Rabbi's Blog

I believe everyone would agree that by following a given set of instructions most people would be able to reach their destination and accomplish the goal they are trying to reach. If a person deviates ever so slightly, the detour creates a longer trip, possibly preventing or seriously delaying that which he was working to build or preventing him from attaining the goal. This rule of thumb applies to us all: perhaps we are a bit closer to where we need to be, but we have not gotten there just yet.

Almost another year has gone by since we mourned the burning of the Beis Hamikdash and the destruction of Yerushalayim. Unless something drastic takes place in the next forty-eight hours, we will be repeating the same process we have experienced the last 1951 years of fasting, lamenting, and mourning. Why is it taking so long to bring an end to the galus/exile? The answer is fairly obvious: we have not followed the directions delineated  to reverse the root cause of what brought about the initial exile. So…just what did cause the initial and subsequent exiles?

The sages in Yerushalmi Yoma 1:1 taught, "Any and every generation that has not brought about the rebuilding of the Bais HaMikdash, is as if the Bais HaMikdash was destroyed in that generation and in their times." So, what are we waiting for? After all these millennium don’t we know why the second Bais HaMikdash was destroyed? In fact, the same lack of merit resulting in its destruction has resulted in its not being rebuilt. The Midrash Socher Tov, Shmuel 31 states a frightening outcome of not yearning for the rebuilding of the Temple, "All the communities that fell were destroyed only because they didn't inquire after and demand the Beit HaMikdash." The Gemara Yoma 9b discusses the reasons for the destruction of the two Temples in Jerusalem.  It differentiates between the causes of the first destruction and those of the second: Why was the First Temple destroyed? It was destroyed due to the prevalence of three things: idolatry, immorality, and bloodshed. But why was the Second Temple destroyed, seeing that in its time they occupied themselves with Torah, mitzvot and acts of kindness? Because baseless hatred/Sinas Chinam prevailed. This teaches all of us that baseless hatred is equal to the three sins of idolatry, illicit relations, and murder. The severity of sinas chinam is clear: even a generation of charitable scholars can be punished for this sin. It is considered as grave as the three cardinal sins combined. The mention of sinas chinam as the root cause of the Second Temple's destruction is repeated elsewhere, with additional components. The Talmud Yerushalmi Yoma 1:1 state that during the Second Temple era, the people were avid in their Torah study and careful in their fulfillment of mitzvot. Destruction came upon them because the people loved money but hated each other.  Indeed, they hated each other with baseless hatred. The Midrash Eicha Rabbah 1:21 adds that during the Second Temple era, "People rejoiced over the downfall of others."  

*If hatred were always forbidden, under all circumstances, then it would be easier to curb the phenomenon of one Jew’s hatred for another.  However, because circumstances do in fact exist that allow one to hate another, the dividing line between permitted and forbidden hatred must be drawn.  When permissible, the “mitzva” of hate is unfortunately often much easier to fulfill properly than the mitzva to love another Jew.  Now, when it comes to the individuals whom we naturally would love, the mitzva is seemingly unnecessary.  It is when considering those individuals whom we might be tempted not to treat in the prescribed manner, for a whole host of reasons, that the mitzvot of love and hate bear most significance.

 To gain a greater understanding of this hatred, we must properly define it.  The term sinas chinam is rather strange.  People do not usually hate others for no apparent reason.  Usually, the reason to hate others is because they have mistreated us, are a bad influence, have different opinions, and so forth. Why would sinas chinam have been so pervasive during Second Temple times if it were really baseless? Evidently, the sinas chinam - which was so prevalent and widespread - was not "baseless" in the usual sense of the term.  Everyone numerous reasons to hate others. The Sages, however, view these feelings as baseless if they are not based on the permitted hatred.  In fact, the hatred allowed in certain cases is a constructive hatred, aimed at distancing bad influences; therefore, such hatred is limited in its scope and level.  Even so, there are numerous opinions which understand that hatred, even for these elements of society, is either disallowed in our time or severely limited. If so, any hatred which does not carry with it the Torah's permission is viewed as sinas chinam.  The Talmud, however, stresses the severity of this form of hatred. After all, despite the fact that the generation of the destruction was accomplished in Torah study and even acts of kindness, the phenomenon of baseless hatred was sufficient to lead to its downfall. Therefore, sinas chinam is akin to the three cardinal sins which led to the First Temple's destruction. Even when the Torah permits hatred, it does not neglect the responsibility of loving a fellow Jew*.

The current antidote to Sinas Chinam is the opposite…Ahavas Chinam - love for no reason or for free. The reason I say ‘current’ is it has no mention in the Torah or even in the Talmud. One of the earliest sources is attributed to the Pele Yoetz in 1824 and later to Rav Kook in 1930 in his sefer Imrei Phi. The question is how do we define Ahavas Chinam and how do WE apply it to OUR daily lives. Reb Mordechai Shlomo of Boyan told the following story to one of the sons of the Vizhnitzer Rebee of Monsey zt”l. The Ahavas Yisrael of Vishnitz once arrived in a city and bestowed a lot of honor to a very simple person. People hinted to the Rebbe, the Ahavas Yisroel, that this person is not a Rav/Rabbi in the city, he is not an honorable person at all. He is rather a simple person. Their hints were for naught as he continued to give him a lot of honor. They asked the Ahavas Yisrael later, ”What does the Rebbe see in this person that the Rebbe gave him so much honor?” The Ahavas Yisroel replied that the Bais HaMikdash was destroyed because of baseless hatred, we rectify it by having baseless love. The meaning or definition is to “love a simple person for no reason at all. I did not see anything in him, not Torah and not anything else. There is a concept that loving a Torah scholar is loving the Torah itself, but loving a simple person is loving the person himself; you love him for no reason at all”. We need to train ourselves to honor each other for no reason, unconditionally, even if the person does not deserve it”. This, the Vizhnitzer Rebbe said, will bring about the rebuilding of the Bais HaMikdash.

I suggest that from now on (not just the next few days until Tisha B’Av) we consciously embrace this attitude, committing to working on this important social obligation. We tend to go out of our way to greet someone important, wealthy, or influential but typically ignore someone who is not. Each and every one of us should go out of our way (at least once a day and keep a record of it) to say hello to someone or inquire of their well-being. By demonstrating our care and concern for the Chinam person, we will reverse the baseless hatred and do our part towards the rebuilding of the Bayis Shlishi B’Mheira B’Yameinu in the next few hours……….    

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

*Adapted from an article by Rabbi Ari Zivotofsky in Jewish Action magazine.

Rarely do I write in real time, choosing instead to focus either about the past or about something current, but not literally as it is taking place.  As you are reading this message, our Shul has gone dry. No no, don’t get all nervous, there will still  be schnapps during kiddush. The schnapps will, bli neder, continue to drip. Over the last few weeks there has been a little river flowing at the entrance to the parking lot. Very few people have stopped to  look or inquire as to where is this water was coming from or why it was there at all. The water has been leaking from the main water valve to the Shul building. We thought it had been repaired a few days ago by simply tightening the valve. Apparently, that was not the root cause. This week another plumber came out and detected a leak in the line which requires extensive work resulting in a prolonged time with the water main shut off. Therefore, for those of you reading this who will be coming to Shul (or reading this in Shul), be prepared. There will be no water in the restrooms or sinks at Shul this Shabbos. Accommodations have been made to use the bathrooms in the adjacent apartment building.

Jewish thought and tradition teach us that water is life - Mayim Chayim. This is supported in a very physical sense. One may wonder how much water is on, in, and above the Earth. When all Earth's fresh water including all our planet’s lakes and rivers, we see the Earth as a watery place. In fact, about 71 percent of the Earth's surface is covered with water, and the oceans hold about 96.5 percent of all Earth's water. Water also exists in the air as water vapor,  in icecaps and glaciers, in the ground as soil moisture and in aquifers, and, not to be ignored… within all of us, our pets, our plants, all living things. Water never sits still. Our planet's water supply constantly moves from one place to another and from one form to another.

This water discussion must also address the fact that our bodies consist of about 60% water, varying from roughly 45% - 75%.  Interestingly, babies have a high percentage of water in their bodies, but this water content decreases with age. This may account for the need to drink more water as we age. Fatty tissue contains less water than muscle, so the percentage of water can vary with body type. Water is essential for health, vital for the maintenance of our numerous bodily functions including temperature regulation, cellular function, and waste removal. Every medical opinion  regarding overall health includes the need for drinking water.  As in all areas of life,  a proper balance must be found even with daily water intake. It is also possible to drink too much water, leading to other potentially serious situations. Water, as mentioned earlier, is, indeed life, but this adage   does not apply exclusively to the physical need.

We do not need to look for sources regarding water beyond Bereishis when God created the world, as this refers to all water prior to splitting up the waters below and above. One could argue the waters below are the physical waters while the waters above are the spiritual.. Nevertheless, “Mayim Chayim” - water of life - is both physical and spiritual, found spiritually-speaking later on in the Torah as well. I found a beautiful connection to spiritual water in a fascinating look into this week’s Torah portion.

In this week’s Parshas Pinchas the Torah states in Bamidbar 27:1 "ותקרבנה בנות צלפחד בן חפר בן גלעד בן מכיר בן מנשה למשפחות מנשה בן יוסף, ואלה שמות בנותיו מחלה נעה וחגלה ומלכה ותרצה"  “A petition was presented by the daughters of Tzelafchad, son of Chefer, son of Gilad, son of Makhir, son of Menashe, of the family of Yoseph’s son Menashe. The names of these daughters were Machlah, No’ah, Chaglah, Milkah and Tirtzah”.

The Apta Ruv, Reb Avraham Yehoshua Heshel in his sefer Oheiv Yisroel on this passuk quotes a familiar verse in Yishayahu 12: 2,3. The Navi states "הנה קל ישועתי אבטח ולא אפחד, כי עזי וזמרת קה ה' ויהי לי לישועה. ושאבתם מים בששון ממעיני הישועה"  “Here is the God of my salvation, I shall trust and not fear; for the strength and praise of the Eternal Lord was my salvation. And you shall draw water with joy from the fountains of the salvation”.  The word Yishua/salvation is called the holy crown from above and is where we draw the source for salvation, kindness and mercy.  These waters originate from two springs which represent  Chochmah and Binah - wisdom and intellect - reflecting on five sources from which water draws its strength.  Dovid HaMelech said, “Lift up the cup of salvation,” using the analogy of a cup as a receptacle to receive and hold wine, so too His eternal kingdom would have a receptacle to receive the five kinds of salvation from the Heavenly Kingdom of Hashem. The Zohar explains there are five Hebrew letters that have a ‘final’ letter associated with them, meaning when those letters are at the end of a word it sounds the same but looks different. Through a deep discourse, the Apta Rov shows a connection between those five final letters,  represented and connected to the word or name  - צלפחד  - Tzlefchod - the father of the five daughters who seek land as an inheritance in Eretz Yisrael. When it says ‘they came close,’ it means they grew spiritually closer to the Source from above.

Water and life are extremely precious;  we must take care to have an adequate supply in both physical and spiritual terms. As we find ourselves in the midst of the three weeks and have been witness to many tragedies befalling us, the Jewish people and the people of the world, we must direct our energies to the source of all. Hopefully, by doing so we draw not from a leaky faucet but from the Spring of Life, in both the physical and spiritual realm, to bring about the final salvation the גאולה שלימה במהרה בימנו אמן

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

This week’s Torah message is Sponsored by Bill, Steffi, Breana and Ethan Retin in honor of Rabbi & Leah Bogopulsky and the entire Beth Jacob community for welcoming us so warmly 21 years ago and making us feel like family ever since.

An interrogative word or question word is a function word used to ask a question, such as what, which, when, where, who, whom, whose, why, whether and how. They are sometimes called wh-words, because in English most of them start with wh- (compare Five Ws).

The question children persistently ask their parents is the proverbial, ”Why?”. The curiosity, wonder-filled searching of reasons for seemingly everything  is evident when innocent, inquisitive children, growing ever more aware of the world around them, ask the question, ”Why?”. I believe, with full confidence, that everyone falls into this category of questioning why. Whether we, throughout our childhood repeatedly asked our parents reasons for everything  or now, as parents on the receiving end of our children’s repeated questions of why, the most common answer is typically, ”Because”. So often, the answers to the questions presented by an innocent, curious child in a manner which is both age-appropriate and satisfying are difficult to frame appropriately. Of course, some answers can be modified and broken down to a child’s level, but other times they cannot. When a question cannot be explained, especially when the child follows up with another question of “but why”, the only ‘reasonable’ answer is simply “because”.  This simple escape-hatch  ‘because’ answer is likely the result of  one of two reasons:  because we cannot break a response down to a level the child will comprehend, and the second is simply out of frustration. When we reply with “because” due to the first scenario, it is a response given in a loving, compassionate manner. But when we reply “just because”, it is most likely tinged with frustration and a sense of losing patience thanks to the repetitive bombardment of questions from the wide-eyed, curious child.

These ‘why’ questions are generally broken down into two age groups: the younger, innocent children, and the older children who have typically reached the age of rebelliously challenging authority. I do not, Chas V’Shalom/Heaven forbid, mean children who are literally rebelling against their parents, but rather children who are at the age of feeling their oats by asking the for justification for whatever may have been told to do. At this stage of life, the line of questioning typically goes as follows. “Why do I have to do it if my sister does not have to” and vice versa. Or…”Why does our family have to do ’that’” when the family down the block does not do it?”” Why do I have to go to sleep so early when my friend Charlie does not even have a bedtime?” “Why do I need to make my bed if I am only going to mess it up when I go to sleep at night?” “Why do I have to clean up my toys if I am going to take them out again tomorrow?” And on and on. And one of my favorites: “If dinner consists of a protein, starch, vegetable, and dessert, why can’t I have dessert first and the main meal afterwards?” And, of course, we can’t leave out the most common question all children ask”  ”Why is the sky blue?” As Jews we recognize that these questions which begin with “why” are not exclusively asked in secular matters; they apply to religious areas of discussion and affairs as well.   

After all is said and done, an older child may feel the answer is inadequate and does not want to listen. Nonetheless, in my humble opinion, (and you know I am not so humble)- at least not when it comes to answering my children’s questions) I feel that at a certain point a good parent should follow up by not just saying “because” but by adding,  “Don’t like it? Well, that is just too bad, you still must do it.”  Kids have rules which they need to learn must be obeyed even though they do not necessarily understand or agree with.  Even though they would prefer not to do something they have been asked to do, they still must do it.   This holds true with regards to the physical, mundane parts of life and also with the physical, spiritual component issues of life. We as parents need to  realize that we can ask but also require our children to learn, daven, do chessed, by making clear that rules are rules – it is expected that they will do, obey what we clearly expect that they do.  After all, we are the parents – that is our job. It goes without me saying we must treat and teach and guide every child according to their specific needs, abilities, and ways, maintaining realistic expectations based upon each child’s level of understanding, with love and clear firmness.

Now, this may seem all good and dandy, but we must also be aware that if WE are not doing those same things that we are telling our children to do, then they will turn around to us and ask, ”Why aren’t you doing it?” Keep in mind, children may not need to actually verbalize this internalized justification so many words, but they are no doubt thinking it in their minds. And yes, with younger children, we may force our will upon them, but as they grow physically, mentally, and intellectually stronger, they will clearly see the double standard. My advice, my message is, ”Do not be self-contradicting”! Whatever we ask from our children, we must also be prepared to do no less than they are being told to do. This lesson is not pulled from some sociological book on parenting or raising children, rather the message and lesson is loud and clear from the Torah itself.

 In this week’s Parshas Chukas the Torah in Bamidbar 19:2 states: "זאת חקת התורה אשר צוה ה' לאמר, דבר אל בני ישראל ויקחו אליך פרה אדומה תמימה אשר אין בה מום אשר לא עלה עליה על"  “The following is declared to be the Torah’s decree as commanded by God. Speak to the Israelites and have them bring you a completely red cow which has no blemish, and which has never had a yoke on it”. The red hefer is the quintessential “chok” or statute. We know some of the obvious mitzvos referred to as Mishpatim;  here the Chok which we would not necessarily know on our own. The Gemara Yoma 67b summarized this beautifully. “Our Rabbis taught: My judgments/mishpatim you shall fulfill, i.e., such commandments which, if they were not written [in Scripture], they should by logic have been written. These are: [the laws concerning] idolatry, adultery and murder, robbery and “blessing” the Divine Name. And My statutes you shall observe, i.e., such commandments to which Satan objects, they are [those relating to] the wearing of sha'atnez, the chalitzah [performed] by a yevamah, the purification of the metzora, and the he-goat that is sent away on Yom Kippur. And perhaps you might think these are empty acts, therefore the Torah says: I am Hashem, I have decreed it and you are not permitted to criticize it.

In essence, Hashem is commanding us by both the Mishpatim that we understand and by the Chukim that we do not necessarily understand to just do it because ‘I am Hashem’. We may not like it, but we still need to do it. For some reason we all appreciate the adult or parent at a certain point just saying “you still have to do it” in mundane life matters. The two lessons merge: the authority at a point can require reasonable things without giving a reason to it. So, too, in the Torah world we, the children, must follow and just do it because our Father in Heaven commanded us to “JUST DO IT”!!!

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Every Thursday morning either I or someone else drives slowly through the neighborhood, keeping one eye on the road while the other eye looks up towards the sky. This may seem a bit dangerous, and I do not advise anyone to do this unless trained by a professional Eiruv checker. For over fifteen years the Eiruv has been checked two days before each Shabbos or Yom Tov in order to resolve and repair any possible issue.  As with anything in life, it is always wise to “change things up” occasionally when viewing the same, identical scene week after week after week.  Over time, such repetitious viewing tends to desensitize the eyes and brain to any changes, taking for granted that everything is in order. Unfortunately, that is exactly what an ‘oversight’ is: when I see over the sight and actually not able to see that which I am meant to see.

One method of checking a majority of the Eiruv is to look at the location of the connection, where the line attaches to the pole. In truth, all one needs to do is look at the connection of each pole, and it obviates the need to see the continuous running of the entire line from pole to pole. It is obvious that if the line is connected on both ends,  we then can assume the Eiruv line is up at that section. Well, this method proved effective until it did not. I had checked the Eiruv on Thursday; that afternoon someone in the community was walking and saw something that looked like the monofilament line we use for the Eiruv. I am always appreciative of the eyes that are out there who report back when they see something is out of place. I would say there is a fifty-fifty chance that the report proves that some sort of problem was spotted.  Sure enough, as I drove over to check it out, I noticed that the string was still connected to the top of the pole but was drawn over some trees. On the far end the line was once again attached to the pole and the line extended vertically into the intersection. When looking at the top of each post,  the impression seen from the ground was that the line was still intact and attached at the pole, but the view was not clear enough to determine that some of the line was severed in the middle causing a part of the line to be loosely flying in the air. Normally if the Eiruv line breaks, at least one side of the line will drop down directly from the top of the post. 

This scenario reminded me of a certain lesson I have often talked about regarding something at the beginning and at the end. In Tehilim Tehila L’Dovid 145:20 Dovid HaMelech states "שומר ה' את כל אהביו, ואת כל הרשעים ישמיד"  “Hashem watches over all those who love Him, and will destroy all the wicked”. This loosely means God watches over those He loves but will destroy all the wicked. Imagine if someone walked into a lecture when this very verse was being presented, but came in a second late and missed the very first word of ‘watches’. The verse would be heard as follows. Hashem, all those He loves and all the wicked will be destroyed. If the individual came on time and heard from the very beginning but left a second early and missed the very last word  ‘destroy’, the verse would be heard as follows. Hashem watches over all those who love Him and all the wicked. Basically, missing the first word changes the meaning: Hashem destroys the good and the bad; leaving the lecture early, the message heard is: Hashem will safeguard both the loved and the despised ones. In this case the middle is intact while the extremes changed, similar to but in actually the inverse of the Eiruv whereby the sides were intact but the middle was missing. How often things in life are portrayed in a certain way - avoiding an outright falsehood but somehow leaving out the truth. To say the strings are attached but not mentioning that the middle is severed is relating information without full context or if you will, causing it to be “out of context”. We face these challenges every day whether in the media or by having to listen to a disagreement between two people. It is absolutely vital that we listen to both sides of the complete story, otherwise you run into trouble as per our own history…

In this week’s parsha Shlach the Torah relates the story of the “spies”. Some of the Jewish people did not fully trust that the land of our destiny would be the right place for us. Leaving the desert and entering a foreign land was concerning and troubling. Looking for reassurance, they asked Moshe to send messengers to check out the land. Moshe inquired from God, Who reluctantly agreed by having messengers observe the beauty and greatness of Eretz Yisrael and bring back words of excitement and encouragement for the next chapter of the Jews’ travels. We are familiar with the story of twelve “men” (Rash”i indicating important and righteous individuals)  of which ten brought back a lot of truth to what they saw but left out context to which Calev and Yehoshua had to “fill in” to complete the picture. The information they gave was a mixed signal.

 The Torah states in Bamidbar 13:27 "ויספרו לו ויאמרו באנו אל הארץ אשר  שלחתנו, וגם זבת חלב ודבש הוא וזה פריה"  “They gave the following report: ‘We came to the land where you sent us, and it is indeed flowing with milk and honey, as you can see from its fruit.”  The very next passuk 13:28 states: "אפס כי עז העם הישב בארץ, והערים בצרות גדלת מאד, וגם ילדי הענק ראינו שם" “However, the people living in the land are aggressive, and the cities are large and well-fortified. We also saw the giant’s descendants there.” But they clearly left out the history up until now that Hashem has protected and advanced the Jewish people up until this point and guaranteed the success soon. This is the middle part of the string that lacked the connection, and so Calev had to show the connection from beginning to end. The missing context of the ten spies is to say that yes, it is a wonderful land, and Hashem has promised us and will fulfill the dream, despite the fact they are giants and so forth.

It is easy to pick apart an idea or an argument by leaving out some minor points. We have a limited ability to control and navigate the narrative of the world, but we can work on our own internal discussions. We need to be honest, not to defend ourselves by saying we are just leaving out a truth. That is out-right lying. Leaving out a truth is tantamount to a falsehood. In our conversations and discussions, whether with family, friends, or business associates, we need to not only connect the line at the beginning and end of the poles’ we need to make sure the line is continuous, even in the middle, not omitting  some context to the discussion.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

At this moment as I sit here typing out this message, a unilateral cease-fire is being implemented between Israel and Hamas. I am going to stay non-political and express my feelings as a Jew, albeit not an Israeli citizen. I believe that the Jews in Israel should determine their choices and not be shouted at by Jews – and politicians - living in the comfort of America. Perhaps the best advice I can give to American Jewry is similar advice I give parents/in-laws to their children: open your check books and be quiet.  So too, when it comes to Israel, we Jews in America need to open our wallets/check books and give generously without any strings attached.

There are many opinions about the latest cease-fire, whether good or bad, too early or too late, and, as an additional aside, if it is actually worth anything at all. It is interesting to note that the typical dictionary definition of a cease-fire reads as follows: A cease-fire is a temporary suspension of fighting, typically one during which peace talks take place; a truce. In the current situation I do not believe there will be any peace talks. This is most likely  no more than a cessation of the rocket attacks from Gaza into Israel. True and lasting peace talks can exist only when there are two legitimate sides vying and positioning for a better end, demonstrating at least overt tolerance towards each other’s values and needs. The only position our enemy, in this case Hamas,  holds is to annihilate us and rid us from all of Israel.

In my view, shared by the written opinion of quite a few others,  it is utterly shocking how much influence the media has over people. Propaganda worked throughout the years prior to and during the Holocaust; unfortunately, such hate-riddled, time-warped propaganda continues to play a major – and dangerous - role today. Our enemy during this recent conflict is Hamas, yet the people of the world openly, by and large, view this terrorist organization an equal to Israel with full rights to ‘reclaim their land’ – defined by them as all of Israel. It’s important to remind ourselves that the United States does not engage formally with Hamas, which it has labeled a terror organization. The United States must rely on countries such as Egypt and Qatar to wield influence on the group. I am not sure statistically throughout history how many cease-fires have succeeded or failed in attaining a full-fledged peace,  but we all know that this cease-fire is only temporary. The word “peace” when it comes to Hamas, is a relative term. Peace is achieved by two sides agreeing to a future of non-hostility, by recognizing publicly a need to respect the existence and differences of each other. Hamas, by agreeing to this cease-fire, is using it as  an opportunity for a time-out. The question is for how long. The animosity and hatred that is embedded in Hamas and their cohorts of terror against Israel  can only be defeated in the short term with Hashem’s help. The long-term solution resides within our own ability.

Chazal, in several places throughout their teachings, note that only when when Klal Yisrael is at peace with itself will Hashem provide sanctuary and peace for His people and their land. When our hearts are dedicated to Hashem (in a sincere fashion, not just lip service) then Hashem will protect us. From the words describing Yaakov and Eisav of hearing the voice of Yaakov or the hands of Eisav, we see the value that Hashem puts on peace, placing His own name on the line. I would like to suggest that the real cease-fire is not in the hands of the United States, the European Union or the Arab states; it lies within the reach of us, the Jewish people,  as I will explain.

In this week’s parshas Nasso the Torah relates in Bamidbar 5:23 the law of Sotah. The procedure is described as follows: "וכתב את האלות האלה הכהן בספר, ומחה אל מי המרים"  “The priest shall then write these curses on a parchment, and dissolve [the writing] in the bitter waters”. The Rabbis taught that it was necessary to dissolve or erase the name of God so that peace can be achieved and brought between the two parties who were at odds with each other, namely the husband and the wife. HaKadosh Baruch Hu, The Holy One Blessed be He, orders that a book or scroll should be written with sanctity - containing His holy name -  only to be erased and dissolved in the bitter waters. The Mahara”l, Rabbi Yehuda Loewy, explains the Torah (Hashem) permitted the erasure of His name because it was specifically through the act of erasing Hashem’s name from the scroll that peace was attained between a husband and his wife. When there is peace between a man and his wife then the Shechina (God’s presence) is among them and resides in their home. This comes because of erasing Hashem’s name. In no way does this act push away the Shechina. To the contrary, it brings the Shechina back. True, the ineffable four-letter name of Hashem may be erased, but it is only being replaced by another one of God’s names – the name ‘Shalom’. Therefore, it is not necessarily an erasure but rather a joining together of another name of Hashem, a description of Shalom, which now firmly links the couple together.  

In life we sometimes need to erase things that we feel are sacrosanct and cannot be erased or done away with. We feel strongly about certain principles and laws that we cannot forego under any circumstances. This is particularly true when it comes to our views of Jews of different stripes.  We must accept that there are different strokes for different folks. Each of us feel things must be done our way or the highway. Tolerance – the ability to acknowledge the opinions of others who do not agree with ours – is too often lacking in our Jewish world. Jewish people collectively must come to the realization that people, especially Jews, do not always agree on everything. It is equally important to understand that we do not have to always agree with each other; we must respect and demonstrate tolerance towards each other. We must develop and hold dear to a deep and abiding mutual respect despite our differences. This sincere and mutual respect must exist in order to achieve a true Shalom bein Adam LaChaveiro: a true peace between man and his fellow man.  

By giving in or giving up something that we feel we cannot give up because it is too holy,  stop and think again about where true holiness comes from and where it needs to go. Clearly, when there is dissension within the ranks of the Jewish people, the Shechina will not enter to be a part of us. Perhaps when we give up something that demands from the other, choosing instead to create tolerance, deepening harmony, and finally genuine respect, then the Shechina will easily join everyone together.

The cease-fire must begin within our own families and within our Shuls/Synagogues. Within the Orthodox community, a ‘cease-fire’ – a giving in to the other -  needs to be the lead example. Once we can accomplish such inner growth and overt tolerance and respect, then we will be able to bridge the gap to the non- orthodox and or non-observant segments of the Jewish people , displaying a cease-fire through genuine tolerance and open recognition that we are all brothers and sisters of one family. Through this cease-fire, we will achieve true peace and have the name of (God) - Shalom - in every Jewish home here and in Israel, reaching the level of Shalom Al Yisrael!

One of the most annoying but perhaps hugely beneficial phrases I have heard was repeatedly recited during my elementary and high school years. While passing out tests, my teachers always told us to  ”Make sure you go over, review, and check your work.” This phrase stood as a constant reminder to us that once you handed in your paper there was no way you could ask for it back should you remember something later. The annoying part in elementary school was that after we handed in our test, we could do other work, read, or do anything else so long as we were quiet. In high school, the entire period was dedicated to taking the exam and therefore once we handed in the exam we could leave. This was especially tempting if it happened to be the period before gym, or better yet, the last period of the day. It never dawned upon me until recently that I was usually the first one to finish and never bothered looking any test over, while the smartest guys in the class held onto their exams until the very last minute. I am not sure if they became smarter because they went over their work, or they were just smart and knew that it was beneficial for them to review if they had the time. I would guess it was probably a combination of the two; I had neither. (They may have had a higher GPA, but I had a better shooting-from-the-floor percentage.)      

Review, in general, is possibly the most effective method of learning, not only about retention but also helped to gain clarity and a deeper understanding of the material. One of my Rabbeim in Israel, Rabbi Liff, always reminded us of his Rebbi, Reb Chaim Shmuelevitz’s  (famed Rosh Yeshiva of the Mirrer Yeshiva in Yerushalayim) slogan “aoyb ikh hat nisht barikhtn, es s vi aoyb ikh keynmol gelernt” -  loosely translated:  ”Im Nishta Chazird Nisht ke Learnt”. If you do not review, it is as though you never learned it in the first place.  At the top of every page of Gemara/the Talmud there are four wider lines of Rashi and Tosafos which serve as a hint to review at least four times. The Gemara in Pesachim 72a says, "One, who reviews a subject 40 times, is guaranteed it will be rooted in his memory as if it were placed in his pocket." The Mishna Brura 114:41 says, "Reviewing one’s studies 101 times ensures that they will not be forgotten. The Gemara Chagiga 9b teaches us that you cannot compare reviewing something one hundred times to one hundred one times.

Why is it necessary to emphasize the concept of review repeatedly? The answer lies in the fact that review is one of the major keys to success. If that is the case, why is it so challenging? The answer is nothing short of common sense; review is boring. We think we know this material already. Learning something new for the first time is exciting and desirable; it’s new knowledge for us to gain. Review, on the other hand, does not give us that same push or drive because we think we know it; it is old. Yet the oldest book in history is one that we review over and over again every year: the Torah. The reason we do so without complaining is because it clearly does teach us something new each time. But that lesson should carry forward to any type of study and review.  

Unfortunately for me, bad habits don’t die young. Fast forward from my school days to today, I still do not review things as much as I should. This reality, or better yet nightmare of having to “go over, review, and check my work”, reared its ugly head a few months ago. I had been working on a second book and there is an editing process that seems to never end. In essence, I am constantly reviewing the same material, looking for errors and omissions. The process has taken over two years and some of the material was almost outdated. It was during the final review that I read something that needed to be re-written in order to make it current.  Surely today we read books or watch movies that are not current and clearly not as interesting. By reviewing, I was able to catch one of those outdated messages and bring it up to speed. This, of course, is all necessary because I am human, and to err is human. The Torah, on the other hand, is immutable and therefore will never have this problem. The Author of the Torah wrote it for all time, only as God can do: no mistakes, no errors, no omissions, and no rewriting will ever be necessary. This lesson itself is found in the Torah.

In this week’s Parshios of B’Har and B’Chukosai the Torah describes in Vayikra 25 verses 25-34 the redemption of land from a Jew who ran into financial difficulty and therefore needs to sell his land in Israel. This applies not only to the redemption of land but to repossessing houses in walled cities that a man was forced to sell when he became destitute. While the laws of redemption vary if a house is in a walled city or an open field, in each scenario there exists the ability to reclaim the land within a certain time frame, thereby allowing the individual to return to his ancestral property. Why is it so necessary to retain the same piece of land? Why can’t he or his close relative just buy a different piece of land? I would suggest - with some literary license (Jewish drush) - that a person knows his land. He knows the land that he worked on previously and going back to it will yield a better product overall.  By working his old land, he will be doing Chazara/review on something he has already studied. He knows it thoroughly and does not need to learn it anew.

This week we conclude the book of Vayikra, and as per the custom for the completion of every Sefer, we call out the words “Chazak, Chazak, V’NisChazeik”. When we review and learn the Torah over again, it ultimately gives more and more strength. The introduction to Mesilas Yesharim, ‘Path of the Just’, tells us ”He [the author] is not coming to teach us anything new. Rather he comes to review those things we already know.” We are familiar with the notion that an angel comes to teach the entire Torah to a baby in utero, and legend has it the Malach touches the baby on top of the lips and the baby forgets all the Torah which had been learned. If that is the case, why learn it in the first place? The answer is straightforward: once something was learned it is easier to relearn it the next time.

To you, my readership, you may readily see that my messages do not contain some incredible new ideas. I choose, instead, to take the ideas, the concepts, and scenarios of everyday life and through them remind us all how to view them from a Torah perspective. Thoughts and ideas are not merely the things that you all know; by packaging them in a unique and different way, by presenting them from a different angle or perspective, it helps us to see, to focus with new insight. It is a Chazara/review of important lessons which help and guide us as we live our lives, which, in turn, help our families grow,  and ultimately strengthen our community. Therefore, it is with great thanks to Hashem, and my personal joy that I announce a Chazak Chazak for the publication of my new book Raising a Community, a Family, and Ourselves. Wishing you all continued growth, strength, and ever-deepening chochma/wisdom as we continue to grow together.……..

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

This Dvar Torah is L'Ilui Nishmas IMO Yehuda Leib Ben Yehoshua Heshel Bogopulsky z"l on his Yahrzeit 10 Iyar 

There is an old Yiddish expression “Shver tsu zayn ah Yid”: “It's hard to be a Jew”. This expression, or figure of speech, was used in a 1920 Yiddish-language comedy written by Sholom Aleichem about the difficulties dealing with Jewish-Gentile relationships in the Russian Empire. Throughout Eastern Europe, this expression was well known to every Yiddish-speaking Jew -  for good reason. Jews were routinely marginalized and discriminated against—if not flat-out persecuted—throughout every European country. In the United States this phrase took on a different slant, to the effect that in America it is difficult to be an observant, practicing Jew. At first, this was due to the rigors of obtaining the amenities and affordability to be an observant Jew. But in today’s day and age, it is more about the difficulties and downright interference of simply living the American lifestyle.

Too often people tend to contemplate the difficulties of being a Jew, frequently relating these difficulties to the Mitzvos/commandments that are forced upon them. There are many such Mitzvos which are commonly perceived as invasions to a person’s lifestyle - such as keeping kosher in and out of the home, observing Shabbos and the laws of family purity,  to name only a few. I would bet most people feel these difficulties primarily centered around Mitzvos between man and God. Those Mitzvos I mentioned earlier are prime examples of commandments that do not affect interpersonal relationships. Overall, people do not associate the principle of “Shver tsu zayn ah Yid” with the Mitzvos Bein Adam LaChaveiro, - the Mitzvos between man and man. ”Surely”, most would emphatically state, “we act appropriately with people.” Regrettably, this is the farthest thing from the truth; it is just as difficult, if not more so, to fully observe the laws between man and our fellow man. I believe that we, the Jewish People, do not comprehend the significance of the Mitzvos between man and man due to the influence of the secular world around us. It is rare to find a gentile who would be able to conceive some of the unique Mitzvos Hashem gave us. For example, one would think that it is fair to charge interest when loaning someone money. The money that I am giving as a loan will no longer be able to generate more income for myself, so why not at least recoup some of that potential loss? If someone wronged me, why couldn’t I take revenge to get even, wouldn’t that be fair? Who would not think it is a good idea to give special consideration to the poor? These, and countless other interactions among people, are everyday situations that the non-Jewish world is not commanded to observe, and yet we, the Jewish people, are required to adhere to all of them. Each member of the society in which we live plays a major part in our lives, influencing us greatly.  Therefore, each of the commandments affecting our interpersonal relationships – the commandments between man and man – prove throughout our lives to be both difficult and challenging.

In this week’s Parshios Acharei Mos/Kedoshim the Torah states in Vayikra 19:15 "לא תעשו עול במשפט לא תשא פני דל ולא תהדר פני גדול, בצדק תשפט עמיתך"   “Do not pervert justice. Do not give special consideration to the poor nor show respect. Judge your people fairly”. Rashi interprets the words ‘Judge your people fairly’ according to the plain meaning. There is, however, another interpretation regarding this line.  It reads: "הוי דן את חברך לכף זכות" Judge your fellowman in the scale of merit.”  I heard a remarkable new understanding of this concept. Being “Dan L’Kaf Zchus” - giving someone the benefit of the doubt - is not, L’Chatchila, done in the best possible way or occurring at the beginning, at first, initially. Rather, L’Chatchila, you should mind your own business. But, B’Dieved (in retrospect), you were judging somebody in a certain situation, and you should not have done so; therefore, at least now you need to judge that person favorably.  The reason we need to judge favorably is clear and basic: Who are we to judge at all! God is the only ‘Judge’ to whom a person ultimately answers, and this seems to be something we tend to forget about all the time.

This lesson of not judging and, of even greater import, understanding why we should not judge, can be taken to another level of appreciation. In Vayikra 19:3 the Torah states: "איש אמו ואביו תיראו ואת שבתתי תשמרו, אני ה' אלקיכם"  “Every person must respect his mother and father and keep my Sabbaths. I am God your Lord”. The Gemara Kiddushin 31 asks how do we show reverence or what constitutes ‘Morah’? The Gemara answers, ”He [the son] shall not sit in his [the father’s] place, nor speak in his place, nor contradict his words.” This Gemara is commenting on the ‘why’ when speaking of honoring a parent. The Torah concludes with, ‘I am Hashem your God’. Both you [the children] and your parents are obligated to honor Me. Therefore, do not listen to him [your father] to void My words. Yehudah Aryeh Leib Alter, also known by the title of his main work, the Sfas Emes, writes in his maamar of 1871 that this line is a hint by Hashem that we, the children, should not sit in the place of our father….our Father in Heaven! The Zohar HaKadosh writes that Hashem is the Father of the Jewish people. Hashem is telling us not to sit in His place.

In the words of Kedusha, the angels call out how Holy Hashem is, and that He fills the world with His honor. Hashem’s honor reigns throughout the world; we need to be careful where we sit - definitely not in God’s chair and place. The message is that we need to stop trying to run the world. Hashem is commanding us not to sit in His place and try to run the world. Why are we agitating, fooling ourselves to believe that by doing this or that we will be saved? Rather, we need to just do our Hishtadlus, our effort, and just sit back and comment as a devout Jew would say, ‘a Jew ought to allow himself to be led by Hashem’. The subtle reminder that ‘Hashem/ God runs the world’ is also learned out from the few key words in the verse ‘and keep My Sabbaths’. The declaration of Shabbos makes it clear that in six days God created the world and on the seventh day He rested. This expresses His kingdom.; it is Shabbos testifies that Hashem is the Creator of the world and runs and sustains all.

The phrase “shver tsu zayn ah Yid” – “It's Hard to be a Jew” caused great damage, pushing away an entire generation of those ‘Fiddler on the Roof’ stereotypical Jews from Judaism. I believe it was Rav Moshe Feinstein zt”l who told parents to be careful of the message your children are getting from you when they hear you say those sighing, woeful words.  To summarize, I would like to rephrase that famous old Yiddish expression and say, “Shver tsu zayn ah Yid Ahn Gut” It's Hard to be a Jew without God”. If we connect our existence to remembering who is really running the show, then it will be much easier, and actually deeply fulfilling, to be a God-fearing observant and dedicated Jew!    

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Well, I made it, Boruch Hashem! The last time was in March of 2020 that I did something at least three or four times a year which lasted from three to twenty-five hours each time. To tell you the truth, I was a bit anxious, nervous, and uncertain as to how I was going to actually get this done. These are just a few of descriptive phrases which attempt to describe my first air flight in over a year since the pandemic changed our lives. As you may know through some of my other writings,  I do not travel well. I have a severe degree of airsickness which periodically causes me to lose consciousness by passing out. I faced this upcoming trip with a confluent concern: getting back into flying and dealing with that entire experience now compounded by wearing a mask. Although my mask-wearing experience has not been a problem, I have tended not to wear a mask since receiving the second vaccine. However, wearing masks are mandated by Federal law in all airports and on all planes – no exceptions. Everyone must wear a mask throughout the hours of travel. This makes any long-distance flight a bit uncomfortable; there is no place to turn for a breath of fresh air. As a Jew I feel an extra pressure to not only be compliant but extra cautious to avoid a Chilul Hashem. 

When booking tickets, we chose to fly the red eye, hoping that some of the restrictions regarding mask-wearing would be relaxed once the lights were turned off and there was less activity in the aisle. The irony of this is that in the airport seating is spread out by blocking out every other seat. Initially, when air travel resumed, airlines boasted that all the middle seats would be blocked due to concern for safety and health measures. Well, the overnight flight we booked was cancelled and we were booked  on a daytime flight that was totally packed – there was not a single empty seat on the plane. When it comes to the airline making money, they can compromise on our safety by no longer having even a slight degree of separation so long as everyone abides by the mask-wearing requirement. Now do not get me wrong, I do believe masks make all the difference, but guidelines and enforcement need to be handled with more seichel.

And so, yes, the world has changed, and we need to go along and change with it. After 9/11 the world changed, and we adapted to the resulting new requirements. Today, those requirements, which were so burdensome when implemented, are today  part and parcel of our culture. An entire generation has grown up not knowing what life was like before 9/11. Sad as it is, a generation of children will grow up with mask-wearing for the foreseeable future, and adults will adapt one way or another depending upon where and what the local culture and laws demand. Change is part of our existence. It has occurred throughout the past 5781 years and will continue to occur so long as we humans inhabit this planet.  To be successful, we need to adapt to each new reality. Sometimes the changes are gradual; other times change is an instantaneous jolt. 9/11 and this Covid pandemic are examples of how lives become turbulently reshaped in a flash.

Many of our electronic utensils - refrigerators, air conditioners, washers, dryers, and so forth, come equipped with filters that eventually need to be changed. Filter changes give new life and extend the productivity of the appliance. We human beings filter the situations of life on a constant basis. Sometimes, to be productive and not break down, we also need to change our "filters". It takes time and effort to accomplish this filtration,  but in the long run (and even in the short run) such adaptation or change brings stability, focus, and the personal strength necessary to successfully navigate life.
 

There are defining moments in life. We find in the Torah examples of people and Mitzvos  which are defined by a single instance of dramatic change. Whether it be an Akeidas Yitzchok, Moshe throwing down and smashing the Luchos, or the spies returning with a skewed view of Eretz Yisrael, life changed instantly for those who witnessed these events. But there are other more subtle indications in the Torah regarding how things are dramatically altered for better or for worse, causing lifelong change to those affected.
 

In this week's Parsha Shmini, the Torah states in Vayikra 11:46 (the very last passuk of the parsha) "להבדיל בין הטמא ובין הטהור, ובין החיה הנאכלת ובין החיה אשר לא תאכל"  “With this law, you will be able to distinguish between the unclean and the clean, between edible animals and animals which may not be eaten”. Let’s learn Rashi: בין הטמא ובין הטהר. צָרִיךְ לוֹמַר בֵּין חֲמוֹר לְפָרָה, וַהֲלֹא כְבָר מְפֹרָשִׁים הֵם? אֶלָּא בֵּין טְמֵאָה לְךָ לִטְהוֹרָה לְךָ — בֵּין נִשְׁחַט חֶצְיוֹ שֶׁל קָנֶה לְנִשְׁחַט רֻבּוֹ: ‎הטהור‎‎ בין הטמא ‎ובין‎ BETWEEN THE UNCLEAN AND THE CLEAN — Is it necessary to say that one should understand to distinguish between the donkey and the cow? Have they not already been closely defined as to their distinguishing characteristics? But the meaning is that you should thoroughly understand how to distinguish between what is unclean for you and what is clean for you* -  between what is forbidden and what is permitted to you; between the case of an animal whose windpipe was only half cut through by the knife, and the case when the greater part has been cut through (in the former case the animal is forbidden, in the latter it is permitted as food) (Sifra, Shemini, Chapter 12 7). *The Sifsei Chachamim explains the “the unclean” is caused by your actions, and “clean to you” is based upon your actions. This means that even if you have a kosher species animal, you determine by shechting it whether it will be “kosher” for you or not. The Ramban writes of how much difference  there is between “the greater part” and the case regarding cutting through  only half of the windpipe The difference is only a hair’s breadth.

But the defining comment (Which is really a moment without the letter c.) on this passuk is that even though up until the very last moment when the knife cuts through the pipes, this animal is forbidden because it is still alive. There is a prohibition of eating from a live animal. As soon as the knife passes though, at that split second, the animal automatically becomes pure and clean to eat.

 The name given to the knife used for ritual slaughtering is “chalif” which means ‘to change’. It is through this instrument - in less than a fraction of a second -which causes the animal to  ‘change’ from unclean to clean, from non-kosher to kosher. The laws of kashruth, according to Rav Hirsch, are not for bodily health; they are given to us by God to protect the moral integrity of our souls. Our lives are with these “moments” of change, transforming us for better or for worse; for good or for bad. Regardless of the results, we must continue to move forward, to power through these changes. Our focus must remain focused on recognizing these changes as they occur, filtering the decision-making process so as  to make positive change in our lives. Just as schechita must happen instantaneously, so too change occurs often without warning. When Covid attacked the world all of us were dramatically affected.  We all have changed. The question one needs to ask is ”Do you want to move on from the past or continue to live a life of stagnation, a life which resists moving forward?”

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

As a follow up to last week’s message regarding how to emerge from the pandemic, I wish to share an old insight that applies even more today than ever before. Everyone can highlight some of the good and bad things that took place this past year and, for most of us, can even see the silver lining packed within some of the challenges. Two areas of life were greatly impacted during Covid-19 - eating out  and davening/praying with a minyan. At least here in San Diego, our dining experience, albeit challenging even in the best of times, is now returning with limited in-door dining and seating. The same is true with regard to davening as more people get vaccinated.  Hopefully, the ability to “go back to normal” is approaching. Unfortunately, habits were formed, and people grew comfortable with what they now term “the new norm”. I was told by Rabbi Wein that we must go back to the “old norm” in conjunction with the benefits of the past year.  The following is a comparison of the similarities of eating and davening.

When it comes to eating out, people typically tend to choose between fine dining and fast-food joints. A fine dining experience will usually take a few hours to eat food that can typically be eaten in a few minutes. I remember eating in an Israeli restaurant with an all-you-can-eat menu. The experience was gluttonous. We were served seven different types of meats, chicken, and a plethora of side dishes. Diners were invited to taste as many of these delicacies as they wished. There was no time limit; diners were welcome to stay there for six hours, get up, walk around, go the bathroom, shmooze with diners at other tables, burp, and then sit back down to partake in more food. There is a distinct feel or sense of royalty when surrounded with the lavishness of eating in an environment of opulence. Truth be told, it kind of crosses the border on the prohibition of excessive eating (as discussed in the Gemara Pesachim 108a regarding eating of Korban Pesach), a negative commandment in the Torah.

At the conclusion of this amazing, yet luxurious eating experience, I reached the feeling of satiation whereby I might have been obligated to recite the full Birkas Hamazon despite not having eaten any bread. For me, the pleasure and enjoyment of this culinary experience was due to the fact that I could actually enjoy eating delicious food slowly, savoring every taste sensation with a sense of ease and relaxation. Typically, I would indulge myself by eating a good rib steak but would consume it quickly, not taking the time to appreciate the full flavor of the meat attained by eating more slowly. On the other hand, eating quickly, without proper chewing can wreak havoc on the intestinal track. Every dietician, doctor and health professional will tell you that eating slowly helps your digestion, keeps your weight in check, and helps to contribute to a more enjoyable lifestyle. Of course, there are situations when we have no choice, but that should only be the exception not the norm.

There are very few foods other than meat which are connected to an all -you- can- eat menu. I would like to suggest that there is a symbolic connection here regarding the relationship of meat to both a Biblical and a rabbinic view point. This week, as we begin Sefer Vayikra, the Book of Leviticus, our attention will now focus on the daily activities that existed in the Mishkan, the portable Temple which we just completed building, concluding with its inauguration. Probably the most active part of the Mishkan was the processing of animals for korbanos, ritual sacrifices and offerings. Animals were offered daily for the public and continually throughout the day for personal sacrifices. Sacrifices were offered for a host of reasons not limited to sin or guilt. Sacrifices were also offered for thanksgiving, free will, nazir, childbirth, and more. There was a constant flow of animals being led in, slaughtered, and essentially roasted on the mizbeiach - the altar. Meat was consumed by 'Hashem', the Kohanim, and their families. Some sacrifices were eaten and enjoyed by those who brought the offerings along with their families. The Navi Hoshea in 14:3 states: "Unishalma Parim Sifaseinu", "and let us render for bulls the offering of our lips”. The essence of the sacrifices is to become closer to Hashem, hence the word "Korban" which means to get close, is done through our lips.

When sacrifices were able to be brought, the closeness to Hashem came as a result of the offering itself as well as the eating of the meat. pToday, in these ost-Temple times,we are no longer able to bring offerings or experience the emotional power of connecting to HaShem through eating of the meat, we must be aware of the requirement that we have to use our lips in another way to get close to God This is done through prayer! When it comes to communal or private prayer, a person establishes habits regarding the way he eats, just as he establishes habits regarding the way he davens.  I am suggesting that there is, indeed, a correlation between the speed with which a person eats and the speed of his davening, or vice versa.  In other words, I am saying that there are people who daven quickly or slowly and people who eat quickly or slowly. A person does not process that his body actually adapts to a certain routine - whether it is eating or davening. After a period of time, each of us evolve and change, especially when it comes to the speed of davening. We now  have only one Shacharis minyan in Shul and have adapted a compromise speed between the pace of davening during the early minyan and the second minyan. This is especially true when we find ourselves in an environment which is different from that which we grew accustomed to. Someone who is used to daven quickly will, at times, find himself in a slower minyan. Similarly, a person who typically eats slowly may at times be forced to eat quickly.

We have already established the fact that doing things more slowly vis a vis eating -and probably davening -is healthier. During the busy work week, a person may not have time to eat properly or to daven slowly, for that matter. But I must add, a person does not tend to leave the table early, leaving food on his plate – especially when it is good.  So, too, a person should not leave davening early, leaving some of the prayers unsaid.  

With that said, therefore, when the 'opportunity' to 'slow down' occurs, we should take advantage of that time and enjoy it. This opportunity rolls around every week on Shabbos and on occasion of Yom Tov. Shabbos and Yom Tov meals need not be rushed. We can enjoy the food, ambiance, and atmosphere during each Shabbos and Y.T. meal. In addition, the tefillos on Shabbos and Y.T. should be viewed as an invitation to take in all that prayer has to offer. Just as we can sit down and savor a great meal by eating slowly, taking pleasure in every aspect of the meal, giving it time to digest, so too can we use our mouths to savor the taste and the beauty of the prayers. We have a chance to daven slowly, to think about the words and the meaning of the tefillos in a way which we may not have the chance to do during the week. This requires a change of mindset regarding eating, and, kal vachomer - how much more so - by davening. Stop and think. Digest this thought. Do we want to eat our words by half chewing, or chewing so quickly that we devour them without even tasting them? The korbanos, represented by our food, should be used to get closer to Hashem. Take the time to daven slowly and with greater kavana - concentration and understanding - of the tefillos. Hopefully, by eating more slowly on Shabbos and YomTov, we will train ourselves to eat more slowly during the week. Healthy eating habits contribute to becoming physically healthier. In the same vein we should enjoy and treasure slower davening on Shabbos and Y.T. Hopefully, that, too, will carry over to our davening during the week, even if it is on a Sunday or on a day off from work when we have more time.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Malcolm X. Forbes said, ”Every story has an end, but in life every end is just a new beginning.” Just as Purim has come and gone, so too have the costumes and the opportunity to be someone we are not, or, perhaps, maybe someone who we want to be! And… as Purim came to an end, many of us wished we could just remove the masks of Purim and go back to our true selves, only to come to terms with the reality that we still need to still wear our Covid-19 masks for the health and security of  fellow citizens. While some states cancelled the mask order, other states, including California, are keeping the mask order in place for the foreseeable future. While many of us cannot wait until we are able to bare our faces in public once again, for others, wearing a mask has been a blessing, as discussed in the following excerpt from an English publication.  

Lee dreaded run-ins with old friends and acquaintances around town, finding these spontaneous interactions “extremely awkward”. He used to time his shopping trips to minimize the possibility of bumping into someone he knew, waiting until almost closing time before heading out. “Since I've been wearing the mask, my awkward interactions with friends and family have significantly reduced,” he says. Now, he goes to the shops whenever he wants, without worrying about whom he might see. He hopes that, even after the pandemic ends, it will still be socially acceptable to wear a mask.

As stated earlier, wearing a mask is, for most of us, an annoying but worthwhile sacrifice; it is one of the most effective ways to slow the spread of Covid-19. Still, most of us look forward to the day when we can remove the mask permanently and see each other full face-to-face in public.

While face-coverings fog our glasses, clog our pores, and make it harder to smile at strangers and recognize friends, some secretly relish the new mask-wearing mandates for reasons ranging from the convenient and expedient to the more complex and psychological. Some welcome the way face coverings reduce or change interactions that might otherwise spark social anxiety. But is this a helpful, coping mechanism – and what happens when the pandemic comes to an end?

In this week’s Parsha Ki Sisa the Torah states in Shmos 34:33,34 "ויכל משה מדבר אתם ויתן על פניו מסוה. ובבא משה לפני ה' לדבר אתו יסיר את המסוה עד צאתו ויצא ודבר אל בני ישראל את אשר  יצוה"  : When Moshe finished speaking with them, he placed a ??? over his face. Whenever Moshe came before God to speak with Him, he would remove the ??? until he was ready to leave, he would then go out and speak to the Israelites, [telling them] what he had been commanded. What is the ??? According to Targum Yonason, Moshe covered his face with a hood. The Radak and LeKach Tov stated that it was a veil, while Rashi believed it to be a mask!

We know that Moshe Rabbeinu was the ‘humblest of all men’ and that he acted with an incredible sense of humility, interacting with people in a subdued, modest manner.  Nevertheless, as nice as this viewpoint seems, it is problematic. On the flip side, Moshe was considered a Melech/King, as stated in the Gemara Zevachim 102a:  Hashem referred to Moshe as a king, or he had the stature and the laws associated with being a king. As the leader, Moshe had an obligation to lead and rule with a ‘high hand’ and to be careful about his honor. There is a law that some individuals, such as parents, may forego their honor, but a king, even though he may try to forego his honor, cannot do so. The honoring must remain!  

The sefer Mayana Shel Torah quotes in the name of Rabbi Akiva Eiger* that Moshe was forced to mask or cover over his humility and modesty; his strength as a ruler and the accompanying command of respect were requirements even Moshe was not permitted to relinquish. When he appeared before the people, Moshe needed to show his greatness as a leader and king.  A king does not bow to the people, therefore he covered up his true self as an ‘anav’. In the next verse when Moshe appears before Hashem, he removes the covering from his face, revealing the true and humble man, a man who lowered himself in stature, a trait for which he is praised.   

The irony of Moshe having to cover his face stems from an earlier verse 34:29: “Moshe came down from Har Sinai with the Luchos of testimony in his hand. As Moshe descended down the mountain, he did not realize that the skin of his face had become luminous - a קרן עור  - when Hashem had spoken to him”. The Iben Ezra explains the word Kauran Or, literally, “was giving off rays (‘horns’) of light”. Reb Chaim ben Moshe Ittar, the Ohr HaChaim HaKadosh, writes that Moshe merited to have this radiance of light shine from his face because of his incredible amount of humility. The Torah itself testifies to Moshe’s humility. When Hashem told Moshe to write the word humble - ‘Anav’ עניו - in Hebrew, Moshe wrote it חסר , meaning missing, written without the letter ‘yud’ like this ענו. This alone demonstrates the humility of Moshe. It is for this reason that Moshe merited to have a radiant face beaming with light. This is hinted in the following Midrash: “Rabbi Yehuda Bar Nachman said there was a drop of ink left in the quill of Moshe when he completed writing the Torah. That drop of ink was the exact amount needed to write the letter ‘yud’.  Moshe did not want to write about his own humility and therefore left the ‘yud’ out.. The rays and beam of light are the result of that tiny drop of ink which Moshe did not use.

We are now all witness to seeing how simply wearing a mask can serve as an equalizer among people. Whether we are mandated to wear a mask or not, there are times when it is still necessary for some people under certain circumstances to wear one. We should take this lesson of the mask seriously.  Take the time to see the similarities and differences among the people of the world, using our masks to humble ourselves to others and to Hashem, but to also be aware of the benefit of both the need for humility while also being bold when it comes to leading Am Yisrael and the world, helping everyone to see the ultimate light and Emes/Truth in the world.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

*Rabbi Akiva Eiger was born in Eisenstadt - the most important town of the Seven Jewish Communities of Burgenland, Hungary, (now Austria). He was a child prodigy and was educated first at the Mattersdorf yeshiva and later by his uncle, Rabbi Wolf Eger, at the Breslau yeshiva. Out of respect for his uncle, he changed his surname to Eiger. He therefore shared the full name Akiva Eger with his maternal grandfather, the first Rabbi Akiva Eger (1722–1758) (b. 5482, d. 15 Elul 5518), the author of Mishnas De'Rebbi Akiva who was rabbi of Zülz, Silesia from 1749 and Pressburg from 1756.

He was the rabbi of Märkisch Friedland, West Prussia, from 1791 until 1815; then for the last twenty-two years of his life, he was the rabbi of the city of Posen. Rabbi Eiger was a rigorous casuist of the old school;  his chief works were legal notes and responsa on the Talmud and the Shulchan Aruch. He believed that religious education was enough, and thus opposed the party which favored secular schools. He was a determined foe of the Reform movement, which had begun to make itself felt during his lifetime.

Among his children were his two sons, Avraham (1781–1853) and Solomon (1785–1852). His daughter Sorel (Sarah) Eiger Sofer (1790–1832) was the second wife of the Chasam Sofer (1762–1839), rabbi of Pressburg.

Well, it is that time of year again when the spring-cleaning, aka Pesach cleaning, gets underway. If not for my wife, we would need to rent out a few fifty-foot-long storage containers to mass the collectible junk accumulated over the past three decades. I have come to realize that a hoarder looks at their ‘’stuff’ as nostalgia, while a ‘normal’ person confronts it as junk. As we pass through the different ages and stages of life, happily picking up new things, we shed the old. I do perceive this issue to be a bigger challenge nowadays than  a generation or two back.

I was thinking back to the first residence I lived in and wondered how we managed with such limited space. As I travelled back further into the recesses of my memory, I gathered we did not have an abundance of things. But I do recall certain unique items or utensils that were in vogue back then. For me, even though I no longer have those utensils, I have still retained the memories and warm feelings of these items recalled from my past. I will share a few of those unique utensils, especially the kitchen gadgets and containers along with other items as well.

We had a few items that were camouflaged as pieces of furniture. The television that sat in the living room was encased in a large piece of furniture that had mini sliding doors which closed to cover up the screen. The record player was also enclosed in a piece of furniture, encasing the motor completely within one half of its box while  the records were placed on the turntable housed on other half. When not in use, a  piece of wood was slid over the record side, displaying a rectangular piece of furniture on legs. In the kitchen were either four or six ceramic mini bowls which  my mother used to make vanilla and chocolate pudding. These were never used for anything else. I vividly remember putting the bowls, filled with hot, freshly-made pudding, on the window ledge during the winter to quickly cool down and gel  in time for us to inhale. This dessert was only served after our dairy dinner of the week, always on Thursday nights. Corn-on-the-cob was another food that had unique holders made up of two mini fork-like prongs for poking into each side of the cob. The holders  came in different designs; our happened to be in the shape of a cob of corn. Finally, we had dedicated grapefruit spoons. The specially-designed spoons had a wooden handle and at the end of the metal spoon were ridges that could dig into the grapefruit to scrape all the pith along with the pulp. This spoon came with a small matching knife to cut through the slices of a half-cut grapefruit. This knife would cut around the circumference and then cut the natural contour of the slices.

Every utensil had a specific role and function, and we would never dare use it for something else other than its intended purpose. These items were ‘holy’ and therefore were treated with special care and consideration. But it was far more than these particular utensils that defined and characterized my family. There were many other items, each of which had something special to add to the makeup of the house in which our family lived.

It goes without saying that each member  of a family – the parents and each of the children - together contribute to the environment and flavor of the house and its contents. The physical world is the abode and environment for family life; this applies to the spiritual realm as well. The physical house that represents the entire Jewish family was none other than the Mishkan/Tabernacle, the portable Temple that would eventually be exchanged for a permanent residence for God in the Beis HaMikdash.

Our ancestors went down to Egypt as a small family, but left as a nation with the Torah as our mandate; this family now required a place for the ‘King’ to reside and be close to His subjects. This week’s Parshas Teruma takes a sharp turn away from the people as a nation and its laws so as to focus on our nationhood by creating a Sanctuary for the King.

Rashi in Shmos 25:2 says, ”There were thirteen things which are mentioned in this reference (the materials to build with) and all of them were required for the work of the Tabernacle or for the vestments of the priesthood, if you will closely examine them.” Others calculate fifteen items that were necessary to build the Mishkan as a spiritual sanctuary for Hashem in this world. Rav Chaim Volozhin in his work Nefesh HaChaim (Shaar Aleph Perek Daled) explains that the Mishkan and later the Beis HaMikdash gathered and contained all the forces of the universe and the order of sanctity. All the rooms and the holy utensils were replicated from the model in heaven.  "בצלם דמות תבנית העולמות הקדושים"   “in the image of His likeness there are holy worlds”, referencing a sanctuary mirroring heaven and earth. All the materials used in the construction and the function of the finished products brought us up a rung in the ladder to heaven. These physical items, when used in a spiritual manner, will bring more holiness into the world. These same words are used in third bracha of Sheva Brachos, the seven blessings recited for a bride and groom under the chuppah and for seven days after their wedding. We shower blessings upon the newlywed couple to have what it takes to build a Jewish home known as a "בית נאמן בישראל"  “A true home in Israel”.  The third bracha is "אשר יצר את האדם בצלמו, בצלם דמות תבניתו, והתקין לו ממנו בנין עדי עד"  “Who fashioned the Man in His image, in the image of His likeness, and prepared for him – from himself – a building for eternity”. The way to create an eternal Jewish home is through having physical utensils  used in a spiritual manner.   

The message of replicating the sanctuaries of heaven and earth can be seen in our own homes. We, too, have dedicated utensils that can elevate our homes to climb the rungs of holiness. It is important to remember that the blessings of Sheva Brachos is the core connector for each newlywed couple, and the reminder to all of us as we grow through the love and commitment of bringing up and treasuring our families, how to reach and accomplish the goal of the eternal Jewish home. Keep in mind that all the cute knick-knacks and utensils are to be used in our sanctuary where we, too, have the ability to have Hashem reside within our home just as He does in His home.

Ah Gutten Shabbos,

Rabbi Avraham Bogopulsky

Parshas B’Shalach completed eleven years of writing a weekly message. As I sat down to write the first message of the twelfth cycle, I recall writing about how the Jewish people can be viewed as a single large, vibrant orchestra, each Jew playing an instrument that contributes singular dimension to the overall concert of life. Recently, however, I took notice of the Jewish people from a different angle, let me explain.

A nation is a group of people who share the same culture, history, language, or ethnicity. A nation can also be described as a group of people living in the same country under the same government. The word nation, a derivative of the Latin word natio, means "birth" or "place of birth”. Although up until 1948 the Jewish people did not share the same country as far as living together is concerned, we did maintain from the time of our father Abraham continuously to the present day, our identity and commitment to the Land of Israel. In terms of population numbers, we are a small nation made up of a diverse people committed to one eternal homeland. However, in terms of commitment to each other, to Israel, and to world-wide contribution, we are, in fact, Big.  I by no means define this group of people by how much money they have, how famous they may be, or even how big a Tzadik they may be. Rather, the ‘bigness’, indeed, the largess of this diverse group refers to the multi-faceted  ways in which they contribute to our existence. Contributions have been continuously made for the past, present and future of our people. What I am about to say and the examples I am about to use may seem trivial, but I think all of these contributions are important to deeply appreciate  yet another angle of who we are.

Someone in the community sent me a link to a recent program of ’60 Minutes’ that featured a story of how a Holocaust foundation began a project to record survivors’ stories to be used with technology so that future generations will be able to hear directly from the survivors. Another example is someone who comes to davening at the Shul spends considerable time researching and applying the original Hebrew pronunciation of our tefillos. The rise of anti-Semitism on college campuses and disturbing antisemitic language that is being injected into mainstream American education is appalling. While most of us go on with our daily lives, there are individuals and organizations who rally vehemently to protect Jews from the way we are portrayed in the media, emphasizing the need to educate the next generation to the dangers of such verbal hate. And, of course, none of us should ever ignore the thousands of individuals studying Torah throughout the world. There are groups of Jews who refuse to dress in the contemporary style of the mainstream of Americans, adhering instead to a style that clearly identifies them as proud Jews.  They, too, should make everyone else proud of their commitment.  There are Jews throughout the world, particularly in Israel, who risk their lives by defending the country of Israel and its borders as well as Israel’s security throughout the world. We have individuals who single-handedly started organizations dedicated to helping Jews through crises, illness, death, and, yes, even simchas - all aspects of need throughout life ranging from the cradle to the wedding canopy. I scroll down my e-mail list and literally every other email is from an organization that is not only looking for a donation but also offering help in their respective line of work. Of course, it goes without saying how per capita the Jewish people have contributed far greater than any other nation in the arts, science, mathematics, technology, health, education and more.

We are not a one-sport team. While we are a tiny nation regarding our numbers, we are the largest nation in the world with regard to unremitting commitment to doing good, to protecting our Land and each other. Indeed, we play in every arena and stadium with people leading in every direction. But aside from the leading role we present to the world, we are internally preserving the Jewish people. This is not a new phenomenon; this has been the core recipe for success in the continuity of the Jewish people throughout the millennia. There are Jews teaching students of all ages about the past through to the present to preserve us all as we look towards the future. But we the Jewish people are still so much more than this. These listed examples are only the main headings.  Indeed,  each Jew is connected to one of these items. Therefore, our people are, indeed, a big nation – each of us representing a facet of the collective effort put forth by everyone together. The examples mentioned are only the general categories that every one of us  connects to.

The is, indeed the mosaic of our people, a concept found not only in our daily lives; it is a principle of the Torah as well.  In this week’s Parshas Yisro Moshe ascends Har Sinai to retrieve the Torah and give it to Klal Israel. Prior to Moshe coming down with the Torah, God began to announce what we refer to as the “Ten Commandments”. We know there are 613 mitzvos in the Torah, so why make a big deal about ten of them? The Aseres HaDibros were not just any ten commandments. We know that in the period of the Second Temple, the Ten Commandments formed an important part of Jewish liturgy. According to the Mishna Tamid 5:1, they were recited twice daily before the reading of the Shema Yisrael, Judaism’s central statement of faith. There is some evidence that the Ten Commandments were also among the texts included in the tefillin. Chaza”l in Gemara Brachos 12a argued against giving the Ten Commandments special prominence so as not to give ammunition to heretics who claimed that only the revealed law was important, and the man-made amendments were not. To this day, some communities stand during the reading of the commandments and some do not. However, the Chachamim won out in that we no longer read the Ten Commandments as part of the Shema or give them any other special liturgical prominence. Nevertheless, in many siddurim the Ten Commandments are included among other prayers to be recited after the davening is completed.  At a deeper level, several of the most famous commentaries explain that all of the Mitzvos are actually included within these ten.

The Torah states in Shmos 24:12 "ויאמר ה' אל משה עלה אלי ההרה והיה שם, ואתנה לך את לחת האבן והתורה והמצוה אשר כתבתי להורתם"   “Hashem said to Moshe, ‘Come up to Me, to the mountain, and remain there. I will give you the stone tablets, the Torah and the commandments that I have written for [the people’s] instruction.” The Targum Yonason Ben Uziel explains that Hashem told Moshe to go up upon the mountain to receive the tablets of stone that within them are hinted everything about the Torah and the 613 commandments that I wrote for you to teach to them. Rashi says it out right! He explains that all six hundred and thirteen commandments are included in the Ten Commandments. In addition, Rav Saadia Gaon specified within the liturgical poetry which he composed for each one of the Ten Commandments, all the 613  commandments  are dependent upon the Ten Commandments. Rebbi Ezriel, a student of the son of the Raava”d, in his commentary to Shir HaShirim indicates how many Mitzvos of the 613 are in each one of the Ten. Rabbeinu Bachya as well as Rav Saadia Gaon all figured out the connections of the 613 within the Ten!

The Aseres HaDibros is not only the blueprint for the entire Torah;  it also sends a subtle message to every Jew in the world. No matter who or where a Jew is on the religious spectrum or even on an affiliated level, each one of us make up the beautiful, eternal mosaic of the Jewish people. Every Jew from his or her place and space adds to the dimension of our people. Yes, there are the major leaders in all categories, just as the Ten Commandments are the blueprint of the entire Torah. Every Jew is that ‘mitzva of the 613 that is included within those top Ten. The most important lesson is not only that each person should recognize his or her vital piece to the greater puzzle, we should all recognize each other’s place within this magnificent masterpiece – the mosaic which is the Jewish people. AM YISRAEL CHAI!            

One hundred years ago the fast-food industry was introduced in the United States. (Try to guess which one.  Don’t look yet, but the answer can be found at the end of the article) Accompanying the concept of “fast food”, the entire food industry underwent a revolution of canning, food preservation, and offerings of numerous readymade ingredients. By the mid-seventies a variety of pre-packaged ingredients were on supermarket shelves, saving the consumer – or reluctant cook - an enormous amount of time, hence speeding up food preparation, albeit with some sacrifice to quality and freshness. Throughout these decades of fast-food development, companies introduced new shortcut possibilities, including the introduction of several new food preparation machines. While some cooks opted for the new wave of readymade “stuff”, true chefs and a handful of hard-core mom and pop outlets stood by their original recipes and traditions of preparing meals from scratch. 

My mother a”h bridged this transition; she knew how to make everything from scratch (especially for Pesach), but at the same time did not hesitate to dabble with modern technology. Nevertheless, like many other things in the world of inventions, we have gone too far and are losing out on the unique value of the original, old-fashioned food preparation techniques. Today there are numerous tempting shortcut gadgets available for the reluctant cook: the Airfryer, Insta-pot, rice cooker, bread maker, the sous vide, and the list goes on. Modern gadgets and shortcut techniques should be available to assist but not necessarily to substitute the process of fresh food preparation.

I was born in the middle of this period of emerging fast foods and growth of modern food-prep appliances.  Growing up, I was always a momma’s boy. My mother a”h and I spent a lot of quality time together since I did not begin attending school until entering kindergarten. My maternal grandparents came to this country in May of 1939 and opened a dairy restaurant on the Lower East Side of Manhattan which they continued to run for over thirty years. My mother literally grew up in the kitchen. Cooking and baking was the standard side of the kitchen, but she had a knack for re-creating foods, otherwise known in today’s lingo as recycling leftovers. My mother gave me my first exposure to cooking. My experience and culinary ‘career’ were launched from her exceptional skill and love for food preparation. I learned and applied my cooking skills throughout my childhood and adolescent years, peaking as I worked as a mashgiach in some of the fanciest hotels. Thanks to my mother’s ability for creating and preparing something from nothing and from observing superbly trained hotel chefs at work, I received a decent culinary education.

One of the basic tools essential to food preparation is knowing what kind of ‘cooking’ is required for a particular dish. There are many ways to prepare food - braising, grilling, frying, roasting, baking, steaming, poaching, simmering, broiling – each essential to determine the outcome of every dish. For example, just this week I took a piece of meat which I thought I’d just throw onto the grill. Little did I know that this cut of meat (deckle roast) is in the brisket family and should be cooked in the oven with a little liquid, essential for softening the meat. Instead, the deckle roast, now cooking on the grill, toughened up and it was no longer worth the value of what we had paid for it.

Putting aside the knowledge needed to prepare food for the palate, there are also serious ramifications about the laws of keeping kosher, be it mixing of meat and milk or the mixing of kosher and non-kosher foods together. It is also vital to know and understand the methods of food prep with regard to knowing which kashering (kosherizing) method is appropriate for that dish. Not only are the laws of cooking in the Torah, but there are also specific kinds of food prep necessary for fulfilling a mitzva. Before we get to see where these situations are in the Torah, I would like to state an obvious truism related to this topic: There is a cause-and-effect relationship with regard to the taste and method of cooking. My rule: the more human involvement in the cooking process, the better the food will taste. While less time or use of short cuts may be necessary at times, quality of taste will be adversely affected. Put simply, the food will not taste as good.  In my opinion, anything grilled (so long as it does not require slow, moist cooking) has a better taste and flavor than something just placed in an oven. Grilling requires constant involvement and supervision while other foods will do well simply put into the preheated oven until done.

In this week’s Parshas Bo the Torah states in Shmos 12:8 "ואכלו את הבשר בלילה הזה, צלי אש  ומצות על מררים יאכלהו"  “Eat the sacrificial meat during the night, roasted over fire. Eat it with matzah and bitter herbs”. The Torah clearly tells us that the Korban Pesach must be roasted over an open pit, barbecue/grilling style. It is interesting to note that the positive command to roast the meat was not sufficient. In fact, the next verse, Shmos 12:9, administers a negative command on how to prepare. "אל תאכלו ממנו נא ובשל מבשל במים, כי אם צלי אש ראשו על כרעיו ועל קרבו"  “Do not eat it [Korban Pesach] raw or cooked in water, but only roasted over fire, including its head, its legs and its internal organs”. The question is why do we need a positive command to roast and a negative command not to eat it raw or cooked in water? The sefer HaChinuch brings forward two reasons: The first is the Korban Pesach must be roasted because this is the way kings and rulers have their food prepared, in contrast to ordinary folk who do not have the luxury of roasting of meat. The poor need to cook a small amount of meat with other ingredients to make the meal go further. The second answer to the question regarding why specifically meat is roasted on a fire is to demonstrate the need to prepare something quickly by throwing the meat on the grill. When food is cooked in the oven, many more ingredients are necessary to flavor and seep into the meat, so the cooking time is considerably longer.  Therefore, roasting on an open flame demonstrated the quickness with which we had to cook the Korban Pesach and then immediately leave.  Again, additionally, open grilling is a sign of royalty who have the luxury of eating large quantities of grilled meat. A third answer is possibly the most well-known - the aroma of the grilling meat would reach the Egyptian noses, smelling the roasting of their perceived gods with no ability to do anything about it. Clearly, the aroma of roasting meat on an outdoor open fire permeates the air much more pungently than meat cooking in an oven inside the home. This same act, using the open fire, is also a positive commandment in Devarim 7:25    "פסילי אלהיהם תשרפון באש" “You must burn their idolatrous statues in fire”.

When it comes to our Avodas Hashem, serving the Almighty, there are no short cuts. We need to take the original recipe handed down from generations ago and not use some kind of replacement regarding how we perform this service. We should serve God openly, allowing the aroma of the Mitzvos be a sweet smell for all of us who perform the Mitzvos and to our neighbors who will also recognize the sweet smell of how we worship the Master Chef of the world!

Answer -  eltsaC etihW

This week we begin reading Sefer Shemos.  For the most part, story or history books are filled with names. We know that shmos means names, but the irony is that this week’s parsha is filled with names while at the same time displaying a clear lack of names. The question is why?  

Malcolm Forbes once said, ”Every story has an end, but in life, every end is just a new beginning.” Despite the fact that we concluded the book of Bereishis last Shabbos, the story has not ended. The book of Shmos is just a new beginning, as detected by the prefix ‘vav’ at the very first wordואלה  - meaning ‘and these’, showing a continuation from that which came previously. Presumably, the book of Shmos is not only a continuation but the addition to sefer Bereishis.

The book of Genesis is the story of the Jewish people in utero, while the opening of Shmos is the clear birth of the nation of Israel. Nevertheless, it is the individuals who make up the nation. Each and every Jew, from the rise of our nation in the book of Shmos, is part of an emerging people, both as individuals and at the same time as individuals each of whom together comprise the entire nation. In fact, there is a notion that there are six hundred thousand letters in the Torah, each letter representing a Jew. To me, since every Jew has a connection to the Torah, each of us is commanded to be familiar with it in its entirety. To connect to something, we must know it well; there should be a directive to read the Torah at the beginning, from Bereishis. It is here, only in the book of Shmos, where we find the hint of this mandate to read the Torah.

We find the source of reading the Torah in the Levush Mordechai, written by Reb Mordechai Yaffo. The Levush brings down that the source for our obligation to read the parsha two times and the Targum Onkelus (commentary) once comes from this week’s parsha Shmos. This obligation is commonly known as "שנים מקרא ואחד תרגום" , “two times reading the Torah and one time Targum”. The first two words of this week’s parsha are  "ואלה שמות" “ViEleh shemos,”  ‘and these are the names’ which are the roshei teyvos (acronym that reads out” וחייב אדם להשלים הפרשה שנים מקרא ואחד תרגום"  “Vi’chayav Adam Lihashlim Haparsha Shnayim Mikra Vi’echad Targum”- “… and a person is obligated to complete the portion reading it two times and the Targum once.” The obvious question is, why would this be the source?  What is the simple understanding?  What does shemos have to do with shnayim mikra vi’echad targum?

Rav Yechezkel Weinfeld of Ramat Eshkol in Yerushalayim suggests that the reason is, Shmos is the book of galus (exile) and geulah (redemption).  Up until now, through sefer Bereishis we have been dealing with our forefathers, and there are only three of those in contrast to sefer Shmos which is about the children, and there are too many of those to count.  In a situation where not everyone can be counted and mentioned, some may feel inadequate and unworthy of any special accolade. Therefore, the Torah comes in right now at this juncture to tell us that we- all of us - are important.  As it says, each person must finish “his parsha with the rest of the tzibbur.  In addition, each one of us needs to read the parsha- not once, but twice- and we must translate it into a different language, presumably one that we understand. Why is the Mitzva to read it twice? So that we can sometimes read it differently and realize that there is another or many other ways of reading those letters which represent other Jews who may be different than I am. The context of having and learning a commentary is to understand there must be room for interpretation.

Another important lesson of reading the Torah twice is we must always see that even though our input is important, the Torah must be read twice- the Torah is the base and must be viewed through the lens of the Torah. There are many additions and explanations that we contribute to the understanding of the Torah, but we must realize anything we have to contribute must always be with the realization of the Torah’s primacy, the Torah is the main thing.  Nevertheless, our input is important, but only when we know where and how to frame it. A further reason for reading it twice is accuracy, to make sure we say it properly and ultimately to remember it better, for repetition helps with retention.

More importantly we need to remember we are all reading the same words of the Torah every day and the same Parsha each week. No one person or any particular group owns the Torah. We all could fulfill the Torah, each according to his/her own traditions with proper and adequate halachik guidance. 

Finally,  I wish to take some poetic license with my own drush of the two-time business of the parsha. If one noticed, there are different words used for the letter lamed in the phrase above; some read it as Likros – to read - and other as L’Hashlim – to complete. There are two lessons to be taken from this phrase. With regard to Likros, the first is the two times we read the portion is meant to be one time for the way each of us sees the Torah and the second time how each of us reads the Torahmay be through the eyes of another reader, namely my fellow Jew. Although he may pronounce the words with a different dialect, accent, or emphasis, I need to accept that Jew just as equally as the person who read it the first time, namely us.   Additionally, the word ‘LHashlim’ - to complete - is a direct message to each and every one of us. We are all put on this earth to accomplish a mission and we need to complete it before we leave. To complete the Parsha isn’t necessarily the portion of the week, it is also the parsha that is our life.  The word Parsha is defined as a section or piece, whereby we may be in a certain ‘parsha’ of life. We all must read our life script and fulfill it until we have completed it.

Each and everyone of us should have the ability to not only read but to understand the Torah; we individually and collectively represent all Jews. Hopefully, as we all read the parsha individually and collectively, we will complete our unique, individual missions that carry us through to the Geulah Shelaima collectively as a whole Bais Yaakov, the House of Jacob!

Over the course of the last few months, we have been ordered to daven outside due to Covid-19. We are fortunate to have a great set-up with our patio adjacent to the social hall and an almost complete exterior enclosure. While one side it is completely open, two sides are completely closed while the fourth side faces east onto the parking lot and beyond. The fourth side has a right-angle triangular shape. So, the wall decreases from the top to the bottom like a slide. Every Friday, chairs are arranged with small, individual tables set up in front of each chair. During the week, the tables and chairs get moved around a little to this side and a little to that side. I sit approximately in the middle of the length of the patio with my back directly up against the wall. I am blessed with an instinct to see who is coming and going and to scour the area for security purposes.

As these months of go by, I have, at times, begun to feel as though I was losing my mind. When we initially starting davening on the patio, I was able to easily see over the wall into the lot. Overtime, it became more difficult to see over the wall, and this week I could not see over the wall at all. To see out, I needed to walk further to where the height of the wall’s construction was lower. I began thinking to myself that while I am aware we physically tend to shrink as we age, I did not think it happened at my age, and so quickly!

I began to ponder this and realized that I am not going crazy nor am I shrinking at a rapid pace. Rather, it dawned on me that the chair and table was being set up just a few inches over to the left where the wall was higher. Nothing was happening to me; it was the chair’s fault!  Or at least it was because the chair had been slightly relocated to an area where the wall’s construction was a bit higher. This reminded me of a classic story of the mythic town of Chelm*:

Once upon a time, in the little village of Chelm, the people decided that they needed a new cemetery.  The population of the city had expanded, people had begun to build larger homes, and the need to find a new location for the townspeople’s eternal resting place was now evident.  They looked, and looked, but could not find a suitable location.  They called a meeting of the wise people of the town and for seven days, debated the issue.

At the end of the seven days, the people reached a conclusion: On the southern side of the city, they could utilize a new space created simply by moving the mountain to make room for the new cemetery. This, of course, raised a new question for the people: how does one move a mountain?  They debated the issue for another seven days.  Finally, the wise men of Chelm came up with an idea: “We will all rise, all men of the town as one – united in spirit and body – and together we will move the mountain.” The townspeople quickly accepted this “wise” advice. Early one morning, all able-bodied men – young and old, would make their way out to the mountain on the southern side of the city.

A crowd quickly gathered and surrounded the mountain.  The men pushed and shoved and leaned and tried as hard as they could, but they could not move the mountain. Thirty minutes went by, allowing the participants to catch their breath before they strenuously applied themselves once again.  They pushed and strained and shoved but could not move the mountain.  At this point, the menfolk of Chelm were drenched in sweat, and the sun had risen, beating down on them. Growing ever more uncomfortable, the men removed their coats and jackets, depositing them on the side in preparation for their next try. As all the men struggled, a group of petty thieves watched the men in earnest.  They quickly came with small carts, and as the men of Chelm strained to move the mountain, the thieves stole all the coats and jackets and quickly disappeared from the town.

After a few hours of straining, one of the wise men discovered that his jacket was missing.  Soon, all the men discovered that their coats and jackets were missing.  They began to wonder what was going on.  The wise man of Chelm surmised the answer. “We must have been successful!” he told them. “We must have moved the mountain so far that we cannot even see the place where we left our clothing.” Upon hearing this explanation, the people began to applaud, cheer, and even break out into dance over their success.

They were foolish to think that losing their coats and jackets was a sign of their success, but they were not foolish with regard to looking for a metric for success.  Where in Chelm they were looking for room for their cemetery, In the Torah Yosef and Yehuda were also looking for some space.

In this week’s Parshas Vayigash the Torah states in Bereishis 44:18 "ויגש אליו יהודה ויאמר בי  :אדני ידבר נא עבדך דבר באזני אדני ואל יחר אפך בעבדך כי כמוך כפרעה"  Judah walked up to [Joseph] and said, ‘Please, your highness, let me say something to you personally. Do not be angry with me, even though you are just like Pharaoh”. The Baal HaTurim quotes the Midrash Rabbah 43:6 that the gematria (numerical value) of the first three words of the Parsha describing Yehuda’s moving and approaching Yosef totals three hundred ninety-six. If you take the words "גם נכנס ופייסו"   “He also entered and appeased him”, and "זהו להלחם עם יוסף"  “and he came to do battle with Yosef” each one of those phrases equals three hundred ninety-six! Yehuda’s approach was with the same temperament, in the same manner - whether he was going to use a peaceful tactic or an aggressive one. If he were going to be angry or calm it would be the same as he moved toward Yosef. The number or degree of his approach was the same: to come to an agreeable solution to their defiance of one another.

The lesson in life isn’t for me to always get my way on my terms. People think if they push hard enough, they will get what they want. They push so hard that they begin to believe that they are changing someone else or a situation. Little do they know they have not moved anyone or anything – not one single inch. But sometimes, to make a change one must change his/her position and be amenable one way or another. Yehuda approached and moved towards his brother Yosef, and that was what changed the situation. We, too, need to change and approach situations differently to reach a different conclusion. While we certainly cannot move a mountain, but we surely can move ourselves!

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

*In East European Jewish folklore, the city of Chelm functions as an imaginary city of fools like that of the Greek Abdera, the English Gotham, and the German Schilda, among numerous others. The legendary “town of fools,” often presented ironically as “The Wise Men of Chelm,” is a feature common to most European folklore. Chelm, located approximately 65 kilometers southeast of Lublin, had a Jewish population from at least the fourteenth century, and was a real town whose residents bore no connection to the stories. If anything, the town was known for Torah scholarship.

Adapted from the Yivo Encyclopedia of Jews in Eastern Europe.