Rabbi's Blog

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

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

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

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

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

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

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

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

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

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

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

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

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

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

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

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

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

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

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

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

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

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

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

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

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

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

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

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

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

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

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

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

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

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

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

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

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

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

This past week the Shul hosted people who were visiting  San Diego to attend an actuarial conference. Some of them, due to responsibilities at the conference, arrived late;  as I reviewed the times and dates of the Shul activities and informed them of all the codes necessary to access the Shul, I made a remark about numbers and figures:  “One of our congregants asked one of the guests, what are some of the best actuarial jokes out there? The actuary immediately quirked,  ’None.’” That may well be the case! People view actuaries as numbers people with no sense of humor, ha ha. While it may be true for some, it isn’t necessarily true for all of them.

There are many kinds of insurance: auto, renter’s, homeowners, flood, earthquake, malpractice, fire, theft, collision, liability, etc. Do we get them all? Is every insurance policy necessary? Are we obligated under the law to buy and maintain insurance? Some people are risk takers, and each person has a different tolerance level. Even those who choose to take out an insurance policy still have a number of choices to make regarding coverage limits and costs for deductibles. Generally speaking, a lower premium will yield a higher deductible while a higher premium will reflect a lower deductible. And then…there is the ultimate question: Do we need insurance? Is buying Insurance permitted in Halacha or is it showing a lack of faith in Hashem? Reb Moshe Feinstein zt”l has a responsa in the Igros Moshe Orach Chaim IV #48 - “Permissibility: Relationship to Bitachon” (faith).  Another rather crucial concern is the insurance companies.  Like all other businesses, insurance companies constantly evaluate ways to boost profits while cutting losses. It is up to the savvy consumer to take the time each year to review the renewal policy – even if the overall cost and premium remain the same as the previous year.  As an aside, here is an interesting analogy: just as orange juice containers tend to be priced similarly, the actual containers may contain fewer ounces – a range of sixty-four to fifty-nine ounces in a container.  In other words, the insurance premium may be the same, but the coverage is not.  Insurance varies greatly, depending upon age, gender, overall health, geographic location, & so forth.  

The field of actuarial science mathematically calculates all these variables to arrive at  a price tag. Actuaries are highly skilled specialists in quantifying risk, critical to the insurance industry. Actuaries earning CAS credentials work primarily in the property and casualty insurance industry, in areas such as personal lines insurance (e.g., auto, homeowners), commercial lines insurance (e.g., medical malpractice, workers compensation), and reinsurance.  Actuaries assess and manage the risks of financial investments, insurance policies, and other potentially risky ventures. They assess financial risks, combining theories of probability, economic theory, statistical analysis, and computer science. According to the Society of Actuaries, approximately 48 percent of actuaries in the U.S. work for insurance companies. The use of statistics and percentages to analyze financial impact is seen in Halacha and in the Torah.  We will be reading one of the primary sources in our Torah portion this week.

The Torah in this week’s Parshas Vayeitzay states in Bereishis 28:20-22 "וידר יעקב נדר לאמר, אם יהיה אלוקים עמדי ושמרני בדרך הזה אשר אנכי הולך ונתן לי לאכל ובגד ללבש. ושבתי בשלום אל בית אבי, והיה ה' לי לאלוקים. והאבן הזאת אשר שמתי מצבה יהיה בית אלוקים וכל אשר תתן לי עשר אעשרנו לך"  “Jacob made a vow. ‘If God will be with me’, he said, ‘if He will protect me on the journey that I am taking, if He gives me bread to eat and clothing to wear, and if I return in peace to my father’s house, then I will dedicate myself totally to God. Let this stone that I have set up as a pillar become a temple to God. Of all that You give me, I will set aside a tenth to You’. This is nothing short of a typical insurance policy! Namely the Neder is the contract: protection, bread, clothing, and safe return home is the Coverage; the Premium is the ten percent.

But was Yaakov Avinu only looking for financial security? On the one hand, based upon many commentaries that Darshan/expound upon the double language of ‘ahsair t’ahsair’ to indicate that if someone gives his ten percent of earnings, he or she will be rewarded, receiving a return of double or some kind of financial benefit far beyond the initial charitable investment.  

Rav Moshe Shternbuch in his sefer Ta’am V’Daas explains the need to infer that the giving of Maaser (ten percent) is not specifically about money or financial giving and receiving. Rather, everything that God gives and bestows upon us - even the wisdom with which He endows us - needs to be tithed. The reward a person will merit and receive will be filled with blessing and success. It is said in the name of Reb Moshe Shapiro zt”l that he instructed the students of the yeshiva to dedicate and grant one hour per day to help others become wiser. He coined a phrase for this time as “Avodas HaKodesh”- holy service. He promised, he guaranteed those students that if they followed his word, they would merit excellence and success in their own learning. It is also said in the name of Reb Shimon Shkop zt”l, the Rosh HaYeshiva of Shaar HaTorah in Grodno, ”Just as tzedakah (righteousness) with money has a segula/treasure to become wealthy, so, too, in spirituality: if a person with extraordinary talent in knowledge separates and ‘tithes’ his time for someone else, he will be guaranteed sevenfold of spirituality greatness.

Reb Shimon Shkop was not only ‘suggesting’ a student to do this; he made it a requirement of the entire student body. There are stories told that there were certain students in the Yeshiva who, even after davening for Heavenly assistance in their Torah learning and growth, did not see it until they accepted upon themselves this commitment to contribute an hour a day of their studies to learn with someone weaker than they.

How and why the ten percent became the secret number of successes is beyond the scope of this article. In fairness the Gemara Kesubos 50 puts a twenty percent limit to give. According to most opinions this law applies only to agriculture and not necessarily to cash. Nevertheless, the lesson is that when we give, we get back, receiving in turn an even greater amount than we contributed.

No two people are created the same; some have talent in one area while others are stronger in another area. Every human being is ‘wealthy’ in some talent or skill. Every one of us  has the ability to share that knowledge and information, assisting those who are lacking in that area. It behooves individuals to seek out their blessing that Hashem has given them and use it in some fashion to share and help those less fortunate who could be elevated, assisted by your help. This, in essence, is a vital insurance policy for our future in both the physical and spiritual realms of life, both here in this world and in the world to come. Yaakov Avinu took out the first policy; we, his children, need to renew the policy every year to ensure the continued kindness with which Hashem created the world. It is our responsibility that we continue to maintain it.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky 

This Dvar Torah is, L’Ilui Nishma, in memory of HaRav Kalman Moshe ben Reuven Avigdor Packouz zt”l  whose Yarzeit was this past Sunday, the 18^th of Cheshvan

Two years have passed since  this parsha of Chayei Sorah, distributed by  the world-wide Torah Fax publication, was not sent out by its founder. Even the previous week’s Torah Fax was sent out and read posthumously. Rabbi Shraga Simmons of Aish HaTorah eulogized his friend, Rabbi Kalman Packouz, the week after he passed. One of the major accomplishments Reb Kalman was responsible for producing was the Torah Fax. Here is a snippet of that article:

“[…Rabbi] Kalman’s second breakthrough with technology came in 1992. In this pre-Internet era, he collected fax numbers of homes and offices, then created a subscriber list for Shabbat Shalom Weekly – a newsletter featuring life lessons from the weekly Torah portion and Jewish insights into personal growth. Stamped with Kalman’s huge smile (and “thumbs-up”) the “Fax of Life” was warm and witty, with insightful stories, Torah lessons for life, and a pithy “quote of the week.”

What started as a local fax sent to 50 people, expanded globally, becoming the gold standard in Jewish adult education. Shabbat Shalom reached every corner of the globe. It was posted on office bulletin boards, Jewish community centers, and synagogues. With the mass adoption of email in the mid-1990s, Shabbat Shalom Weekly became the first Jewish e-newsletter to reach 100,000 subscribers. In 27 years, Kalman never missed sending the newsletter every week. Its impact was both vast and enormous.

Approximately five years before his passing, Kalman visited San Diego twice a year. He attended a certain institute for health-related issues but never let on (and we could never tell) that he was there trying to treat his illness. His visits typically lasted two weeks. During that time he davened in my Shul and ate with my family on Friday nights. I never really knew the depth of who he was and the incredible accomplishments which led to his world-wide fame. One of my simple connections to him was that we knew his brother-in-law and sister-in-law. In short, Rabbi Kalman Packouz was the most unassuming individual one could meet. He was humble beyond description, always offering to be of assistance in any which way possible. Our many discussions regarding the plight of the Jewish people, outreach, and Torah learning stimulated and enhanced my weekly divrei Torah, such as the one you are reading now. He, too, as a writer for many years, was always looking for meaningful stories to share with the world through his Torah Fax. One time a personal story of mine came up in discussion. Rabbi Packouz wanted to write it up and send it out. I declined his request, and he, being very persistent, asked me every time he visited for permission to use the story. Each time I said no, eventually telling him that I would probably use it in an upcoming book or other publication, and I did not want to let the story out just yet. He pleaded, in his very calm and soothing voice and tone,  trying to convince me that so many people would read it and learn from it. I always thanked him, apologized but said, “I cannot let you use it.” I had my reasons why and not everything in life needs to be revealed. Well, due to recent events the time has come to share this story……….

The Story Behind the Broken China Plate

During the first year or two following our arrival in San Diego, we invited each and every member of the Shul for a Shabbos meal. Some were older couples, others joined us with their small children. At the time, our children were also very young and were susceptible to the same scenario that occurred.

We always strive to have a beautiful Shabbos table, and at one point actually used our real china for our Shabbos meals. We also used a disposable plastic table covering to protect the tablecloth from staining from spilled items.

One Friday night our Shabbos dinner guests were a family with small children.  One of the guest’s children pulled the plastic tablecloth (I hope accidentally), causing one of the china plates to fall off the table and break into a number of pieces upon hitting the floor. My initial reaction was anger, frustration, even rage (thinking to myself how did that happen!?), but I regained my composure  quickly because it was the guest’s child who had caused the china to break.  I began to tell them in a calm and soothing voice “oh don’t worry about it, it’s only a plate”. I don’t even think the parents paid too much attention to it and again I said, “It’s fine, things like that happen,” etc.

Later that night I thought to myself, “If one of my children had broken that plate, I wouldn’t have stopped yelling and screaming for hours. I would have been so mad and angry, and would have said things like “can’t you be more careful, or how could you be so clumsy, or it’s such an expensive item to break, how can you be so careless?” Explaining to my child that an expensive plate had been broken because they had been so clumsy and careless.  

I realized the hard way that I didn’t yell at the stranger how much more so I shouldn’t yell at my own children whom I love so deeply. I was calm for the company and brushed the entire event aside and just cleaned it up. I should always do that for my own flesh and blood.

I made a statement to myself at that time (form of a neder/vow) that I will give each of my children a framed piece of that broken plate when they get married and have children of their own, so it will serve as a reminder of this incident.

Accompanying the framed broken plate, I wrote: This framed piece of china is from that  plate, broken during a Friday night dinner when you were small. Keep it as a reminder never to yell or scream at your children or spouse, especially for things you wouldn’t yell at others for. Don’t yell at the ones you love the most, your family.

Love Abba

Below the plate in Hebrew it reads: to my children (their names) and a verse from Iggeres HaRamban "תתנהג תמיד לדבר כל דבריך בנחת לכל אדם בכל עת, ובזה תנצל מן הכעס   “Accustom yourself to speak gently to all people at all times. This will protect you from anger.”

In this week’s Parshas Chayei Sorah both Sorah Immeinu and Avraham Avinu die. The Torah, in both instances, records in Bereishis 23:1 "ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים שני חיי שרה"  and then Bereishis 25:7 "ואלה ימי שני חיי אברהם אשר חי מאת שנה ושבעים שנה וחמש שנים" These are the days Sorah and Avraham lived. Every day of their each of their lives was lived as a full life. So too, Reb Kalman literally lived every day of his life. We also have a tradition that a Tzadik’s life lives on long after he  physically passes away. Kalman’s impact on the Jewish world lives on in many ways after his physical passing. As again quoted by Rabbi Simmons: “In recent years, Kalman expanded the Shabbat Shalom Weekly to three languages – English, Hebrew and Spanish. Then, at the suggestion of a colleague, he created a "Digital Eternity" project, whereby the Shabbat Shalom archives serve as a database to continue sending out a relevant weekly email in perpetuity”.

הרב קלמן משה בן ראובן אביגדור זצ״ל        יהי זכרו ברוך                                     

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Baruch Hashem, we had another action-packed, beautiful Yom Tov season! For the most part everything was pretty much the same routine through the high holidays and into Sukkos. I have been using the same Sukkah for the past thirty years, with some modifications, such as adding a few new decorations, some upgraded lighting, and improving its structure with some new lumber and hardware. My son and I assembled the Sukkah the day after Yom Kippur and had a few days to ensure everything was just right… but it wasn’t. Oddly enough one of my two lights went off and on intermittently and for the life of me I could not understand why. The oddity was that the light would go off, and as I entered the Sukkah the light went back on. Keep in mind these were not new lights. I thought that perhaps there was a bad connection, or perhaps the wiring was compromised. But then I realized the other light worked just fine. This kept me baffled for a few days. As Yom Tov quickly approached, I needed to take stronger action because I could not have the light turn itself  off every time I enter our Sukkah and then turn itself back on during Yom Tov.    

I took a better look at the light fixture, examining it a bit more thoroughly and noticed a little switch and bulb at the end of the four-foot overhead light fixture. Even though I’ve had these fixtures for a few years, it never occurred to me that it might have a motion sensor option. Nowhere on the box which had once contained this light fixture did it claim to have such a feature.  It then hit me that the little bulb looked like it was thinking!  The light bulb in my head turned on causing me to see that it was indeed a motion sensor. The switch next to it must have been flipped, activating the motion sensor. The other fixture remained constantly on because its switch remained off.

At times, each of us has spent hours trying to come up with a solution or an idea when suddenly a cerebral light bulb goes off blaring the answer with crystal clarity. The light bulb idiom applies when one is suddenly struck with an ingenious idea, insight, or revelation. The idea of applying light to a concept is nothing new to the Jewish people;  we are destined to be an “Or Lagola” a light unto the nations. But the concept of light runs far deeper and has lasted much longer than almost anything in history, as referred to last Shabbos and hinted about this coming Shabbos.

In Parshas Bereishis the Torah states in Bereishis 1:3 "ויאמר אלוקים יהי אור, ויהי אור"  “And God said let there be light, and there was light”. Rabbi Tzvi Elimelech Spira of Dinov (1783 – 1841),in his work "the Bnei Yisaschar" enlightens us on the word “Or”/ Light. On this verse the Midrash Rabbah Chap.2 quotes a verse from Yeshayahu 41:2 "מִ֤י הֵעִיר֙ מִמִּזְרָ֔ח צֶ֖דֶק יִקְרָאֵ֣הוּ לְרַגְל֑וֹ יִתֵּ֨ן לְפָנָ֤יו גּוֹיִם֙ וּמְלָכִ֣ים יַ֔רְדְּ יִתֵּ֤ן כֶּֽעָפָר֙ חַרְבּ֔וֹ כְּקַ֥שׁ נִדָּ֖ף קַשְׁתּֽוֹ" “Who has roused a victory from the east, summoned him to His service? Has delivered up nations to him, And trodden sovereigns down? Has rendered their swords like dust, Their bows like wind-blown straw? The Midrash indicates this is a reference to Avraham Avinu, but the Midrash also notes that one should not read the word “roused "העיר with an ayin but rather "האיר"  to enlighten with an aleph. The Bnei Yissaschar asks what is the reason that Yeshayahu the prophet did not write it explicitly with an aleph to begin with? He explains that before the original sin of Adam HaRishon, the leather garment or covering Hashem made for Adam was written כתנות אור  with an aleph (light) and only after the sin the word ‘Or’ switched from an aleph to an ayin (leather). It is through the holy and righteous that the sin of Adam HaRishon can be fixed and corrected so that the word Or with an Ayin would have a greater effect and lighten up and shine as the Or. meaning light with an aleph.

Avraham Avinu started to “fix” the sin of Adam HaRishon .Thiswas the beginning of change that the ayin of Or should shine just like the aleph. Therefore, the Navi Yeshayahu wrote the word with an Ayin but it is pronounced as though it were an Aleph.

The Rabbis expound upon the concept that there were indeed three worlds: the world before the flood, the world after the flood and a world within the Teiva, the ark. The world as we know it today has been the same world since the time of Noach when he and his family emerged from the Teiva. Prior to the flood and surely throughout the year of the flood, the world was not the same world we have come to know today.  We also find a light of some kind in the ark. In this week’s parshas Noach, the Torah states in Bereishis 6:16 "צהר תעשה לתבה"  “Make an opening for daylight in the ark”. The simple meaning of Tzohar is the Hebrew version of the Aramaic word Zohar, meaning light. Rashi explains the word Tzohar through giving two explanations; the first discusses a window to let the light in and the second through the example of a jewel whose radiance shed brilliant light into the ark. In both these circumstances something needed to be done, action had to be taken to create such light. Darkness is not necessarily the absence of light; it is rather just intense darkness.. Light was created in the beginning of creation and later during the flood. Hashem saw the darkness of the world after the sin of Adam and Chava and again during the generation of Noach. In both circumstances light was used to change the destructive nature that enveloped the world.

I would like to take some poetic license regarding the light mentioned in both Bereishis within the ayin and aleph and later in Parshas Noach  the mechanism which Noach used to bring light were not necessarily physical. Rather, this light was a change in focus, revealing the wrong that had become part and parcel of society. There is no question in my mind that we, living in this challenging generation, are experiencing nothing less than the darkness that hovered over the world pre-Mabul time. This light is not physical in nature; it is a light distinguishing with clarity between truth and falsehood, goodness and evil, right and wrong. We, the Jewish people,  the Or Lagola, are the light unto the nations. It is our responsibility to light up the world with the basic principles of moral clarity and true social justice. Only with a clear and everlasting, unabated light will darkness no longer pervade the world. Only then will  the world return to the utopian society that was the world pre-mabul. Once we can master keeping the lights on, then we will merit the ultimate light to be witnessed and understood in the coming of Moshiach Tzidkeinu B’Meirah B’Yameinu! Amen!

Parshas Nitzavim – Excuses, Excuses, Excuses

In this week’s parshas Nitzavim the Torah states in Devarim 29:17-18: "פן יש בכם......אשר לבבו פנה היום מעם ה' אלוקינו....פן יש בכם שרש פרה ראש ולענה: והיה בשמעו את דברי האלה הזאת והתברך בלבבו לאמר שלום יהיה לי....."   “Today, there must not be among you any man, woman, family or tribe whose heart strays from God and who goes to and worships the gods of those nations. There must be among you the root whose fruit is gall and wormwood. When [such a person] hears the words of this dread curse, he may rationalize and say, “I will have peace, even if I do as I see fit. Let me add some moisture to this dry [practice]!”

*Rav Tzvi Pesach Frank zt”l makes sense of the words והתברך בלבבו - why would one’s heart be blessed? He explains with a story of someone who desecrated the Holy Day of Shabbos and was rebuked by his contemporaries. He replied to them, “I will fix this and remedy what I did.” After Shabbos he donated a large sum of money to the poor and needy of Eretz Yisrael,  glorifying himself by saying, ”This will definitely be more accepted and will fix my error.” He then compounded this ‘fix’ by stating,   “If I had not desecrated the Shabbos, I never would have given the money to charity for the poor of Israel (who at the time were desperate for support). It is to this attitude Rav Frank explains the words the person is only flattering his own heart through his gift. In the very next passuk the Torah (Hashem) declares, ”You will not be forgiven by doing so.” A sin is not cancelled out by a Mitzva. This is the ultimate rationalization given after doing something wrong; by not being up front and honest the self-flatterer compliments himself for his donation. The proper response, as the Rambam clearly states, is to go through the three stages of Teshuva: 1) recognition of the sin, 2) regret for doing it, and 3) acceptance to never do it again. After doing so, if a person wants to throw a huge gift/donation to Tzedaka it cannot hurt. These three ingredients are what we will call out on Rosh Hashana and Yom Kippur ותשובה ותפילה וצדקה, מעבירין את רוע הגזירה

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

* Rav Tzvi Pesach Frank (20 January 1873 – 10 December 1960) הרב צבי פסח פרנק was a renowned halachik scholar and served as Chief Rabbi of Jerusalem for several decades (1936-1960). Rav Frank was born in Kovno, the son of Rabbi Yehuda Leib Frank and Malka Silman, who were active in the Chovevei Tzion organization in Kovno. He studied in Lithuanian Yeshivos, learning under Rabbi Eliezer Gordon, amongothers.                                                                                                                                                                   In 1892, he emigrated to Eretz Yisrael with his brother Tanchum, his sister Tzippora and his first cousin, Rabbi Shmuel Hillel Shenker. His parents arrived in 1893. Tzvi Pesach continued his studies in yeshivas in Jerusalem. His father was one of the founders of Chadera. In 1907, Rav Frank was appointed dayan in the Beis Din of the Eidah HaChareidus headed by Rabbi Shmuel Salant, the Chief Rabbi of Jerusalem. Rav Frank served on this Beis Din for nearly 60 years, eventually becoming Av Beis Din (head of the rabbinical court) and Rav of Yerushalayim.              

Rav Frank was active in establishing the office of the Chief Rabbinate of Israel and was instrumental in appointing Rav Avraham Isaac Kook as the first Ashkenazi Chief Rabbi. Rabbi Jacob Meir, the first Sephardic Chief Rabbi, had been in Palestine prior to the formal development of the office.

Rosh Hashana – Prayer of Desperation or Enthusiasm?

Next week Jews all over the world will gather, according to their practices, for the Yamim Noraim -the Days of Awe. These days are comprised primarily of the two days of Rosh Hashana and the one day of Yom Kippur. Whether it will be in person or via zoom, live, or recorded, indoors or outdoors there will be a sense of coming together for one purpose: to daven to God. How and when is not the issue, rather those who choose to participate in something of deep meaning and importance is because they  understand and feel the importance and significance of these days.

An almost universal component in every sanctuary includes the display of a verse bringing our attention to the place in which we stand and or reflecting on prayer itself. Classically, the verse instills fear and awe to the petitioner, creating  a serious mood encompassing a sense of awe. A few years back I davened in a shul that had a verse that I had never previously seen on top of the Aron HaKodesh -the verse from Tehilim 102:1 quoting these words of Dovid HaMelech: "תפילה לעני כי יעטף, ולפני ה' ישפך שיחו"  “A prayer of the afflicted man when he faints and pours forth his supplications before Hashem”. Rav Shimshon Pincus explains there is a certain uniqueness to the prayer of the afflicted one. The Zohar HaKadosh in Balak 195 says there are “three” who speak about prayer: Moshe Rabbeinu, Dovid HaMelech and the Ani -the poor or afflicted. “Tefillah L’Moshe Ish HaElokim” was not said by any other man. “Tefillah L’Dovid” was not said by any kind of king. But “Tefillah L’Ani” the prayer of the afflicted comes from the heart of those in deep distress. Of the three which is the greatest prayer of them all? The answer is the prayer of the poor, the afflicted man, is greater and will be heard before the prayers of Moshe and of Dovid and before any other prayers in the world. The reason the poor, downtrodden petitioner is answered before everyone else is because of a broken heart. Dovid HaMelech said קרוב ה' לנשברי לב Hashem is closest to the broken hearted, and God listens intently to his words since the Ani’s prayers open the windows of heaven.

It is truly a wonder how Moshe Rabbeinu, who was a man of God, whose prayer had the effect of the ineffable name of God that could cut through like a sword, still does not come close to the prayer of the poor, the downtrodden. In Jewish law a person can relinquish all his assets and make himself destitute. On Rosh Hashana we have another method of becoming ‘poor’- by davening with a broken heart. This person’s Tefillah will be heard sooner and faster;  it opens the heavenly gates for more Siyata Dishmaya/ Heavenly assistance. There is no question that as we approach Rosh Hashana, we might see ourselves as destitute and fragile after such a year like we have just been through. Nevertheless, I would suggest a different angle for our Tefillos this year and going forward. I will explain with a short parable.

When it comes to giving charity and supporting of institutions, people want to give to something that is growing, to build upon itself, to  not throw money into a black hole of desperation. Statistically speaking, people give more Tzedakah to someone who is collecting but is well-dressed, seen stepping out of a nice car and give less money to someone who is desperate. In truth, we should give more to those who look like they need more rather than those who present well.. So too, coming before the Ribono Shel Olam in a fit of despair will be answered without question, but perhaps we should come before God with a sense of honor and dignity. Should we only approach Hashem during times of distress or anguish? Should we pour out our hearts when we are afflicted and blacking out from grief or hunger? God should not only be accessed when WE need Him, but even when things are going well. We need to reach out to Hashem so that He can at least maintain the status quo of life for us, and not have less. On Rosh Hashana we should view ourselves with the opportunity to be in a better position to ask Hashem for the things we ask for throughout the entire year. Why wait to be in a situation that requires pleading out of dire need with nowhere else to turn? Wouldn’t Hashem prefer a relationship even when we are not desperate? Surely, Hashem would appreciate our sincerity that comes by davening with kavanah while never taking any of the gifts with which He has blessed us for granted.

Wishing You All a Kesiva VaChasima Tova & Ah Gutten Yom Tov

Rabbi Avraham Bogopulsky

When addressing an audience, whether it is in person or on paper, it is best to tell stories and anecdotes that are relevant and important to the entire crowd. There are times when a speaker or writer presents commentary which is limited  to either men or women, resulting in those not in attendance or not reading a specific sefer not being totally informed.  In time and through resulting discussions, however, the ideas presented will ultimately be conveyed to all.  I write this by way of introduction to the context of what is seen only by men within an Orthodox setting. My intention here is to inform the women of something that happens on the bimah during the reading of the Torah.

When someone is called to the Torah, he is shown the specific place where the Torah reading will begin. This specific act is done so that when reciting the Birchas HaTorah, (the blessings on the Torah), the person will know precisely which section his blessings are being conferred upon. Technically speaking, a person saying the Brachos could have in mind his blessings on the entire Torah rather than on a specific section.   Usually, a person wants to say the blessing on the section that either he is reading himself or that the Baal Korei reads on his behalf. Most times there is no issue for the reader to show the correct place where the next reading begins. Nevertheless, there are two places (of which I am aware} in the Torah that an almost identical sentence is found quite close to that where he will currently begin. If the person receiving the Aliyah is shown the wrong place and predicates his Bracha on that area, it may very well be a blessing in vain. The ramifications of a blessing in vain in it of itself are severe and most probably another bracha would be required.  

The first is in Bamidbar 4:23, Parshas Nasso which begins נשא את ראש בני גרשון   and the end of the previous Parsha Bamidbar in 4:1 which begins the same way: נשא את ראש בני קהת If one is not careful it can easily be mixed up. The second location is the beginning of this week’s Parshas Ki Seytzei. In Devarim 21:10 the Parsha begins: "כי תצא למלחמה על איביך ונתנו ה' אלוקיך בידך ושבית שביו"  “When you wage war against your enemies, God will give you victory over them so that you will take captives.” In the previous Parshas Shoftim the Torah close to  Devarim 20:1 states   "כי תצא למלחמה על איביך, וראית סוס ורכב עם רב ממך, לא תירא מהם כי ה' אלוקיך עמך המעלך מארץ מצרים" :“When you go to battle against your enemies, and see horses, war chariots, and an army larger than yours, do not be afraid of them, since God your Lord, Who brought you out of Egypt, is with you.”

In both cases there is what is termed as “Smichus HaParshios” - a closeness or connection between the sections. In the former case, in both instances a census is being taken of the tribe of Levi. In the latter, not only are they both speaking about going out to battle, but there lies a greater message in addition to a similarity of words.  I heard a beautiful explanation taken from the first battle in Shoftim from a Rabbi Doniel Langer in Tom’s River. He asked, ”How is it possible when you see horses, chariots, and an army larger than yours, not to be afraid? It would be a natural instinct to be afraid.” He went on to explain, based upon Rabbeinu Yonah in Shaarei Teshuva, that if one looks at the end of the verse, it says ‘since Hashem took you out of Egypt’. If we pay attention to this, we realize that we got out of Egypt against all odds because of Hashem. As a result, we should apply the same principle here: when there is a large army we should not be afraid because Hashem will deliver us. Rabbeinu Yonah emphasizes the need to make the connection that if we look to Hashem there is no reason to be afraid. In truth, the words “do not be afraid” are really a hint, reminding us that if we recall Hashem taking us out of Mitzrayim, He will take us out of this precarious situation too.

I would like to take it one step further and connect the first time the Torah mentions “…when you go out to war” in last week’s parshas Shoftim to the opening verse in this week’s Parshas Ki Seytzey. If we are successful in following the words of Rabbeinu Yonah and remember it is all due to  Hashem that our battles are won. When we are in battle and are not afraid of the enemy because we remember Hashem is the One who took our forefathers out of Egypt (despite all odds against us) then our enemies will be delivered into our hands. The beginning of this week’s Parsha is the fulfillment and also the conclusion from the previous week. When we go out against the larger army and are not afraid, then Hashem will deliver us. But if we do not remember Hashem and His capacity to deliver us as He delivered us from Egypt, then we should be afraid.

The battle which the Torah describes here is not limited to the simple pshat or understanding of a physical war in which the Jewish people engaged. Rather, the Torah can be viewed through each individual’s battle that he or she faces every day. We go through life facing adversity and challenges that are our internal struggles and battles. The inner strength one has is fueled by a feeling of support, which is Hashem. Faith is a powerful tool if we truly believe in it. If we only give it lip service, then the strength will not be there for us during our times of need. Moreover, if we are successful in applying our faith in Hashem, always bearing in mind and heart that He took us out of Egypt, then we won’t be afraid. Once we are no longer afraid, internally synthesizing that  it is Hashem who gives us the strength to overcome fear, then Hashem will deliver our enemies into our hands. The last words of the passuk “…so that you will take captives” describes the capture and defeat of the Yetzer Hora.  when we have overcome this challenge,  we own it;  we now can face any future similar situation.. Once we rise up against it the very first time and defeat that enemy, it no longer has the same power and influence over us. That is not to say the challenge and situation will never come up again, it surely will, but the next time we will be stronger because we’ve captured once before, and we can do so again. Hopefully by reading the Parsha we will absorb this lesson and apply it throughout these days of Elul and prepare for future battles in the coming year.                                                                                                                                                                                           

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

A few months ago my primary doctor retired and recommended a new physician for me. Being a new patient has both benefits and deficits. The benefit: Since I was a new patient  the doctor performed a thorough examination and ordered a battery of tests and blood work. The deficit: Since I was a new patient the doctor performed a thorough examination and ordered a battery of tests and blood work. One of the many recommendations he gave was to undergo a sleep test and also determine why my wife can’t sleep at night. The clinical interpretation of the study reported I spent 34.4% of the study (sleeping) with oxygen saturation below 90%; snoring was detected during 94.1% of the study. The solution to my wife’s insomnia was either for me to obtain a sleep apnea machine or for me to sleep elsewhere. Well, when it comes to Shalom Bayis, we all know that we need to give in a little, and that is exactly what I did; I received a new Resmed sleep apnea machine.

There are some contributing factors which lead to the need for a sleep-aid device. Ultimately, deep down we all know that this machine serves as a mask to the real solution: Sleep experts agree that excess weight is a serious contributor to sleep disorders. Losing weight would soon result in less dependency upon the sleep apnea machine.    

There are other situations where modern technology creates a means for helping us while simultaneously enabling us to continue the same poor practices and damaging lifestyle. This brings to mind a modern automotive feature which warns the driver with a series of beeps that increase in volume and frequency when  approaching too close to the vehicle ahead.  This feature, as incredible as it is, allows drivers to continue driving while texting or driving when drowsy, confident that the car will sound an alert when danger is imminent, allowing the driver to stop in time.  It is important to note, however that alerts, warnings, and other mechanisms merely override bad behavior and poor decision-making, encouraging false dependency upon the machine in place of following basic driving safety rules.  While there are numerous occurrences which we cannot control and that modern technology can be a major safety factor, we are also still expected to be alert and careful drivers. There is no question in my mind we should take advantage of those outstanding technological achievements, but we should also work on improving and protecting ourselves rather than putting us and others into compromising, potentially dangerous position.

A few safety examples range from use of child locks on cabinets and outlet plug protectors to sophisticated self-driving cars. These “good gadgets” give good protection but also allow us to slip into a sense of false security and safety. These tools are excellent safety devices but don’t work if they’re not put to use or if we become less actively involved drivers by paying less attention driving or to our children at play. This perception does not belong to me; it can be seen with clarity through the eyes of Torah

In the opening verse of this week’s Parshas Re’eh, the Torah states in Devarim 11:26 "ראה אנכי נתן לפניכם היום ברכה וקללה"  “You can therefore see that I am placing before you both a blessing and a curse”. Rabbi Moshe HaLevi Pollak in his sefer V’Ydaber Moshe writes that blessing or abundance and a plethora of what we tend to see as good isn’t necessarily so. Chaza”l teach us there are kinds of wealth that are guarded by the owner for evil  purposes. When the verse speaks about blessing, it requires the addendum from the next verse where it states 11:27 את הברכה......אשר תשמעו   The blessing…….[will come] if you obey the commandments of Hashem your God. If you perform Mitzvos and good deeds with your money, it will lead to true blessing. But if the wealth brings a person to false pride, jealousy, rivalry, and a competition, it will only lead a person to try to amass even more money and wealth.  Under those circumstances the potential blessing will end up cursing you. Rav Pollak parenthetically adds on the same rules which apply to the Eretz Yisrael. If the Jewish people fulfill and safeguard the Mitzvos, then Hashem will first give us and then maintain our dwelling in Eretz Yisrael; if not, we will be expelled. There is a great danger ahead if we turn away, trampling upon the ways of Hashem.   We, the Jewish people control the existential threat against Israel by acting properly and appropriately.  

The gemara Brachos 40b relates: “any blessing that does not contain mention of God’s name is not considered a blessing”. Anything that is good that does not recognize but dismisses the source from God will not be a blessing that will come to fruition. How often it is people give mere lip service, reciting the words but proclaiming that this blessing is the result of my hard work and effort.   With the help and guidance of Hashem we will receive Bracha - a blessing. With the focus, the spotlight, ourselves, the result will be a Klala - a curse.  

The Abarbanel gives a different twist, explaining that  the blessing is the observance, the obeying of the Mitzvos. The Mitvos I have been discussing are the ways of Hashem; it is our responsibility and duty to follow them in a healthy matter. The Mitzvos are the Derech Hashem - the path that Hashem set for mankind, avoiding outside mechanisms to get around it.

This is by no means an easy task. We have been conditioned to take the easy way out, using  whatever method available to have our cake and eat it to, rather than “changing our condition”. As we approach the month of Elul, a time for self-analysis and sincere introspection, perhaps we should try to work on our physical health and pay attention to the source of why we need intervention. Hopefully, we can rid ourselves of the intervention of outside stimuli and be healthier.  On a final note, if we earnestly work to control our activity and behavior in the physical way, we can, in turn,  master a change in our spiritual pursuits, leading a most wholesome, healthy life possible, serving  Hashem in the original form.

Ah Gutten Shabbos   

Rabbi Avraham Bogopulsky

Rabbi Moshe HaLevi Pollak (1845–1888), was a Hungarian rabbi born in Szerdahely. He studied under Avraham Shmuel Sofer. In 1872 he was appointed rabbi of Bonyhad, where he established a yeshivah which attracted students from all parts of Hungary. He was one of the founders of the Orthodox community of Bonyhad, which he developed to a considerable extent. He authored Va-Yedabber Moshe in five parts, on the Chumash and various Talmudic themes; Tikkun Moshe in five parts, sermons and discussions on Talmudic topics; and Birkas Moshe on tractate Chullin.

It did not take me long to decide what the theme of this week’s message would be. It was nineteen months since visiting with my father, parents’ in-law and other relatives. Although we speak and video chat quite often there is nothing that replaces being in person. Perhaps there is another significant approach to this recent trip to Israel was being in Eretz Yisrael itself. Rabbi Wein (who I had the opportunity to visit with) quite often described how previous generations would have tracked across Europe in the snow, barefoot, to merit stepping onto the holy soil of Eretz Yisrael, while we just must buy a ticket and fly. Well, Hashem has a sense of humor and that which we all took for granted was swept away with Covid. The hurdles we faced today to get into Israel are possible, but they do not make it easy. As a result, the past two weeks that I spent there was not taken for granted, and every moment was measured and treasured.

 The degree of appreciation of visiting was magnified by the fact there were very few tourists in Israel. Our entry point was having a first degree relative with an important reason to visit them. By and large there was very little English to be heard even in areas typically would have more English speakers than native Hebrew speakers. Nevertheless, the country is thriving in dealing with ever-changing Covid rules and restrictions on a social level, the BDS movement on a political level, rockets and terrorists on a safety and security level, and the existential threat of annihilation from its enemies in the region. Baruch Hashem, during our visit there was truly little “noise” from any rocket attack on our physical safety. On the other hand, interestingly enough, there were two news-worthy events; one that affects “Orthodoxy” both in Israel and abroad while the other is an attempt and an attack on Jews worldwide who live in and outside of Israel. The first was the disgusting attack on orthodoxy by a woman who made a choice to leave her orthodox lifestyle and bash it with a broad stroke against a tyrannical picture and description of an orthodox led life by women and a system that does not allow freedom for an orthodox woman in today’s modern age. This news event primarily created a lot of noise and reaction from Orthodox Jews in America and the enclave of Anglos in Israel. But the greater and more significant issue that left a bad taste was the announcement by Ben & Jerry’s to stop selling their product by the end of 2022 in areas of Israel pre 1967 borders. This decision is a political maneuver to hurt Israel in the world politically and in Israel financially. I am not going to discuss all the legal points and why this BDS attempt is false and hurts and backfires against the people it is supposed to help, namely the Arabs in Israel. I do want to comment and connect these two recent events how Jews from different parts of the Orthodox umbrella in one story line and religious and non-religious Jews throughout the world become galvanized to defend Eretz Yisrael.

There are too many reasons why Israel and Eretz Yisrael are important and critical for the Jewish people. Is it the fact that one who is careful to only eat Cholov Yisrael (milk products made with milking supervision by a Jew) be deprived of Ben & Jerry’s? Perhaps it is because Ben & Jerry’s is the only real ice cream made in Israel compared to the Israeli version Gelida? The answer of course is no. Israel will continue to exist with or without our former friends Ben and Jerry. The only reason to make a stink about the issue is because of its anti-Semitic undertones. But our love comes from the spiritual and holy essence of Eretz Yisrael that for Jews creates a stronger bond and connection to Hashem. The Mitzvos that are dependent on the land can only be performed there and we can only receive reward for those Mitzvos in Israel. This point is highlighted in a dramatic plea by Moshe Rabbeinu to enter and access Eretz Yisrael.  

In this week’s Parsha VaEschanan the Torah states in Devarim 3:25 אעברה נא ואראה את הארץ הטובה אשר בעבר הירדן ההר הטוב הזה והלבנון"  “Please let me [Moshe] cross over and see this good land that is on the other side of the Jordan, this good mountain and Lebanon”. As difficult as it may be to enter Israel today, it pales in comparison to Moshe being denied entry, end of story. One can ask, what was the main reason Moshe wanted to go in? The Gemara Sotah 14a relates the following: Was Moshe’s desire to enter the land of Israel due to the fact he desired the delicious tasty juicy fruits of Israel, and to satisfy himself in a physical manner? Rather, Moshe argued “there are many Mitzvos the Jewish people are commanded and can only be fulfilled in Eretz Yisrael. Let me in so that I can fulfill those Mitzvos and receive its reward”. God responds to Moshe “Is that all you are seeking is the Schar/reward, if that is the case, by your desire alone I will consider it as if you have done so and receive the reward”.

Reb Chaim of Volozhin in his work Ruach HaChaim 1:3 raises the question; do we think Moshe was only interested in the reward and not in the actual performance of the Mitzva? Clearly, Moshe’s attempt is to do the Mitzos not a means to get reward. If it is true Moshe’s intent is only to do the Mitzvos, why would God leave him off the hook and just offer him the reward? Reb Chaim explains Hashem’s response through a psychological insight to human behavior. Take for example a parent who wants to give a reward, gift, or present to their child. Since they love their child they just want to give, give and give. By giving a child the opportunity to do something the parent wants is a pretext to allow the parent to reward the child. So too our Father in Heaven uses the method of Mitzvos in order to five us reward. In essence Moshe was willing to do those commandments to get the reward while Hashem said you [Moshe] do not need to do them in your case I will consider it sone and I want to give you the reward. From Moshe’s perspective he wanted to give that nachas ruach the good feeling to Hashem so Hashem in turn would give the reward. Ultimately, the child in the case of a parent or a Jew in relationship to Hashem wants to do the Mitzvos so that He will have the reason and ability to continue showering us with good.

Eretz Yisrael in multi-dimensional and speaks to and for the entire spectrum of Klal Yisrael. From young to old, rich and poor, observant to non-observant and everyone in between Israel is a spiritual oasis and a land promised to our forefathers, given to the Jewish people. Eretz Yisrael is larger than just ice cream, it is the place that we yearn for the complete redemption and return not only to the physical growth and safety of Jews but to the spiritual connection it has for our people.    

             
 Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

A few years ago, after visiting our children, I took an early flight back to San Diego.  To make the flight I needed to daven at the earliest minyan possible.  Generally speaking, the earlier the minyan, the faster it goes; the later it starts the slower it goes. This minyan was the quickest davening I have ever attended, but I remained calm knowing the responsibilities some have and the sacrifice some make to be there at all. Nevertheless, I was most intrigued by what took place as soon as the davening concluded. Instead of people rushing out, someone learns/teaches a five-minute halacha from Kitzur Shulchan Aruch, and to my great pleasure that very day they completed the cycle of the entire sefer/book. I was intrigued by the quick pace of the prayers only to come to a halting screech, slowing up to learn a few minutes before dispersing. I was so conflicted during this experience. On the one hand I was not happy davening so fast, but on the other hand, I was pleasantly surprised at the patience and dedication the participants willingly gave to enjoy a few minutes of learning afterward. I debated with myself: if they were going to stay a few minutes later anyway, why not slow down the davening for three to five minutes?

Time is very much defined by individuals; some people have no time while others have all the time in the world. Time is also measured by individual habits which in turn are driven by expectation of how time is used. Time is finite: sixty seconds in a minute, sixty minutes in an hour, twenty-four hours in a day. We humans are creatures of habit programmed around time. We typically wake up and go to sleep at pretty much the same time every day. We schedule our driving, shopping, working, studying, and even davening/praying within a certain amount of time. It is for these reasons that if a certain activity ends two minutes early, it feels as though it went too quickly, while on the other hand, if something takes so much as two minutes more it feels like an eternity. I have observed this during our daily minyanim. Shacharis in the morning averages forty minutes on a day when we do not read from the Torah. If the Chazzan completes the service in thirty-eight minutes, people complain, ”How can they say the words so quickly? They are davening too fast!” On the other hand, if the davening takes forty-two minutes, they are on shpilkes, or they just leave early.

In the past I have written about the power of two minutes, whether it is the two-minute drill of a football game or waiting two long minutes for the person whom you are giving a ride. Sometimes we are on the waiting side, and other times we’re on the asking side of two-minutes, impatiently tapping and waiting. Perhaps the most familiar two-minute wait applies either to children responding to parents or one spouse to another saying, ‘I’ll be right out -  just give me another two minutes. These situations create anxiety and sometimes a feeling of resentment that there is no respect for my time.  I would like to suggest a new mind -set people should inculcate into their daily lives. I want to propose a new type of  five second rule that has no connection to eating food which has fallen on the floor.  When we enter a situation that either has a time allotment, a specific time frame, or being on time for an appointment,  we should employ the two-minute rule. Doing so provides a two-minute allotment in either direction before we get upset.  Everyone subconsciously allows a certain amount of time for everything we do, from waiting on line at the grocery store to dealing with a very short yellow and then quick red stop light. (It is not the first red light we are upset seeing in front of us; it’s the red lights twirling behind us after we whizzed by the first red light that proves to be pretty upsetting). In other areas of life, we see similar parameters given, such as an easement on property and the margin of error in statistics. The notion of giving up a little space and time is not foreign to those who search the Torah.

In this week’s double (2) Parshios of Matos/Maasei, the Torah states in Bamidbar 35:5 "ומדתם מחוץ לעיר את פאת קדמה אלפים באמה ואת פאת נגב אלפים באמה ואת פאת ים אלפים באמה ואת פאת צפון אלפים באמה והעיר בתוך, זה יהיה להם מדרשי הערים"      “You shall measure off outside the city, 2000 cubits on the eastern side, 2000 cubits on the southern side, 2000 cubits on the western side, and 2000 cubits on the northern side. This was in addition to the previous verse giving Leviim areas of land. Bamidbar 35:4 states: “The suburbs that you shall give the Leviites shall extend outward 1000 cubits from the city wall.” What draws the attention to the first mention of 2000 amos/cubits is the trope or cantillation note on it. Karne parah is a cantillation mark found only once in the entire Torah - here, and once in the Book of Esther, immediately following the identically unique Yerach ben Yomo trope, also found only one time in the Torah, here in Bamidbar 35:5.

Dr. David Weisberg in his work, “The Rare Accents of the Twenty-One Books”   suggests that the yerach ben yomo + karne para phrase is meant to call to mind a midrash halachah, a legal point in Jewish law determined from the verse. For instance, he claimed that the yerach ben yomo + karne para phrase of Numbers 35:5 is meant to remind the reader of the halachah that the travel limit on Shabbat is 2,000 cubits, and the Gemara Eruvin 51a derives that distance by analogy from this verse.       

An old friend of mine, Rabbi Chaim Jachter, a brilliant scholar, wrote a beautiful idea in Kuntres Kol Torah.  The rare trope sound in the Torah appears in Numbers 35:5 on the word B'amah (באמה, cubit), immediately following the word Alpayim (אלפים, two thousand), on which an equally exclusive Yerach ben Yomo is used, on the first of four occurrences of this phrase in the verse. In each of the phrase's four appearances is a different set of trope. The Yerach ben yomo followed by the Karne Parah is found on the first of these four instances. On the other three, respectively, are a Kadma V'Azla, a Munach Rivi'i, and a Mercha Tipcha. This is representative of the way mitzvot are performed in real life. When one first performs a mitzvah, being a new experience, it is performed with great enthusiasm. The unusual trope signifies the one-time occurrence of the mitzvah being a new experience. The second instance is on a Kadma-V'Azla, a note that is recited highly, showing that the high is still alive. The third is on a Munach-Rivi'i, a note that is going downward, showing that enthusiasm is going down. The fourth and final occurrence is on a Mercha-Tipcha, a common set that are recited in a lazy mode implying they are basically being recited without a melody, showing the monotony of performing a mitzvah after performing it so many times.

Two thousand amos may not only signify how far a person is permitted to walk outside the city limits on Shabbos. Perhaps the two thousand amos is a hint to the two-minute rule of being flexible in any direction north, south, east, and west. This allowance should give us pause, which in turn fewer would result in fewer issues between us. This is one more subtle reminder of how we each can bring Shalom to our people and is a sign to Hashem that we have patience and space for others. As a result so too, He will have space and patience for us and will show mercy upon His people.

Signing off from Yerushalayim Ir HaKodesh. I hope we can all be here together by next Sunday in the newly rebuilt third Beis HaMikdash speedily in our day!

Thanks to a recently upgraded cell phone, I’ve been presented with  days of figuring how things work and learning about all the newest additions I never knew I needed. One of the internal applications that comes with the phone is called ‘tips’, complete with the picture of a light bulb. Tips offers exactly what its name implies: it gives tips on how to use the device effectively and efficiently.  The meaning of the word ‘tip’ or ‘tips’ has many definitions all depending upon  the context of its specific usage.

A tip, or gratuity, is common in many service-related businesses. You may give a tip to a waiter in a restaurant, bartenders, toss a few coins or a dollar into fast food and coffee shop tip jars, and so forth. The money ‘tipped’ thanks people for their services. But something more common is being employed by restaurants today; they no longer give you the choice of tipping, instead include all gratuities in the bill.  These non-volunteer gratuities  typically range anywhere from eighteen to twenty percent!  A few weeks ago, I ate in a Florida restaurant that included the tip but I was not informed and I almost left a second tip not knowing. What can a customer do if the service was unsatisfactory?  Are we obligated to pay an ‘obligatory’ tip?  The answer is not so simple. You can request that the tip to be removed from the bill and not pay, but this raises some sticky possibilities.  According to Google, in 2009, such a case was thrown out of court: Theft charges were dropped against a no-tip couple. This couple actually went to court to defend their refusal to pay the obligatory tip

So…where did the concept of tipping originate?  There are many theories and references as to where and when tipping began. According to Michael Lynn, a professor at the Cornell University School of Hotel Administration, tipping in the United States began just after the American Civil War in the late 1800’s. Lynn suggests that wealthy Americans traveling abroad to Europe witnessed tipping and brought the aristocratic custom back with them to “show off,” or perhaps model their elevated education and class as an example to others. According to an article that appeared in The New York Times in 1897, there was a movement brewing against tipping in America. The anti-tipping group believed that tipping was the “vilest of imported vices” because it created an aristocratic class in a country that fought hard to eliminate a class-driven society. In 1915, six state legislators from Wisconsin, Illinois, Iowa, Nebraska, Tennessee, and South Carolina attempted - and failed - to pass an anti-tipping bill that would make leaving gratuities unlawful.

Michael Lynn, the professor cited above,   states that in his opinion there are five basic motives for tipping. Some people tip to show off, others tip to help the server supplement their income and make them happy. Some people tip to receive continued future service, and still  others actually tip to avoid disapproval – we would not want the server to think badly of us.  Lastly, some people tip out of a sense of duty.

But there are other kinds of tips such as the giving of secret information or giving advice to be helpful, such as a stock tip, to be tipped off or warned about an upcoming event, giving a piece of advice or expert, authoritative information. Turning in this direction, an eitzah - a tip - is a piece of advance or confidential information given by one thought to have access to special or inside sources.

This eitzah – this kind of tip - is precisely what Bilaam was known for; he was a professional tipster. We first hear of Bilaam in Egypt as one of three (Iyov, Yisro and Bilaam) who were asked by Pharoah how to handle the Jewish problem. It was Bilaam who gave the advice to kill all the babies being born. We now hear of Bilaam once again, this time being hired by Balak to curse the Jewish people so that Balak could defeat the Jewish people. Although Bilaam had already tried to curse the Jewish people, his attempt did not work;  Bilaam’s success came only after all else failed, which we read at the end of the story.

In this week’s Parshas Balak the Torah states in Bamidbar 25:1 "וישב ישראל בשטים ויחל העם לזנות אל בנות מואב"  “Israel was staying in Shittim when the people began to behave immorally with the Moabite girls”. Rash”i , on the words, “to commit harlotry with the daughters of Moav”, explains it was through the "עצה"  the counsel of Bilaam, as is mentioned in Gemara Sanhedrin 106a. What was the advice Bilaam gave to the elders of Midian and Moav? Bilaam stated that even if you bring and gather all the armies of the world, you still will not be able to defeat the Jews. He argued, ”Do you think your armies are greater than the Egyptian army? Look what happened to them. They were drowned in the sea.”  Bilaam then said, “I will give you a tip. So long as the Jews do the will of their God, He fights for them, but whenever they violate His will, He fights against them.” At the time they were in Shittim, here chazal explain, ”Do not read it with a Shin sound but rather with a Sin or S sound.” With the S sound, the word is Satim, meaning to go astray like a Sotah woman who is accused of straying from her husband. The only way you can defeat the Jews, Bilaam stated, is by having the “husband” go against the “wife” - in this case Hashem against the Jewish people. The Midrash Yilamdeinu lists one of the four reasons the Jewish people merited to leave Egypt was that they were extremely moral and modest and did not violate the Arayos laws that were pervasive in Egyptian culture. The Gemara in Sanhedrin focuses on the first word of the cited verse וישב ישראל   - and the Jews sat or dwelled.  Vayeishev is a word of trouble, and Shittim is a language of Shtus, involved in silly stupid things. The Gemara is teaching us that when a person is sitting and doing nothing it leads to trouble, hence the cause which led the Jewish people to sin.

What Bilaam could not accomplish by cursing the Jews, he succeeded in doing through the enticement of the Jewish men to commit immorality, directly leading to the death of twenty-four thousand people. It took just one little tip - get the Jews to behave immorally and you will have a chance to defeat them. And he was right. Historically speaking, we can see the good and the bad that can come from ‘tips’.  As with all choices we face in life, nothing is completely bad or good. Rather, all ultimately depends upon the true intent, purpose and ultimate goal of that tip.

Forty-four years ago, on the Shabbos of this week’s parsha,  my family and friends gathered at the Washington Hotel in Belle Harbor, N.Y. to celebrate my Bar Mitzvah. The location of this special weekend was a duplicate of my brother’s a”h Bar Mitzvah weekend which took place at the same location four and a half years earlier. The primary reason each bar mitzvah was moved to a hotel was because my grandfather was not able to walk to the local Shul where we davened regularly. Not to give the wrong impression, the hotel was a bit run down at the time of my brother’s Bar Mitzva, and to say the least, it had not been updated by the time my Bar Mitzva arrived. All in all, back in the day it was a beautiful event and a milestone in my life and in the history of our family. But as in any major event, especially in the Jewish world, no simcha occurs without stress, worry, and unplanned mishaps, and mine was no exception.

On Thursday, two days before this special weekend, my parents asked my brother to deliver a few things to the hotel for Shabbos. The drive took approximately twenty-five minutes, and it was a beautiful, sunny, June day. My family happened to have gotten a “brand new” used car which, for my family was regarded as a new automobile.  My brother, bargaining with my parents to make this round trip, asked my parents if a few of his friends could come along and go golfing on a course located in the same neighborhood as the hotel. I went along for the ride and, of course, to the golf course as well. It was an exasperating experience for me, a thirteen-year-old trying to play golf for the very first time without any prior instruction or guidance. I could not hit the ball very far; in fact, although I did get some chunks of dirt to go flying, I was unable to hit the ball at all. Finally, completely frustrated, I  picked up the ball and threw it as far as I could. I did not get a hole in one, but it did release my frustration. After this experience we drove to the hotel to drop off things for Shabbos. Now, if you do the math, my brother had only recently obtained his driver’s license. He was a good driver, but somehow when he drive into a triangular-shaped corner, he went right through a stop sign and totaled the vehicle, rendering it undrivable.  

Putting this all into perspective, a day earlier my mother a”h and I went to pick up the small pocket siddurim that were given out as a gift with the occasion of my Bar MItzvah stamped on the front as a token memento for everyone in attendance.  The siddurim did not come out the way I had envisioned, and I was completely dejected by the product. My mother a”h turned around to me and said to me in Yiddish, “This should be the worst thing to happen to you in your life.” How deeply prophetic were her words. Looking back, there is no doubt in my mind there was stress, anxiety, tension, hassle, worry and pressure, but it was never felt by me whatsoever. Typically, a thirteen-year-old does not pick up on these issues, but in my case, even more so because my parents did not lean into them. It is at such points and important events in life which lend to controversy and disagreement. What is the secret for maintaining calm during all the hullabaloo to successfully navigate the storm? Perhaps such insight comes from the portion I was to read that Shabbos.

In Parshas Korach we read about two major events:  the rebellion of Korach and his followers, and the giving and receiving of the Matanos Kehuna, the twenty-four gifts Kohanim were entitled to receive. The Torah states in Bamidbar 16:1 "ויקח קרח בן יצהר בן קהת בן לוי, ודתן ואבירם בני אליאב ואון בן פלת בני ראובן"  “And Korach, son of Yitzhar (a grandson of Kehas and a great-grandson of Levi), took to a rebellion along with Dasan and Aviram (sons of Eliav) and On son of Peles, descendants of Reuvain”. Contrast that verse with the following verse towards the end of the Parsha. In Bamidbar 18:8 the Torah states "וידבר ה' אל אהרן ואני הנה נתתי לך את משמרת תרומתי, לכל קדשי בני ישראל לך נתתים למשחה ולבניך לחק עולם"  “God announced to Aharon: I have given you responsibility for My elevated gifts. I am thus giving you all the sacred gifts of the Israelites as part of your anointment. These shall be an eternal portion for your descendants.” Rashi clearly explains the connection between Korach trying to take away the Kehuna/priesthood from Aharon and the giving of special gifts to Aharon. Rashi quoting the Sifrei writes, “This may be likened to a king who gave a field to his beloved friend but did not write or sign a deed of sale, nor bring it to the recording offices. There came a man who contested the ownership of the field. The King said to him (his friend) whosoever desires, let him come and contest your rights, Behold, I will write and sign for you a deed of sale and will bring it to the recording offices. Similarly, here: since Korach came and protested against Aharon and wanted to take the Kehuna, scripture comes and grants him twenty-four gifts of priesthood as an everlasting covenant of salt. For that reason, this section is adjoined here.”

The lesson learned is that whoever challenges the Tzadik and stirs a controversy against him will not reach their desired goal. To the contrary, in the end the Tzadik will be blessed and bestowed upon honor and gifts from heaven. Avoid the controversy and Machlokes because it does not do anything for the person; at the end that person suffers a tragic end as did Korach and his followers.

Machlokes and controversy is not  described unless in extreme cases such as Korach.  This applies just as strongly to each of us as we live through in our day-to-day experiences. Machlokes quite often arises out of jealousy, envy, and the like, ultimately leading to the demise or ruination of the instigator, even though this individual may sincerely believe in his/her cause and might have reasons for pursuing it.  All too frequently, if driven to pursue the cause anyway, it will most likely fail.  The way to resolve such situations is by giving. I look back at the events which occurred over four decades ago and clearly  see and reap the benefits of my parents continuously giving, clearly avoiding being upset at potential blowups and miscues from so many situations. We should all take in the good sense the lesson from Korach teaches us:  in so many different situations throughout our lives, focus on giving rather than taking.. Doing so will ultimately deliver a Bracha of success, nachas, and shalom for all on both sides of the issue.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

In business, people’s attitudes, and strategies are focused upon improving the successes and ditching the failures. This may be a great and important model designed for the physical world of Olam Hazeh - this world - but not necessarily applicable towards  attaining Olam Habah in the spiritual realm of the next world. Spiritually speaking, we need to focus on the times we stumble and fall to insure we do not fail again. I will share two stories to illustrate my point, one from a major athlete, the other a master Torah educator. The irony of these individuals is they both rank at the very top of a sport, albeit one professional and not Jewish, the other an amateur but an Orthodox Rabbi.

There is a debate between the generations as to who the GOAT in basketball is.  I, who hails from the older generation, will tell you it is hands down Michael Jordan. But I discovered an entirely different angle as to why he was the greatest. The following says it all.  "I've missed more than 9,000 shots in my career. I've lost almost 300 games. Twenty-six times I've been trusted to take the game-winning shot and missed. I've failed over and over and over again in my life. And that is why I succeed." Jordan's penchant for taking his failures and perceived slights and turning them into fuel for his success is one of his most notable traits. Although he is arguably the closest thing to a basketball immortal in the sport's history, he did have some ugly games. However, he has been able to learn from those performances, always improving  for the better. Michael Jordan did not focus on the great games; he focused on the average games.  The second individual, Rabbi Gershon Kramer, was undeniably the best overall well -rounded Jewish ball player. His name was synonymous with basketball in the Catskill Mountains for over three decades. During the year he was the best eighth grade Rebbi in the Tri-State area. Every year he took his class to visit Reb Moshe Feinstein zt”l on the lower East Side of Manhattan. While introducing the students, it was apparent that he mentioned that thirteen of the fifteen students were doing exceptionally well. He kept on lauding the praises of the thirteen to Reb Moshe at which point Reb Moshe grabbed the hand of Rabbi Kramer. He stared into the eyes of Rabbi Kramer and in a gentle soft touch and tone said, “It is so wonderful to hear how well these thirteen boys were doing…but what about the other two? Rabbi Kramer suddenly realized how easy it was to celebrate the successes, but how critically and perhaps more importantly it is to focus on the weaker students. Hashem wants the average under-dog to rise up and succeed as well. The Torah is replete with examples of seeking out the “not” in contrast with the “have” Here are two examples from this week’s reading.    

The first, in this week’s Parsha B’Haaloscha, the Torah states in Bamidbar 9:1-9 the situation of someone who did not participate and partake of the Paschal lamb on the Seder night. As the issue is brought up to Moshe Rabbeinu, Moshe tells them to wait as he retrieves the answer from Hashem. The results came in that there would be a second opportunity known today as ‘Pesach Sheni’, the second Pesach. The passuk states 9:7 "ויאמרו האנשים ההמה אליו אנחנו טמאים לנפש אדם, למה נגרע לבלתי הקריב את קרבן ה' במעדו בתוך בני ישראל"  “We are ritually unclean as a result of contact with the dead. Why should we lose out and not be able to present God’s offerings at the right time, along with the other Israelites?” The great Chaisidic master Rebbi Shlomo Rabinowitz of Radomsk* explains the words “why we lose out” as unique in the Torah. He writes we never find any other Mitzva in the Torah which is fixed on a holiday that has a “make-up” at a completely different time except for the Korban Pesach, the Paschal lamb. The Paschal lamb provides opportunity to fulfill the Mitzva one month later. The question is why? Rav Rabinowitz explains that the Jewish people were strong in their commitment to fulfill this Mitzva. They pleaded, beseeched, requested, and just about demanded a solution to their losing out on this Mitzva.  In this case the Rebbe points out that this as a sign for the future of Klal Yisroel to be stubborn and adamant with a strong heart and soul to inherit the land of their forefathers. In doing so it will form the impetus for Hashem to bringing the salvation.

The second incident is at the end of the Parsha when Miriam is stricken with Tzoraas, leprosy. The Torah states in Bamidbar 12:15 "ותסגר מרים מחוץ למחנה שבעת ימים, והעם לא נסע עד האסף מרים"   “For seven days, Miriam remained quarantined outside the camp, and the people did not move on until Miriam was able to return home”. Rashi explains the cloud of glory did not move, so the people obviously had to wait. But the Ohr HaChaim HaKadosh explains that the passuk says, "והעם לא נסע"  -“the people did not travel.” The matter was not because of the cloud; rather it was because they [Bnei Yisrael] themselves had agreed not to travel without Miriam, so as a sign of honor to her they waited. Imagine! An entire nation of over three million people waiting for just one person! Nevertheless, everyone recognized how Miriam would have felt being left behind and the embarrassment it would have caused.

We have two prime examples in this week’s Parsha: showing sensitivity for Miriam while also showing the drive to perform a Mitzva of Korban Pesach. I see the Korban Pesach related to, L’Havdil, the Michael Jordan story of pursuing that which is lacking and finding ways to improve and accomplish more. The story of Klal Yisroel waiting for Miriam relates to Rabbi Kramer understanding the importance of the ‘other’ two students who might have been left behind. They too are important and need sensitivity in making sure we wait for them to catch up, not leave them behind like Miriam.

We too should take the lessons from the great ones both in the physical and spiritual worlds. No one in Klal Yisroel should be left out or left behind. We should all strive to perfect our imperfections and lift those who are down. Through both means we will collectively build our people and reach the greatest heights of who every one of us is capable of becoming.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky