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Parshas VaEschanan - Re-SEEDing                  14 Av 5778

07/26/18 16:36:21


Growing up in New York city, I never developed an appreciation for agriculture. We had a small patch of grass that made up our lawn which was totally maintained by Tony the Landscaper. I never really developed a ‘green thumb’; the total extent of my interaction with trees, or anything green, was my Friday afternoon job: dusting off the leaves of the tree in the living room in honor of Shabbos!

Moving to California changed my perspective of agriculture because we had a lemon tree in the backyard. Lucky for me (not that I knew any differently), I didn’t have to do a thing to the tree and lo and behold big, beautiful lemons popped off the tree for years. Until there was trouble. From December 2011 to March 2017, the state of California experienced one of the worst droughts to occur in the region on record. The period between late 2011 and 2014 was the driest in California history since record-keeping began. 102 million trees died in total; 62 million died in 2016 alone.

One day during the summer of 2016, I stared at my lemon tree, suddenly realizing that two-thirds of the tree was dead. I was stunned. The issue of the drought didn’t register with me until that very moment. Sure, my water bill had gone up and we stopped watering the lawn, but the fact that my lemon tree was almost dead was unbelievable. At that point I pruned the tree, started watering it every day,, and last week bought garden soil specifically for citrus trees. The tree has a little more life to it but still has a way to go to reach its former days of glory. The front lawn, on the other hand, received a few spritzes of water a few times a week. Most of the grass turned brown, leaving patches of earth exposed. With no end in sight, I thought about ridding the lawn of natural grass and installing a water-free landscape.

The drought came to an official abrupt end and one year later the grass slowly started to rejuvenate. I thought of asking the gardener to re-seed the entire lawn to speed up the process, but I never did. Nevertheless, the grass is slowly growing stronger, but it is not really creating new grass where it had completely dried up. It would require tilling the earth, re-seeding, and watering daily, as though there had never previously been any grass in those areas. I marveled at the once-mighty lawn: a lawn with strong blades of grass boasting a rich deep green color that covered the entire area like a beautiful plush carpet. Now the lawn was alive but due to the lack of water it was drained of its previous vitality, its physical life drying up before my eyes. This condition could be reversed by nourishing the earth with the nutrients it once had and providing daily sustenance such as water and the grooming of its physical body. I came to realize that the lawn had another life, perhaps it was Techiyas HaMeisim, a revival of the dead!

In 2018 every Jew has challenges within their daily lives. Life is always changing and although I am pretty much the same person, I don’t necessarily do the same things I did in the past. By and large everyone I know at one point or another has ups and downs in their religious and spiritual journeys. Many of us go through periods of drought when the demands of life cause us to lose focus on areas of our spiritual beings which require focused care, attention and nurturing. For many of us who have flourished in learning, davening, minyan attendance, doing chessed, performing mitzvos, we have forgotten to keep ourselves “watered”, failing to realize how dry and almost dead we’ve become. It takes awareness of a drought in order to nurse the tree back to its former time of producing the juiciest most delicious fruit. No one should ever think that it is too late; it is never too late to get back and revive ourselves. We are also all intimately connected to the need to be nurtured; like a beautiful fruit tree, we need to conscientiously care for our human roots, branches and leaves. Never give up hope. It’s never too late to put an end to our spiritual drought, as we see in the following narrative from the Navi.

The Navi Yeshayahu in 22:13 states: And behold joy and happiness, slaying cattle and slaughtering sheep, eating meat and drinking wine; ‘Let us eat and drink, for tomorrow we will die.” Rashi explains that Hashem is mourning while the Jews are eating and rejoicing. Instead of worrying about their fate and fearing God’s word, they mocked the prophets and rejoiced. They rejoiced and said, “Since we will eventually die, let us make merry and rejoice as long as we are alive in this world. They said the Nevi’im told them in the name of Hashem that we will not have a share in the World to Come; therefore let us enjoy ourselves during our lifetime.” The Jews at the time believed in the afterlife; they believed that there is a World to Come, but they also believed that they would not have a portion in it. Hundreds of years later, Rambam penned the Thirteen Principles of which one believes with perfect faith that there will be a resurrection in the times of Mashiach. In Judaism there is no denial of another life, but in context of the Navi cited earlier, the Jews at the time felt they were not entitled to it, not that they didn’t believe in it.

We believe life is not only in this world but continues into the next world as pointed out in the Torah. In this week’s Parsha VaEschanan the Torah states in Devarim 4:4: “V’Atem HaDveikim Ba’Hashem Elokeichem, Chayim Kulchem HaYom”. Only you, the ones who remained attached to God your Lord, are all alive today.” The words ‘alive today’ connote today - here in this world and today - in the next world. With reference to the words ‘are all alive today’ the Gemara in Sanhedrin teaches us that the same way you are alive today (physically), so, too, you will be alive in the next world (spiritually). From this we see a hint, or even a proof, that Techiyas HaMeisim - revival of the dead - is a Torah principle.

The Midrash Rabbah 17:6 offers a parable to help us more clearly understand how we can attain this life. Someone who is cast off into the water, The captain of a ship grabs a rope and calls out to a drowning man,”Grab onto this rope with your hand so that I can hoist you up onto the boat or pull you to dry land. Hold tight! Do not let go of the rope! If you let go of the rope, you will have no life.” So, too, Hashem says to B’Nei Yisrael, “As long as you hold onto the Mitzvos and cling to the Torah, then you will live; if not, you are choosing to forego your life in this world and the next.”

Baruch Hashem, I am so pleased how many members have started to address the spiritual drought issue by participating in our annual SEED program. All it takes is some will and desire to cut away the dead parts and add some new ideas and nourish your soul to eat, drink and live for today and continue to eat, drink and live for tomorrow.                                       

Ah Gut Shabbos    Rabbi Avraham Bogopulsky

Rabbi Bogopulsky’s book “Developing A Torah Personality” is available for purchase directly from him or Amazon

Parshas Devarim - Is the Beis HaMikdash still here?                  8 Av 5778

07/20/18 08:33:33


A few years ago I wrote about trying to save time, which ultimately led me to break the item I was attempting to work with, thereby spending more time and money than if I had not tried to take a shortcut. I guess God needed to send me another reminder of sorts as I attempted to separate frozen hamburgers with a knife. Instead of planning ahead and letting the burgers defrost, I used a knife that not only split the hamburger meat but also continued to efficiently split my finger. For the next few days I felt the loss of mobility and the inconvenience and challenges resulting from this shortcut. Nevertheless, I know that as my finger healed (Baruch Hashem) I slowly forgot the pain and suffering I experienced. Unfortunately, we tend to forget how bad things were at times and lose the appreciation we should have. Before long I will completely forget that it even happened, and will take for granted the blessing to have functioning fingers on my hand.

Now, forgetting something bad or hurtful that occurred is one level of not appreciating something. It’s a completely different level, however, to forget the good someone did for us. Last week a fundraising campaign went public for a woman in our community who is battling breast cancer. It happens to be that her husband has always been helpful to me, the Shul, and the community at large. He could be called upon for his services whenever necessary and he would always say, “for you Rabbi?” or “for the Synagogue? Of course!” Why did it take something of tragic proportions such as his wife becoming ill and needing help for me to stop and recognize that I should have had more Hakaras HaTov (recognition of the good). When it occurred to me how nice he was to me and the way he helps the community, I immediately donated to help his family. More importantly than the donation was the difficult but gratifying phone call I made to speak with him. I called the husband and apologized for not reaching out earlier to inquire about his wife’s health, and more so, to offer any assistance. I thought to myself better late than never and was glad to make the call despite it being long overdue. He is such a nice person that he said thank you and there was no need for me to apologize.

There is a famous question: is it better to have had something and lose it, or never have had it in the first place? Although that statement is about love, it can be applied to anything and everything in life. I’ve given two illustrations with one similar message: we must remember what we have and second, knowing we have something, we must also appreciate it. The reason we have difficulty mourning the destruction of the Beis HaMikdash is because we don’t’ know what we had and move over, when we did have it, we didn’t appreciate it. Since we, the people of our generation, never had the experience of Jewish life with a Beis HaMikdash we don’t feel the loss of not having it. It is difficult to feel we are missing something when we have never had it. Interestingly, we don’t have as much difficulty connecting to the holidays of the year, which are also rooted and intimately connected to the Beis HaMikdash. In reality, the days of mourning and the festivals of the year are intertwined more than we think.

Rav Chaim Elazar Spira, the Munkatcher Rebbe, in his sefer Minchas Eluzar writes that the three Shabbosos of the Bein HaMitzarim (the 3 weeks) are parallel to the Shalosh Regalim of Pesach, Shavuos and Sukos. Following this line of thinking, the Opta Rav, in his sefer Ohaiv Yisrael, says that the twenty-one days between the fast of Shiva Asar B’Tammuz and Tisha B’Av are sourced and rooted to all the festivals and holidays of the year. All the days of the Yomim Tovim added together equal twenty-one days. All these days of mourning the destruction of the Beis HaMikdash have the holiness and greatness of the special holidays we observe throughout the year.

Now we can see that these three weeks of pain and sorrow will turn into festivals like the three weeks of holidays celebrated throughout the year. Both sets of twenty-one days are filled with light and joy, the only difference is that right now the “three weeks” are covered with darkness, but the actual days are really full of light. Rabbi Avraham Yehoshua Heschel, Admor of Apta, in his sefer Ohaiv Yisrael, writes in Parshas Devarim that Shabbos Chazone is the greatest Shabbos of the year! The Ruzhiner Rebbe explained that from this Shabbos Chazone (definition of ‘Chazone’ is ‘to see’, as in prophecy) we can see what will happen looking forward to the coming year. This is not only perception; it is, in fact, a reality of change from sorrow to happiness. How do we change from one to the other?

In this week’s Parshas Devarim the Torah states in 1:1: “Eileh HaDevarim Asher Diber Moshe El Kal Yisrael…” “These are the words that Moshe spoke to the Children of Israel…..”. Rashi explains these words were words of rebuke. Instead of openly stating the sins that the Jewish people committed, Moshe mentions the places where the Jews angered God. Due to the honor of B’Nei Yisrael, Moshe spoke through imbedded hints. This explanation is a bit difficult because later on in 1:22 Moshe actually lists the sins themselves! For example, it states: “Vatikrevun Eilai ulchem VaTomeru Nishlecha Anashim L’Faneinu, V’Yachperu Lanu Es Ha’Aretz.” - “All of you then approached me and said, ‘Send men ahead of us to explore the land. Let them bring back a report about the way ahead of us and the cities that we shall encounter.” In Devarim 9:16 it states: “I immediately saw that you had sinned to God your Lord, making a cast calf. You were so quick to turn from the path that God your Lord had prescribed.” In fact, Moshe goes on to list many of the actual sins e places where they took place. To further elaborate on Rashi’s explanation of Moshe’s words of rebuke, as long as the Jews did not repent, Moshe did not want to mention the sins they had committed, but rather only the places where those sins were committed. Moshe did not want to leave the people exposed to accusations and prosecution. However, after the Jews repented, it was a different story. When they did Teshuva out of love for Hashem, those intentional sins were converted to merits. Therefore, Moshe wanted to enumerate each and every sin, not only the places where they occurred, so that all of those sins would be considered as merits for the Jewish people.

There is tremendous light and goodness in this world, albeit sometimes it is covered and hidden from our eyes and minds. We need seek truth and the light (which is here for us to find) in this world where the light is currently covered. Let us remember what it’s like to have something and recognize the good in everyone and that through this recognition of good we will fully understand that we all benefit. By doing this we will merit the removal of the covering of the light and bask in the glory that has, is, and will always be here

Parshas Matos/Maasei - I Stand Corrected             1 Av 5778

07/13/18 08:36:44


Years ago when I was just beginning my career, one of my biggest critics, who also happened to be one of my biggest supporters, gave me some invaluable advice. I got up to speak between Mincha and Maariv and attempted to teach/learn with the minyan. I approached the podium, quietly looking over the material, and bumbled my way through the brief interlude of learning. After the services, this individual put his arm around my shoulder and squarely looked me in the eye and said, “If you are not prepared to speak, then don’t.” That was one of the best pieces of advice I have ever received in my life; I understood that his input was meant to be constructive and it came from his heart. Since that time, I have been consistently careful to follow his sage words. Nevertheless, a different kind of challenge arises from time to time when teaching.

Generally speaking, I encourage and even ask if anyone has any questions. Occasionally, someone asks a question that is directly on the topic and I can handle the question. But there are times when I am caught off guard, finding myself without a clear answer. My slip-up is that I may to try to give an answer without properly researching the material. Sometimes, I do give the correct answer on the spot, but there have been other times when it should have stated, “I’m not sure about this. I will get back to you.” There is a human tendency towards Gaava (haughtiness), offering answers without total knowledge of the material. Sure enough, a few weeks ago I fell into this trap, only this time I really thought I knew the correct answer. Actually, I’m still convinced I was right, even though I am wrong as is clearly stated in Halacha. Someone asked a related question to the material I was prepared to teach, and I gave an answer. Someone in the crowd, (a noted Torah scholar) with great respect sheepishly quoted the opposite of what I had just said. I responded, reiterating my position, emphatically stating that I was correct. During Maariv the gentleman showed me the Halacha, explaining that my response to the question was dead wrong on the Halachic side, but perhaps correct within the spirit of the law. In the end, however, I was wrong. And I felt defeated!

When it comes to Torah and Toras Emes - the truth of Torah - there is no defeat (maybe some agony, but no certainly no defeat). In the realm of Torah and Halacha, we seek out the truth even though it may injure our pride. Immediately after Maariv (I was afraid that by the next day some of the attendees might not be present to hear the clarification), I got everyone’s attention before they dispersed, I said, “I stand corrected. I was wrong,” and proceeded to acknowledge the correct course of action for that Halacha and thanked the person for pointing it out. After the fact, my pride was not hurt. To the contrary, I was proud to admit the mistake and have clarity in the Torah.

I feel that in today’s day and age this is a sticking point that leads to Machlokes - unnecessary disputes and arguments - that lead to an undercurrent of hatred among our people. We should challenge ourselves to face reality of the statement: ‘How can it be everyone is right, and no one is wrong?’ Even when two people are arguing, and one clearly has a stronger argument, it is difficult for the person with the weaker argument to step down and admit defeat. Our egos cloud our judgment, making it difficult to analyze an alternative viewpoint with clarity. Nevertheless, I can understand why a person may believe he is right and the other individual is wrong. I think the message is a bit deeper than thinking I am right and he is wrong. The greatest challenge to our ego is when we are ultimately arguing within our own head. The internal struggle of ‘I am right, and I can do this or that’ while my alter-ego challenges and argues, professing, ’No! You are wrong and the correct thing to do is the exact opposite of what you are thinking!’ It’s the two-sided battle over who is right and who is wrong when the only person in this battle is you. This comes out when we say one thing, but we think and know that the opposite is true. Do we own up to our mistaken analysis of the situation, or are we not strong enough to do so, maintaining that which we said or thought initially is acceptable? This Shabbos we will read something similar to this situation. Its pertinence to the nine days should be clear.

In the first of the two parshios of Matos/Masei which we read this week, the Torah states in Bamidbar 30:3: “Ish Ki Yidor Neder LaHashem, O Hishava Shvua Lessor Issar Al Nafsho, Lo Yacheil D’Varo, Chol HaYotzay MiPiv YaAseh”. “If a man makes a vow to God or makes an oath to obligate himself, he must not break his word. He must do all that he expressed verbally”. If someone says he is going to do something and he doesn’t do it, or says he is not going to do something and he does it, he is breaking his word. The word ‘yacheil loosely translated means ‘break’, but it has greater significance; it means to turn it into the mundane. Our mouths are holy and the words that come out of our mouths are holy. When we don’t hold up to that, we are desecrating our words, as in a chilul Hashem. The Shela”h HaKadosh says that angels are created from our words; good words create good angels, and the opposite is also true. The Chasam Sofer writes that not only someone who vows with his mouth is responsible to follow through; even a thought of doing something obligates us to fulfill it although we can claim that we never said we would do such and such.

Every individual needs to be honest with himself. By committing to something, we must follow through, and if the first part is wrong, then one needs to stand up and correct the situation right then and there. If we make a statement or even think of one and then realize it is wrong, we should stand up to our error and correct it even when it may be uncomfortable. If we become consciously careful with regards to what we say we will or will not do, we will decrease the desecration of our commitment. This, in turn, will create the impetus to be careful with regards to how and what we speak about others. Let’s strive to ‘stand corrected’ so the Beis HaMikdash will also ‘stand corrected’ speedily in our time.

Parshas Pinchas - Celebrate with Hashem & Rebuild His Home          23 Tammuz 5778

07/06/18 12:23:17


We are all too familiar with “Bein HaMetzraim” - literally translated as ‘between the troubles’, and figuratively translated as ‘the three weeks’. For centuries, the focus for all of us during this time has been to figure out how to bring about the coming of Moshiach and the rebuilding of our Beis HaMikdash.

We know that the destruction of the Second Beis HaMikdash was caused by Sinas Chinam – unwarranted hatred amongst Jews. It should be obvious that to reverse the decree of our expulsion and exile there must be Ahavas Chinam: to love Jews for no particular reason – just to accept each other, respect and love each other as one people. That, in and of itself, is challenging. For the past number of decades there has been a tremendous effort to try to curb the damage that one Jew can do to his fellow Jew simply by watching his speech. Year after year there have been campaigns to teach and to encourage the laws of Lashon Hara – literally translated to mean ‘evil tongue’ or learning how not to speak derogatorily about each other. We all understand that we must be careful about what we say in order to prevent harm from being done to another person. Not only should we actually study the laws of proper speech; we need to work on our middos – character traits – as outlined in the sifrei mussar, books of moral character such as Orchos Tzadikim.

These Seforim were written only a few hundred years ago. What did people turn to learn from prior to their existence? The learning of Mussar, or books on Middos, are teachings drawn from the Torah itself. When we learn about the stories of Avraham, Yitzchok, and Yaakov, Moshe, Aharon and the like, we are learning how to act properly, modeling from our forefathers. The sefer Pirkei Avos – Sayings of our Fathers – contains all the lessons derived from our forefathers. Avrahom, Yitzchok, and Yaakov lived by those traits. Reb Shlomo Ganzfried, in his work the Kitzur Shulchan Aruch, 27:3, writes that someone who is unable to learn as his primary focus can at the minimum set aside times to learn the Halacha (laws) that every Jew needs to know. He must understand the Mussar which serve to subjugate the Yetzer Hara. Reb Shlomo Zalman of Liadi in his Shulchan Aruch HaRav Yalkut Torah, 246.2, seems to say that Mussar is included in the category of Talmud. When a person learns Gemara, Mishnah, and Halacha, he is incorporating the ideals of Mussar, thereby working to perfect his character.

During the three weeks we should all conscientiously focus on improving how we interact with others. Rav Gavriel Zinner, in his introduction to the laws of the three weeks, explains a verse from Eicha. In Eicha 2:19 the Navi Yirmiyahu says: “Kumi Roni BaLayla L’Rosh Ashmuros”, “Arise, pray aloud in the night, at the beginning of the watches.” This specifically refers to learning Torah! But, why is this specific to the night? Didn’t Yehoshua in 1:8 already command us to learn Torah day and night? The Ri”f explains that the ‘watches’ refers to the covering up of the judgment that rules at night. While the Temple was functioning, the sacrificial parts and limbs that burned all night on the pyre cooled off God’s judgment. Therefore, Hashem now cries out, “Woe that I destroyed my house” - that He needs a new remedy from us, from the people below. For the Gemara in Menachos 110 teaches that now that the Beis HaMikdash is destroyed, the learning of the laws of the Olah, the offering, is as if we offered the Olah. We see the great effect and benefit of Torah study. Reb Levi Yitzchok of Berditchiv, in the Kedushas Levi on Shevuos, writes, ”How great is the completion of a tractate or Siyum Mesechta, so much so that a great feast was made in celebration of its completion.” Yet, Reb Levi Yitzchok of Berditchiv asks, “Is the simcha and joy now finished because the learning is finished?” In this week’s parsha Pinchas Rashi explains that the Yom Tov of Shmini Atzeres, the extra day that Hashem needs to spend with those who are closest to Him even after the joy of Sukkos, is defined as ‘Kashe Alai Pridaschem’: ‘Your departure is difficult for me, so before you leave, let’s celebrate’. So, too, after the learning is complete, we hold on just a little longer and celebrate by having a Siyum of the tractate.

The Chidushei HaRim, Rav Yitzchak Meir Rotenberg-Alter, the first rebbe of the Ger Hassidim, stated that there is a specific reason to have a Siyum during these days. By inviting everyone to the celebration of completion of a tractate of learning, we create ahavas chinam - love and harmony between Jews, the antidote to Sinas Chinam – baseless hatred. It was therefore the custom of many tzadikim and gedolim to make Siyumim to increase Torah learning. They taught that learning Torah weakened the strength of impurity and would therefore lead us to deeper purity and eventually to the Geulah – redemption. The Rosh writes that the Rebbe from Ruzhin made a Siyum on Tisha B’Av night after completion of the fast.

The Torah is our map of life and contains all the necessary knowledge for life. Reb Shlomo Luger in the Yam Shel Shlomo writes,”During these days of mourning, the destruction and the pain felt by the Shechina, we must increase the completing of Gemara because there is no greater simcha/joy to Hashem other than the joy of Torah; there is not anywhere Hashem is found in this world except within the four cubits of Halacha.” When we learn Gemara, which is the delving into the laws of how we behave and conduct ourselves – whether between man and God or between man and man – the Halacha is found in the Torah. Mussar and learning of proper middos are built into the learning of the Torah she’b’al peh – the oral Torah – the Talmud.

Let us all commit to learning more Gemara which contains all the necessary ingredients to live our lives accordingly. As we delve into the Talmud we will refine our character, directing our behaviors in an appropriate manner, thereby removing any enmity and bringing about Ahavas Yisroel and the rebuilding of the third Beis HaMikdash with the coming of Moshiach speedily in our days!

Parshas Balak - Family Ties16 Tammuz 5778

06/29/18 12:55:38


In modern society, the proverb "blood is thicker than water" implies that family relationships are always more important than relationships with friends. Perhaps more important needs to be rephrased to mean that the strength of the bonds of family withstand time.

I grew up in what we could call the American shtetle of Borough Park where three out of four sets of first cousins all lived within a half-mile walk. We davened in a small Shul where one uncle was the Rabbi, the other the gabbai, and the family made up half of the Shul. We were a very close-knit family and were together every Shabbos. Our other cousins would come for Yom Tov and celebrated some of the national holidays together as well. Both my parents and then a generation later I, too, were the youngest among the siblings of my family. Eventually, as my older cousins married, this homogeneous group started to break apart as they moved away. We all attended our first cousin’s weddings. I, as second to youngest and getting married last, had the next generation of cousins at my wedding.

A few weeks ago I flew to New York to attend a wedding of my first cousin’s child, only the third such wedding out of fifty-seven to take place within the last thirty years. As we moved around earlier in our married life and then moved out West, we rarely had the time, money, or opportunity to attend these family simchos. I felt I needed to be a part of this simcha for a few reasons. My cousin was marrying off his first child at an older age; my mother was like a second mother to this cousin; and I felt that I needed to represent my mother at this wedding which she surely would have loved to have attended. Those reasons are what drove me to go in the first place, but it was only when I arrived at the wedding itself that I truly appreciated being together with many, but not all, of my first cousins. Many of them are able to see each other regularly or from time to time get together for simchos, but this was my first opportunity to be part of that strong family bond that I knew and enjoyed in my boyhood.

Even though I am now a middle-aged man with my own family (ba”h), I sat at the table during the wedding feast, surrounded by my older cousins, feeling small and young again. There was a sense of innocence and attention I received as the youngest at the table within the family that was present. Even though we are not all the same religiously, economically, philosophically, in gender or age, there was no judging of one another. As far apart as the family is physically, we have remained close. The Torah states in Devarm 12:23 “Ki HaDam Hu HaNefesh” - It is blood that is the soul of a person. Similarly, it is the blood connection of relatives that keep us alive and connected as though we’ve never been apart. It is a vibrant lifeline to come to acknowledge that no matter where your family members may be and no matter how long it has been since you last communicated with them, they will always be there for you! Although the scenario I posed deals specifically with my family and me, I think this phenomenon applies most acutely to the Jewish nation as a whole, to the exclusion of all other nations. We are not like the other nations of the world; our greatest characterization is our eternal connection to each other – one people, one Torah, one nation unique in the world. We clearly see this concept in daily life and it is planted in the Torah itself.


In this week’s Torah portion Balak, the Torah states in Bamidbar 23:9: “Ki MeiRosh Tzurim Er’en UMigvaos Ashurenu, Hain Am L’Vadad Yishkone U’VaGoyim Lo Yischashav” : “I see this nation from mountain tops, and gaze on it from the heights. It is a nation dwelling alone at peace, not counting itself among other nations”. As we know, Balak hired Bilaam the wicked to curse the Jewish people, who ended up blessing them according to the will of Hashem. The first of three attempts, Bilaam tries to attack and accuse or label the Jews as a nation that does not get along with everyone else, nor do they want to. Bilaam’s words sound a familiar, but yet quite the opposite of another villain the Jews were to contend with in the future. *Reb Shlomo Ganzfried, in his sefer Apiryon on the Torah, explains that Bilaam’s attacks and accusations against B’Nei Yisrael were the opposite of Haman the wicked. Haman proclaimed to Achashveirosh “There is one nation scattered and separated from all the other nations in your kingdom.” Haman’s intent was to show a lack of unity and harmony amongst the Jews. Furthermore, despite the Jewish people being spread out, one would think that those who are closer together would get along better, clinging to their kin. Nevertheless, even those few who were together, hoping to grow stronger, were actually “M’Forad” - separated from each other. Each Jew distanced himself from his fellow Jew. Therefore, Haman argued that it would not be a big deal to get rid of them.

Bilaam’s words are very similar but with a different twist. Bilaam argued “Hain” - ‘yes’, the Jews have unity and peace, even when they are dwelling within themselves and not with their fellow Jews. It’s a wonder how they get along so well even though they all live separately and have nothing to do with each other. Even though they are living as loners, they get along as if they are living together. The key word of Bilaam’s eventual blessing is in the first word “Hain” –‘yes’. These letters, the ‘hey’ and ‘nun’, represent the sociological underpinning of the Jewish people’s unity. The sequential numbers from one to nine match the ends of the spectrum adding up to ten. Take the first and last numbers one and nine, two and eight, three and seven, and so forth, and you get ten. If you do the same for the two-digit numbers from ten to ninety, you will add each combination to reach one hundred. Each number in the sequence of single and double digits has a partner that connects them with two exceptions. In the single digit sequence, number five (‘hey’) has no partner; in the two-digit sequence, the number fifty (‘nun’), has no partner, but they find each other, coming together as the word ‘Hain’ – ‘Yes’!

The dominance of each Jew is that even when we are alone, we are still connected to someone else. This is the strength of the individual family and the extended family of Klal Yisrael. As we begin the three weeks, we should bring our families closer together and reunite with our Father in Heaven back to the Place that we ALL call HOME!

*Shlomo Ganzfried was born 1804 in Ungvar and died 30 July 1886 in Ungvar. He was an Orthodox rabbi and posek best known as author of the work of Halakha (Jewish law), the Kitzur Shulchan Aruch - "The Abbreviated Shulchan Aruch", by which title he is also known.

Ganzfried was born in the Ung County of the Kingdom of Hungary, present-day Ukraine. His father Joseph died when he was eight years old. Ganzfried was considered to be a child prodigy. Ungvar's chief rabbi and Rosh yeshiva, Rabbi Zvi Hirsh Heller, assumed legal guardianship. Heller later moved to the city of Bonyhád, and Ganzfried, then fifteen, followed him. He remained in Heller's yeshiva for almost a decade until his ordination and marriage. After his marriage, Ganzfried worked briefly as a wine merchant.

In 1830, Ganzfried abandoned commerce, accepting the position of Rabbi of Brezovica. In 1849 he returned to Ungvar as a dayan, a judge in the religious court. At that time Ungvar's spiritual head, Rabbi Meir Ash, was active in the Orthodox camp, in opposition to the Neologs. Through serving with Ash, Ganzfried realized that in order to remain committed to Orthodoxy, "the average Jew required an underpinning of a knowledge of practical halakha (Jewish law)". It was to this end that Ganzfried composed the Kitzur Shulchan Aruch. This work became very popular and was frequently reprinted in Hebrew and in Yiddish. Rabbi Ganzfried remained in the office of Dayan until his death on July 30, 1886.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

Rabbi Bogopulsky’s book “Developing A Torah Personality” is available for purchase directly from him or on Amazon

Parshas Chukas - Is Legal Good or Bad?         9 Tammuz 5778 

06/22/18 13:02:02


German autobahns have no federally mandated speed limit for some classes of vehicles. However, limits are posted (and enforced) in areas that are urbanized, substandard, accident-prone, or under construction. On speed-unrestricted stretches, an advisory speed limit of 130 kilometers per hour (81 mph) applies. While, in the absence of a speed limit, going faster is not illegal, doing so can cause an increased liability in the case of an accident; courts have ruled that an "ideal driver" who is exempt from absolute liability for "inevitable" tort under the law should not exceed Richtgeschwindigkeit, the advisory speed. Everyone agrees that just because there is no speed limit, does not mean it is safe to drive at exceedingly high speeds. Although there is no speed limit that will incur a penalty if caught, nevertheless it is agreed upon that it is dangerous.

One of my many rules in life is “just because it is permissible, do you necessarily have to do it”. Just because there may not be a speed limit posted, you still should not drive at high speeds. Most rules and laws do have parameters and exceptions to the rule. Today in America, medical marijuana is legal in twenty-nine states, provided it is used to help those individuals who need it to combat a host of medical and psychological illness. Unfortunately, we have opened a pandora’s box. To date, nine states and the District of Columbia allow recreational use of marijuana. According to a recent Pew Research Center Survey, sixty-one percent of Americans say they believe the drug should be legal. In my humble opinion the greatest challenge to the greatest country on earth, the United States of America, is the legalizing of ‘recreational marijuana’. This drug to date has the potential to dismantle and destroy family structure, commerce productivity and a rise in fatal drug addiction. Let me reiterate: this is only about recreational - not medical – marijuana prescribed to be used under the care of a licensed medical professional. I am blown away by comments supporting the usage of cannabis in food production, and other forms of intake because “it is legal”. Again, just because something is ‘legal’ does not make it something good, nor does it imply that we should use or “do” it. Someone recently asked me about using cannabis as an ingredient for something. I responded to them, “Let’s wait three years to see the effects and damage it causes before jumping on the bandwagon of users.” Truth be told, we don’t need to wait three years because this is not a new drug at all. Over five years ago Rabbi Dr. Abraham Twerski spoke about the differences and dangers of marijuana: Surely, anyone can try to argue, but are we willing to take the risk? Not I! The fight to keep marijuana legal is driven by the potential for massive financial gains. Last year alone, the states that have legalized the drug raked in an estimated one billion dollars in taxes. If legal throughout the country, taxes collected are projected to be forty-six billion dollars annually. There are many arguments on both sides, but studies have shown the toxic effect on the brain when used by children in their adolescent years – a period when their brain cells are rapidly developing.

These are only a few reasons why we must take the time to recognize the danger and, despite being legal or because it is legal, we should have concerns regarding use of the drug. In addition, the ‘jury is still out’, meaning we don’t have all the facts yet, and we may never have all the other negatives about using it. We must recognize that we don’t necessarily have all the facts and reasons to any and every situation life presents us. Some argue that if a reason no longer applies to a situation, the status should change. That, in it of itself, may or may not be true. The notion that certain reasons something is good or bad is only that which is revealed to us. There may very well be other reasons that we are not aware of that would keep the status quo despite some earlier reasons which no longer apply. We find this idea throughout the observance of Mitzvos and the following of Halacha. The epitome of this concept originates in the name of the Parsha.

This week’s Parsha Chukas discusses the “chok” or statute that we do not have the logical reasoning to understand why we do a particular Mitzva. It is interesting to note that the Rambam, in Hilchos Meilah chapter 8, says, “It is worthy for every person to be insightful in the ways of the Torah and with all of his strength to know the reasons behind the Mitzvos. In fact, the Rambam wrote a sefer about the Taamei HaMitzvos, the reasons of the commandments. The Ra’ah, Reb Aharon HaLevi, is attributed with writing the sefer HaChinuch, a work which systematically discusses the 613 commandments of the Torah - both Mishpatim, the mitzvos which reasons we can understand, and the Chukim, those mitzvos which we don’t understand, but he does offer suggestions. The Radva”z and other leading Torah giants authored seforim on the reasons for the Mitzvos. Only the Tur in Yoreh Deah Siman 181 challenges the Rambam’s approach and feels we should not seek out the reasons for the Mitzvos. Reb Yakov Ben Asher, the Tur, states that these are the commandments from the King upon us. If we have already accepted the word of God upon us, then we must fulfill every command, even if we do not know the reasons behind them. The Tur further explains that if we start to contemplate, we sometimes feel justified to do or not do a Mitzva, based upon what logic dictates to us. As far as the Rambam is concerned, he feels it is like a small opening, as Dovid HaMelech says in Tehilim 119:130: “The commencement of Your words enlightens; and You make the simple understand”. A small taste (reason) of the Torah sheds a little light to the ones who are not exposed to its beauty. The Rambam indicates that by giving a reason to the unexplained Mitzvos, we are given a way to tempt the uninterested one in Torah. Even according to Rambam, we are not entitled to the reasons for the majority of the statutes. Those are hidden away, only for Hashem to know.

The lesson is critical in today’s day and age, when the culture and society within which we live, constantly looks for reasons to either do or not do something instead of looking at reasons, whether they apply directly to us or not. Let us use our Seichel - our intellect - and basic common sense to guide us through our decision-making process, even if something is mutar/permissible according to Halacha or the Constitution of the United States. By using discretion, a little seichel mixed in with basic common sense, we may come to understand that it still may not be a good idea to go through with it one way or another.

Parshasd Shlach - Nothing Lasts Forever......Except the Torah                              25 Sivan 5778

06/08/18 09:47:34


Throughout our lifetime we witness the coming and going of people, events, and technology. Somethings are here today and gone tomorrow. Yet there are some things that were here before we were born and will still be here after we are gone. Then there are those other categories such as the birth of new venues of entertainment and sporting events, amazing inventions and time-saving contraptions which we attended or make use of, expecting them to last far beyond our life times. It is this last category, things which were created during our lives or beautiful memories, “happenings”, of childhood which we assumed would be around for generations to come that sadden or dismay us when they close or simply cease to be. We are dismayed at the closing or ending of something that predated our arrival, assuming that and just as they were here from time immemorial, they will still be here till the end of time. Not true!

I am sure there are dozens of examples that highlight this notion. I will share three of them with you. All of us alive today were around when the circus came to town. Ringling Brothers Barnum & Bailey’s Greatest Show on Earth ran for one hundred forty-six years, reinventing itself over time. When the show closed in January 2017, I wondered how that could be?! The circus was here and will always be here. Who could imagine that it has ceased to exist! The circus, especially Ringling Brothers’, was an American icon for decades and decades, entertaining generations and generations of children and their happy parents. Yet it closed.

Last week, the general manager of a successful national basketball team, Bob Myers of the Golden State Warriors, spoke to reporters on the eve of Game 1, said, “This is going to end soon. I definitely know this is ending.” “I don’t need any reminders. The narrative is, ‘This will go on forever.’ On the record, it can’t. Nothing does, especially in a sport where the competition is so great.” Myers was referring to the incredible and great success that his basketball team has shown over the last few years. It takes a lot of money, hard work, and Mazal to make a championship team, but it is much harder to maintain it forever. Every fan thinks, feels, and wants the success to continue, but it just doesn’t. It can’t. Every fan thinks his team will be different. It is not. The GM is realistic, honest and a person who understands the nature of the beast, but this was all to the dismay of the fans, and even individuals within the organization itself.

The third illustration is not an organization or a company but rather the human being. In every generation there are great leaders, outstanding academics, scientists, teachers, and, yes, even Rabbis! Older congregants particularly feel this (the Rabbi will be here forever) when it comes to pulpit Rabbis who have been with a congregation for decades. When a Rabbi feels the need to retire, congregants may react and say, “Who could possibly take over and be like our Rabbi?!” The Rabbi himself may have some reservations leaving the flock sheperdless or without an adequate replacement. As we look at history through our rear-view mirrors, we know Rabbis will leave and congregants will move on, just as this has happened previously and will continue to happen in the future. But in order to process the potential loss, I am reminded by the insightful words of my rebbe, Rabbi Wein YB”L, who once told me, “No matter how good and dear a Rabbi is to his congregation, no matter how essential a leader may be for any organization, it is not and cannot be forever. Even things which are wonderful and positive have limitations. The notion that all good things must come to an end is seen clearly in the Torah.

In this week’s Parshas B’Shalach the Torah states in Bamidbar 14:20-22: “Vayomer Hashem Salchti idvarecha. V’Ulam Chai Ani V’Yimalei K’Vod Hashem Es Kal HaAretz. Ki Kal Ha’Anashim HaRoeem Es mKvodi V’Es Ososai Asher Asisi B’Mitzrayim UVaMidbar, Vay’nasu osi zeh Eser P’Amim, V’Lo Shamu B’Koli”. “God said, ‘I will grant forgiveness as you have requested. But as I am Life, and as God’s glory fills all the world, I will punish all the people who saw my glory and the miracles that I did in Egypt and the desert, but still tried to test Me ten times by not obeying Me”. What are these ten tests with which the Jews tested God in the desert? Rashi explains and lists a few of the tests: two by crossing the Sea of Reeds, two by the manna, and two by the quail. Rashi does not finish the list but informs us the source to be the Gemara Erchin 15a. It is interesting to consider the open question why Rashi either didn’t complete the list or just use the reference and not list any of the ten tests, but that discussion is outside the milieu of this writing. Nevertheless, the remaining tests listed in the Gemara are two tests with water, one with the golden calf and the tenth in the Paran Desert, referring to the spies. We see in general the incredible miracles Hashem performed, sustaining the Jewish people for forty years in the desert, particularly the manna that nourished us throughout the entire time.

Traditionally, Am Yisrael was punished and wandered in the desert for forty years due to the sin of the spies. It was decreed that this generation would not enter the Land of Israel. This generation, according to some, was the greatest generation of Jews. They lived on an extremely high spiritual level, living an almost complete spiritual life in a physical world. Of course it was the miracles which continuously sustained them, allowing them spiritual pursuits. True, Hashem created the scenario, but was this the life the Jews were intended to have forever? From Am Yisroel’s perspective, this incredible life should go on forever. Manna came down every day (double portion on Friday for Shabbos) for a lifetime. Who would have thought that it couldn’t, shouldn’t, wouldn’t continue forever? Life in the desert was unbelievably difficult, lacking all the modern conveniences. It was inconceivable that it should end. With all the miracles of protection, water, and daily food raining down from Shamayim, the Jews would be able to dwell and bask in Hashem’s Shechina forever! Despite this amazing life, that was not the world Hashem had in mind for His people. Rather we were destined to settle and build Eretz Yisrael, with the help of many miracles as well.

  1. only permanent entity in this world - which existed before the world was created and continues to lead us through thick and thin - is the Torah itself. True, ‘all good things must come to an end’, as the cliché goes, but it is the Torah that guides us through all the new creations, technologies, inventions, businesses, and, most precious of all, life. source never ends, because the Torah is the light through which God’s presence guides us, showing us how to live in this world. Hashem was, is and will be, so too His Torah was, is, and will always be. We should use the Torah, which is our endless, timeless roadmap, and apply it well to every area of life. Ki Heim Chayeinu, V’Orech Yameinu: the Torah is our life and the length of our days, not only the days of our personal lifetime but the lifetime of mankind. Torah is truly eternal; it will exist forever as the essence of life and wisdom to the world.

Parshas B'Haaloscha - With All Due Respect, Really?            18 Sivan 5778

06/01/18 11:09:25


Within the parameters of the Torah, whether it be Halacha/Jewish law or proper middos, character is viewed from two perspectives: the doer and the viewer. The classic example is Maris Ayin (how things appear to the eye) and being Dan Lekaf Zechus (judging another favorably). A man must take steps when doing something so that others should not think that he is committing an Aveira/sin. At the same time, someone witnessing tan apparent violation by a Jew must give the benefit of the doubt and conjure up reasons why the person had to do what looked like something which was forbidden. Another example I would like to share is a different situation which, in my humble opinion, underscores many of the issues we confront in the Jewish world today: the lack of Kavod/honor HaTorah.

Chazal in Pirkei Avos teach us that a man should run away from honor, yet there still exists the obligation for everyone else to shower that honor upon the person fleeing from it. There are three major figures in Jewish life where there is a requisite to give honor: a father, the King, and a Torah scholar. The Gemara in Kiddushin 32a states: “Rav Chisda is quoted as saying that whereas a father has the right to forego his honor, a Rav does not. Rav Yosef says that a Rav also has the right to forego his honor. Rav Yosef learned this from the Pasuk in Beshalach "va'Hashem Holech Lifneihem Yomam ... ". Rava initially objected to Rav Yosef's proof because, whereas the world belongs to Hashem, and He therefore has the right to forego His honor, the Torah that a Rav learns is not his but Hashem's. Therefore, he does not have the right to forego something that is not his in the first place. Later, the Beraisa, which clearly permits a Nasi to be Mochel (forego) his honor, forces us to amend Rav Ashi's initial statement, which now reads that even those who permit a Nasi to forego his honor, still forbid a king to do so. We learn this from the Pasuk "Som Tasim Alecha Melech", which teaches us that each person must designate the king as his ruler and fear him accordingly.

Even though we clearly see that the halacha permits a Talmid Chochom (Torah Scholar) to forego his honor, it nevertheless reduces or abolishes the obligation to honor. The Rabbi has a right to forego his honor, but his students do not! A great challenge to a teacher, Rebbi or even a pulpit Rabbi is maintaining the balance between being buddies with the guys and at the same time maintain the distance required to honor and respect both the person and the position. The greatest example of someone deserving of honor was Moshe Rabbeinu, yet even he was disrespected, as we read in this week.

In this week’s Parshas B’Haaloscha, the Torah states in Bamidbar 12:11 “VaYomer Aharon El Moshe Bi Adoni, Ahl Nah Sasheis Aleinu Chatas, Asher No’Ahlnu Va’Asher Chatanu”- “ Aharon said to Moshe, ‘Please, my lord, do not hold a grudge against us for acting foolishly and sinning.” Rabbeinu Chaim Ben Ittar, in his commentary Ohr Hachaim, explains this verse as follows. Behold we derive from Aharon’s words that Moshe was upset with him and his words, therefore deeming it necessary for Moshe to forgive. Apparently, the reason Aharon was so free with his speech is because he felt Moshe was a Talmid Chacham whose honor would be forgiven if Moshe chose to forego that honor, as is stated earlier in the Gemara Kiddushin 32b. In truth, Moshe Rabbeinu was not stringent with regard to his honor at all, which is why t the Torah records that Moshe was the humblest of all men, connecting the words of Aharon that Moshe should not hold a grudge against him because he sinned. If that’s the case, that Moshe as a great, humble man who did not hold anything against Aharon, then why was he and his sister Miriam punished? Didn’t Moshe relieve them of punishment?

Because the Torah/Hashem defends Moshe by declaring him humble, the intention is to reduce the severity of Aharon’s words. The first reason they were punished is because they should have viewed Moshe as the king, as mentioned in the Talmud Zevachim 102a and not just as a Torah scholar. The obvious difference is, unlike a Talmid Chochom, the king cannot forego his honor. In fact, this is why Hashem’s scolding of Aharon and Miriam at the time when He tells them “Madua Lo Yireisem L’Dabeir B’Avdi” - “Why are you not fearful to speak against My servants?” the Gemara in Shvuos 47b states: “To Hashem is the kingdom, and the servant of the King is a king, referring to Moshe. The second reason Aharon and Miriam were punished is because of God’s assertion that they suspected Moshe of sinning. Hashem not only didn’t rebuke Moshe for marrying his wife, He agreed to it! They were punished because they went against God’s approval regarding whom Moshe could marry. They were punished despite the fact Moshe let it go. Just because Moshe Rabbeinu didn’t stick up for his own honor does not lessen the other’s obligation to give that honor, no matter what.

A solid reason as to why Aharon and Miriam were punished is because they sinned against Hashem’s decision which agreed with Moshe’s choice for a wife. The proof that it had nothing to do with Moshe is that Moshe took the high road by davening for Miriam to heal her from the punishment of leprosy. Despite Moshe davening on his sister’s behalf, it did not spare her the Tzoraas, ultimately requiring all the people to wait the required seven days until her condition cleared up. If Aaron and Miriam’s punishment was caused by their treatment of Moshe, then Moshe would not have had to daven, he could just forgive them. Rather Moshe needed to daven on Miriam’s behalf because he was defending her from having sinned against God.

In the end we can determine that the punishment was assessed either any of the reasons given:sinning against Moshe, sinning against Hashem, or both. The Ohr HaChaim suggests that if Moshe had been demanding for his honor, then the punishment might have manifested itself differently, perhaps far harsher. Because of Moshe foregoing his honor, they were not spared from more extreme punishment. I am shocked when I hear the words “with all due respect” when spoken as a prelude to talking down to the Rabbi/Rebbi or teacher. This is a complete lack of respect at the highest degree. Many people feel it’s ok to say to the Rabbi ‘with all due respect’ and actually go on to disrespect him. We should realize when we dishonor a Talmid Chochom, we disgrace the Torah and Hashem. More importantly, those who truly honor those who are deserving of it will bring honor to the Torah and glory to the King of Kings.

Ah Gut Shabbos
Rabbi Avraham Bogopulsky

Parshas Nasso - Priestly Blessings a Part of Daily Life        11 Sivan 5778

05/25/18 11:47:51


On a recent trip I experienced three different aspects of today’s society. The first is based upon a situation in which we could all find ourselves but might deal with differently than the choice chosen by someone on my flight. Is it better to be delayed an hour on the tarmac before takeoff or wait an hour on the tarmac for a gate to open upon arrival? The last one of the three observances I noticed came about after we landed. As we sat on the tarmac for an hour, passengers were upset, disturbed, and at one point going berserk. With a plane full of people, including children, a passenger began to curse, yelling obscenities at the situation. There was more filth that came out of her mouth than the restrooms had after the flight! Everyone around her was embarrassed for this woman’s behavior, whom, I’m convinced, speaks this way all the time. She simply didn’t care about proper etiquette, not only in public but as human being.

The second thing I discerned mid-flight was the snacks for purchase in flight, displayed to appeal to our need to chew something since the airlines no longer serve meals. The combination of fast food and finger foods has given rise to the same poor manners I was scolded for as a child by the adults who encouraged me to use a fork and knife while eating. Here was just one more indication of how society and our generation have done away with proper manners regarding eating.

The third and final blow came via a commercial for a new brand design of shirts. A relatively new company named UNTUCKit pitches their line as follows: ‘THE IDEAL SHIRT FOR THE UNTUCKED MAN’. These are casual men's shirts designed to be worn untucked because men’s shirts are always coming untucked anyway, so might as well create a shirt that is made to be that way. The company advertises “It's a straightforward look that's often done too little justice. So, we came up with a solution – a shirt that's designed to fall at the perfect length every time. A design fit for comfort, not convention”. Throughout my years in high school, my friends and I heard teachers, principals and administrators barking at us to tuck in our shirts. Could I ever possibly think to myself that I was born a generation early and I would have fit in so happily with the trends of our current times? I believe my answer is an emphatic “NO!”. Certain classifications of clothing are designed for certain occasions; the clothing worn should respect that situation, even today.

Call me old school, old fashioned, or just a plain old stick-in-the-mud, these are just three observations I picked up in the course of one plane ride that sums up the current generation. I consider these examples as an affront to values and behaviors of being civilized that are slowly peeling away basic standards for which the world stands. In general, people are less refined when it comes to their language (foul words), food (eat with their hands) and dress (clothing which demonstrates open disregard for self-pride in personal appearance and for appropriate public attire). My observation is not a religious one – rather, its about society at-large. Kal VaChomer, how much more so does this contemporary relaxation of basic standards speaks about the deterioration of the Torah’s values and standards! The Torah’s standards on issues concerning appropriate laws of propriety and behavior in society are sometimes clear and blatant and at other times hinted to us, such as in the Biras Kohanim - the Priestly Blessings.

In this week’s Parshas Nasso the Torah relates the Kohanim’s responsibility to bless Am Yisrael in Bamidbar 6:22-6:27. The Torah states “Y’Varechecha Hashem V’Yishmirecha”. “Ya’air Hashem Panav Eilecha VeeChuneka”. “Yisa Hashem Panav Eilecha, V’Yaseim L’Cha Shalom”. “May God bless you and keep watch over you. May God make His presence enlighten you and grant you grace. May God direct His providence toward you and grant you peace”. *Rav Shalom Mashash, in his sefer V’Cham HaShemesh, explains that the three verses of the Blessings of the Kohanim correspond to the three stages of life. The first word, Y’Varechecha, is to the infant child who is just beginning to use his limbs and extremities and is just beginning to be aware of those who surround and protect him. At that age they need to eat with their fingers and hands and be watched over. Once the young child has grown through that stage, he/she graduates to using utensils, to eating with a growing awareness of manners and respect for the food which is given. If this stage is not taught, the child will revert to the infant mind-set. The next phase is when the toddler can stand and begin to walk. This is consistent with Hashem’s presence, enlightening each of us to learn to perceive the fear and respect demanded for God. The ‘seeing’ here is the light between good and evil and the accompanying development of understanding and intelligence to all mankind. This leads to VeeChuneka - like education - which begins when a child can speak. The first words we teach a child are Torah Tziva Lanu Moshe, the sweet words of the Torah. A person who curses and blasphemes destroys the beauty of the tongue and insults mastery over language. Finally, in a person’s old age, the last stage Hashem directs His providence is toward you, granting you peace. Typically, as a person grows old, he becomes more tired and weak. An older person is dignified, and the manner of his or her dress should become a symbol of the essence of the life and values he/she has lived. We respect an older person as royalty, a person who represents a lifetime of ever-deepening wisdom. We stand up for them, physically exemplifying respect for these attributes. A king walks around in his finest clothing, wearing the royal robes and the crown befitting his position. As they say, “Clothing makes the man”; being untucked is not cool.

It is critical to receive the proper blessings and perspective in each area to be a well-rounded individual. The three areas that the Torah hints to us are how we eat, how we speak, and how we dress. With this in mind, eating with derech eretz, speaking properly, and dressing suitably we all help us to merit the blessings from God through the Kohanim in our days.

*Rabbi Shalom Mashash, was Jerusalem's chief Sephardi rabbi for 25 years Rabbi Mashash died in 2003 at the age of 90. He was born in Maknes, Morocco, and for many years served as the head of the rabbinical court in Casablanca. After retiring, he immigrated to Israel to serve as chief Jerusalem rabbi, like his cousin Rabbi Yosef Mashash, who served as Haifa's chief rabbi after retiring in Morocco and moving to Israel.

In 1978, then-Israeli Chief Rabbi Ovadiah Yosef asked Rabbi Mashash to come to Jerusalem and become its chief Sephardic rabbinic authority. When he departed for Israel, Rabbi Mashash was escorted to the airport by Morocco's King Hassan himself, who requested that the Rabbi bless him one last time before his departure, and that it be his last act on Moroccan soil.

Parshas Bamidbar - Who's Behind the Wheel?        4 Sivan 5778

05/17/18 19:11:12


There are pros and cons to everything in life, even holidays. The Jewish calendar contains the High Holidays, the minor festivals and the three Pilgrimages known as the Shalosh Regalim. Two out of the three - Pesach and Sukkos - are longer holidays with multiple commandments, preparation and a set of intermediate days that break up the first and second half of the Yom Tov. The third holiday, Shavuos, is not accompanied by any one specific Mitzva, and being only one day (two days outside of Israel), there is no Chol HaMoed. Pesach and Sukkos can be stressful, expensive and a lot of hard work, while Shavuos is relatively inexpensive and not too difficult. Perhaps the reason we have a chol hamoed is to unwind and stretch out a bit from the Yom Tov experience, and therefore Shavuos does not require one.

Many families go on Chol HaMoed trips, and our family is no different. This year, like most years for our family, we usually end up doing some type of bike riding. By pure chance, my son and I shared a surrey bicycle with two steering wheels and two sets of pedals. It was obvious when one of us was not peddling, even though we were still moving as one peddled and the other did not. Steering, on the other hand, was a bit different, despite having two steering wheels only the ‘driver’s side’ controlled the direction. The second steering wheel (that’s the one I got) was a ‘dummy wheel’. It did absolutely nothing, no matter how many directions I turned it. The irony, though, was that as we were riding, my instincts as the guy in control of the wheel kicked in. Whenever I felt we veered too far to the right, I turned the wheel to the left, and as I felt we were veering off to the left, I quickly turned my wheel and steered to the right! Even though I conscientiously knew that my steering wheel did absolutely nothing, I still acted upon the situation thinking that I was in control.

We go through life thinking that we are in control of our lives. There is no question that our actions can influence certain outcomes, but ultimately, we are being carried by Hashem. We try to steer the wheel in a certain direction even though we are literally just spinning the wheel. It is true that “B’Derech She’Adam Rotzeh Leilech, Hashem Molichin Oso”: “In the manner or road a person wants to travel, Hashem will lead him on that path”. That path can be for the good or the bad. As we begin Sefer Bamidbar, the desert where the Torah was given coinciding with the Yom Tov of Shavuos is no coincidence. The Torah was carried in the Aron/Ark throughout the desert while the Jews traveled on their way to Eretz Canaan.

The tribe of Levi, Gershon, Kehas and Merari were responsible to carry the disassembled parts of the Mishkan in the desert. The divvying up of the carrying of the Mishkan is split between the end of this week’s Parsha and the beginning of Nasso. In Parshas Bamidbar we read about Gershon and Merari carrying the items they were charged to carry, while Kehas is instructed in Bamidbar 4:15: “V’Chila Aharon U’Banav L’Chasos Es Haodes, V’Es Kal Klei HaKodesh Binsoa HaMachaneh, V’Acharei Chein Yavou Bnei Kehas Laseis….”: “Aharon and his sons shall thus finish covering the sacred furniture and all the sanctuary utensils, so that the camp can begin its journey.” Only after the priests are finished shall the Kehothites come to carry these items. But, Chazal teach us that the Aron ‘carried itself’ because it contained the two sets of Luchos and the original Sefer Torah that Moshe wrote. This means that we don’t carry the Torah, the Torah carries us.

In Shmos 25:15 On the Pasuk "In the rings of the Aron the poles shall be, they shall not be moved", Chazal comment that anyone who removes them at any time, receives Malkos/Lashes. Both in connection with the Mizbei'ach ho'Olah and the Shulchan, the Torah confines the poles to remain in place to when the Vessels are being transported. It is only the Aron whose poles have to remain in place permanently.

The Meshech Chochmah ascribes this to the Medrash which states that the Aron represents the Crown of Torah, available to whoever wishes to wear it. The Talmid Chacham, he explains, requires constant support as Chazal say in Pirkei Avos: 'If there is no flour, there is no Torah'. That is why the Gemara in Pesachim 53b praises those who help Talmidei Chachamim by means of lending them money with which to do business. It explains why the Yerushalmi in Sotah 7:4 praises someone who, while he is unable to learn, teach, or to observe Mitzvos, regardless of his poor financial situation, still supports those who do learn Torah. All of this is hinted through the poles, which permanently support the Aron. The poles represent all the supporters of Torah whose physical, emotional and philosophical assistance is constantly required.

The Meshech Chochmah also discusses another explanation which he bases on the Rambam, who obligates the Kohanim to kindle the Menorah in the Beis HaMikdash not only at night, but also by day as the Hatovas ha'Neiros, preparing the lights he maintains, incorporates lighting them. The Meshech Chochmah explains that since Chazal have pointed out that God, in whose House the Menorah is lit, does not require human lights by which to see, rather it is to emphasize that God commanded the Mitzvah of Hadlokas Neiros in the day, when lamps are unnecessary, indicating that the Mitzvah of kindling the Menorah in the Beis Hamikdash is not to supply His needs. By the same token, now that Chazal have taught us that the Aron carried itself and did not need the B'nei Kehos to carry it, the Torah commanded that the poles should not be removed. This serves as an ongoing reminder that just as the poles are not required when the Aron is lying in its place in the Kodesh Ha'Kadashim, so too, they were not required when K'lal Yisrael was traveling in the Desert, since the Aron was perfectly capable of carrying itself.

Perhaps we can take the message from the Meshech Chochmah's second explanation and adapt it to elaborate on the first one. If the Aron was able to lift up the Kohanim who were seemingly carrying it and fly them over the River Yardein in the time of Yehoshua, then it was certainly able to carry itself. And so too with Torah. It is well able to look after itself and provide the Talmidei Chachamim who study it diligently, with all their needs. Then why does the Torah expect the wealthy to support them, as we explained? Because the truth of the matter is that it is not they who support the Torah, but the Torah which supports them! And the prohibition of removing the poles from the Aron is not because the Talmidei Chachamim need them constantly, but rather because they constantly need the Torah learning of the Talmidei Chachamim, not only for the spiritual inspiration and guidance that it affords them, but for their continued success in their financial endeavors. For who knows whether their material blessing is not conditional to their sharing it with Talmidei Chachamim, and that the moment they withdraw their support that blessing will come to an end?

The Yom Tov of Shavuos not only focuses on learning Torah, but also centers all of us on what Torah represents. We should be Zocheh and merit to have a Kabbolas HaTorah that is consistent with Torah values and show the respect of what Torah does for us in our lives.

Ah Gut Shabbos & Ah Gut Yom Tov

Rabbi Avraham Bogopulsky

Parshas Behar/Bechukosai - Mind Your Own Business, Not God's Business              26 Iyar 5778

05/11/18 09:11:53


I heard a story from my Rosh Yeshiva, Rabbi Wein YB”L, about the Chofetz Chaim. There was a man who owned a dry goods store in Radun. This individual made a decent to above average living for the time. One day, someone opened a store across the street from his store which caused him deep concern. (There was absolutely no issue of Hasagas Gevul – economic competition - in this case). Every day after opening his store, he would peek out of his window to see who was going into the competitor’s store. Were any of his regular patrons going to shop there? As the weeks went by, he felt that the support he had received from many of his long-time customers was slowly ebbing away. At one point he felt that he was making only half the profit he had been accustomed to earning before the other individual opened his store. As his paranoia grew, he stood outside his store watching, staring down anyone who entered the store across the street. He would even stop people walking past his own store, questioning them about what they were buying across the street and what were the prices compared to his own?

Finally,he decided to visit the saintly Chofetz Chaim and ask what he could possibly do in this situation because it was driving him crazy. Rav Yisroel Meir Kagan listened carefully and intently to the man’s issue. After a few minutes the Chofetz Chaim told this person what the problem was and what the solution is to be. The Chofetz Chaim said, “Before the other store opened, you made a living because you only had to mind one store or business. Now you are constantly worrying and watching over the other store as well. Since you are now watching and ‘working’ two businesses, your store is only producing half the amount!” The moral of the story is to mind your own business. The reflection of someone minding his own business and not looking elsewhere demonstrates faith and emunah in Hashem. Deep down, we know we are to receive exactly what we need to live on for the year. We waste so much time and effort trying to control the ‘other’ and neglect our basic work ethic. On top of the monetary loss, a person loses years of life due to self-inflicted anxiety. God can make both businesses not only survive but thrive. In order to develop the understanding and acceptance that Hashem controls everything, we must learn mussar to train our thinking.

The first parsha of this week is replete with Mitzvos that completely rely on having emumah and bitachon - faith and security in Hashem. The challenge to many of the following Mitzvos is that they go against nature and our normal way of thinking. Here are just a few Mitzvos which emphasize that we totally rely on HaShem so that we will be rewarded in greater ways not only in the next world but even immediately in this world: 1. Not to perform work on the land during Shemita; 2. Not to perform work on the vineyard during Shemita; 3. Not to harvest the products during Shemita as normally done in other years. 4. Not to harvest the grapes of one’s vineyard as normally done in other years, but rather to treat the vineyard like Hefker – as though it is ownerless; 5. Not to work the land during Yovel – the Jubilee; 6. Not to harvest the products during Yovel, as normally done in other years, but rather to treat like Hefker, as though it were ownerless; 7. Not to harvest the fruits of one’s orchard during Yovel as normally done in other years; 8. Not to cheat someone in business; 9. Not to sell a field in Eretz Yisrael forever; 10. Not to change the zones/allotments of the outskirts of the Levite cities; and 11. Not to lend money with interest. The common thread among all these Mitzvos is that a person feels he worked for it, he earned it, and he shouldn’t have to give it away. Towards the end of the section the Torah warns in 25:18: ‘Keep my decrees and safeguard My laws. If you keep these decrees, you will live in the land securely.’ But as Rashi clearly indicates because of transgressing the laws of the rest of year Israel is exiled. As it states later in Vayikra 26:34: ‘Then shall the land be paid her Sabbaths….and repay her Sabbaths.’ The seventy years of the Babylonian exile correspond to the seventy rest years which were not observed. But no matter how bad God’s children may act, our Father in Heaven figures out a way to rejoin His children and never abandon them, as can be realized from the following elucidation.

In the first of this week’s two parshios Behar/Bechukosai, the Torah states in Vayikra 25:29 “V’Ish Ki Yimkor Beis Moshav Ir Chomah, V’Haysa Geulaso Ad Tome Shnas Mimaro, Yamim T’hiyeh Geulaso”: “When a man sells a residential house in a walled city, he shall be able to redeem it until the end of one year after he has sold it. He has one full year to the day to redeem it”. The Ohr HaChaim HaKadosh explains this verse, referring to the ultimate redemption and not merely the redemption of an individual’s home. Through Remez/hint of the words the passuk is broken up into three parts. The word ‘V’Ish/the Man means God as He is referred in Az Yashir: ‘Hashem Ish Milchama. The next section of selling a house denotes the place where Hashem dwells speaks of the Beis HaMikdash. The Ir Chomah, a walled city, signifies Yerushalayim, which according to the Midrash was already walled when Yehoshua first conquered the land. Why or what is the significance of this interpretation? The reason is so that later in history it can be redeemed. As Chazal explained, God took out His fury on the wood and the stones of the Temple for if He took His fury out against the people, no Jew would have survived. Logically, if there are no Jews left then there is no need for a Beis HaMikdash or the city of Jerusalem. Therefore, this was the redemption of Am Yisrael - the Jewish people - and as a result the need for the rebuilding of the second Beis HaMikdash and resettling of Yerushalayim.

This all took place after the first Beis HaMikdash and for almost two thousand years we are still waiting for the rebuilding of the Third Temple. However, nineteen years after HKB”H returned the Eretz Yisrael to the Jewish people, we had access to half the city of Jerusalem. Only nineteen years later the entire city was unified under Jewish sovereignty. Now, fifty-one years since the reunification of the city of Jerusalem it once again sparkling as the city of Gold. As we recognize Yom Yerushalayim, we should thank Hashem and pray for the last piece of the trio: to rebuild the Bayis Shlishi speedily in our day, Amen!

Parshas Emor - Alcohol, Drugs & Substance Abuse                                                18 Iyar 5778

05/03/18 12:09:09


Although I am not naïve, there are times I like to live in a bubble or at least in my own little world. Nobody wants to admit that they have problems or issues. Nevertheless, to survive troubles and difficulties one must remember the number one lesson in life: if something can happen to someone else, it can also happen to me. No one person, institution, or community is immune to the challenges of society. As insular as we try to make ourselves, or as we believe we may be, troubles find their ways to enter our lives.

I’ve said several times that any Rabbi or lay leader, no matter his position as Rosh Yeshiva of a Shul, school, Yeshiva, or community who claims that there is no issue or problem in the place(s) under his jurisdiction, is either in complete denial or is outright lying. This may not make me very popular because it sounds accusatory. Perhaps, to soften up my tone I can explain the feelings of others through my own sense with regard to the state of affairs of abuse today. Personally, I like to bury my head in the sand, making believe that there are no abuse issues in our community, but the reality is that I know better. We are not immune. Abuse does exist.

The purpose of the following discussion is not to discuss the legal and/or moral side to any substance that is abused. My purpose today is to give everyone a reality check, to make sure that we and our loved ones do not fall victim to this scourge of society. Although the Jewish community jokes around and downplays the use of alcohol consumption, alcoholism can and is affecting both the individual and family. It has allowed the pursuit of under-age children to consume alcohol. I want to be clear: we are not talking about a sip of wine during Kiddush; we are talking about under-age alcohol consumption encouraged by ready availability of wine and other alcoholic beverages. It is a known fact supported by a growing number of studies that people who drink alcohol to provide some type of time out or reprieve from society tend to fall victim to progressively worse things unless they get help. As an adjunct to this discussion, it’s important to note that the increasingly accepted use of recreational marijuana – now viewed as a gateway drug, was legalized in California this year. The opioid crisis is on the rise in the general population, and, by force of sheer existence, this crisis has crept into Jewish - including religious - circles as well. In general, as we confront a challenge in life, it’s not only the issue of admitting to the potential addiction or the specific illness that is the problem. The other major obstacle is finding the right source for help and, most importantly, knowing that you are not alone. Understanding that the person dealing with this problem is not the only person who has to come face-to-face with this challenge is a major key to seeking and accepting help in order to address the problem.

Lou Abrams, a social worker specializing in drug addiction in the Orthodox community, said the gratuitous presence of alcohol at Jewish celebrations — bar mitzvahs, “kiddush clubs,” Purim parties — and a general lack of adult supervision increases the risk of addiction, particularly for young people. “Alcohol is still a big gateway. Rarely does someone start taking opiates before first experimenting with alcohol or marijuana.” Still, for individuals, the problem is deeper than one too many drinks, or one too many joints. “Drug use is a response to a lot of pain,” Lou Abrams states. “If you leave religion, you are branded as an outcast and a rebel … you become a ‘bad person’ and so frequently will ask yourself, ‘Why shouldn’t I do drugs if people already assume there’s something wrong with me?’”

In 2015 a man stood up when everyone else was silent and began the taboo discussion of substance abuse in the ‘frum orthodox world’. Rabbi Tzvi Gluck started an organization called “Amudim” which means pillars. The following is a synopsis of the Amudim mission. “When people are faced with crisis, their world begins to crumble. In addition to managing the crisis itself, otherwise manageable daily responsibilities become overwhelming. This additional pressure compounds the crisis, creating a crushing, seemingly insurmountable physical, psychological, and emotional strain. Our holistic approach to crisis-- providing the skills and tools necessary to effectively manage both the crisis and everyday life-- is necessary for clients to reach optimal positive outcomes.” Another major goal is to bring about an awareness in two areas: that someone fighting substance abuse, whether the victim or the family, should know that help is available 24/7. The second is to teach and create an awareness of prevention, thereby averting further decline to more difficult and more dangerous abuses.

An obvious question is asked: ‘If wine is so dangerous, why do we have it for kiddush and other holy ceremonies?” A hint to this is NOT found in this week’s parshas Emor. The beginning of the parsha outlines the laws of the Kohein Gadol and an ordinary Kohein. The laws of marriage, defilement due to a family member’s death, and the Temple service are not permitted to be performed by a Kohein with a blemish. The Mitzva for a Kohein not to drink wine or an intoxicating beverage is found earlier in Parshas Shmini. Drinking wine in and of itself is not prohibited for a Kohein; the prohibition is that he is not allowed to perform the Avoda after drinking wine, or at least until its effect dissipates. We are concerned that drinking wine will interfere with his or her Avodas Hashem. Alternatively, when used exclusively for a Mitzva performance, it will not get out of hand. Social drinking not for a Mitzva will be the cause of getting used to drink when not necessary.

Shlomo HaMelech in Mishlei warns the human being of the destructive force of wine and alcohol. As it states in 23:29 “L’Mi Oy, L’Mi Avoy, L’Mi Midyanim, L’Mi Siach, L’Mi Petza’eem Chinam, L’Mi Chachlilus Einayim”. “Who cries, Alas, Who cries Woe? Who is contentious? Who Prattles? Who is wounded for naught? Whose eyes are red? 23:30 “LaM’Acharim Al HaYayin, LaBaim Lachkor Mimsach”. “Those who linger over wine; those who come to inquire over mixed drinks.” Rabbeinu Bachya makes clear that Shlomo HaMelech is not limiting his warning only to wine, but rather to any desire a person chases. Such need – addiction - will ruin his life in this world and the next. Unfortunately, there are many easily accessible “gateways” in our society which can lead to personal misery and ruin. Prescription drugs and marijuana are common viaducts to serious additions, however it’s important to note that results of many current studies indicate that most teenage addictions get started with drinking. Rabbeinu Bachya emphasizes that wine/alcohol is the major culprit that leads to other more aggressive addictions. Wine and alcohol is the gateway to all vices. It is what causes the body and the soul to be lost.

As King Solomon aptly writes in Koheles 2:25: “For who should eat and who should make haste except me? That too, is futility and a vexation of the spirit.”

This article is not intended to alarm anyone, but rather to create the awareness that in every Jewish community there are individuals and families battling different kinds of abuse. We cannot bury our heads in the sand and think our community is immune. We are not. It is an opportunity for anyone who feels alone and isolated, thinking they are the only ones suffering from such pain, believing there is no help available, no one to whom they can reliably turn to learn that this is not true. Rabbis are ready and available to listen, to help, and to guide people in need, including their families, to resources that are available today. Together we can fight the scourge of addiction. But first we must recognize that we are not immune. Help is available. As Chazal teach, “Whoever saves one soul, it’s as if he saved an entire world.” Let’s get to work!

Parshas Acharei Mos/Kedoshim - Stopping the Bloodshed                                 12 Iyar 5778

04/27/18 08:29:08


Research shows that in 2017 the number of smart phones in the world was 2.5 billion; in the United States there were approximately 280 million smart phones - roughly four out of five Americans are using a smart phone. I know two people who only use a conventional cell phone, known as a “dumb” phone. There many adjectives we use to describe people in general. Judaism is no exception. Often, we refer to a person as a ‘tzadik,’ a righteous person, but rarely do we call an individual ‘Kadosh’ - a holy one. The two people I know along with others who choose not to have a smart phone are not only Tzadikim; they are Kedoshim. Chazal explain that the way a person becomes a ‘kadosh’ is by sanctifying himself with items that are permissible: ‘Kadesh Atzmecha B’Mutar Lach’. Jewish life recognizes and uses technology to help us grow in Torah, but, unfortunately, many advances in medicine and science could be used be used for good or bad.

We think and are taught that technology helps us to be more efficient and helpful. While it is true that the cell phone has made life more convenient, it has not necessarily made us into more efficient people. When the vacuum cleaner came on the scene, people no longer had to take their rugs outside, hang them over a fence and smack the dust off with a pole for fifteen minutes every other week. Fast forward…now we only need to vacuum for ten minutes…every day! With any invention, we need to not only look at the benefits;, we also must consider the detriments. I am not implying that we only consider using something if it benefits us and has zero negatives. There will always be a negative side to everything, but we must control the ill consequences that can harm us and society.

Putting aside the obvious dangers of the Internet, there looms the destruction of society through social media. A few months ago, all who attended “screenagers” were educated on the hazards of the smart phone and how vulnerable we ALL are. However, I would like to focus in on one aspect of our world of instant communication: the usage of Whatspp groups and similar platforms of group chatting and sharing. Throughout the Jewish world, last Shabbos was dedicated to Shmiras HaLashon - watching our speech. Now I know what most of you reading this are thinking: “The Rabbi is going to give us mussar. He’s going to talk about how bad Loshon Hora is and will discuss the punishments that result from speaking Loshon Hora”. I hate to say it but (I include myself in this rebuke) I don’t think just saying we must guard our tongues works anymore. We are so immersed in gossiping, it is totally out of control. We can place partial blame on the misuse of technology. We tend to be embarrassed when chatting with a group to speak up and say to a friend or a group that the ongoing conversation harbors on Lashon Hora. The halacha ‘once was’ if a group of friends was speaking lashon hora, someone in the group would try to change the subject. z If that didn’t work, they would excuse themselves. Someone (in a different city) told me he was part of a WhatsApp group and found the content to be questionable. The person found it difficult to ‘leave the group’ which is an option because the other members would then comment on how that person thinks he is better than we are. The truth is that that person is better, but the social pressure is so great that it does not allow for people to do the right thing even though everyone else knows it is true.

The one successful approach Chazal suggest in combating any prohibition is not saying ‘it is forbidden’ but rather to learn about the Mitzva. One of the obstructions that exists in resisting evil speech is the lack of knowledge of the basic Mitzva. Let us all begin right here and now.

Last week’s parsha referenced Loshan Hora, but this week we clearly read about the Mitzva of Rechilus - literally a peddler - but figuratively defined as gossiping and spreading inappropriate information. In the second of this week’s double parshios, the Torah states in Vaikra 19:16 “Lo Seilech Rachil B’Amecha, Lo Sa’Amod Al Daam Rei’Echa, Ani Hashem”: “Do not go around as a gossiper among your people. Do not stand still over your neighbor’s blood (when your neighbor’s life is in danger). I am God”. It is interesting to note that this passuk and the verses that precede and follow it contain two parts. In some cases, we see a direct correlation or continuation from the first to the second half. Our verse has a strong connection as well. I will share a few commentaries that make the link.

The holy Zohar indicates that whoever violates the first part of being a gossiper has automatically violated the second one of killing someone. The Chizkuni, on the other hand, says the first causes the second to occur. A person creates an enemy through his gossiping against his friend, and that, in turn, causes the other person to rise up and kill him. Yehuda Ben Itar explains that Rechilus, which is a form of Lashon Hora, is as harsh as a sword that can kill. The Ba’al HaTurim says the word Rachil in Hebrew is spelled ‘full’ meaning with a letter ‘yud’ which is extra. The extra ytside of Am Yisraelud (which has a value of ten) represents the Ten Commandments. If someone violates this Mitzva of being a gossiper, it is as if he violated the ten major commandments. The Shelah HaKadosh teaches that the Ten Commandments contain all six hundred thirteen Mitzvos. Therefore, by speaking Rechilus a person violates the entire Torah, thereby deserving others to stand by watching his blood and letting it be.

The Netzi”v flips the verse completely upside down. True, one is forbidden to speak and be a gossiper for something that is evil and creates bad will. On the other hand, if a person has something good and positive to say about someone, do not stand idly by and let his blood be shed. Rather, stand up and say something positive in order to save him from having his blood spilled. The Yerushalmi in Peah 1:5 rules that it is permissible to speak Lashon Hora against someone who quarrels with everyone and creates havoc for the Jewish people. This is learned out from the words “Do not gossip among your people,” but someone who acts outside of Am Yisrael does not deserve to be protected.

  1. us all take upon ourselves to learn about some of the laws of gossiping and realize that nothing good comes from it. If we all try a little, it will make a big difference in each of our lives and in the lives of others.


Ah Gut Shabbos

Rabbi Avraham Bogopulsky


Parshas Tazria/Metzora - Learn from the Source             5 Iyar 5778

04/20/18 12:01:19


Every week as I sit down to write a weekly message I scour my library searching for words of Torah that reflect some incident or situation that occurs. Baruch Hashem I have a decent library with many resources to pull from, but nevertheless a challenge. When we walk into a room full of seforim, holy books we are usually on our feet already and there is no need to ‘stand up’ for the Torah that is in the room. This contrasts with when we are sitting in a Shul or Beis Medrash and the Torah scroll is moving around we need to rise for the honor of the Torah. Not only do we stand when the actual Torah scroll is moved but when a Torah sage and scholar enter a room we stand, for they are considered a walking Torah scroll.

This week I had the Zechus/merit to host a Torah giant in the Jewish world. He is Bli Ayin Hara a man in his nineties who arrived at my house at 11:30pm after finishing some business that took over four hours. He left his home at 6:00am to catch a flight to San Diego, mind you he lives in the southeast portion of the U.S. After a brief bowl of cereal, I shared a dvar Torah from a new sefer that I have and within minutes of reviewing a piece on this week’s parsha he came back with some critiques and additions then gave his own understanding of this Mitzva of the Torah. Before I share his insight, the scenario in my home reminded me of a Mishna in Pirkei Avos. It was only last Shabbos that we began this summertime limmud and in the very first chapter Pirkei Avos 1:4 it mentions the following. Yossi Ben Yo'ezer from Tzreida and Yossi Ben Yochanon from Jerusalem received the tradition from them. Yossi Ben Yo'ezer from Tzreida said: "Let your home be a gathering place for scholars, get dusty (wrestle) in the dust of their feet, and drink in their words with thirst." Here I was literally waiting on this great Rov and basking in his light and breath of Torah. A walking sefer Torah knows no age, time or place, the words of Torah are on his fingertips and spew forth like a fountain.

 In the second of this week’s Parshios, Metzora outlines the way to purify one self and possessions that were afflicted with Tzoraas, which I define as a spiritual leprosy (not to be confused with the medical definition of leprosy). In Vayikra 14:2 the Torah states: “Zos T’hiyeh Toras HaMetzora B’Yom Taharaso, V’Huva El HaKohain”. “This is the law concerning the leper when he is purified, and he shall be brought and placed under the jurisdiction of the priest”. Rav Nata Greenblatt YBL”C asks “once a person knows he has Tzoraas wouldn’t you think he would run to the Kohain, why does the Torah need to say, and he was ‘brought’ to the Kohain? At the outset the person sees some type of affliction or discoloration on his body. The process of purification first begins with identifying if the skin condition is in fact tzoraas, if it is leprosy the kohain will deem him a leper on the spot. If the kohain is not sure, then he will quarantine the person for a week and check again after seven days and repeat the process. Rav Nata Greenblatt explains the mindset of the leper.  In the beginning the person doesn’t think anything of his skin condition and does not consider the connection between his neshama/soul and his guf/body, meaning he might have committed one of the sins that bring about leprosy. After he realizes that this skin condition appears to perhaps be leprosy he gets concerned and knows that only a Kohain can decide if it is or not.   At that point a person begins to think maybe I did violate a mitzva that the punishment is Tzoraas and starts to do Teshuva, to repent. Unfortunately, he starts to doubt himself if he did something wrong, he is not sure if he is doing a proper repentance (not knowing if it is Tzoraas or not) and is afraid to even approach the Kohain. Therefore, the Torah demands that ‘he be brought’ to the kohain almost against his will. This is symptomatic of a person doubting their ability to succeed and rather than try they choose to fail. Perhaps they did do something wrong but are unsure how to go about correcting their situation. If they don’t move forward and be encouraged to work on improving and moving forward, then they risk falling further from where they began.

After reviewing the dvar Torah on Tazria for ninety seconds Rav Nata recalled the words of the Rambam as if he saw it yesterday. He quoted a piece that is out of character for Maimonidies. He writes in mussar fashion within the Mishna Torah which deals exclusively with Halacha, Jewish law. In Sefer Tahara at the end of the laws of Tumas Tzoraas 16:10 Maimonidies lays into the root cause of how a person gets to the point of speaking loshon hara. “Tzoraas is the name of a condition that includes many areas that are dissimilar to one another. Tzoraas shows up in different places and on different parts of the body depending on what the sin was. All the signs and indications of Tzoraas was a bewilderment and a wonder that was above nature, something inexplicable. If he remained steadfast in his wickedness then he began to lose everything, his house would be torn down, utensils destroyed, and clothing burned. If he repented fully at any point it would all stop, and life would resume to normal. If he still did not repent, then he will be separated and isolated from the congregation so that he will no longer be able to speak evil against anyone”. How did this all begin? Rambam continues “because he did not remember what happened to Miriam when we were on the way leaving Mitzrayim. She spoke against her brother Moshe who she was older than, and who raised him and put herself in danger to save her younger brother Moshe. She, Miriam did not necessarily speak bad against Moshe but rather just equated him to all the other prophets, and even though Moshe let it pass because he was the humblest of all men, she was punished! How much more so we the average person would be guilty speaking ill of leaders and great people. A person who scoffs and makes fun of everything will come to make fun of the leaders and even Rabbis”.

 This type of behavior gives a thrill to the speaker and gains support of those around him while talking bad about the leaders of the Jewish people and even of our secular leaders in positions of authority. It is easier in the short run to doubt our own growth in Torah and Mitzvos and throw in the towel and make fun of those who are trying to lift us up. One needs to ‘bring himself’ to the kohain or leader and try to gain from their wisdom and insight and not make fun of them and what they stand for. Bring the Torah into your house, open your homes to Torah sages and scholars and bask in the delight of their Torah. Embrace who they are and what they represent, as this is the way to reverse the destruction of the Jewish homes and to build a true Bayis Neeman B’Yisrael

Parshas Shmini - Repeat that Please!                  28 Nissan 5778

04/13/18 10:44:52


In every area of life there is more, less, and the average. Whether it is a person’s temperament, character traits, weight, height, looks, intelligence, finances, religiosity, etc. - the list goes on - there are always the extremes that make up the mean average of life. Some people do things quickly while others do them slowly. Several years ago I wrote about the law which clearly states that it is not only forbidden to drive above the speed limit; it is also forbidden to drive too slowly. There is one additional area I would like to critique concerning those who find themselves doing the wrong way, despite being asked not to do so.

There are some individuals who speak very quickly, so quickly that the listener cannot understand what the person is saying. There are differing opinions as to why some people speak quickly, including their ability to visualize the words in their minds - a condition known as ‘cluttering’. Two examples come to mind: one in a religious context, the other regarding our every day lives. On days when the Torah is read (particularly on Mondays and Thursdays) there is a custom to make a ‘Mi Shebeirach,’ a prayer for the sick. After a list of names is mentioned, some attendees will mention a name that is not on the list. They orally say the name to the gabbai. Typically, the person rattles off the name of the ill person, and his/her mother’s name along with it, at lightning speed. I remind you that the gabbai may never have heard this name before and is unable to catch the name not once or twice but sometimes even three times to fully grasp the name being called out. If the person would only say the name slowly the very first time, (which is what happens anyway by the third or fourth repetition) it would save people time, effort, and sometimes embarrassment. The person must realize the gabbai never heard this name and must repeat it verbatim so just slow down when giving over a name. The second scenario is leaving a phone number on a voice mail or answering machine. I can not tell you how many times I need to rewind the message over again to catch a phone number that someone left for me to call them back. It some cases it can take me nine times, repeatedly listening to the message because it was given so quickly that I can only catch and record one digit at a time. There is even a rare time that I just give up because it is impossible to decipher what the number is. Some recorded messages give specific instructions to avoid this issue by stating, “Please speak slowly and repeat the number.” Occasionally this may actually work – but unfortunately, not too often.

One should think about these and other situations when you are asking the other person to do something for you. Simply say it slowly. You are either asking them to return the call or mention a name for a speedy recovery and you are making it so much more difficult for them to do what is asked by speaking too quickly for the listener to understand your request. When someone speaks quickly, and the listener it is unable to accurately hear what you’re saying, the listener it placed in the awkward position of asking the speaker to repeat themselves or to say, “What?” sometimes over and over again. The onus should be on the speaker not the listener to convey a message or a thought properly.

We might all agree that the responsibility of clarity is on the speaker, but it doesn’t always happen. We don’t and can’t control the way a person speaks, and therefore we need to prepare for the inevitable. We need to take measures to listen more carefully and figure out ways to understand the speaker despite their babble. If the speaker is not going to change the way he/she speaks, then we need to change the way we listen. We find a great lesson in listening from Moshe Rabbeinu. There is a great irony in the person who had some type of speech impediment who consistently recognizes the need to be patient when it comes to listening to what others are saying.

In this week’s parsha Shmini the Torah states in Vayikra 10:20 “Vayishma Moshe, VaYitav B’Einav”. “When Moshe heard this, he approved”. Rashi, on this verse, quotes the Midrash Toras Kohanim that says: Moshe admitted and was not embarrassed and did not use the excuse “I didn’t hear”. The Gemara in Zevachim 101b adds to the language of Rashi that not only did he not say “I didn’t hear that,” but to the contrary said, “I heard it and I forgot it,” which is a greater disgrace than just saying I didn’t hear. The Gemara Chagiga 1:8 in Yerushalmi writes: “I sent you a great person, and what is his greatness? That he was never embarrassed to say I didn’t hear. This means that saying I didn’t hear something is a greater disgrace, therefore, by definition, there is greatness to the person.

The commentary Tzion V’Yerushalayim goes on to elaborate this point. It is one thing to understand that the Rabbis and scholars during the times of the Talmud, who have the written and oral laws before them might be more humiliated to admit, ‘I did not hear that.’ But consider Moshe Rabbeinu, the prize student of the Almighty Himself, who learned one-on-one with Hashem and was the first ever to learn Torah and the first teacher of Torah, who would feel the greatest mortification by admitting, “I heard but I forgot.” It takes a great man to stand up and state the truth despite discomfiture to protect his pride.

The Netzi”v Rav Naphtali Tzvi Yehuda Berlin Z”L brings down a midrash that Moshe made a public announcement stating, “I, Moshe, made a mistake, and Aharon, my brother, came and taught it to me.” Why did Moshe do that? Moshe wanted to teach klal Yisrael this Midda, character trait of admitting a mistake. He taught the people that there is nothing wrong with admitting a mistake, and even he, Moshe Rabbeinu, was capable of making a mistake. By admitting a mistake, we come to correct the falsehood and bring truth to the surface. In addition, by admitting a mistake, we admit that we, too, are human and are able to learn and grow from our errors.

Therefore, we see the importance of listening with care so as to hear things properly. The utmost honor is given to someone who can recognize and admit his mistake and not hide behind some other excuse. Listen, pay close attention to the few short words Moshe said so openly and clearly. Ultimately, this admission will be viewed with goodness in Hashem’s eyes as well.

Pesach - Chumros on the Outside & Leniencies on the Inside            13 Nissan 5778

03/29/18 12:04:04


Throughout my Rabbinic career I have received more requests for leniency in areas of Halacha - Jewish law as compared to asking when and if it is appropriate to be Machmir/strict in Halacha. I am all in favor of using a leniency when appropriate, but we should also recognize the significance of Chumros and the role they play in our lives. It is not right to speak disparagingly about anyone in general, and this is particularly applicable with regard to those who seek out leniencies when necessary or Chumros when desired.

My son-in-law, who does not eat fruits or vegetables, has quite a challenge on Seder night when it comes to the Mitzva of marror. Since he does not eat romaine lettuce, his other option for marror is ground up horseradish root. For the Mitzva of marror, he takes a fully packed three ounces of horseradish, and in two or three heaping spoons swallows the bitter herbs, sending shock waves throughout his body as he turns red. Here is a situation where most people would look for a leniency, but he says that if people are looking for Chumros to appear more observant, let them start with this one. It’s always easy to be strict for others and on things that are not critical or important. Marror is a biblical Mitzva, therefore a person should be machmir on it!

My Rebbi, Rabbi Wein YB”L, used to tell over a story about Reb Eizel Yitzchok Charif*, a very astute and sharp Torah scholar and sage. His sharpness could only be matched by his wife, who obviously had to be his much-needed match to keep him in line. We are all very familiar and well aware of the prohibition of Chometz on Pesach and the severe punishment to those who violate it. A story is told of a Mrs. Eizel Yitzchok Charif who was extremely Machmir (strict) when it came to Chometz on Pesach. In fact, so much so that she would put mittens on the cat’s paws after Chanukah so that the cat would not track Chometz around the house! One year her husband, the Rabbi, said to his wife, “It is ridiculous to make the cat wear mittens. The Shulchan Aruch provides different mechanisms for us to be Chometz-fee when Pesach arrives. The night before Pesach, on the fourteenth of Nissan, we do bedikas Chometz and check the entire house. In addition to that, if by chance we missed some Chometz during the search, we dobittul (nullification) of Chometz before Pesach. On top of that, if the search does not go well, and my intentions during nullification were lacking, I still sell all the Chometz to a non-Jew.” At this the wife replied to her husband, raising and waving her hand “Ah, Feh, you and your Shulchan Aruch! My father sold me to a Goy years ago!” Chumros are a real thing and should be taken seriously.

Chazal record that during the month of Elul and the ten days of repentance, a person should accept upon himself greater “chumros” – “stringencies” in his observance. Somewhat perplexing, however, is the fact that we do not find any requirement to continue with these observances after the Yomim Nora’im. There is another time of year that the Jewish people collectively rise to a level of Chumros that are not particularly observed during the year. The Rosh 3:2 states: “I did not elaborate on the laws of dough stuck on utensils as the Jewish people are holy will clean them.” The Raavan, quting the Rosh adds, “This custom of scraping down the walls and chairs has a source in the Talmud Yerushalmi.” The Radvaz 1:135 states: “The Jewish people are holy as writes the Rosh, and as we see that they keep extra Chumros, in contrast to other Issurim/prohibitions.” The Mechaber, Rav Yosef Caro in O”C 442:6 states: “Those who are Machmir have upon whom to rely.”.The Jewish people are holy and go above and beyond the letter of the requirements of the law on Pesach. The Arizal states that on Pesach one should be stringent to follow all the stringencies. Thus, we find in various areas of Halacha, that we are stringent on Pesach to follow a lone opinion, versus the accustomed leniency of the majority approach. The Be’er Hetiv 467:1 says, “Particularly on Pesach we follow all the Chumros.” Mishnas Chassidim says in Nissan 3:4, “One is to be stringent regarding all the stringencies of those who are strict, and this will benefit his soul throughout the year.”

Nevertheless, there is a right and a wrong way to do things. When it comes to Chumros, we accept them and perform them, but they should be done under the following conditions: Hide your Chumros and make sure the chumros are based upon something real. A person should act modestly and keep his Chumros to himself, in his own home, without allowing others to know. When asked a Shaila/question, one would only answer the letter of the law, not basing the answer on a Chumra that one has personally accepted. Ideally, according to Halacha, one is not allowed to be stringent regarding Rabbinical matters more than the stringencies of the Shulchan Aruch, nevertheless, regarding Pesach, the Jewish people are holy and go above and beyond the letter of the law. Nonetheless, this only applies if the custom has some basis or source. One is not supposed to innovate new Chumros that have no basis in Halacha.

Many Kulos/leniencies and Chumros/stringencies are based upon customs that families, communities and groups of Jews adopted throughout history for many reasons. In some instances the reasons for the custom - and hence the chumra - is known while at other times the only part of the custom that is remembered is the practice but not the reason. Just because the reason may have been forgotten does not justify the cessation of the custom. We, the Jewish people, follow the edict “Minhag Avoseinu B’adenu” - the custom of our fathers is still in our hands. We still follow customs because there may be other reasons that we are for these customs which have not been transmitted to us. We are not aware of the reasons behind the minhag. There is a sefer called Taamei Minhagim - The Reasons of the Customs - which gives hundreds of reasons to certain practices. Another set of seforim are called “Minhag Yisroel Torah” - the Custom of the Jewish People is Law”. The concept of a minhag is like a Din/law. It is a very powerful statement that cannot be discarded.

A Chumra does not have to be viewed as a difficulty. In fact the concept of the “chumra” should be taken on by someone who feels the need and uses this mechanism to get closer to Hashem. Taking on a chumra provides for many the internal feeling that they are holding this strictness to demonstrate to God that we take the Torah seriously and want to take on more when necessary. The Yom Tov of Pesach is full of different customs. Some are lenient and others are strict. As long as we are doing both of them L’Shem Shamayim - for Heaven’s sake, we will all become closer to Hashem and deserve the final redemption in the spirit of the Holy days of Pesach!

Ah Gut Shabbos and Ah Zeesin Pesach

Rabbi Avraham Bogopulsky



*Rabbi YEHOSHUA ( Eizel Harif "Eizel the sharp") 1801 – 1873, was the son of Yechiel Shapira.
He was born in Glubokie in 1801. His father; Yechiel, who was a deeply learned man, was the grandson of the writer of "Seder Hadorot". Already at an early age Yehoshua showed a great promise for learning. By age eight he could read complex texts. His father took it upon himself to further his son’s education. Soon, the father realized that he had no answers to some of the intricate questions that his son asked, so he enrolled his son in the big Minsk Yeshiva school "Blumka" under the R"M of R' Avraham Dboritzer who was known as a distinct prodigy. They boy grew up in the Yeshiva and became famous as “Eizel the prodigy from Globok. “ He became involved in correspondence, meeting with many Jewish sages of his time in Minsk and in other areas. He was renowned as a genius and received offers from respectful communities to become their rabbi. But his father in law, R’Ytzhak Fein, did not want him to leave his house. Finally, he took a job in the town of Kalvarija.
He became known as Eizel Harif ("sharp") because he was one of the keenest intellects and most outstanding pilpulists of his day. He was av. bet din successively at Kalvarija, Kutno, Tiktin, and, finally, Slonim. He died in 1873. Rabbi Yehoshua’s keen witticism was commonly used even many years after his death.
Bibliography; “Emek Yehoshua” (Warsaw 1842), “Drushim”, “Sfat Hanachal”, “Avi Hanachal” “Noam Yerushalmi’ – four volumes (Vilna 1863- 1866) ‘Ezat Yehoshua” (Vilna 1868) and a few others.
Rabbi Yehovhua was survived by three prominent sons: Rabbi Berush Shapira , the rabbi of Ostrov; Rabbi Moshe Shapira, rabbi in Vilkomir and Riga and his youngest son, Mordechai Shapira, who was politically involved in Jewish causes.

Ah Gut Shabbos 
Rabbi Avraham Bogopulsky

Parshas Tzav - Read a Book, Learn a Sefer         6 Nissan 5778

03/22/18 14:18:57


Recently, someone shared an article with me which appeared in the March 15, 2018 edition of the Wall Street Journal. Headlined “Learning to Pray When Words Fail”, it addressed a condition called aphasia, the loss of ability to express or understand speech.. The article focused on a couple, Julie and Avi Shulman. Julie Shulman received her undergraduate degree in linguistics from Israel’s Bar- Ilan University in 2000. Following graduation, Mrs Shulman, a native of Maine, headed to Massachusetts, where she earned a master’s degree in speech therapy, fulfilling her goal of wanting to help people suffering from speech disorders. She never imagined how personal this mission would become. Her husband, Ayal Shulman, worked as a business-development manager for an Israeli startup in Brookline, MA. .The Shulmans returned to Israel in 2009,with three young children and promising careers. Two weeks after their return to Israel, Ayal suffered a massive brain hemorrhage. Miraculously, his cognitive function was intact, but his speech was limited to sentences of three or four words. Mrs. Shulman explained that ”Disorders such as aphasia pose a challenge for adherents of speech-based faiths such as Judaism The underlying principle of our Jewish practices, and involvement in our religion, is the use of speech. Whatever blessing we choose, we express it verbally. The loss of speech is debilitating for family, friends, business, and especially in the way in which we practice our religion. Awareness of the preciousness of the gift of speech should deeply enhance our quality of davening and learning.

Whenever we are called to the Torah, we chant the words out loud. Prayer and Torah study is said out loud, frequently accompanied by melodies and chants which enhance and inspire us as we pray. Men learn Torah by saying the words out loud. This has been a proven method of retention of our studies throughout the millennia.

The power of prayer is the ability to verbalize the words and say them to God. The ‘kavana’, or intent, is in the heart and the mind, but it is the physical formation of the words coming from the mouth that make up the actual prayer. We are not supposed to just read the prayers with our eyes.  We should silently verbalize every word, hearing each of the words being read.. The same is true in learning. It is not sufficient to learn a piece of Torah just by reading it with our eyes. Each word must be said as they are being learned. Please do not misunderstand or misinterpret my words, thinking you cannot learn that way. What I am saying is that the effect, the long-term benefit one has by sounding the words out loud, hearing every word, is immeasurable. I know that people who did not grow up with this idea of praying or learning out loud may have difficulty adjusting to this way of learning. My promise to those of you who fall into this category is that if you try it you will soon see, hear, and appreciate the difference.

In contrast to the Jewish (Orthodox) way of praying is the non-Jewish practice of praying  which is  not as vocal. An even greater contrast can be seen between the study of Torah and how we go about learning secular studies. There are libraries in every community, school, and college campus which typically require that you observe the rule of respecting the environment of quiet, whispering softly only when necessary. Studying is usually done independently and quietly at desks and tables, sometimes with headsets and headphones to maintain the required silence. The complete opposite is found in a Beis HaMedrash where it is noisy, loud and full of the tumult that is the battle of Torah learning. The soldiers are entrenched on the battlefield known as the Beis Midrash facing their foe (the chavrusa) with their ammunition in the form of the Gemara, and their talent in the form of their minds, and their weaponry in the form of their mouths battling for the truth of Torah!

When a person reads a book with his eyes, that is exactly what is being done: reading or scanning the page, but not necessarily learning. When a person reads the words of a sefer, he says the words aloud- he is not just reading the words; he is concentrating on each word, learning in depth. The two components of the Torah are comprised of the Torah She’Bichsav,  the written Torah, and the Torah She’B’Al Peh, the oral law. The Oral law requires that every word is said out loud; it is not enough to just use one’s eyes, scanning across the page. This intense focusing on precise learning is  deduced from a verse in this week’s Torah portion.

In this week’s parsha Tzav the Torah states in Vayikra 8:3 during the episode of the installation of the Kohanim, “V’Eis Kal Ha’Eida HakHel, El Pesach Ohel Moed”: “Gather the entire community at the entrance of the Communion Tent”. I saw a beautiful elucidation of this line in a new sefer, *Malchus Beis Dovid. The author quotes the Netzi”v’s explanation of the purpose for this gathering. Rav Berlin explains in HaAmek Davar that if the gathering day was day eight, the day after the seven-day preparation course for the Kohanim, it could be understood as giving honor to Hashem with everyone gathering there together in order to display honor to the King by having a multitude of people attending. This day of gathering was Rosh Chodesh Nissan, the day the Mishkan was erected. But if the gathering was the previous seven days, known as Shivas Yemei HaMiluim, what and why was the purpose for gathering? It cannot even be compared to gathering when the Leviim were consecrated, because ‘Semicha” was involved, as stated “…and the Bnai Yisrael pressed their hands.” Even though only a few chosen men did the leaning, since it resembled a Korban, this is similar to when a Jew offers his sacrifice. That person needs to be there. From those two cases we know the purpose and the reason for the gathering. But why here?

The answer is found in Toras Kohanim where the Midrash teaches us that there were a few differences which were told to Moshe now and had been taught to him earlier. Because of this, it was necessary for everyone to come together again, this time to receive the tradition with its changes. Because of these changes, everyone needed to be present to hear the differences. From here we learn the power and strength of receiving Torah She’B’Al Peh, the Oral tradition. Even Moshe Rabbeinu himself would listen to Hashem’s oral directive, even though Moshe had written something contrary to that which was in the written law. Now the entire congregation of Israel would understand that the manner of the Torah comes through the Torah She’B’Al Peh, the Oral Torah, which is comprised of the Mishna and Gemara, the Talmud.

Later on in Vayikra 8:36, The Netzi”v explains the words “B’Yad Moshe”- in the hands of Moshe - referring to halacha, Jewish law, which means the Gemara. This is based upon a Gemara in Krisus 13 quoting a verse, “The words that Hashem spoke into the hands of Moshe.” The halacha apparently is the halacha L’Moshe MiSinai. The Gemara Sanhedrin 87 explains the concept of a law that was given to Moshe at Sinai represents strength of argumentation or debate that was given explicitly to Moshe. Here too, Moshe derived something on his own. He was MeChadesh; he created an entirely new depth of understanding - totally new ideas based upon the written law. This is the potency of the Oral law, particularly during the seven-day period of inauguration. Even though it says of the Mishkan, “to make for me a Tabernacle and I will dwell in it amongst you.” How is it possible that we interpret this to mean that Hashem will dwell in our midst? The answer is yes, with the koach HaTorah She’B’Al Peh it is possible to say that God will dwell among us despite the fact it does not say that precisely in the verse. Moshe learned it and Hashem gave His approbation to the learning and teaching of Moshe’s elucidation in the form of the Oral Law.

It is during the month of Nissan we look for ways to hasten the redemption, perhaps by learning and not just reading. Let us raise our voices in davening to Hashem with our Tefillos in Shul, and let the Kol (sounds of) Torah emanate from the Beis HaMedrash and look forward to bringing back the Davidic dynasty in the coming of Moshiach speedily in our day. Amen!                       

Ah Gut Shabbos

Rabbi Avraham Bogopulsky


*Authored by Reb Dovid Bogopulsky, born 1992 in San Diego, Ca. He is currently an Avreich in Yeshivas Toras Moshe located in Sanhedria Murchevet. Reb Dovid lives in Jerusalem. He authored two other publications, Malchus Beis Dovid on Horiyos and Dudaei B’ni on Shas.  

Parshas Vayikra - The Call of Torah                  29 Adar 5778

03/16/18 10:05:38


Rabbi Avraham Bogopulsky

There are many different pleasures which each of us look forward to throughout our lives. Pleasure is a broad class of mental states that humans and animals experience as positive, enjoyable, or worth seeking. These include more specific mental states such as happiness, entertainment, enjoyment, ecstasy, and euphoria. The early psychological concept of pleasure, referred to as the pleasure principle, describes it as a positive feedback mechanism which motivates every living creature to recreate that particular experience which it has just found pleasurable in the future and to avoid situations that have caused pain in the past.

The experience of pleasure is subjective; different individuals will experience different kinds and amounts of pleasure in the same situation. Many pleasurable experiences are associated with satisfying basic biological drives, such as eating, exercise, hygiene, and more. The appreciation of cultural artifacts and activities such as art, music, dancing, and literature is often pleasurable.

Often, we do something for someone and that person expresses appreciation for your kindness and consideration. A typical exchange goes as follows: the recipient says, “Thank you,” while the giver replies “My pleasure”. There are a few situations where the pleasurable experience is physical but causes an internal feeling. Any professional gets satisfaction when his or her experience and skill set is used. I’ve experienced joy and a sense of fulfillment and satisfaction of what a Rabbi/teacher gets a high from. A rabbi is a teacher, and a teacher enjoys teaching. When someone asks me a question, I immediately have a good feeling in the sense that the person wants to learn, and I have the opportunity to help them, teach them, and nurture growth. Last week I had an incredible experience which gave me an enormous amount of pleasure. I received a phone call from two young siblings about eight and five years old who said they had a question for the Rabbi! I was ecstatic as I carefully listened to their question about a young fruit tree, asking me when could they derive benefit from the tree by eating its fruit. I decided to show how important it was for children to ask questions and not be intimidated by asking the Rabbi. By the way, there are other children who come over with their parents and will ask a question on Shabbos. In this case I went over to the children’s house and looked at the fruit tree and discussed the relevant laws associated with fruit trees. I get such Nachas and satisfaction when children ask questions and parents arrange to have their questions asked and taken seriously. This is a level of “Chinuch” – education - that can only be learned at home. The Rabbi of a community is a resource for everyone and is happy when his expertise is sought.

A ‘Ben Torah’ and all who truly value the Torah continuously search for growth. Every Jew must live with a Torah outlook, a perspective or Hashkafa that centers around the growth of Torah and Mitzvos for themselves and their family. There are several indicators and factors that contribute and make up a good Torah Hashkafa. The case of children asking questions is one of those gauges. Someone who does not ask is not in growth mode. That person is instead using up their original resources which will eventually dry up. The message of Torah Chinuch cannot be stated more clearly than what Chazal (Rabbis, their memory should be a blessing) have to say about Chinuch at the very outset of Sefer Vayikra.

The Torah states in Parshas Vayikra at the beginning of both this week’s parshas Vayikra and next week in Parshas Tzav. In Parshas Tzav the Torah states 6:2 “Tzav Es Aharon V’Es Banav Laymore, Zos Toras HaOlah…” - “This is the law of the burnt elevation offering…”. The Medrash Rabbah at the end of 7:3 teaches us why there is a tradition for children to begin learning Chumash from Vayikra and not from Bereishis. The reason, Reb Assi says, ‘why is it that young school children begin to learn Toras Kohanim, the book of Vayikra, and not Bereishis? It is because young children are pure and innocent, let it be the pure Tahor – wholesome - ones should come learn about Tahara, about cleanliness and purity!!!” Yet in this week’s parsha Vayikra the Torah states in Vayikra 1:1 “Vayikra El Moshe…” “And Hashem called Moshe…” The Midrash Eicha Aleph states there is a Mesorah /tradition that the Aleph of the word Vayikra is small. Rebbi Yehuda said: ‘Come and see how dear the Tinokos Shel Beis Rabban – the young school children - is to Hashem.’ God exiled the great Sanhedrin, but the Shechina, God’s essence, did not go into exile with them. God exiled the Mishmaros, the watch groups, but the Shechina did not go into exile with them. But when the school children were forced into exile, the Shechina went into exile along with them. We gather from the Midrash that the essence of Hashem’s presence was primarily there because of the young children learning Torah. In the merit that their mouths were full of Torah and empty of nonsense, there was no sin, hence Hashem’s presence would be glad to be with them even if that meant leaving Eretz Yisrael. This resulted in the greater Jewish people benefitting from the children’s learning that kept the Shechina close to the entire Jewish people in the Golus/exile.

*Reb Yosef Zvi Salant in his sefer B’er Yosef connects this to the Ark in Shmos 25:22 “I will commune (I will meet with you at set times) with you there, speaking to you from above the ark cover, from between the two cherubs that are on the Ark of Testimony. In this manner I will give instructions to the Israelites”. The Gemara Sukkah 5 asks ‘what is a Cheruv?’Rebbi Avahu said ‘Cherebia’ is like a baby for that is how a baby was called in Babylon. This hints to the fact that it was in the merit of the young small children that Hashem shrank Himself and His Shechina, His essence, in between the Cherubs. This was done to teach Torah and Mitzvos to the nation of Israel.

Adults and parents need to recognize that it takes Torah learning - especially for our young children - to have the Shechina live in our midst. Now, more than ever before, we who are living in the Golus of the Golus need to see the primary importance of Torah learning at all levels. We need to re-assess our Hashkafa, the outlook we have on the primacy of Torah in our schools, shuls and community. Communities grow by bringing in more Torah personalities and families who have a proper Torah Hashkafa to help influence the proper path we need to be on.

Our Shul and community should continue to grow in Torah and Yiras Shamayim and listen to the call of Moshe in raising the bar of Torah in our midst and be a shining light so that we, too, can listen to the sweet words of Torah emanating from the cherubs running all around us.


*Yosef Zundel of Salant (1786–1866) (also known as Zundel Salant) was an Ashkenazi Rabbi and the primary teacher of Rabbi Yisrael Salanter.

Zundel was born on the first day of Rosh Hashana in 1786 in Salantai, Lithuania. Little is known of his early years. He was a descendant of Rabbi Faivush Ashkenazi of Vilna (late 17th-early 18th century) His father was Rabbi Benyamin Beinush, who was a Shochet and Chazzan in Salant.

As a young man, Zundel studied in the Volozhin under Rabbi Chaim Volozhin. Following Rabbi Chaim's death in 1821, Zundel would make trips to study with Rabbi Akiva Eiger.

Salant's wife was Rochel Rivkah. They had three children: two daughters, Tziviah and Heniah, and an only son, Aryeh Leib. Rabbi Yosef Zundel of Salant refused to accept any rabbinical positions. He ran a small business which produced only a meager living. He chose to spend much of his time immersed in Torah studies and Mussar.

Zundel provided the spiritual inspiration for his most famous student, Rabbi Yisrael Salanter, the founder of the Mussar movement.

During the early years of the Mussar movement, Reb Zundel was seen in the marketplace on Friday afternoons, reminding the merchants that the Jewish Sabbath was approaching giving the merchants time to close their stalls and avoid desecrating the Shabbos.

Ah Gut Shabbos & Ah Gutten Chodesh
Rabbi Avraham Bogopulsky

Parshas Vayakhel / Pekudei / Parah - Time Heals All Wounds...Whose Time Is It?                  21 Adar 5778

03/07/18 16:31:26


I have just concluded the year of Aveilus/mourning for my mother, Yocheved Bas Tzvi A”H. I’m not the first person to lose a loved one and go through the mourning process, nor will I be the last. Nevertheless, people ask about the transitions regarding time and status of being a mourner. Following the initial seven day period of sitting Shiva is the thirty-day period of Shloshim, concluded after eleven months by the cessation of saying Kaddish which is then eclipsed by the twelve-month, end-of-year-long process. The answer to the transitions of time and status for the mourner is multi-dimensional. Time, for the mourner, is capable of moving very slowly yet, simultaneously and mysteriously, also very quickly. For the person going through the period of mourning, time isn’t measured daily. Time, at least from my experience seemed to pass in chunks rather than hours or days or even weeks. All of us remark during the milestones of life “Where has the time gone?” For the mourner, or at least for me, the chunks of time moving me through the year seemed to be measured privately, internally. believe I grieved as my mother grieved for her losses. She did not show a great amount of outward emotion; she internalized her grief and moved on with life. She mourned appropriately and Halachikly - no more no less.

A 2008 Psychology Today article articulates that “Time doesn't heal; it's what you DO with the time that causes healing.” I am not going to disagree that keeping oneself busy will distract a person from sorrow and ease the burden during this difficult period of life. Keeping that in mind, a person can keep busy at the initial stages of worry, concern and bereavement and forget their woes altogether. What is the Torah’s perspective on time as a healer - both the long and short term?

The Halacha in Shulchan Aruch Yoreh Deah 394:1 states: “One is forbidden to mourn excessively. The first three days are for weeping, the first seven days for eulogy, and the first thirty days for refraining from haircutting and laundering. One should not grieve more than this.” The Sifsei Kohain, known as the Shach, in Y”D 344:9 states: “In mourning for one’s parent, certain laws apply for an entire twelve months. This is an aspect of the Mitzvah of honoring one’s father and mother.” Mourning for thirty days is of Biblical origin, taken from the death of Yakov Avinu and later Moshe Rabbeinu. The extended eleven months for a parent is of Rabbinic nature (For reasons too detailed to list here). The Halacha in Shulchan Aruch which derived the law from the Torah mandates us to mourn for specific times, no longer, no shorter.

Another indication of the time for mourning is the time to erect the monument. The opinions range from immediately after Shiva up until after the twelve months have elapsed, but everyone agrees it should not be later than right after the year concludes. One of the major explanations given by Rebbi Akiva Eiger is that the purpose of the monument is to make sure that the person will not be forgotten. This is not necessary during the twelve months because the memory of the deceased remains fresh in people’s minds throughout the twelve months. The Rabbis taught that the memory of the deceased is forgotten, or dimmed, after twelve months. This does not mean we forget about our loved one. Rather it is stating that the pain and anguish we felt throughout the first year dissipates. This happens because of time. It matters little whether the mourner was busy or not during the time of mourning – when the year concludes, the process of mourning is over. We conclude the year by seeing the power and significance to the yearly cycle of events. Even more noteworthy is the renewal of something after a year has passed.

In a one hundred -eighty degree turn from mourning, we can value another aspect of Jewish life: the blessing of Shehecheyanu that is recited on a new creation, and other new and fresh things which follow a season or a year. There are certain Mitzvos that we are commanded to perform only once a year at a specific time, and therefore we recite a Shehecheyanu in addition to the blessing of that Mitzva. This coming Shabbos there is a Mitzva D’Oraisa, a Biblical commandment (just like Zachor) to read Parshas Parah according to Tosfos in Brachos 13. The Mechaber in Shulchan Aruch Orach Chaim 685:7 states, “…therefore the people living in villages who don’t have a minyan need to go to a place where there is a minyan to listen to these portions which are Biblically commanded”. There is a story about the Chofetz Chaim, who prior to completing the Yeshiva building in Radun, davened with his students in a private home. On the Shabbos of ‘Zachor’ he went to the local Shul to listen to the reading because a Mitzva of such magnitude requires ‘Hiddur Mitzva” and therefore needed to read it B’Rov Am Hadras Melech - with a multitude of people and not with a small group. This principle holds true a hundred times more regarding the reading of the Megilas Esther. Some believe that they might be doing a good thing by creating more Megillah readings, by splitting into smaller groups. Not so. It is wrong to take away from the larger group to form smaller ones so that people can read privately when the alternative exists for everyone to come together.

Some people feel they can mourn a little more or a little less. They think their decision can be based upon their feelings, believing all fall within the boundaries of Halacha. I’m sorry to inform them that they are incorrect. They are wrong. The unity of the Jewish people does not depend upon the individual’s understanding of the Klal (the group); rather it is their submission to the Kehilla, to the gathering of the Jewish people, and to what we do together as a whole, not to individual parts.

This can be expounded upon through this week’s double Torah portions. The word ‘Vayakhel’ means to assemble - Moshe gathers Am Yisrael together. The second Parsha, ‘Pekudei’ means the accounts or to remember. *Reb Mordechai Yosef Leiner, known as the Ishbitzer. explains the connection between the two parshios in his sefer Mei HaShiloach, explaining that these are the accounts of the Mishkan, said to organize and complete the arrangement of Parshas Vayakhel. Parshas Vayakhel set up all the utensils and Kelim of the Mishkan, while Pekudei sets those items into motion, showing their actual practical use. First the Torah writes about the construction of the Ark (37:1) and later placed the Tablets in the Ark (40:20). In Vayakhel they made the Shulchan (37:10) and in Pekudei they arranged the bread on the Shulchan (40:23). In (37:13) they made the Lamp or the Menorah and later on (40:25) the lamps were lit before Hashem. In Vayakhel (37:25) the Incense Altar was made of gold and later in Pekudei (40:27) the incense was burned on it. In the beginning of Perek 38 the Sacrificial Altar was built, and in Pekudei (40:29) the offering and meal offering were burnt. The last connection in Vayakhel (38:8) the Kiyor, the washstand, was constructed and in Pekudei (40:30) it was filled with water for washing. The word ‘Pekudei’ means to fill in everything that was missing in the utensils made in Vayakhel.

Every person is a Keli/a vessel that Hashem has put into this world. That vessel needs to be filled and used for its ultimate purpose and goal - to serve Hashem with all of Klal Yisrael together. A person cannot pick and choose what goes in or what goes on top. There is a standard held across the board that unifies us all. It’s not about ME; it’s about WE.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky


Mordechai Yosef Leiner of Izbica (1801-1854) was a Rabbinic Hasidic thinker and founder of the Ishbitza-Radzyn Chasidic dynasty. Rabbi Mordechai Yosef was born in the Polish town of Tomashov in 1801. At the age of two his father died. Rabbi Mordechai Yosef became a disciple of Reb Simcha Bunim of Peshischa where he joined Rabbi Menachem Mendel of Kotzk and Rabbi Yosef of Yartshev, who were also both born in Tomashov. When Rabbi Menachem Mendel became Rebbe in Kotzk, Reb Mordechai Yosef became his disciple there. In 1839 Rabbi Mordechai Yosef became a rebbe in Tomaszów, moving subsequently to Izbica. His leading disciple was Rabbi Yehuda Leib Eiger, grandson of Rabbi Aiva Eiger. Mordechai Yosef Leiner is buried beneath an ohel in the Jewish cemetery in Izbica.


Parshas Ki Sisa - Facebook Live                          15 Adar 5778

03/02/18 09:34:51


Well, as usual, I find myself behind the eight ball again. As I get older I keep trying to stay in touch and keep current with technology, but I never seem to catch it quite right. By the time I get my act in order, a newer fad or system has already replaced the old one. I am finally getting into giving live classes on Facebook, only to learn that Facebook is for the old people already.

It took me a while to be convinced or just get over the hump of fear to just do it. Part of my hesitation was my ambivalence between using technology and certain social media that can be dangerous to the other extreme which supports many well-known, authoritative Rabbis who have sanctioned its use for Torah purposes. The far-reaching abilities technology creates are remarkable. Consider Hashem speaking on Har Sinai and the entire world able to hear it. Perhaps this is the modern mouth piece that can have such far- reaching potential, spreading Torah to the masses worldwide. Believe me, I’m not there yet and I don’t think my live classes will reach the four corners of the Earth. Nevertheless, this tool gives someone who cannot attend a class in person the opportunity to tune in to a Torah class and or simply to watch it later. I also hesitated to go online because there are so many other better Torah teachers out there. Why would someone want to listen to my Parsha or Tefilla shiur when they can easily click on one of the major leaders of today? The answer lies in the fact that a person will learn better from someone for whom they already have a connection. It feels a bit more personal when listening and watching someone you know on a live screen shot or a video recording. With today’s technology and instant video connection, we are as close as we possibly can get without physically being there. But keep in mind that with every positive substance that God gives us access to in this world also comes a downside element of negativity.

I am not going to lecture about all the dangers that lurk behind the dark side of the web and all its capabilities for someone to destroy their lives through it. But I would like to lecture on the shortcomings of the technology, particularly streaming live. The deficiency in live streaming classes is that while people feel it is just as good as actually being there in person, some even feeling it is superior to being there because anyone can take the Rabbi and his class anywhere he goes, the fact still remains that being face-to-face with someone, whether at a business meeting, class, chavrusa, bikur cholim, or even a shidduch date will have a more positive, personal effect than using skype, messenger or Facebook live. Our focus and concentration are challenged and most likely the individual will be diverted by distractions that the other person cannot see. You can ‘hide’ behind the screen, pick and choose when you want to listen, focus, pay attention or simply lose focus and even walk away without the ‘other’ knowing about it.

I’m uncertain if the benefits of having a class whenever and wherever I am outweigh the negative aspects or potential tendency to go online, replacing the ‘real’ lecture, class or Shiur. On the other hand, if we don’t offer every possible avenue for a person to learn, then they may not learn at all! To re-iterate, while I’m not convinced that that using modern technology is capable of measuring up to the effectiveness of attending a live Shiur, I am positive without a doubt that attending a class or a meeting in person far outweighs the alternative. A very famous story in the Talmud clarifies the distinction with regard to the whereabouts of a student vis-a-vis his teacher. In Gemara Eruvin 13b:Rebbi said: The reason that I am sharper than my colleagues is that I saw Rebbi Meir from behind. That is, I attended his lectures, if only to be seated behind him where I was unable to observe his face. And if I had seen him from his front, I would be even sharper. As it is written in Isaiah 30:20 ’And your eyes shall behold your teachers.’” Rav Shmuel Eidels* in his commentary on Gemara, known as Maharsha, explains the importance of seeing a teacher from the front because a teacher’s facial expressions convey meanings that are not conveyed through words alone.

There are times we see something and times when we think we see something. Images play a crucial role on our psyche. Professionals suggest that people who are dealing with physical and/or emotional pain that focus on happy thoughts and memories. Unfortunately, images can play tricks on our minds, causing us to err in judgment, making mistakes - as we see in the Torah.

In this week’s portion Ki Sisa the Torah states in Shmos 32:1: “Vayar Ha’Am Ki Bo’Sheish Moshe Laredes Min HaHar, Vayikahel HaAm Al Aharon, Vayomru Eilav, Kum Asei Lanu Elohim Asher Yeilchu L’Faneinu Ki Zeh Moshe HaIsh Asher He’Elanu MeiEretz Mitzrayim Lo Yadanu Meh Haya Lo”: “Meanwhile, the people began to realize that Moshe was taking a long time to come down from the mountain. They gathered around Aharon and said to him, ‘make us an oracle to lead us. We have no idea what happened to Moshe, the man who brought us out of Egypt’. The Midrash Tanchuma teaches us regarding this verse that Moshe was delayed by six hours on the day he was to return back to the camp. When the sixth hour came, forty-thousand [of the Eirev Rav] and two magicians from Egypt who left Egypt along with the Jews approached Aharon. The two magicians, Yonos and Yombros, performed in front of Pharoah. They said to Aharon, ’Moshe is no longer coming down from the mountain as the deadline had passed.’’ Aharon and Chur said, ”He is now going to come down from the mountain.’’. They did not listen, and they showed a figure or an image of a bier with Moshe lying dead. Chur got angry and rebuked them, and they rose up and killed Chur. When Aharon saw this, he started to get busy with doing the things they wanted. All they had to do was show a fake image of Moshe dead, instilling fear into the people. After that, it would be a sure thing to convince the Bnai Yisrael of the necessity of something that would lead them as Moshe had.

Seeing is believing; something that is in front of you is the real thing and cannot be misconstrued for something else. Everyone must acknowledge that even Facebook live isn’t as good as being there in person. If it’s impossible to be there in person, then as a backup it’s certainly a better option than not learning at all. By the way, my next Facebook live will be on Shabbos, but if you can’t tune in then, show up in person!


Ah Gut Shabbos & Ah Freilichin Purim

Rabbi Avraham Bogopulsky


Shmuel Eidels (1555 – 1631) was a renowned Rabbi and Talmudist famous for his commentary on the Talmud, Chiddushei Halachot. Eidels is also known as Maharsha (מהרש"א, a Hebrew acronym for "Our Teacher, the Rabbi Shmuel Eidels")

Parshas Tetzaveh - The Sandwhich Generation         8 Adar 5778

02/22/18 23:22:42


With technology improving and medicine advancing, health care for all generations, including the very young and the aging positively increases as well. Over the past fifty years, average life expectancy at birth has increased globally by almost twenty years, from 46.5 years in 1950--1955 to 65.2 years in 2002. This represents a global average increase in life expectancy of four months per year across this time span. In the United States, life expectancy at birth increased by almost nine years between 1960 and 2011. To see three generations today is somewhat common, and we are now witnessing more and more four-generation families. Middle generations numbers two or three face a challenge dealing with their parents and grandchildren. There are a host of challenges which must be faced regarding caring for or attending to the needs of aging parents. We feel guilty because we cannot help enough primarily because we don’t have the time, resources or physical capacity to do the job. At the same time we struggle to allocate adequate time for our parents, we are also bombarded with the privilege and honor of raising our children while dealing with the burden of society’s challenges. This trial is common to many people in the Jewish and non-Jewish world.

There is another significant, uniquely Jewish crisis that looms for the ‘Sandwich Generation’ which has existed only within the last generation or two. I am referring to the Baal Teshuva movement, whereby returnees to observant Judaism face a challenge with their non-observant and sometimes non-Jewish parents, while at the same time are raising their children who surpass their parents’ knowledge. On one side there are the parents who are bereft of Jewish knowledge and practice, while on the other side are their children who are receiving a stronger and more intense Jewish education, I am certain that parents (in this case the Baalei Teshuva) are thrilled that their children come home from day school and yeshiva knowing so much Torah and being able to learn above and beyond them. Nevertheless, these parents need to find the right balance and mixture vital for effective parenting while still maintaining a proper perspective regarding their new lifestyle. This perplexing conundrum can lead parents to question their new lifestyle. How do we address the need to appropriately continue to educate both sides of the family’s generations - the ones who preceded them and the ones who come after them?

I am not sure I have a perfect solution, but I do have a suggestion. Beginning with last week’s parsha Teruma to the end of Shmos, we read and learn about the Mishkan and all that it contained. The Mishkan is the house where Hashem can reside in this world. But it also stands as a model for every Jewish home as well. The Jewish home is the place to raise our children, educate them and create harmony within all generations of family. It is interesting to note that in the printed Chumashim there are little ‘signs’ of interest. For example, there is a vertical line between the second and third word of Tetzaveh. Apparently, it is there to separate something, I would suggest the first word ‘You’ which typically and traditionally refers to Moshe, can be expounded upon to reflect every head of house. The line delineates a separation between the generations of the house of Israel. This message is reinforced in the following words of Chazal.

In this week’s Parshas HaShavua TeTzaveh the Torah states in Shmos 27:20 “V’Ata TeTzaveh Es Bnai Yisrael V’Yikchu Eilecha Shemen Zayis Zach Kasis LaMaor L’Ha’alos Ner Tamid”. “You, [Moshe], must command the Israelites to bring you clear, illuminating oil, made from hand crushed olives, to keep the lamp constantly burning”. Rashi explains the word ‘crushing’- the olives were crushed in a mortar; they are not ground with a mill-stone. This is done to assure that there will not be any remaining sediment. Only after he has obtained the first drop does he put the olives into a mill and grinds them. The second oil is unfit for the candlestick, but it is fit for the meal offerings, as it is stated ‘beaten for the light’, but it is not essential that it be beaten for meal offerings. Rav Aleksander Levinson explains that the difference between oil used for the candles and oil used for the offerings is the same difference in the two approaches to serve Hashem. Some serve God because they are commanded and thereby do it, while others serve Hashem as a hart (deer) yearns or longs to oblige. In the sense of the hart or deer, a person serves Hashem through an inner desire to get close to Him. The innermost voice within tells him to do the Mitzva. On the other hand, the person who does the Mitzva strictly because he is commanded to do so is like a servant who follows the command of his master without knowing why, without understanding the purpose for doing the Mitzva. Both methods of serving God are observed, and both methods are necessary.

Taking an olive and crushing it to take the oil for lighting of the menorah was strictly a commandment. The first words of the parsha and the name of the parsha “Tetzaveh” is the command. The command represents the first drop of oil to ooze out from the crushing process. This resulted from the obligation of the Mitzva itself. The second drop of oil for the Mincha offering was not from the crushing. The Korban Mincha was brought to show gratitude and give thanks for all the goodness Hashem bestows upon us. This sacrifice and offering came from within our essence, from a deep desire to get close to and cling to God. As it states in the beginning of Vayikra, it was the ‘Nefesh’- the soul - and the person who would offer it, not because it was a command. The word Nefesh/soul is only mentioned by the Mincha Korban.

Each and every person serves Hashem within his or her own capacity, some needing a direct command, others willing to do it on their own. A similar distinction is made between Chassidus and the contemporary Mussarniks. The strict Mussarniks who follow the laws in a more straight and narrow fashion are doing so because they are commanded. Chasidim, on the other hand, represent the inner joy in performing the commandments as a mechanism to get close to Hashem.

These two paths or philosophies need to be implemented in EVERY single Jew, sometimes using one method and, when necessary, sometimes applying the other. With regard to the extreme generations, we need to assign different methods to each group. When Baalei Teshuva deal with their non-observant relatives it must be taught through Tzivuy or command, this is what we do and this is how we do it. We educate them to the basic tenets and rules of the Torah. When it comes to the educated children of Baalei Teshuva, the parents need to display an inner spiritual desire to get ever closer to Hashem. Parents from all backgrounds need to teach by example and display the fire that burns in them to get close to Hashem. The ritualistic component obviously must be done, but to educate our children it must be from within and the desire that we want to do the Mitzvos not that we must do the Mitzvos.

Our hope and prayer is to educate from both sides and bring the family together, showing and displaying a love of Torah and fulfilling the Mitzvos because we are commanded to do so and because we want to do so.


Ah Gut Shabbos
Rabbi Avraham Bogopulsky

Parshas Teruma - Give of Oneself                    30 Shevat 5778

02/21/18 17:04:55


We Should not Air Out Our Dirty Laundry in Public…….but We Already Have!

Shuls, schools, and other organizations conduct many fundraisers. Money isn’t as cheap as it once was and raising money for funding of operations has become increasingly more challenging. There are many parts to a budget upon which we focus, especially regarding growth in both physical and spiritual matters. Ideally, all the money raised should go to fund things that proactively contribute to that growth, be it manpower, advertising, food-related costs and site beautification. Unfortunately, a significant portion of resources is dedicated to portions of the organization that can well be avoided. In addition to fundraisers, there is also the concept of fund savers. There ae noteworthy areas that we, as a community organization, can work towards saving money, thereby requiring less to raise - or better yet - more to spend on quality needs.

The opening of this article reflects my being one of the first to Shul on Friday afternoon as Shabbos enters and one of the last to leave as Shabbos departs. Upon entering the premises, look around at the playground, social hall, sanctuary, beis medrash, lobby, patio, and the general cleanliness of the entire Shul. Compare that to what the Shul looks like after Shabbos. When we have guests with children of all ages over for Shabbos, many toys, games and other things are out and about the house that were not there before they arrived. But there is never a time that parents just walk out leaving a mess behind. They encourage their children who played to clean up, and they leave the house as it was before they arrived. Why should it be any different when it comes to YOUR Shul? As a result, the Shul spends money on cleaning up our mess which is left behind. Cups, forks, plates, event fliers, paper towels, food, you name it. All of this can be seen strewn all over the property at different times. All books, seforim, talleisim and even chairs should be returned to exactly where they were taken from. If someone is last to leave, make sure the lights and air conditioning is shut off, as these utilities consume a lot of energy, especially during the summer months. There is no question the Shul - and any other organizations- want to provide for its customers and constituents and encourages the usage of the facility, inside and out. But it is unnecessary to pay workers to clean up after our own mess above and beyond the basic cleaning they perform for us. If we only commit to do the obvious right thing by respecting our spiritual home, the Mikdash M’At, we can save money and use it towards positive energy, rather than waste it on negative energy.

I know at this point many readers are rolling their eyes or blowing it off, perhaps thinking out loud the Rabbi is making a big deal out of nothing; he is exaggerating, or people are thinking, “This isn’t about me!” “I’m not guilty – it’s the other person.” Even so, everyone needs to take ownership in ways to correct the problem. We can all contribute in more ways than one, in this case by helping defray some of our ongoing costs. As crazy as you may think I am, this fund saver concept is found in the Torah.

In this week’s Torah reading Parshas Terumah the Torah states in Shmos 25:2: “Dabeir El Bnei Yisrael V’Yikchu Li Terumah, Mei’Eis Kal Ish Asher Yidvenu Libo Tikchu Es Terumasi”. “Speak to the Israelites and have them bring Me an offering. Take My offering from everyone whose heart impels him to give”. The very next two verses list some of the items that could be donated. “The offering that you shall take from them shall consist of the following: Gold, silver, copper, sky-blue wool, dark-red wool, linen, goats-wool, reddened ram’s skins, acacia wood, oil for the lamps, spices, incense, sardonyxes and other precious stones for the ephod and breastplate”. Reb Nachman of Breslov teaches that everyone should bring from the choicest pledge of his heart. The Mishkan was built from that which was the best of the people’s possessions. The listing of items in the Torah are not just a list of items given but rather a list from which people selected the one, specific, unique thing that resonated with that individual.

I would like to share my own interpretation and read the pesukim a little differently. The simple understanding of the verses is that the donation of the heart can be fulfilled with any one of those items listed above. The list is an extensive one that would guarantee everyone the ability for everyone to contribute something. From the top level of gold down to oil for the lamp are certainly within everyone’s range and ability to give. Perhaps one might ask what did a truly poor person contribute? The answer is that the generation in the desert and the generation at the time of the building of the Beis HaMikdash were well off. Nevertheless, the lesson would be for the future building of the small sanctuaries throughout the world when money was not as plentiful. Even then a person could contribute by donating from his heart - even if that meant a non-donation but a contribution in some other fashion. The passuk says whoever wants to give should give from his heart. The period was put there to emphasize it isn’t only the ‘stuff’ that is referred to in helping the sanctuary.

If the following line had never been taught, I think it should. “Whoever cleans a sanctuary is considered as if they built it!” The grand-opening of any field, building or place will find it to be spotless on the very outset. If we bring something back to its original grandeur, it is considered to be as it was the first time. My cleaning of the grounds and tiding up after something has been used, putting it back to its original state, gets credit as if I had contributed to the original construction. Our small Mikdash needs every single one to be involved, not only by contributing cash, but by helping to keep it orderly and clean. This effort is just as valuable as contributing your financial support. Some may not be able to afford donating the gold and silver, but everyone can donate their time and effort. This is an opportunity to include our children and friends to build our Shul through sparing those wasted dollars on the clean-up for which that we are responsible.

Let us all take to heart the ability and the responsibility we each have to give from our hearts and to contribute the ultimate best - that which comes from a pure heart. In conclusion, all who show Hashem how deeply they care and respect the Mikdash M’At - the small sanctuary, our Shul - will have the merit to see Binyan Bayis Shlishi , the rebuilding of the Third Temple speedily in their day. Amen!


Ah Gut Shabbos from Yerushalayim Ir HaKodesh
Rabbi Avraham Bogopulsky

Parshas Mishpatim - Ignorance of the Law is no Excuse, But it is Reality                                     24 Shvat 5778

02/09/18 08:35:31


One Yom Tov afternoon during lunch, I peered out my window and from the corner of my eye I noticed a parking enforcement vehicle stop by my car. At the time of this event, we had been living in San Diego for only a couple of years. I wondered why the officer was writing me a summons. Quickly, I ran out and assured the officer that I had my Permit B parking sticker. The officer informed me I was being cited for not turning my wheels away from the curb. I was in total shock, and said to her, “I did not know that was a law!” She said, “Did you pass your driver’s test? it’s in the driver’s manual.” Sheepishly, I admitted defeat and said, “O.K., just write the ticket.” She immediately said, “Go ahead and turn them now and I won’t cite you.” I replied, thank you but it’s a holiday and I can’t go into the car.” She then asked me to give her the keys and she’d turn the wheel for me.” Again, I had to tell her, “I can’t do that. Just write the ticket.” She could not believe someone would do such a thing. She tore up the ticket, totally exacerbated.

Parking on public streets and alleys is regulated by the San Diego Municipal Code and the California Vehicle Code. One of the general provisions of law applies to whether there are signs or curb markings present or not. “Wheel cramping is required on all grades over 3% (hills) with or without the presence of signs. Block your wheels diagonally against the curb by turning your wheels into the curb when facing downhill and out to the street when facing uphill.”

The purpose of curbing your car’s wheels is to prevent an accident should the brakes fail. Therefore, if you are headed downhill, turn your front wheels into the curb or toward the side of the road and set the parking brake. Headed uphill, turn your front wheels away from the curb and let your vehicle roll back a few inches. The wheel should gently touch the curb. Then set the parking brake. Headed either uphill or downhill when there is no curb, turn the wheels so the vehicle will roll away from the center of the road if the brakes fail. I thought this was an outdated law given that the brake systems of modern cars are much better and safer today than when the law was instituted. That logic was shattered when I witnessed my neighbor getting a ticket for not curbing his wheels. I questioned the officer and he told me there are instances even today that necessitate the wheels being turned. He told me if a vehicle plows into a parked car, it’s very likely, or at least possible, that the brake could disengage, possibly causing the car to roll into the street. I learned a valuable lesson. Just because Ithink the law should not apply today for reason “X,” it may still be needed for reason “Y” - a probability which I never thought or knew about!

Throughout my teaching and Rabbinic career, I’ve received three basic reactions when discussing certain Mitzvos and our obligations to observe them. The response is either, "The reason no longer applies", “I did not know that” or “That’s ridiculous!” Frequently, the latter reaction is due to a lack of education or belief. It all boils down to more learning of the Torah She’B’Al Peh, the Oral Torah - which compliments and explains the written law. When it comes to Mitzvos, there are two words that describe them: Chukim and Mishpatim. Chukim are the laws that we do not understand; we do not know the reasons which underlie why we observe them. These are commandments that a society creating laws would not come up with. Mishpatim, the namesake of this week’s parsha, are laws that we do understand; we would implement these laws when building a community. There were a few Rishonim* who enumerated the six hundred thirteen commandments from within the fifty-four parshios of the Torah. These Rishonim do not agree on the actual place in the Torah from where each Mitzva is derived or learned. Ramba”m lists Mishpatim tied fourth with the most Mitzvos in any one parsha, while the sefer HaChinuch** lists Mishpatim as the parsha with the fourth most Mitzvos. Some Mitzvos are difficult or challenging to decipher as to whether the Mitzva is a Chok or a Mishpat. Clearly there are certain situations where a Mitzva can beinterpreted to be both between man and man or man and God, depending upon the situation.

In this week’s Parshas Mishpatim we learn of at least one Mitzva that can have multiple meanings and connotations. In Shmos 21:2 the Torah states: “Lo Tihyeh Acharei Rabim L’Raos, V’Lo Ta’Aneh Al Riv Lintos, Acharei Rabim L’Hatos”. “Do not follow the majority to do evil, do not speak up in a trial to pervert justice, a case must be decided based upon the majority.” It is obvious that we should not follow anyone who is doing evil. It is also obvious in cases of law that we decide according to the majority. In questions of Halachik uncertainty, the Rabbi’s derive “to follow the majority” from this concept. For example, if an unidentifiable piece of meat is found in the market where there are ten butcher shops, nine kosher and one non-kosher, the meat is deemed kosher. But if nine out of ten were treif and one kosher the meat can not be eaten.

Reb Elchonon Wasserman ZT”L (1874-1941) writes in his sefer Kovetz HeAros about a famous exchange between Reb Yonason Eybeshutz (1690-1764) and one of the wisest Gentile scholars. The gentile challenged the Rabbi as follows: “It states in your Torah to follow the majority, and your nation is the fewest in number of all the nations of the world. Given this fact, why don’t you and your people follow our beliefs?” Reb Yonason answered, “The rule and law of following the majority is only applicable in areas of doubt; it is not applicable when we are sure of something. In the case of the meat, if the piece of meat was discernible and we knew that it was not kosher, we don’t say it is kosher because nine out of ten stores only sold kosher meat. Rather, in that situation the meat is still not good and not kosher.” So too with the Jewish people and our belief in Hashem. We do not have any doubts as to our belief about Hashem and the Torah and all the principles that go along with these beliefs. Despite the other nations of the world making up the majority of the population, we are sure of what we know; we are sure of our beliefs. Therefore, the majority rule does not apply to us in this situation. The Chasam Sofer adds if there is logic, if there are plausible arguments, then we follow the majority. If the issues discussed can be seen from both sides of the argument, then we follow the majority. However, an issue that is as clear as the sun will rise in the east and set in the west, no matter how many people emphatically state the opposite, we do not follow them. We know Hashem and His Torah is EMES/ truth. This is no question to be discussed in a rational scientific, logical manner.

Many Jews in the world are uneducated, lacking a well-rounded, solid Jewish education. Unfortunately, this leads such a person to join most people who challenge and don’t follow the Torah. It behooves every Jew to thoroughly learn the Torah, to see for himself or herself the absolute truth and follow the minority in the face of the majority. My hope and prayer is for every Jew to become educated in Torah and not to use ignorance as an excuse for not following the Torah and do Mitzvos. Equally important is to keep in mind if we think the reason for the Mitzva no longer applies......think again


*Rishonim "the first ones" were the leading rabbis and poskim, who lived approximately during the 11th to 15th centuries during the era before the writing of the Shulchan Aruch "Set Table", a common printed code of Jewish law, 1563 CE and following the Geonim (589-1038 CE). Rabbinic scholars after the Shulkhan Arukhare generally known as acharonim ("the latter ones").


**The sixteenth century author Gedalya Ben Yichyeh credited the Sefer ha-Chinuch to Rabbi Aharon HaLevi of Barcelona (1235-c. 1290), a Talmudic scholar and halachist.Others disagree, as the views of the Chinuch contradict opinions held by HaLevi in other works. This has led to the conclusion that the true author to Sefer HaChinuch was a different Reb Aharon Halevi, a student of the Rashba, rather than his colleague. Though there is a debate about who is the true author, it is agreed that the Sefer HaChinuch was written by a father to his son, upon reaching the age of Bar Mitzvah.


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Parshas Yisro - Exposing the Covered                16 Shvat 5778

02/01/18 15:04:51


Every morning I try to be as cheerful as possible, saying good morning to people with a smile. Recently, I encountered someone (a regular) and as usual, said, “Good morning,” but didn’t have that pearly white smile on my face. Surprisingly, the person said to me, “No smile today?” To which I quickly replied, “The smile is there; it is just covered by my mouth and lips.”

There was a famous line by Alan Alda, an actor who portrayed an emergency mobile army hospital surgeon during the Korean War. When necessary, the surgeons would work round the clock, sometimes for thirty-six hours straight as the flow of wounded soldiers seemed to never cease. Sometimes there was a lull in the fighting, giving ample time to rest, but once again, after a long shift, they would be inundated with more casualties. One time, being completely exhausted, he lay down to catch some sleep only to be awakened by the corporal who, questioning the exhausted surgeon with, “Why are you sleeping?” replied, “I’m not sleeping, I’m just checking the inside of my eyelids. ”In other words, our eyes are always open, but the lids cover them up!

There is a prayer we recite once a month call “Birkas HaChodesh”, the blessing of the incoming new month. However, the very same term, “Birkas HaChodesh,” is used in the Talmud to designate a very different ritual – a blessing praising God for the new moon, recited outdoors while gazing at the waxing moon at the beginning of the month. This ritual, with which many Jews, even those who attend synagogue services regularly, are unfamiliar, is known as ‘Kiddush Levana’ - an actual rabbinic commandment required by the Talmud. ‘Kiddush Levana’ is loosely translated as sanctification of the moon. The source of Kiddush Levana is in the Talmud, Sanhedrin 42. It is not one the 613 Mitzvot, but it is a Rabbinical Mitzvah that was instituted to help us realize the greatness of Hashem through His wondrous creation. Men are required to recite Kiddush Levana, but because this is a time-bound commandment, women are exempt.

In certain locations weather poses a great challenge with regard to fulfilling this Mitzvah. Nevertheless, to recite the blessing, one must see the moon at night for at least one second. Prior to the time there is at least one if not more than one person in any given Shul throughout the world who goes outside to see if the moon is visible. Invariably, they come back and will either say the “There is a beautiful moon that can be seen,” or “There is no moon. ”Now what do they really intend to say about the moon, that it disappeared? We all know that just because we can’t see the moon does not mean that it is not there. To the contrary, despite the fact that we can’t see the moon we still know it is there, usually just covered by clouds, an integral part of the Jewish camp when they traveled through the desert. Perhaps the first time we are introduced to the cloud was when Moshe literally entered it. A cloud typically obscures something, creates a blur, creates a sense of vagueness, making things unclear. What exactly was the purpose of the cloud that covered Har Sinai?

In this week’s parshas Yisro, the Torah describes the giving of the Torah in great detail. Not only do we read about the actual commandments but the incredible lasting impressions of the awesomeness and excitement through which the commandments were given. The aftermath was just as critical as the events leading up to and including the giving of the Ten Commandments. The Torah states in Shmos 20:18, “VaYaamode Ha’Am MeiRachok, U’Moshe Nigash El HaArafel, Asher Sham Elokim”: “The people kept their distance while Moshe entered the Arafel where the Divine was revealed”. Rashi describes the Arafel as a mist while Hirsch, based upon the Radak, explains it to be a heavy cloud. According to other opinions, namely Rabbeinu Bachya and Meam Loez, it was a ‘glowing light’. The HaKesav V’Hakkabalah called it a ‘blinding light’. On this verse the Mechilta says Moshe went through three partitions to reach God. The three partitions were darkness, a cloud, and the Arafel. The first partition was darkness, this was the outer layer. The cloud was inside of that and the Arafel was within the inside. The verse says Moshe approached the Arafel, an image paralleling the Kohein Gadol entering the Holy of Holies on Yom Kippur. As Moshe and or the Kohein Gadol entered and went in deeper, the got closer to Hashem he got, a greater light was revealed, both in the Beis HaMikdash and into the Arafel on top of Har Sinai.

The Malbim explains that darkness prevents the light from shining at all. Darkness can completely shut out any light. In the cloud there is a degree of light, but the cloud can create a separation between Moshe and the great light. The cloud gathers all the light and holds it together preventing the access to this light. The Arafel is in an area that spreads the light that was being held back. As Moshe infiltrated the series of partitions, he was able to get closer to Hashem, reaching a level of understanding God more than any other man. With this understanding we see why the verse concludes with the words “Where Hashem was there and revealed.” Moshe reached a level of understanding Hashem’s presence and place in the world because Hashem’s presence fills the world.

We live in a world of darkness because we are not able to access the light. Moshe worked on himself to reach a level where he could gain access to the light and see clearly God’s presence in the world. We must realize the light that provides clarity and reality to the world. The trouble is due to the physical components of the world, darkness blocks out the light. If we are able to get beyond the physical, then we, too, would also enjoy the brightness and truth of the world as Moshe did. We strive on a daily basis to get a glimpse past the cloud that obscures the light in order to see and feel the Shechina - God’s presence. Even if we are unable to reach the level of Moshe, Hashem will nevertheless one day remove the cloud that covers the light. Not only will the Jewish people merit to see this light but other select individuals will be able to see it as well. In particular, we are recognizing the greatness of Yisro who we read about in the beginning of this parsha which describes his acute awareness of God. This is reflected in Avos d’Rebbi Nosson in 35:4 who says, When the Holy One, blessed is He, reveals His Presence, He will reward Yisro and his children well.

We should all be blessed with the strength of removing the darkness and display the light through a good eye, a big smile and seeing through the clouds!

Ah Gut Shabbos

Rabbi Avraham Bogopulsky


סנהדרין מב. ובשו"ע או"ח סימן תכו, ושם בערוה"ש סעיפים א-ב, וע"ע מ"ב סימן קו ס"ק ד*

Parshas B'Shalach - You Cannot Lead Where You Do Not Go          9 Shvat 5778

01/25/18 11:38:49


This Dvar Torah is L'Ilui Nishmas in memory of Esther Rochel Bas Nachum, Rose Bogopulsky A"H, on her Yahrzeit 11th of Shvat

One need not look far for inspiration; sometimes it’s right there in front of us. There are some amazing people whom we see every day, but take a moment to just think how amazing they are. We think we need to hear great stories and share incredible moments to be inspired by people and the things they do. Take the time to look around. You man notice a neighbor, a co-worker, or a relative who has done something awesome - and they do it every day. A short example is being so impressed, so awe struck when someone donates a kidney. Lo and behold I have a cousin whose own son gave him a kidney. One might say, “Oh, for a relative this isn’t so impressive; who wouldn’t do that?” Well, let me tell you, from my perspective it’s a very big deal.

Closer to home, I have come to not only respect but rather be impressed by a man who lives in the Shul apartments. Mr. Timothy King, who prefers to be called Tim, is African American (I obtained his permission to write about him) and has been living here for about three years. Whenever I see him, I say hello and we chat for a few minutes, usually about the current sports of the day. Unfortunately, he still smokes and needs to light up off Shul grounds, so I usually catch him in the parking lot either on the way towards the gate or back to his apartment. One day, he was struggling up a tiny incline in the parking lot. I immediately went over and asked him if he needed some help. “No, no,” he said, “I’m o.k. I just need to get a little exercise.” You see, Tim was born with some deformities: no legs, one healthy arm, and the other only a stump. I always see him in his motorized wheelchair, but that day he was using an ordinary wheelchair. He was wheeling and pushing himself with his one healthy arm, but it was a gruesome struggle. I asked him if he needed help being pushed, and if something had happened to his motorized chair. He answered in the negative to both questions. His motorized chair was working, and he did not need help (although he appreciated the offer) because this is the way he is able to exercise. Being very limited in his capacity to exercise, wheeling himself gets his heart pumping and his blood flowing. He needed to push, and it was not easy for him, nor was it easy for me to watch. The sheer determination and resolve to do it on his own was humbling. There is no question the strength of character and mind is what gives him the will to literally push forward. He is always on the move and is driven by his purpose. Tim knows the only way for him to survive is to continue to work hard, to push forward and not allow anything stop him from living.

The challenges, walls, and barriers that Hashem places in front of people are the daily tests we must face and go through in life. The success or failure, more often than not, lies in our determination and resolve to push on and tackle the encounters as they come. This is clearly seen in the Torah as the Jewish people, finally set free by Pharoah, look behind them and see Pharoah’s army chasing them. Staring in front of them is the Sea of Reeds. With no place to go, the Jews question Moshe by saying, “Weren’t there enough graves in Egypt? Why did we need to come here to die? Moshe replies, stating usual, “Don’t worry. God will rescue you today.” And so what did they do? Read on…..

In this week’s Parshas B’Shalach The Torah states in Shmos 14:15: “Vayomer Hashem El Moshe Mah Titzok Eilay, Dabeir El Bnei Yirael V’Yisaoo”. God said to Moshe,”Why are you crying out to Me? Speak to the Israelites and let them start moving.” Apparently, as Moshe lifted his staff in order to split the sea, all the people froze in place except Nachshon Ben Aminadav. The time was now. Already in the water up to his neck at that split second when Moshe was getting ready to split the sea, Nachshon Ben Aminadav continued to move forward as the sea split. What was it that actually made the Yam Suf split? Was it Moshe and his staff or Nachshon’s determination, Emunah, and Bitachon in Hashem that something will happen, allowing him and the people to follow to safety? The Gemorah Sotah 37a tells us that each tribe was unwilling to enter the water first. One tribe said, “I will not be the first to descend into the sea,” while another tribe declared, “I will not be the first to descend.” At that point Nachshon, son of Aminadav, the prince of the tribe of Yehuda, leaped forward, descending first into the sea. The Midrash Rabbah in Bamidbar 13:7 explains, ‘Why was he called Nachshon, because he was the first to go down into the surf (in Hebrew Nachshol) of the Red Sea. Therefore, God told Moshe, “He who sanctified My Name in the sea will be the first to bring his offering in the dedication of the altar.’”

At that precise moment Moshe was praying at length. Hashem then said to Moshe, “My dear ones are drowning in the sea while you linger in prayer with me?” Moshe said before God: “Master of the Universe, but what is it in my power to do?” God responded: “Speak to the children of Israel and let them journey forth.” Reviewing this story, we can ask ourselves: was it the fact that Moshe prayed and lifted up his staff that split the sea, or did it split because the Jews walked through and caused the sea to split? The answer is, it was Nachshon’s initiative to start the process and force Moshe’s hand to daven to Hashem and get the people behind to go in as well. Nachshon was able to lead because he dared to go into a place where men don’t usually go. What was it that gave Nachshon the fortitude to do what he did? It was his Emuna and Bitachon the faith and security in the Almighty that this is the path he must lead on.

It is easy to say I have Emunah (faith) and Bitachon (trust), but it is something totally different to live and act with complete Emunah and Bitachon, especially when the pressure is on. Having Emunah and Bitachon isn’t something we are just born with; it develops over time by learning and reading about it, by listening to and reading stories of great people who live and breathe entirely through faith and security from God. By doing so we will strengthen ourselves, providing us with the fortitude to take the lead and go places that otherwise we would never go. Let us all learn from Nachshon ben Aminadav and Tim King to take a leading role for the Jewish community and push forward in the continued success of building Beth Jacob Congregation and ultimately the House of Yakov Avinu.

Parshas Bo - The Gantz Mishpacha                        3 Shvat 5778

01/18/18 22:41:44


It was twenty-one years ago this week that BJSD’s new, young rabbi was officially installed as the new Rabbi of the congregation, the oldest Orthodox synagogue in San Diego. Rabbi Berel Wein, along with local city dignitaries attended the beautiful affair. Things that endure over time inevitably go through many changes; this axiom applies particularly to people. Over the years there is always not only turnover, there are changes in the demographics and group dynamics which change as well. The continuity of a Shul/congregation is dependent upon new members, especially young families, to join, thereby keeping the cycle of life going. As simple as this sounds, there are a lot of trying situations involved in order to effectively balance the seasoned members and the new members, the young and the old, and, of course, the different levels of observance.

Before arriving, I was warned of the different groups that existed within the Shul, particularly the tension which existed between the older, more established, long-standing members and the newer, young families. The feelings were so strong that when my wife and I were invited to spend a Shabbos at Beth Jacob to meet the members of the Shul, lead the services, speak, and have my wife give a ladies’ class, we were also expected to attend two melava malkas: one for the “older” members and one for the “younger” member families. After being offered the position and accepting it, one of the first things on my agenda was to rid the shul of this separation. The Torah warns and commands us with a mitzva of “Lo Tisgodedu” - do not make separate groups; figure out a way to be together.

The Parsha of the week of the installation dinner was parshas Bo, and my speech addressed this issue. A brief part of the speech focused on Parshas Bo, specifically when after the eighth plague Pharoah’s officials said to him, ”How long will this man (Moshe) continue to be a menace to us?” Moshe and Aharon were brought back to Pharoah who said to Moshe: ”Go. Serve God your Lord.” “But,” Pharoah additionally inquired, “exactly who will be going?” To which Moshe replied the powerful words found in Shmos 10:9: “Vayomer Moshe, Binar’einu U’VisKeineinu Neilech, B’Vaneinu U’Vivnoseinu B’Tzoneinu U’Vivkareinu Neilech Ki Chag Hashem Lanu.” “Young and old alike will go,” replied Moshe. “We will go with our sons and our daughters, with our sheep and our cattle. It is a festival to God for all of us.”

In dissecting this verse the Ksav Sofer explains the reason Moshe began with the young before the old was because Egypt was considerably more dangerous for youth, more so than for the elderly. Children are very impressionable, and the youth were susceptible to the idolatry of Egypt. The older generation had already been immersed, remembering their Judaism and were therefore not threatened. The Ponovizher Rov, Rav Yosef Kahaneman, explains that the usage of old and young was due to the fact that an individual is an orphan when he doesn’t have parents, but a nation is orphaned when there are no children. Reb Yitzchok from Volozhin says it will be a Chag/holiday for us when we depart from you (Pharoah) and go to our own land. The Netzi”v explains the holiday aspect as follows: It is impossible to celebrate a festival and be happy without sons and daughters, and we need the sheep and cattle for the holiday’s sacrifices and offerings. We need our children and animals to celebrate properly. What kind of joy would we have if our children remained in Mitzrayim? It states later in the Torah “V’Samachta B’Chagecha, Ata, U’Bincha U’Bitcha”: “You will rejoice in your festivals, you, your sons and your daughters.” The Gemara Shabbos 119 recalls the words of the sages: “Yerushalayim was destroyed only because the people diverted the school children living in Yerushalayim from their Torah studies. Rabbi *Yehuda Rosanes (1657-1727) in his sefer Parshas Derachim explains that it was in the merit of the children’s learning that the Shechina - God’s presence - was settled on the Jewish people. As long as the Shechina rests upon the Jews, no nation is able to rule over us. This is what worried Pharoah; if the children were going to learn, he would lose control over the Jewish people. On the other side of the spectrum is the older generation. Without the elders who would there be to teach the children and to be role models for them? Without the older generation how would the young connect to our mesorah? Therefore, it was just as critical to include the older, previous generation.

As I mentioned earlier, my wife and I are entering our twenty-second year at Beth Jacob. According to the CDC, the average age of mothers at the time of the birth of their first child is 26.7 and increasing. Currently, a growing number of women are giving birth throughout their 30s and even early 40s. In population biology and demography, generation time is the average time between two consecutive generations in the lineages of a population. In human populations, generation time typically ranges from 22 to 33 years. We are now witnessing and living through the new upcoming generation, Baruch Hashem! For all intents and purposes, my tenure here is now in the next generation, facing a very different demographic than the previous generation. This is all good news, but not without challenges.

There is an active shift in the leadership and lay leadership of our Shul and community to enable nurturing strong continuity and sustaining of our recent growth. We are so blessed to have young minds at work, people with great talent and commitment to our Shul and future. We are all aware of the influx of new young couples and families within the last few years. Let us all be fully cognizant that this growth is not challenge and obstacle-free. Bringing together new people from all walks of the religious, economic and social life requires patience and fortitude on everyone’s part to allow the melding of the community. It is crucial for the younger generation to reach out to the older members - and also for the older members to actively and warmly reach out to the younger members - making the sincere effort to include each other in activities, meals, and so forth. It is particularly critical for the young members to make an extra effort to reach out and include all of their peers, making EVERYONE at Beth Jacob feel welcome and part of our growing family, Kein Yirbu.

  1. us all continue building Beis Yakov and have in mind L’Chu V’Neilcha: let us walk and go with our young and our old, serving Hashem as one family, eachcontributing our essential and necessary talent to the mix. May we all be Zocheh to have our Beis HaKnesses move to Eretz Yisrael in the time of the rebuilding of the Bayis Shlishi speedily in our day. Amen!


Ah Gut Shabbos

Rabbi Avraham Bogopulsky


* Rabbi Yehuda Rosanes (1657-1727) was Rabbi of Constantinople. Due to his knowledge of Arabic and Turkish, he was appointed by the government as Chief Rabbi ("hakam bashi") of the Ottoman empire. Rabbi Rosanes took a very active part in condemning
and denouncing the Shabbethaians, and he was one of the signers of an appeal to the German communities to oppose the movement.

Parshas Vaera - Human Connections           25 Teves 5778

01/18/18 22:38:58


This Dvar Torah is sponsored by Rand and Nomie Levin in memory of Rand's father Aryeh Leib Ben Yisrael HaLevi on his Yahrzeit.

Hiking on the Lake Murray six-mile 10k round trip footpath, an array of different kinds of people can be observed doing assorted things. I typically observe at least five different groups or categories of these individuals on this course, including some sub groups as well. The main categories are as follows: Walkers, Bicyclists, Joggers, Animal strollers (people walking their dogs), and people schmoozing while sitting on the occasional benches placed along the path. I believe there is a sociological pattern that can be observed among any one of the five categories mentioned above. Most importantly, a marked degree of comradery exists within each group. Despite the fact we are all strangers to one another, there exists an automatic kinship with others who fall into any of these specific groups.

As mentioned above, the Lake Murray path is not a complete loop but rather a two-way three-mile one way, three-mile return track. Whichever direction you are going, you always see people on the other side of the path walking, jogging, biking in the other direction. I’ve noticed that people who are doing the same type of exercise, be it walking, or riding, acknowledge the person going in the other direction if they are doing the same thing. Take me for example, I give a nod and receive a nod in return from those who are jogging, but not necessarily from those on bicycles. Those who are walking their dogs seem to stop and greet total strangers inquiring about each other’s pets. The bicyclists have their own acknowledgement by raising their hand a bit off the handlebar.

This sort of behavior is not exclusive to exercise; it is found in any place of routine. When I attended high school, I used public transportation. I traveled on the New York City subway system for three years and became accustomed to seeing the same people day after day at the same time, going to the same station and even sitting or standing in the same location in the car itself. It did not take long for me, or, as I observed, others who recognized the friendly face of the stranger whom they saw every day. Of course, there are exceptions to every rule, and this rule is no different. There are people on the exercise path or who are going to work who just mind their own business and don’t want anything to do with anyone else. They practically hold a sign up that reads, “Do not disturb,” or “Leave me alone”. A final example may take place among the work force at a business or office where common areas are designated for employees to congregate: the coffee cart, the employee lunch room, and the like. We may not be in the same department or have any direct business dealings with the individual, but we do exchange small greetings and chit chat a bit.

On the one hand it is a nice thing to show the friendship and rapport with our colleagues with whom we work or commute. On the other hand, however, as Jews we need to be careful to create guidelines and set limits to our interactions and engagements. No one is above the realm of perfection. We don’t rely on our mitzvos and religious dedication to insure and guarantee that we won’t sin. The influence from the outside world does not only exist, it is very tempting, pervasive and powerful. We need to take precautions to shield ourselves from the influences of the outside world, maintaining awareness of the non-Jewish element which surrounds us and the state of exile we are currently in. Some people may think that I am exaggerating or overreacting to the fears of the influences that threaten our Jewishness and our commitment to a Torah life style. Obviously, I don’t think I’m overdramatizing the situation. We only need to look in the Torah to see how such influences can influence.

In this week’s parsha Vaera the Torah states in Shmos 9:29 “Vayomer Eilav Moshe, K’Tzeisee Es HaIr, Efros Es Kapai El Hashem….”. “Moshe said to him (Pharoah), when I go out of the city I will spread my hands in prayer to God….”. Moshe Rabbeinu tells Pharoah that he can not pray in Egypt, rather he must leave the area. Rashi elaborates, stating: “He had to leave because in the city Moshe could not daven because it was full of idols and idolatry”. What was the fear that Moshe had? Was Moshe afraid that he might end up praying to the idols? Certainly not, rather he was afraid of the influence the idols would have upon him which would have an adverse effect on his Tefilla/prayer. From this episode we clearly see the greatness of Moshe. If Moshe was afraid of the bad influence of Mitzrayim, the idols and the atmosphere around him, then how much more so we need to be concerned about the forces around us in this exile.

The challenge of the outside influences over Judaism is not a new phenomenon; it has existed in all generations. Dovid HaMelech in Tehilim 106:35 says, “When you mix among the nations you learn from their ways”. Rambam in Hilchos Deos 6:1 states: “It is human nature to be influenced by one’s friends, adopting the moral standards of the people around us. Therefore, associate with righteous people and constantly be in the company of Torah scholars in order to learn from their behavior. Stay away from the wicked who walk in darkness so that you will not learn from their deeds”. A person should not fool himself and say, “What do I care about my surroundings and the outside evils? I am not connected to any part of them.” The nature of a person is drawn from what is around him.

The problem is we do live in a foreign, non-Jewish country with a heavy-duty influence surrounding us. What can we do to survive? Should we leave the city every time we need to daven, emulating Moshe? We do greet our co-workers and nod to our neighbors and share some common activities? What can we do to guarantee maintaining our uniqueness and preserve our Yiddishkeit? The Navi Malachi 3:6 says, “God does not change. Outside forces have no influence upon Him; they can’t even touch Him. Hashem is represented by the Torah in this world. It is the Torah that guards God and we must use the Torah as our shelter and protection from the elements attempting to infiltrate our spiritual lives of holiness and purity.

The one and only protection when we go out into the world is the Torah itself. The Torah is the antidote to all the evil forces distracting us away from Hashem. As long as we learn and keep the Torah then the human connections will not influence or steer us away from Hashem. To the contrary, the Torah will bring us closer to Him.

Ah Gut Shabbos
Rabbi Avraham Bogopulsky

Parshas Shmos - More Employees, Not Less, is the Answer                      18 Teves 5778

01/04/18 22:40:58


I am a firm believer that everyone should have at least one but preferably two hobbies in life. The reason two would be better is that they each work as a kind of diversionary occupational insurance policy: if you get bored of one of them, you always have the other. On the other hand, having too many hobbies leaves you unable to focus on any particular one and never really fulfilling the pleasure of a genuine hobby. Hobbies are largely investments of time and money, usually without any monetary gain involved. They are, without a doubt, beneficial enjoyment upon which there is no price tag.

For those of you who know me, one of my hobbies is playing the stock market. True to my analysis and definition of ‘hobbies,’ I invest money without any monetary gain. One of my investment ‘hobbies’ was General Electric; if I would have sold that stock at the right time, I would have made some money, but then again it would no longer have been my hobby. So, for those of you who follow the market - and GE in particular - understand clearly that thanks to the fact that I still own it, I am definitely fulfilling the ‘hobby’ aspect of this investment. I am a believer in GE and will hold onto it until I see a profit from it, but the turmoil my stomach has endured has been rough through their transition to new leadership. It only made matters worse when I read an article that I completely agree with, and I hope this trend will reverse itself. Here is an excerpt from the article:

An August 31, 2017 article in Fortune Magazine suggests that John Flannery, the incoming CEO of GE, is looking to make “aggressive” job cuts in the next year to reduce spending and increase profits. “We have a plan to take out $2 billion in cost by the end of 2018,” GE spokesperson Jennifer Erickson said. “We’ve said John [Flannery] is reviewing all aspects of the company. He will present to investors in November.”

Cutting costs are always easier than actual innovation. It’s the low-lying fruit a new CEO can pick to make an immediate impact with the board. Long-term, however, it does little for GE stock and GE shareholders. Digitization might be the solution to GE’s woes, but it shouldn’t come at the hands of job losses. Creating jobs is one of the best ways I know to add value to shareholders and GE stock. Companies that are adding jobs are growing. That’s simple economics! Economics is the science that concerns itself with economies - how societies produce goods and services and how those societies consume them. It has influenced world finance at many important junctions throughout history and is a vital part of our everyday lives. The assumptions that guide the study of economics have changed dramatically throughout history with this one exception: adding manpower shows growth. We see this clearly in the transition from Chumash Bereishis to Shemos. Rav Aleksander Yehoshua Levinson, in his sefer K’Ayal Ta’Arog, explains this transition as follows.

Sefer Shmos, the book of Exodus, crystalizes the Jewish people into a nation. The Jews as a family traveled south to Egypt with seventy souls and left 430 years later with hundreds of thousands (approximately three million including older men, women and children). There are three major events or themes we read about in Shmos: the exodus from Egypt, receiving of the Torah, and the building of the Mishkan - the portable sanctuary. Each one of these major components is wrought with trouble and difficulty which are difficult to comprehend. The first scenario occurs when the Jews left Mitzrayim after years of hardship and slavery. They have the audacity to complain and declare in Bamidbar 14:4 “Nitna Rosh V’Nashuva Mitzrayma.” “Let’s appoint a new leader and go back to Egypt.” The second occurs immediately after the Jewish people receive the Torah. They turn to Aharon asking him to make them a Golden calf. To add insult to injury, they declare in Shmos 32:4 “Eileh Elohechaz Yisrael Asher Hotziacha MeiEretz Mitzrayim.” “This is the God of Israel that took us out from the land of Egypt.” The third case takes place when the Jewish people build a Mishkan where the service to Hashem takes form and is clear. Nevertheless, the individual is left wondering about his own personal service and connection to God. The common thread in all three of these events is feeling the loss of personal identity as they grow into a nation. The Jewish people leaving enmasse, receiving the Torah, receiving the laws of our nationality and religion coupled with the mechanism of the Mishkan combine to demonstrate how we serve God as a people on the national level.

In Sefer Bereishis it was all about the individual merits - those of Avraham, Yitzchok, Yaakov, and their wives. It was those personalities and the twelve sons of Yaakov, the Shvatim, that gave character and quality to each individual Jew. In Shmos we see the role of leaders in Moshe, Aharon and Miriam, each of whom instill a sense of looking towards and following our leaders. Leaders are necessary to command and direct large groups of people; smaller groups trailblaze on their own. Moshe and Aharon, in their respective roles, imparted and communicated to all future leaders of the Jewish people how to guide the nation as a group while appreciating everyone’s personal identity. The flip side is for every individual to maintain his/her individuality and unique physical and spiritual make-up while at the same time humble themselves to the Tzibur, the community or congregation. As important as it is for every person to know who they are and where they stand as Yechidim/individuals, it is equally if not more important to recognize their role and service to the Klal, to the general group. Sefer Shmos takes the faith and Emunah of the individual and nurtures it onto the national field.

In order for the Jewish people togrow from a small-time family to a nation of magnitude and force in the world, numbers were required. It was necessary to ‘hire’ more people in order to get the attention from their neighbors in demonstrating the we’re no longer a small family of individuals, but rather we are becoming an emerging company that will lead the world. L’Havdil (to make a separation between the holy and the mundane) Haadosh Baruch Hu the CEO of the Jewish company has the Jewish women giving birth “Paru VaYishritzu” Shisha B’Keres Echad, six children at a time; some Midrashim multiply that by ten! Hashem said we need to turn this little family business of seventy into a major corporation and “hired” hundreds of thousands through the birthing system. This caught the attention of Pharoah, who feared his country would be taken over and therefore systematically tried to reduce them.

Chazal, the Rabbis, teach us “B’Rov Am Hadras Melech” - with a multitude of people it creates a greater honor for the King. It isn’t easy to forego my individuality and my personal interests. It takes a great person to put his personal interests aside for the betterment of the Klal.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

Parshas Vayigash/Vayechi - A Complete Refuah Sheleimah                    10 Teves 5778

12/28/17 14:10:44


This Dvar Torah should be a zchus for a Refuah Sheleima L’Chol Cholei Yisrael 

‘Tis the season when many people get sick. Over the past few weeks there hasn’t been a household where at least one member was not sick from the usual winter ailments. At that point, it doesn’t take much for the cough, cold, or influenza to sweep through the house and systematically take on every member. Parents have expressed to me that their only hope is that once it made its rounds it will leave and the cycle won’t start again, hitting the family a second time. During these “light” kinds of sicknesses everyone in the family may go through a little inconvenience. Maybe a child sharing a room will have to sleep someplace else to avoid catching something from the sick sibling. Perhaps a parent will have to administer medication, prepare a special diet for the time being, and even take off from work. Generally speaking, the inconveniences and small changes are tolerable and don’t create long-term effects on any one as this is part of the usual sicknesses with which families must contend. We often wish a person a speedy recovery or refuah sheleimah which is loosely translated as have a “complete healing”. Whether it means to quickly get better or to have a complete recovery, the main point is to wish the individual better health. I would like to suggest another definition of refuah sheleimah.  

If I may at this point, speak/write about a very sensitive and critical set of circumstances that Jewish families are facing. Many of societal issues that directly impact the Jewish family crosses over to all segments of the Jewish world, whether chasidish, litvish, yeshivish, modern orthodox, and, I would presume to a degree, even conservative and reform Judaism. I am writing this piece to bring an awareness of how devastating illness can be that it wreaks havoc not only on the patient but on the entire the family as well. I write with trepidation in mentioning the hardships families must endure when a family member is facing a life or death illness R”L (Rachmana Litzlan - may God save us) and or undergoing treatments that will hopefully provide extended life. But an even greater challenge to a family is when one member is challenged with a severe psychological disorder. Mental health issues are not only paralyzing for the patient; they are also debilitating for the other children, parents and even the grandparents. There are some subtle and some non-subtle effects on a family that manifest itself differently to each family member.

Dealing with mental health issues raises stress levels to their limits. When children are stressed out, they may act out in school or fall behind in their work;  their minds are pre-occupied with many crucial, potentially life-altering changes around them. Older children, adults, parents and even grandparents may become more irritable and have less patience for others. These behaviors may be interpreted as obnoxious, but in truth it’s the ancillary effects of the disorder attacking their loved one. Parents and spouses of a child with a mental disorder may have stains on their personal and intimate relationships. Many of the primary and essential important goals and values they’ve built up over the years seem to be shaky at best and crumbling at worst. This is where the Refuah and its co-part  Sheleimah come into play. Refuah/healing must be addressed to the patient. There is no question a complete and full (shaleim) recovery is wished for. But let us not forget that the Sheleimah component is addressed to the relatives of the patient. The idea and concept of Sheleimah is discussed in the past and coming week’s parshiot.

In this week’s Parsha Vayechi we are introduced to illness/sickness for the very first time. The Torah states in Bereishis 48:1 “VaYehi Acharei HaDevarim HaEileh, Vayomer L’Yosef Hinei Avicha Choleh, Vayikach Es Shnei Banav Imo Es Menashe V’Es Ephrayim”. “A short time after this, Joseph was told that his father was sick; Joseph went to his father, taking his two sons Menashe and Ephrayim with him.”  The Midrash Rabbah chapter 65 teaches us from the beginning of Bereishis until now the word Choli/Sick is not mentioned. It was Yaakov Avinu who asked Hashem to bring illness to the world instead of someone just dying. Yaakov had to ask Hashem as a show of mercy to bring illness so that a person could put his affairs in order. Primarily, if a person dies suddenly, he will not be at peace without first having the opportunity to make proper  arrangements among his children. Therefore, if a person has at least a few days prior to dying, he can have Yishuv HaDaas, a settling of his mind surrounding his children. Hashem agreed to Yaakov’s suggestion and declared He would start with Yaakov.  Yaakov was therefore the first one to become sick.

The root of the word Sheleimah is Shin, Lamed, Mem, which spells out shalom  - peace  - or Shaleim - complete. Even though Yaakov was sick and dying, the words wished upon him were Refuah Sheleimah, which could be interpreted as he should die while still being whole and complete. Blessing his children, giving them ultimate direction for life, put Yaakov’s mind at ease, allowing him to leave this world ‘whole’.

In last week’s parshas Vayigash we got a glimpse into the completeness or fullness of the wishes. In Bereishis 45:27 the Torah states: “Vayidabru Eilav Eis Kal Divrei Yosef Asher Diber Aleihem, Vayar Es Ha’Agalos Asher Shalach Yosef Laseis Oso VaTechi Ruach Yaakov Avihem”. “Then the brothers related all the words that Joseph had spoken to them, and he saw the wagons that Joseph had sent to transport him. The spirit of their father Yaakov was then revived”. Yaakov was emotionally sick over the discord that existed among his sons. Having now heard directly from his sons the entire episode and its conclusion, he felt relieved. Yaakov never fully accepted the notion that Yosef was actually dead. He knew Yosef wasn’t physically dead, but still suffered an emotional death due to being isolated from the rest of the family. For twenty-two years Yaakov felt his family was broken, fractured by the disdain shown by the brothers towards Yosef. With the brothers realizing Yosef’s true intentions, they were able to look back and reconsider their breaking apart the family by selling Yosef. As Yaakov saw the wagons, it reminded him of the last thing he learned with Yosef:  the laws of Eglah Arufa. The Mitzva of Egla Arufa is when a person is found murdered between two cities. God lays the blame on the Rabbis of the closest city because they must have not provided a place to sleep and the man was forced to travel. A ceremony of decapitating a calf, an Eigel was done by a brook of water and a patch of non-tilled land. Without going into the details Yosef sent wagons  (also called agalot ), same word as calf.  This was an additional sign to Yaakov that the sons who sold Yosef held themselves accountable for their actions. The spirit that is now revived within Yaakov is the feeling of Shleimus, having his family whole once again.

We see the importance of the family holding on together and as they struggle with illness and sickness within the family they should also be the recipients of the well-wishers of a Refuah Shelimah to the patient and the entire family. We hope and pray for the Refuah / healing to the ill patient and a Sheleima to the bringing back of wholesomeness to the extended family.                    

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

Parshas Mikeitz - The Hidden Miracle of Chanukah                                 27 Kislev 5778

12/15/17 12:32:34


I was flabbergasted when shopping for some hot chocolate packets. I picked up the only one brand the store was stocking, and was shocked that it did not have a hechsher (kosher certification) on the label. I thought to myself ‘how dare (what Chutzpah) they not have a kosher endorsement. I mean, c’mon! It’s almost 2018!’ We take for granted how far the kosher food industry has come. The younger generation cannot appreciate the number of kosher products available today throughout the world. There are always going to be some challenges for some who keep Cholov Yisroel, or Pas Yisroel, etc. But on the whole there has never been so much convenience for the Jewish belly.

There are certain signs which indicate that we are living through prosperous times. An example is the number of pets that people own today. Owning a pet in my generation was a luxury, but has become something standard in today’s times. Due to the fact we are living richer lives we can afford the ‘extras’ in life, such as pets. This is true for the non-Jewish world. How much more so for the Jewish and religious Jewish world. A much larger sign of prosperity has blossomed in the last few years in the kosher food industry, particularly in fresh ready-made foods. I am not referring to restaurants, but rather to the number of take-out food establishments both in Eretz Yisrael and in the larger metropolitan cities in the U.S. which house a great proportion of the Jewish people. In my day, the take home food stores had the basics; chicken, kugel, deli and coleslaw. Today, not only can you buy different soups but even the noodles that go into the soup. Twenty-five different kinds of salads are complimented by eighteen different kinds of dips. Huge wine and high-end whiskeys that only increase our appetites for the array of meats and newly-discovered roasts that we never had before. This is all topped off by sushi stations located in all kosher supermarkets, in addition to, of course, baby-sitting available while shopping. All of this, of course, can be delivered to your doorstep with a few clicks from your smart phone. I am not going to even speak about the opulent smorgasbords and lavish weddings that are just a bit over the top. This entire description isn’t to make your mouth water but rather to depict what good fortune this has turned out to be for the Jewish people.

The Torah is very clear that fortune often leads to forgetting about God. These warnings are mentioned in the Shema and later in Devarim when Hashem warns the Jewish people that if you get fat and you forget Hashem, you will be kicked out of the land. In my humble opinion, part of this phenomenon is the desire and striving for Jews to want to be like the other nations of the world. This just about summarizes the entire story of how Chanukah came to be. When many Jews wanted to become like the Assyrian-Greeks, anti-Semitism started to perk its ugly face. The Hebrew term Misyavnim, is taken from the root Yavan, meaning Greek,. The letters of Yvan are Yud, Vav, and Final Nun. Each letter is a little longer than the previous one, indicating the small deviation away from Hashem. It then continues to stretch further and further out of range from where God allows us to be.

Hashem recognizes that man lives within a range, and as we stay in that range we will be able to remain close to Hashem. This is symbolized in the Halacha of the placement of the Chanukiyah. One should not place the menorah lower than three tefachim (A tefach is approximately 3-4 inches) and preferably not higher than ten tefachim. Putting the menorah higher is acceptable up until twenty amos, which is approximately forty feet high. The reason it can’t be lower than three tefachim is because it would be considered on the ground - which is a disgrace for the menorah. The height of ten tefachim creates a separate halachik domain. The Rabbis tell us that this is man’s domain, and God typically doesn’t enter that airspace. The Chernobyl Rebbe, in his sefer Meor Eynayim, writes that when it came time to save the Jews during the story of Chanukah, He – God - lowered Himself to be within the ten tefachim. Hashem wanted to be close to His people to bring them back and return. This came about through the shemen/oil which represents wisdom. It is through the light of the Torah that teaches a person how to serve Hashem with knowledge and intellect.

Every year we light the menorah and God hopes that it is through the light that a person will see the light of the Torah which is what the oil represents. As Hashem comes down within the ten tefachim, He becomes more visible; He wants to be close to us. Once Hashem is within the ten tefachim, He then reaches down to straighten the wicks, which represent the straightening out of the Jew, bringing him back to God. It is interesting to note there are a few places in the Torah which reveal that the cure of the punishment comes from itself. Meaning, what was it that lured the Jew away from Hashem? It was the prosperity or the fatness of the land. The word for ‘fat’ is Shamein which is the same root word as Shemen or oil. It is that which drives us away from Hashem and has the same strength to bring us back to Him. It is only a matter of substituting a few vowels and the light produced from the oil which will illuminate the truth for us and help us to understand that we grew fat for nothing. Prosperity by itself is not bad; this major issue is for us to understand that what we do with the wealth and how we behave with this new wealth is critical.

This message is clearly seen in Yosef’s wisdom in planning for the challenging times that lay ahead. There was tremendous blessing in Egypt for a few years which only Yosef, with great intellect, could see, guiding him to provide for the need to save for the bad years to come. He, Yosef, did not misuse and or abuse the blessing of plenty that Egypt provided. Rather, he wisely saved for the lean years. The bracha for all of us this Chanukah is to become wise through the light of the menorah and to get closer to Hashem with the light of Torah and not frivolously going further away through the very same fatness.

Ah Gut Shabbos & Ah Lichtiga Chanukah

Rabbi Avraham Bogopulsky

Wed, October 23 2019 24 Tishrei 5780