Ir HaKodesh. And more so if someone were to ask me where I am from, I can say, San Diego, Ir HaKodesh!    

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Due to the necessity of security in our homes, offices and most places of worship, we are faced with a variety of push button locks necessary to gain entry. Here at Beth Jacob, we have different combinations for the gate entry to the property and the main door into the building. As I approach the gate/door, I by routine push the sequence of buttons; sometimes the gate opens on the first try, and at other times it does not. The fact that it did not open was not due to a jam or the need to reset the system; it was because I had used  the wrong code. I no longer “think” of the numbers and sequence; I just do it. This kind of action is called “muscle memory”, the ability to reproduce a particular movement without conscious thought, acquired through frequent repetition of that movement.

There is something in our brains called the Default Mode Network or DMN. Scientific investigation has now shown that our DMN takes over when we are undertaking familiar activities such as tying our shoelaces, playing a musical instrument (once a level of skill has been developed), driving a familiar route, or performing a repetitive task. Research shows that once our brains are familiar with an activity, they ‘switch off’ and go into ‘autopilot mode’, allowing us to undertake tasks without thinking about them. In everyday life we’re probably in DMN much more than we realize. Cooking, washing the dishes, taking a shower, mowing the lawn, and so forth, are all familiar tasks we undertakes mainly while in this Default Mode Network.

DMN may be okay when it comes to mundane acts and even more strangely, studies show that the brain seems to perform such tasks better and with more accuracy when in DMN than when in ‘switched on’ mode. But when it comes to spiritual and religious acts, we need the ‘kavana’, the purposeful, focused direction and proper concentration, not just performing routinized DMN. If we only rely on muscle memory, then when a situation slightly changes, we won’t be able to do the task correctly. If we are engaged in the actual process by going through each step with care, we will remember things better, openly working our cerebral muscles rather than relying on muscle memory.   My support for this idea is rooted in the details of the Torah’s description in a few places. As we know, the Torah does not waste words. Nothing in the Torah is superfluous, as we will read this week.

In this week’s double Parsha of Matos and Maasei, the Torah, in the beginning of Maasei  states in Bamidbar 33:1 " אלה מסעי בני ישראל אשר יצאו מארץ מצרים לצבאותם ביד משה ואהרן" “These are the journeys of the Israelites who had left Egypt in organized groups under the leadership of Moshe and Aharon”. This begins the listing of the forty-two locations during the forty-year journey of wandering through the Sinai desert. The Madreigas Ha’Adam says these verses are necessary to inform future generations of the greatness of the One whom we say created the world. To remind us that it is Hashem who nourished and sustained all the needs of six hundred thousand men ( a total of approximately three million people) in the desert. The desert was a place far from any civilization. There was no water, no vegetation, no protection from the elements. If someone expressed disbelief, then here is a clear listing of those places where each event occurred. Unfortunately, even if we could go back to those places, we wouldn’t see the miracles. Nevertheless the mentioning of these places is crucial to the everlasting memory of what was. If only the miracles that took place in the desert were mentioned, they would be forgotten, but by mentioning the places with the miracles, the history and events were cemented in our minds. This belief is summarized by the Rambam in his sefer Moreh Nevachim (Guide to the Perplexed III 50), quoted by the Ramban on the first passuk in Maasei. The following is an excerpt from the Moreh Nevuchim 

“It is also necessary to note the following observations. The view we take of things described by others is different from the view we take of things seen by us as eyewitnesses. That which we see contains many details which are essential and must be fully described. The reader of the description may believe that it contains superfluous matter, or useless repetition, but if he had witnessed the event of which he reads, he would see the necessity of every part of the description. When we, therefore, notice narratives in the Torah which seemingly have no connection to any of the commandments, we are inclined to think that they are entirely superfluous, or too lengthy, or contain repetitions; but this is only because we do not see the incidents which make those narratives noteworthy.

The enumeration of the stations the Bnei Yisrael traveled in the desert found in Bamidbar 33 supports this fact. At first sight this enumeration appears to be entirely useless. To obviate such a notion Scripture says, "And Moshe wrote their goings out according to their journeys by the commandment of the Lord." Bamidbar 33:2. It was indeed most necessary that these enumerations should be written. Miracles are only convincing to those who witnessed them; future generations, however, who know them only from the account given by others, may consider them as untrue. But miracles cannot continue, cannot last for all generations; it is even inconceivable [that they should be permanent]. Now the greatest of the miracles described in the Law is the wandering of the Israelites in the wilderness for forty years, always provided with a daily supply of manna. This wilderness, consisted of places "wherein were fiery serpents and scorpions, and drought, where there was no water" Devarim 8:15; places very remote from cultivated land, and naturally not adapted for the habitation of man, "It is no place of seed, or of figs, or of vines, or of pomegranates, neither is there any water to drink" Bamidbar 20:5; "A land that no man passed through, and where no man dwelt" Yirmiyahu 2:6. All these miracles were wonderful, public, and witnessed by the people. But God knew that in the future people might doubt the correctness of the account of these miracles just as they doubt the accuracy of other narratives. They might think that the Israelites stayed in the wilderness, but it was  in a place not far from inhabited land, a place where it was possible for man to live in the ordinary way; a place like those deserts in which Arabs live at present, or that they dwelt in such places in which they could plow, sow, and reap, or live on some vegetable that was growing there. They may declare that manna came always down in those places as an ordinary natural product, or that there were wells of water in those places. To remove all these doubts and to firmly establish the accuracy of the account of these miracles, The Torah enumerates all the stations, assuring that coming generations may see them, and learn the greatness of the miracle which enabled human beings to live in those places forty years.” Chaza”l intentionally arranged the reading of this parsha to always coincide during the three weeks of mourning so as to illustrate the ability and resilience of the Jewish people to survive and thrive under the most difficult conditions.

So, next time you have that startling ’How did we, the Jewish people, get here’ feeling, you’ll know why. It’s because of Hashem’s kindness and purpose of Am Yisrael’s destiny in the world!

Unwanted calls – including illegal and spoofed robocalls - are the FCC's top consumer complaint and top consumer protection priority. Spoofed calls mask the identity of the caller; illegal robocalls are calls inadvertently blocked or labeled as possible scam calls by a robocall blocking app or service.

For the life of me I cannot remember how far back I have been receiving spam calls. Typically, this has occurred on my landline, but within the last two years I have been receiving scam calls on my cell phone as well. Inexplicably, on some incoming calls my phone warns me with a “Potential Spam” notification. To add to the frequency of ‘potential spam’ calls I am also receiving calls from numbers close to mine! This is called "spoofing"; the caller is using a fake phone number. There are a couple of different kinds of spoofs such as "neighbor" and  "reflection" spoofing. Neighbor spoofing is a call from a number that appears to be close to your own, often the same area code and first three digits of your phone number. The intention here is to make you think the call is local, coming from a “neighbor,” so that you’ll be more likely to answer the call. Reflection spoofing is when the caller’s number appears to be the same as your own. In other words, it is a “reflection” of your phone number. The scammers hope that you will be curious enough to answer the call.

Most recently we received repeated calls (about twenty over a two-hour span) in another newer scam on our landline (I know I am dating myself now). In this scam, if you pick up the phone, you’ll find someone impersonating an Amazon customer support agent on the other end of the line. The impersonator might claim, for example, that an order for a $1200 iPhone 12 or another expensive product has been placed on your account. If you haven’t ordered an expensive product on Amazon recently, you’ll grow reasonably alarmed by this news. The bad guys rely on your sense of fear and urgency to extract sensitive information from you over the phone. The phone scammers may also ask you to visit a website or gain your trust by conversing casually with you. Do not answer any questions, do not go to any website you may be asked to visit, and do not, under any circumstances, provide the caller with remote access to your computer. To do this would allow the scammers to control your device and extract any information they please. I personally enjoy playing around with the callers, giving them a hard time until they eventually hang up. Nevertheless, the best advice is to hang up immediately and, if you feel compelled, to report the incident to the FCC.

The driving force of their approach is to be relentless. No matter how many times I say, “I’m not interested” they still call back again. Whether I answer the phone or not, they will call back either via robocalling or direct contact.

Another area of consumer annoyance is the constant repetition of unsolicited emails. On average, I typically delete about fifteen emails a day from each of my email addresses. In fairness, most of the emails I receive are the result of my purchasing or signing up for something that I only needed one time. Even after repeatedly unsubscribing to many of the unwanted emails, they continue to inundate my incoming mail. The investment from the sender is next to nothing on the hope that someone might click and re-engage. Again, we must be as relentless as the attacker. This approach and this kind of attack are both clearly seen in a segment of the Torah. The fact that these techniques mentioned are still actively being used must be since they are successful enough to make it worthwhile to continue using them.

In this week’s Parshas Balak, the Torah in Sefer Bamidbar from chapter 22 -24 describes the attempt of Balak, king of Moav, to defeat the Jewish people through the hiring and directing of the prophet Bilaam to curse the Jewish people. The theme throughout the entire parsha is a series of non-stop attempts to figure out a way to defeat the Jews. Attacking the Jewish people is not found in one or two incidences; it is a continuous focus. Here is a list of at least ten times where the intention is clear: Bamidbar 22:6 “This nation is too powerful for us [alone], so if you would, come and curse this nation for me”. 22:11 A nation that covers the earth’s surface has left Egypt. Come and curse them for me, so that hopefully, I will be able to fight against them and drive them away”.  22:15 “Balak sent another delegation, this time with a larger number of dignitaries, higher in rank than the first”. 22:22 “God displayed anger because [Bilaam was so anxious to] go, etc.” 22:27 “Bilaam loses his temper and beat the donkey with a stick”. In 22:37 “Balak said to Bilaam, ‘I had to make so much effort to get you’.  In chapter 23 Bilaam instructs Balak to build altars and offer sacrifices to appease God and allow him to curse the Jews. Three times Bilaam tries to curse the Jewish people but each time he is foiled, only allowed to speak the words of blessing that Hashem put in his mouth.

From the very beginning to the very end, Bilaam knew from the outset that Hashem would control his ability to fulfill Balak’s wish. Why didn’t the tenacity and determination of Bilaam not win over? The reason is simple: So long as we maintain a firm dedication to Hashem our enemies will not harm us. As soon as we buckle, as soon as we give in, even just a bit,  we are finished. As in the examples of the robocalls and unwanted emails,  we must have nerves of steel, refusing to give in, to answer the call, to give even the slightest indication that we are falling for the scam. Ultimately, the last-ditch effort of Bilaam in Bamidbar 25 to lure the Jews to sin through immorality was the crack, the breach of our defense. We gave in, leading to being caught in the scam with devastating results.

The lesson of Parshas Balak is a gift to us; it is the key to success. As often and as consistent our enemies are to destroy us physically and spiritually, we must be just as relentless in defending our Torah values and principles. Today, we are facing an unprecedented relentless attack upon our sacred Torah and Jewish values. We need to stand firm and not give in. With strength and clarity of belief we will inevitably win the battle.     

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

This Dvar Torah is sponsored by Alan and Elisheva Green in memory of Elisheva's mother, Rivka Rus bas Hugo z"l, on her Yahrzeit Gimmel Tammuz 3

I remember throughout my early childhood that all my friends had a favorite superhero. Today may be no different, but back then there were fewer to choose from. Some kids were into the Marvel comics while others, including myself who wouldn’t dare miss an episode on television. Just as it is typically the book that precedes the movie, so, too, the comic book came before the television show. Perhaps it was the time unique to when I was born that caused me to be especially attracted to the original superhero, Superman. Superman debuted in Action Comics #1 (June 1938) in a story written by Jerry Siegel and Joe Shuster. He's generally considered the first comic book superhero, so there was no set formula for how this kind of character should behave. Although it is debatable as to who was the genuine first superhero, some say the Phantom, created by Lee Falk (USA), was the first superhero who debuted in his own newspaper comic strip in Feb. 1936. The machlokes/argument centers around whether the  comic book, a comic strip, or a cartoon,  determine who – or what was the first superhero. 

I never got into Marvel comic books (although maybe I should have), rather it was the television series of Superman that I really enjoyed. As a kid I thought I was watching the Superman series for the first time, not realizing WPIX was playing old re-runs every afternoon at 4:30. I never missed an episode and never understood why Batman was more popular, since obviously Superman had far greater powers. (OK, that’s for another drasha). Super strength, flight and amazing heat vision are just a few of his most noteworthy powers, but his X-Ray vision is regularly overlooked. However, even though he had the amazing ability to see through wood, cloth, metal, and plastic, he was unable to see through lead – a major weakness in his super talents.

We are all aware of the fact that science fiction is always ahead of its time, and it’s only a matter of time before the imagination becomes a reality. One of the leaders in world technology is… yup! you guessed it, an Israeli company. Israeli military can ‘see through walls’ thanks to a new sci-fi radar device. The Xaver 1000 can detect people and objects from 42meters away through the thickest of walls, according to a guide provided by the manufacturer. The Xaver 1000 provides real-time feedback on lifeforms and objects that are obstructed by walls. The Xaver 1000 opens its wings like a bat while the AI-powered software tracks live and static objects.

The machine maps out targets wherever they are located in the room, whether they are sitting or standing. It even has the resolution to map specific body parts. It is able to distinguish adults, children, and animals.  Camero-Tech, the manufacturer of the Xaver-1000, believes its high-performance technology has applications in military and law enforcement-related scenarios. "The system creates an unprecedented situational awareness 3D visual picture, providing a clear operational advantage and the ability to 'step into the known," the company stated.

The Xaver-1000 requires just one operator to review the feedback in two-dimensional or three-dimensional renderings on the 10-inch screen attached to the body of the device. The machine sends out radar pulses and then reassembles the returning signal as a three-dimensional image using ultra-wide sensors, patented technologies, and algorithms. Camero-Tech says the Xaver 1000, along with their other products, is also used in search and rescue missions. The company states that "The system offers a first-of-its-kind capability to map the general shape of the room or structure, viewing behind the wall or under collapsed ceilings." When the mission is complete, the Xaver 1000 wings collapse, and the 36-pound machine and battery pack can be transported as a compact bundle. This is beyond the ordinary X-ray machine that can see into our bodies. The fact that an average person can use this technology is almost superhuman!

Although technology affords us great advances in the physical realm, it will never replace the system of “seeing” in the spiritual world. The ability to see is not limited to something physical; seeing, perceiving, processing  requires both wisdom and insight in order to read a situation and meet the challenge of dealing with it properly. One of the most profound examples of this is found in a classic story of the Torah. In this week’s Parshas Korach the Torah relates the showdown between Moshe Rabbeinu and his first cousin Korach.

Korach was a great man, Dasan and Aviram, sons of Eliav of the tribe of Reuvein were, according to many, men of great caliber and the two hundred fifty Nesiim of the tribe of Reuvein were of special stock. If so, we need to understand how such a tragedy could take place.  Korach was an anarchist who really had a hidden agenda. I heard a beautiful explanation by Rav Yitzchok Breitowitz who spoke of the greatness of Moshe through use of his great x-ray vision. Korach came to Moshe and the people declaring that every Jew is close to God and is therefore capable of figuring out how to serve Hashem. Challenging Moshe’s authority by asking “what gives you -Moshe - the ability, the right, to lead me and the people and tell me how to serve God”? This is stated in Bamidbar 18:3 "ויקהלו על משה ועל אהרן ויאמרו אלהם רב לכם, כי כל העדה כלם קדושים ובתוכם ה', ומדוע תתנשאו על קהל ה'"  “They demonstrated against Moshe and Aharon, and declared to them, ‘You have gone too far!’ All the people in the community are holy, and God is with them. Why are you placing yourselves above God’s congregation?” When one looks at most rebellions and challenges for ‘equality’, one comes to realize that it is not about equality at all; it is about a power grab. “Why are you the leader if we are all ‘equal’! exclaimed Korach. Indeed, they were not fighting for equality. They were fighting for total control. Moshe sees through the deceit of Korach and completely ignores his claim by answering back, ”Why are you so dissatisfied? What do you really want?” Korach was not saying that he had been short changed, rather he professed to be defending and speaking on behalf of the people. Moshe, however, with his perceptive vision sees this is as a hidden agenda. We read this in Moshe’s response to him [Korach] in Bamidbar 18: 8,9 Moshe tried to reason with Korach: “Listen [to what I have to say], you sons of Levi. Isn’t it enough that the God of Israel has separated you from the community of Israel? He has brought you close to Him, allowing you to serve in God’s Tabernacle and to minister as the community’s leaders.

Moshe saw Korach for who he truly was.  He had been given plenty of honor and was well-invested in serving Hashem. Yet, Korach uses the tactic that he is speaking only for the people. Moshe would not allow Korach’s jealousy and desire of power come to fruition through Korach’s claim of equality. Korach, indeed, had equality to Moshe, but Korach was not in the number one position, and he was not satisfied with his place of second-in-rank honor which he and his tribe of Levi received.

Moshe’s ability to see and to evaluate Korach’s true intentions are addressed, as he [Moshe] almost ignores the initial claim of Korach on behalf of the people. We view situations every day, be it at work, at home, with family, with friends, co-workers and even strangers. As a boy I yearned for Superman-level  x-ray vision.Today I ask for the x-ray vision of Moshe Rabbeinu!

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

John Flaherty, an announcer for Yankee baseball games, was an average player during his career. He came up through a farm system (I’d rather not say which team) as a young, promising hitter. Spring training is a time to impress the management that these young, talented athletes are ready for the major leagues. One day, Ted Williams was on the field when a coach approached, introducing him to a young John Flaherty. The coach espoused Flaherty’s hitting ability to Ted Williams saying, “I think this kid could swing the bat.” The coach then asked Williams   for some insight and advice on assessing the future success of this young talent. The great Ted Williams responded: ”Hips and hands, hips and hands.” The advice for success was short and sweet - nothing more nothing less - just hips and hands. While this anecdote is true in the physical world, let’s consider how much more deeply does this apply in the spiritual world.

I recently heard a story about Mr. Gary Turgo, one of the leading Orthodox philanthropists in America.  Mr. Turgo was the guest speaker at an event where a young couple who were struggling to make a go of their business was in attendance. The husband and wife looked at each other, acknowledging their thoughts to approach Mr. Turgo before he departed in order to ask for his advice about their business. Mr. Turgo was gracious enough to give them some time and listened to their business issues (perhaps in real estate). After they completed their pitch, he gave them two words of advice, ”Go daven!” They looked at him with surprise, expressing some confusion and disappointment.  Mr. Turgo, reading their reaction and facial expressions, reiterated his advice, “Go daven.” The young couple felt dejected and frustrated at the results of what they thought would be a conversation to help them. The next morning, the wife, who had not been davening as often as she knew she should, took advantage of a few extra minutes, reflecting, “What the heck, I’ll follow Turgo’s  advice,” and proceeded to daven shacharis – something she had not done since attending seminary.  Remarkably, before she’d even had a chance to close her siddur, her phone pinged. She clicked on a text  informing  her that a certain “deal” she and her husband had been working on - something which had only a slim chance of closing - had just closed. From that deal they were able to roll into five or six other deals. In a short period of time their business and fortune turned completely around. This all came from a simple, succinct piece of advice.

Of course, we all understand we do not always have every tefilla/prayer answered as relayed in the above story. Tefilla/prayer does not assure an automatic ‘yes’ to everything we want or need. It is, however, something we need to do in order to receive everything from Hashem. Even if every player were to follow Ted William’s advice, there is no guarantee that this advice will make any of them   as great a hitter as Ted Williams.  Nevertheless, the advice is the correct advice and only realistic strategy to be followed. L’Havdil, Tefilla/prayer is no different; it may not bring the immediate answers we want, but it nevertheless is the correct advice for any assurance of success  in all areas of life. The notion of simple, short answers to complex issues can be found in the Torah as well.

The Torah in this week’s Parshas B’Haaloscha relates how Moshe selected seventy elders. The spirit of God descended upon them and they received the ability to prophecy. Two of the seventy, Eldad and Meidod, continued to prophecy in the camp when everyone else ceased to do so. It is at this point when Yehoshua makes a brief statement to Moshe followed by Moshe’s curt reply to Yehoshua (Joshua). The exchange states in Bamidbar 11: 28,29 "ויען יהושע בן-נון משרת משה מבחריו ויאמר, אדני משה כלאם. ויאמר לו משה המקנא אתה לי...."  Joshua the son of Nun, Moshe’s chosen attendant spoke up. ‘My Lord Moses’, he said, ‘stop them!’ ‘Are you jealous for my sake?’ replied Moshe……” These two statements are the mirror image of each other. Reb Chaim Volozhin explains Yehoshua’s objection was that two kings cannot reign under one crown. Therefore, it was said, ”The face of Yehoshua was like the moon, while the face of Moshe was like the sun.” This is an insightful connection from the time of creation when God created the moon and the sun to be the same size. The Midrash says the moon complained to God, ’There cannot be two kings at the same time’ while the sun never said a word. As a result of the complaint, the moon was downsized in comparison to the sun. So too here, it is the ‘moon’ [Yehoshua] with the identical complaint. Therefore, Yehoshua was viewed smaller, or lesser, in greatness than Moshe. Moshe continues to act with complete humility. He does not make a big deal about it, choosing to ignore the situation – a true sign of anivus/humility.  Looking at the second passuk, we find Moshe acting consistently with his incredible middos.  Moshe now responds to Yehoshua, “Are you jealous for my sake?” Moshe responds with these simple, clear words, totally defusing the situation. The Kli Yakar explains Moshe’s response saying, ”You are a young, unmarried boy; you still have the strong trait of jealousy within you, but I am older, above that and no longer jealous of these matters. I would be pleased if everyone were gifted with prophecy, as I have been. “ Moshe views jealousy as envy of others’ greatness.  Genuinely caring parents and teachers are not jealous of their children’s or students’ successes; rather, they strive to nurture them to attain greatness beyond their own, to ‘shep nachus’ in the achievements of those they’ve guided and loved.  There is no jealousy. To the contrary, they express gratitude to Hashem for their children’s and students’ successes.  Moshe is teaching us all a lesson: the way to overcome being jealous of anyone is to realize Hashem has given us inner awareness that if we are immature, if we are self-centered, we will fail to recognize the most beautiful gift of all – to recognize and appreciate the talents, gifts, and dedication of others so that together we will all be able to serve Hashem with ever-deeper devotion.

Two or three words of advice is all that it takes for a person to become great. Whether it is ’Hips and hands, ‘Go daven’ or ‘Are you jealous’, all are simple, direct words to answer complex issues.             

Ah Gutten Shabbos,

Rabbi Avraham Bogopulsky

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. 

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

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 22^nd 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.           

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 10^th 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 38^th 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 עמך, ואהבת 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.

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

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

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 11^th to the 15^th 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