Bo – Headed the Wrong Way? God Allows U-Turns

Published on January 25, 2012 in Uncategorized. Closed

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

As a congregational Rabbi, people sometimes give me little knick knacks. Some items are sports- related while others are religious in nature. A few months ago a congregant gave me a cute but very insightful license plate holder. The driver behind this car would read the plate holder as follows: ‘Headed the Wrong Way? God Allows U- Turns”. Knowing and obeying traffic rules are essential for our safety and the safety of others. If a person was headed in the wrong direction, he’d need to turn around, but it might take a while to find a safe and legal place to do so. When it comes to turning around and going back to God, a person is permitted to stop short and make an immediate about face.

When a person is driving and then realizes he’s lost, he typically has an inclination to keep on driving, hoping he will get back on course. Of course, it goes without saying that the further a person goes in the opposite direction, the longer it will take to get back on course. If a person even thinks he is lost, he should stop as soon as he can to figure out the correct path to get back. This not only applies to the physical road that we travel on; it applies to the road of life as well.

In this week’s Parshas Bo we find a similar concept in 10:28: “Vayomer Lo Pharaoh Leich Meialai, Hishamer L’cha Al Tosef R’Os Panai Ki B’Yom R’Oscha Paunai Tamus”. “Pharoah said to him, “Go from me! Beware – do not see my face any more, for on the day you see my face you shall die!” An obvious question can be asked: If Pharoah had the power and ability to kill Moshe, why didn’t he kill him up until now? Surely after nine plagues Pharoah would have had good reason to kill Moshe and stop the devastation and destruction of Egypt. (Even if one could argue that Pharoah wouldn’t kill Moshe without fair warning, and only now did the warning come, Pharoah could kill Moshe under the law of rebellion against the king). Why only after the ninth plague does Pharoah threaten Moshe?

Rav Shimshon Pincus Zatzal explains that Pharoah never wanted to kill Moshe until this point. In fact, Pharoah adored Moshe. Keep in mind Moshe was Pharoah’s adopted grandson. Pharoah was connected and tied to Moshe as we witness ‘reconciliation’ after every Makkah (plague) between Moshe and Pharoah. Time and time again Pharoah cries to Moshe exclaiming, “entreat to God for me”. Hashem is the Righteous One. After each entreaty we see empty promises of letting the Jews leave. Yet, despite Pharaoh’s empty promises, Moshe in his great compassion accepts Pharoah’s word at face value. Tzadikim such as Moshe know no limit of kindness. But at the moment that Pharoah cut himself off from Moshe by threatening to kill him, his hope was lost forever.

An important foundation within relationships is to maintain an opening for return. Once the door is closed and connections are severed, the end is near. On the other hand someone who is always connected has hope. At this point Moshe was upset with Pharaoh’s ultimatum of “next time I see you I will kill you”; Moshe felt it was he who had shown mercy and prayed for Pharoah each and every time, thereby removing the plagues. Now Moshe says, “You will see what will happen without seeing me again”. Even though Pharoah had no intention of letting Bnei Yisrael go, he played on Moshe’s good nature. There’s no question that Pharoah was acting deceitfully, but as long as he kept on coming back to Moshe there was still hope for him and his people. Throughout this time Moshe was willing to forgive Pharoah and retreat, but after the threat, Moshe felt no need to have any mercy.

Nothing in life is perfect; some people have difficulty in relationships, whether it’s with their children, their spouses the schools their children attend, their business associates the workers, the Shul, or even the entire community. They try to change the things around them without trying to change themselves. Even though they may try to work within the system, the ethics employed are sometimes questionable. Despite their outward appearance of trying to fix a situation, they must ultimately come to face the fact that they need to fix themselves. As these people see that things aren’t going their way, they start to disengage and remove themselves from that relationship. As they spend more time away from their spouse, the Shul, or the community, they become more critical of the very persons or institutions from which they are moving away. Since they did not get their way they attack the good that is there, essentially throwing out the baby with the bath water. Ultimately and tragically, the outcome for these kinds of people is that they tend to ruin their lives.

In the merit of this Shabbos, we are focusing our attention on Shalom Bayis: peace in the home. Everyone should work on themselves before trying to “fix” another person. Everyone should enjoy the good of their family, their workplace, and their spiritual center – the Shul. Don’t cut it off the way Pharoah did. Instead, work to consciously keep the communication open for true growth.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

Vaera – Producing Positive Energy Not Negative Energy

Published on January 20, 2012 in Uncategorized. Closed

There are times in life when we or our children complain about doing things that we don’t want to do. Quite often the time and energy we expend on not wanting to do something can be converted to actually doing that which we did not want to do! Complaining about something never gets the job done. Yet, if we would just do that which we are reluctant to do immediately, we would accomplish a great deal more in our lifetime. The time and effort necessary to correct the wrongs are immeasurable; that energy needs to be focused positively – not negatively. What can we do to ensure that we maximize our time, strength and efforts?

Reb Chaim Meir of Viznitz in his sefer Imrei Chaim proposes an idea and suggests an answer based upon a verse in this week’s Parsha which addresses this challenge. The verse 8:16 states: “Vayomer Hashem El Moshe, Hashkeim Baboker VHisyatzeiv lifnei Pharoah Hinei Yoztay Hamayma V’Amarta Eilav Ko Amar Hashem Shalach Ami V’Yaavdooni”. “God said to Moshe, arise early in the morning and station yourself before Pharoah – behold, he goes out to the water – and say to him, so said Hashem: Send out My people so they may serve me”. Reb Chaim Meir asks, “What is the significance of arising early in the morning?” The most famous reason was that Pharoah would go out early in the morning to relieve himself in order to reinforce the belief that the Egyptians thought he was a god. A more poignant concept is based upon another verse which is totally unrelated to Egypt but philosophically appropriate. The Passuk in Bamidbar 15:20 states: ’The first of your dough should be separated as Challah’. This verse is sending a message that when a person arises from his bed in the morning, the very first thing he does is to serve Hashem. As soon as a person wakes up he should immediately cling and connect to the thinking of Moshe Rabbeinu. Moshe’s pure goal was to represent ‘truth’ – emes – and to fulfill the Torah by turning away from evil and only doing good.

In Psalm 81:7 a ‘remez’ – a hint can be found in the letters of Moshe’s name. If you take the first letter of each of the following words you get a Mem, Shin, and a Hey, spelling out Moshe in Hebrew: “Hasirosi Miseivel Shichmo” Artscroll’s explanation, which reads: “Hashem freed our shoulders from the tasks that a slave performs for a human master” but it is up to us to liberate ourselves from materialistic indulgence and preoccupation. – R. Hirsch” Rashi says that this line refers to the cooking and menial tasks forced upon the Jewish slaves in Egypt. This doesn’t only refer to physical work; Moshe removes the concept of doing evil. Not only is it enough to cease from doing evil. Another adage, which also includes the letters of Moshe’s name, states “S’charcha Harbei M’ode” -“your reward will be great”, Means your reward will be great if you go out and do – by removing the evil good will come as a result. Unfortunately, that isn’t necessarily true. To remove evil, one must immediately do good and as a result of doing good, the evil will disappear. The gematria (numerical value) of the words “El Moshe” is the same as the word “Asu” – to do (376). Immediately go do good and then evil will not have a place to set in. Good is not the absence of bad, just as light is not the absence of darkness. Rather, good must be done independently of the bad. One must create light and it will then brighten up even the darkness. So, too, if a person does ‘right’ it will actively push away the bad from approaching.

Moshe needs to make the first move and must be proactive in dealing with the evil king. Even if Pharoah eased up on some of the bad, it would not necessarily translat into something positive or good. It takes great wisdom and analysis to realize that we just can’t wait for something good or positive to occur; we have to make it happen by doing it ourselves. As an example, a person may have a bad reputation and tries to “fix” it. The person goes around trying to defend or explain why his reputation is unjust, that he’s really a good and caring person. Instead of expending so much energy on lip service, that same time and energy should be spent on building a record of excellent behavior and favorable deeds. Good actions and demonstrations of genuine concern will eventually cancel out the bad reputation. Just do what is right and the bad will fall by the wayside.

People sometimes make lateral moves, failing to make any progress in life. Forward progress takes conscious effort. If we awake each morning with the clear focus of thanking Hashem for our lives and with the conscious intention of doing good, forward progress will take place. We will each make a strong and positive difference. Moshe was all about making a difference in a positive way by not only removing the evil but more so doing the positive. So from now on get up early say Modeh Ani and have a positive attitude toward the day ahead of you, welcoming this day and every day for the rest of your life.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

Shemos – Home Field Advantage

Published on January 12, 2012 in Uncategorized. Closed

Over the recent winter break I found myself in Petco Park on a tour of the stadium with my son. It was a tour that I would recommend for any baseball fan and any resident of San Diego.

At the beginning of the tour, the guide kept on mentioning that “we have the home field advantage”. Most people know the home team has an advantage because the fans are rooting for the home team and the home team is more comfortable and familiar with the field. So why did the guide repeat this over and over again?

Without ruining the entire experience for those readers planning to go on this tour, I will only mention the three benefits the guide discussed for the home team. The first advantage was the distance of the dugout to the batting cages. The Padres are only a few feet and one door away, while the visiting team has to go through a few hallways and a little shlep to get back and forth. The second benefit the home team enjoys is the actual size and space of the dugout. The Padres’ dugout is about thirty-three percent larger and their bench has heating and air conditioning. The visiting team either has to sweat it out or freeze. The third and final difference that I will mention is the bullpens. To my knowledge Petco Park is the ONLY major league baseball stadium to have a designated enclosed area for their home team while the visiting team’s bullpen is on the field in foul territory with no amenities.

In my humble opinion this is not the true definition of home field advantage, rather this is the visiting team’s disadvantage, and that’s simply not nice. Of course in Jewish law we are expected to give a visitor the better bed and more food than the host. Philosophically speaking, why would a person treat a guest better than themselves? What is the line of distinction with regard to treating a person better or worse?

This week, as we begin Sefer Shemos, the Book of Exodus, we, the Jewish People, quickly feel the change in attitude and treatment of the Jews since the death of all the brothers. Let us stop for a minute and ask ourselves, “Why are the Jews in Egypt in the first place?” The first answer that comes to mind is that there was a famine in the region; Egypt had food and Yosaif brought his family down to survive. In truth, however, that was only the mechanism that God chose to get the Jews down to Egypt. The REASON the Jews had to end up there was integral to part of the Bris/covenant that Avraham Avinu made with Hashem.

The Medrash Seichel Tov explains that God in His mercy created a painless way for the exile to begin by placing Yosaif in a position of power and influence, enabling his family to be comfortable during the time in exile. If God desired the exile to occur through harsh conditions, that could have happened as well. Pharoah, who was at the time the ruler of the greatest empire in the world, could have conquered the land of Canaan and captured Jacob and his family, bringing them down to Mitzrayim (Egypt) as subjects or even as slaves. Yaakov and his sons understood this kindness from Hashem and took a cue from God’s kindness, understanding their purpose in Egypt as well. They knew they should live as good Jews, following the ways of Hashem and influencing Egyptian culture.

The initial decree of the covenant with Avraham was to have a difficult time in exile. Because Yaakov and his sons followed the Torah, the evil decrees which Pharoah should have brought upon us were suspended. It was after that first generation died out and their descendants no longer lived up to the standards that Jews should live up to that Hashem released the punishment which He had been holding back. The verse in the Parsha Shemos 1:8: “Vayakam Melech Chadash Al Mitzrayim Asher Lo Yada Es Yosaif” has many interpretations. Here, the meaning of a new king arose over Egypt that did not know Yosaif is understood as the people acting differently than Yosaif. Therefore, Pharoah brought ‘new’ decrees upon the Jews, decrees which were originally to be brought upon us but held back through Hashem’s mercy.

Yaakov and his family came down to Egypt as their guests. Their hosts, the Egyptians, treated them royally and loved the Jewish people. As guests in their country, they treated the Jews to the best of the land and accepted them as their own. This is the best way to treat a guest: love them as your own and make them feel as if it IS their home. On the other hand we, the Jewish people, were supposed to be in exile (despite the comforts) and we forgot why Hashem suspended the harshness. We became too comfortable in a strange land. At that point we started acting and behaving like our hosts, the Egyptians. Hashem took exception to that, as did the Egyptians. Hence the old decrees that had been held in abeyance were now unlocked.

A guest should always remember to be on his best behavior (The Jews in Egypt needed to be good Jews) and not to become too comfortable, forgetting he is a guest. The host, on the other hand, should always treat his guests as one of his own, sharing equally, if not even more, with them.

I guess in sports it’s not who is nicer but rather how can we figure out ways to make the other team uncomfortable, to feel actively the disadvantage of NOT being home. As Jews, on the other hand, we are expected to “have the home field advantage”, by openly treating our orchim, our guests, as our own, to extend our hand to the stranger and to greet each and every one with sincere warmth and welcome. While we all may actively cheer our home team on, within our own Beth Jacob Community, OUR advantage is to never forget our responsibility of hospitality and comfort towards our visitors.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

Vayechi – The Badge of Truth

Published on January 5, 2012 in Uncategorized. Closed

Recent images of Charedi boys wearing costumes of concentration camp pajamas bearing the yellow Jewish star with the word ‘Jude’ stamped in the middle, evoked some thought as to why we are called Jews! Where did the term ‘Jew’ come from? Avraham was known as an Ivri or a Hebrew, not a Jew. Of course we know that the word ‘Jew’ comes from Judah, but why not call us Rubes after the first born Reuvain? Or Joses after Yosaif?

Someone who blesses will end up being blessed. Perhaps it is for this reason we find a number of people throughout the TaNaCh giving blessings prior to their death. The conclusion of both Sefer Breishis and Devarim has Yaakov and Moshe blessing the Jewish people respectively. Moshe, at the end of his life, blesses the tribes while Yaakov, at the end of his life, blesses his sons, the actual heads of the future tribes. Most of the Brachos were given through analogies and hints. It took the sages to be able to understand and bring to light the meanings of these blessings which were at times hidden.

In 49:8 Yaakov blesses his fourth son, Yehuda. The verse states: “Yehuda Ata Yoducha Achecha, Yadcha B’oref Oy’vecha, Yishtachavu L; cha Bnei Avicha”;” Yehuda – you, your brothers shall acknowledge; your hand will be at your enemies’ nape; your father’s sons will prostrate themselves to you”. The Targum Yonason Ben Uziel* explains the praise of Yehuda for admitting and coming forth in the situation with Tamar as follows: “Yehuda, you admitted in the case of Tamar. Because you admitted, we will call ourselves Yehuda’in (Jews) because of your name!” We see the name Yehudi, or Jew, is special and designated for the Holy nation, Am Yisrael. It is due to this character of admitting the truth and through this strength that we are called Yehudim – JEWS!

The Midda of Truth requires deep strength of character, particularly when there is the need to overcome a situation in which an individual can get away without admitting the truth. Someone who is able to overcome this inclination deserves the title “Yehudi” which describes a degree of inner strength in which royalty is recognized.

Sefer Orchos Tzadikim -a classic 14th century book of ethics, first published in Prague in 1581,written by an anonymous author of Ashkenazic origin under the original title of Sefer Middos – states:“the soul is created from a place of holy spirit, carved out from a place of purity, created from the greatest light of the Throne of Glory, and above the Holy of Holies there is no room for falsehood, but only room for Emes/Truth”. The Navi Yirmiyahu in chapter 10 says: “And Hashem is a God of Truth”. The signature of God is truth, and God made man to be straightforward. Someone who contemplates that all of his actions and deeds should be truthful, leaving no room for falsehood to enter in a place of holy truth. Such a person deserves to be called a Jew.

In Psalm 145 (Ashrei) Dovid HaMelech says: “Hashem gets close to all those who call Him, to all who call Him with truth”. Psalm 119 states: “The head of your words are truth; distance yourself from falsehood”. Part of truth is the admission to something which may make us uncomfortable. Leah named her fourth son Yehuda to thank Hashem for giving her more than she thought she was entitled to receive. (Yaakov having four wives and knowing there will be twelve tribes, should have given each wife three children. Therefore, when Yehuda was born, Leah recognized the extra blessing, hence calling him Yehuda). Leah could easily have rationalized that she was entitled to more, but instead admitted and recognized the truth of what God did, and she let everyone else know about it. In truth, (no pun intended) this characteristic of admission and of seeing the truth was instilled in Yehuda from the time he was born. The Gemara in Brachos 7b says: “A person identifies and lives in the meaning of his name”.

How does an individual become a person of truth? The answer is to learn from the Book of Truth – the Torah – and you will come to know truth. Throughout our history we have been singled out, ridiculed, isolated, and beaten because we are Jewish. It’s not because of our Jewish physical characteristcs; all Jews are different. It’s not because we are rich or poor; Jews are both rich and poor. It’s not because we have a country or we live throughout the world; Jews live in Israel and Jews live throughout the four corners of the world. Rather, it is because of Jewish guilt, not the Jewish guilt our Bubbies and Zaidies instilled within us; it is because of the guilt inside us which propels us to follow the rules and laws of the highest authority through His Torah.

Let us continue to learn and aspire to the words of the Torah, keeping the name tag “Jude” and being proud of what it should mean to us. Our name is not what the intention the badge forced upon us by the Nazis, Yemach Shmam, may their name be obliterated represented, nor is it the “costume” worn by the Charedi boys in the news this week intended to make it.
Chazak Chazak V’Nischazeik!

Ah Gut Shabbos
Rabbi Avram Bogopulsky

*Yonathan ben Uzziel (Hebrew: יונתן בן עוזיאל) is known as the author of Targum Jonathan. He is also said to have written a book of kabbalah known as Megadnim. He was one of the 80 tannaim who studied under Hillel the Elder. Yonathan ben Uzziel’s tomb is in Amuka, Galilee, near Tzfat, Israel. Traditionally, those who are unmarried visit this location in order to be granted blessings in his honor and in his merit find a marriage partner. The Talmud in Sukkah 28a tells that while he was absorbed in studying Torah, if a bird flew over his head it would be burnt (possibly a metaphor meaning that any scholar who wished to differ in opinion with him was incapable of succeeding). Rashi suggests that the Ministering Angels (Malachei HaShareis) were responsible because they longed to hear Yonathan ben Uzziel’s words of Torah.

Vayigash – Jewish Extremism

Published on December 30, 2011 in Uncategorized. Closed

I’m not sure how many of you reading this, are aware of the social unrest going on in Israel today. Fanaticism is on the rise in many religions – including Judaism. It’s always the few who make the most noise and create the biggest troubles. The events of the past few weeks in Beit Shemesh which hit an all new low for the Jewish people is shocking on one hand and reminiscent on the other. Zealots have been a part of the Jewish people going back to Temple times. The stories coming out of Beit Shemeseh make Meah Shearim an enclave of modernity.

The recent spate of attacks perpetrated by “ultra-orthodox Jews” (I’m using the term loosely) against other Jews is inappropriate and unacceptable. A recent statement issued by Agudath Yisrael states: “Violence of any sort, whether physical or verbal, by self-appointed “guardians” of modesty is reprehensible. Such conduct is beyond the bounds of decent, moral Jewish behavior. We condemn these acts unconditionally.”

Those who have taken pains to note that the small groups of misguided individuals who have been engaging in this conduct are not representative of the larger charedi community are to be commended. It is disturbing, though, that some Israeli politicians and secularists have been less responsible, portraying the actions of a very few as indicative of the feelings of the many. Quite the contrary, the extremist element is odious too, and rejected by, the vast majority of charedi Jews”.

Following the Agudath Yisrael statement, the RCA, (Rabbinical Council of America) in conjunction with the OU, stated the following:“The Rabbinical Council of America and the Orthodox Union join together to strongly and unambiguously condemn the recent violence and intimidation committed by segments of the Jewish community in Beit Shemesh, Israel. As the largest body of Orthodox Rabbis, and the largest organization of Orthodox Synagogues, respectively, we call upon all involved to return to the peaceful ways of our sacred Torah and to respect the dignity of all human beings. It should be clear to all that this hateful activity does not represent Judaism.

We also urge all observers to recognize that the behavior of these hooligans does not in any way represent the attitude or demeanor of the Charedi community at large. The vast majority of Charedi Jews find these actions abhorrent, and the community should not be judged by the inexcusable conduct of a few.

Finally, as rabbis and national congregational leaders, we support the right and the duty of Israel’s police to act with the full force of the law in putting an end to these illegal, and dangerous, activities.”

I believe that both statements are appropriate and accurate. While there has been much discussion in the Rabbinic world about the content of the statements and dissention over whose statement should have come out first, I feel that at this point it does not make a difference so long as the sentiments are in the right direction. Let us avoid the trap of their camp and our camp. Rather, if the content and direction is the same then we have shown achdus amongst Klal Yisroel. Let’s not allow the subject matter to be hijacked (as in many other religious discussions and threads on the Internet) and keep focus on the main point: we all agree on the tragedy and damage caused by the Beit Shemesh incidents.

In this week’s Parsha Vayigash, Yehuda approaches Yosaif in a very distinguished and respectful manner. Yehuda advances to Yosaif, comes close to him and speaks in his ear. True, there are many commentators who explain that Yehuda was calm but very angry and ready to attack the entire country of Egypt. Nevertheless, Yehuda expressed himself with the respect due a king.

The Dubno Maggid, on the other hand, puts a different spin on the situation altogether. During the charade that Yosaif perpetrated against his brothers, he had to pretend that he did not understand Hebrew. Therefore Yosaif, throughout this entire episode, had to speak through an interpreter. An interpreter can only repeat the words of the message, but the very act of translation often lacks the feeling and sentiments which lie behind the words. Sometimes a person might raise his voice; at other times he may speak softly. Yehuda, at this point says enough of the go between “stuff” with an interpreter. Yehuda’s action indicates a frustration which reaches a dramatic crescendo: he must speak to Yosaif directly. He cannot rely on the messenger; he cannot rely on accurate, meaningful delivery by a third party. He must say what he has to say in his own words, with his own expression. Yehuda says, “If Yosaif will hear my words and the way I say them, then there is no question that the words which leave my heart will definitely enter into his heart”.

Even though Yehuda disagreed with many of Yosaif’s points, he dealt with him in a dignified and honorable way. We may not agree with other Jews philosophically or halachikly, but that does not give any of us the right to degrade, insult, or abuse anyone. Rather, we should learn from Yehuda to get close and speak to individuals with respect, and to explain our differences. Yelling and name calling will not accomplish anything.

I know that the minority of people who are causing these disturbances will have to answer to Hashem for their actions for not living by the Torah’s words of V’Ahavta L’Reiacha Kamocha

Ah Gut Shabbos
Rabbi Avram Bogopulsky

Mikeitz – Making Room for God

Published on December 22, 2011 in Uncategorized. Closed

For a long time I would muse at the fact that connections were always made between the weekly Parsha and many other events and, in particular, to a holiday. These days I actually look forward to searching out the connections between… let’s say the Parsha and a festival. I found a beautiful and historic linking between Parshas Mikeitz and Chanukah.

Reb Tzvi Elimelech from Dinov in his classic commentary Toras B’nei Yissaschar quotes, in the name of the Chida, Rav Chaim Yosef Dovid Azulai, that the Yevanim (the Assyrian Greeks) looked to abolish three Mitzvos from the Jews. They banned Chodesh (Rosh Chodesh), Milah (Ritual Circumcision), and Shabbos specifically because these three Mitzvos testify that the Shechina (God’s presence) is embedded in the Jewish people. Their intention was to break this relationship the Jews had with Hashem in order to halt them spiritually. Where and how do we see God’s imminent presence in these three Mitzvos?

The Mitzva of Bris Milah is one of the strongest links we have to Hashem. It was the first commandment God gave Avraham Avinu and is used in the perfection of man to elevate himself to God. Regarding Shabbos the verse says: “Laasos Es Hashabbos L’Dorosam”, to make the Shabbos for all generations. The word L’Dorosam can also be read in Hebrew as L’Dirasam, meaning their dwellings. Through the observance of Shabbos, Hashem establishes his dwelling among the Jewish homes and people. The third Mitzva connects the Jews to God with sanctification of the new moon. The Midrash in Tehillim 86:7 says the angels asked God,When will the new begin? Hashem responded by telling the angels that He and they will go and ask the Beis Din Shel Matah, the earthly court”. For this reason we recite in Kiddush Levana, “The Academy of Rabbi Yishmael taught: Had Israel not been privileged to greet the countenance of their Father in Heaven except for once a month – it would have sufficed them.” Yes! Once a month Hashem brings the angels and He comes to greet us.

The very first person to know that Yaakov and his family would be moving down to Egypt was Yosef. Yosef was aware of the fact that God’s presence rested within Yaakov and his family and therefore wanted to ensure that Hashem would follow the family into Mitzrayim as well. Consequently, Yosef was conscientious to establish these three particular Mitzvos among his family. The Remez or hint to these phenomena is found in Bereishis 41:34: “Yaaseh Paroah V’Yafkeid P’Kidim Al HaAretz V’Chimeish Es Eretz Mitzrayim B’Sheva Shnei Hasava”. “Let Pharoah proceed and let him appoint overseers on the land, and he shall prepare the land of Egypt during the seven years of abundance”. The word V’Chimeish is an acronym for Chodesh, Milah, and Shabbos. These overseers are the Mitzvos that will protect us and guard the Jewish people from assimilation.

The Greeks, who wanted to abolish these commandments, told the Jewish people to “write this down on the horn of a bull that you no longer have a share and a portion to the God of Israel (Vayikra Rabba 15:9)”. Their intention was that since Yosef was known as “the Ox” (as Moshe blessed him at the end of the Torah (Devarim 33:17) who encouraged the Jews to fulfill these Mitzvos, the Yevanim tried to take away that which Yosaif had established.

The miracle of Chanukah came through the Menorah. You may ask why we need the light of the Menorah? The Menorah is the testimony for the Jewish people that God’s presence rests within us. Rashi in Vayikra 24:3, commenting on the words Ner Maaravi about the western lamp of the Menorah, explained that it is a testimony to all the inhabitants of the world that the Divine Presence rests among Israel. It is fascinating to note that despite technology and the creation of electricity, we still adhere to the Mitzva the way it was done hundreds of years ago.

Egypt symbolized the Galus/exile of the Jewish people for all time. Yosef was trying to protect the B’nai Yisrael from the elements of society that could easily erode our relationship with the Almighty:the personal identification of the Bris Milah, the sanctity of Shabbos and the recognition of the new moon as it relates to the Jewish calendar. The question is not why the Greeks picked these three to abolish, but rather why Yosef picked these three as a protection living among the hostile nations not believing in God.

Today we face the same challenges our ancestors faced in Egypt and during the time of Chanukah. The lighting of the Menorah helps us focus on re-connecting to Hashem despite the attempt of secular Jews and other religions to steer us away. In the spirit of Parshas Mikeitz and the festival of Chanukah we should all strive to become like Yosef, searching areas and details of our own spiritual existence in order to protect ourselves from the outside forces. Kindling the lights of the Chanukiyah should be more than just lighting a candle. It is far more profound. Lighting the Chanukiyah actually kindles our souls, protecting us from the negative spiritual forces which work against us. Yosef thought and planned for the long famine that was to take place. He also prepared for the spiritual famine as well. This is something we need to contemplate as we light the candles. The act of lighting represents a planning and a strategy for our physical and spiritual well-being.

Ah Gut Shabbos and Ah Lichtiga Chanuka
Rabbi Avram Bogopulsky

Vayeishev –Brotherly Love Not Hate

Published on December 16, 2011 in Uncategorized. Closed

This week’s Parsha Vayeishev depicts the hatred that existed between Yosef and his brothers. In Berieshis 37:20 the Shvatim/tribes said “V’ata L’chu V’nahargeihu”:“ and now let us kill him”. The Rabbis explain this to mean that the brothers judged Yosef fairly when decreeing that he be put to death. Many of the later authorities ask two questions on this interpretation: 1. How could the brothers judge Yosef, their brother?To judge capital cases one needs a court of twenty- three and they were only ten. 2. They were directly related to Yosef, and therefore they should be disqualified to judge against Yosef. A related third question is: If Yosef was sentenced fairly to be put to death, how could Reuvain later try to save him and overturn this death sentence?

The Rambam (Maimonides), in the laws of Kiddush HaChodesh chapter 5 and in his sefer HaMitzvos (Aseh 353), gives us the foundation to answer our questions. Sanctifying the months was performed exclusively by the Sanhedrin HaGadol, the High Court of seventy-one. The court has the prerogative to sanctify Rosh Chodesh due to the sighting of the moon, and establish a leap year to reconcile the calendar out of necessity. This power applies only to the Sanhedrin in Eretz Yisrael. Only they or a court of judges possessing Semicha which holds sessions in Eretz Yisrael and was granted authority by the Sanhedrin can perform these tasks. This specifically took place when the Jewish people were living in Israel on a regular, long- term basis. Maimonides explains that even if only one Jew was living in Eretz Yisrael, he could establish the setting of the months as long as he had Semicha.

The high court of seventy-one is the representation of the entire Jewish people. The Sanhedrin has the strength and authority of the entire Jewish people. Sanctification of the new moon was therefore placed in the hands of the Jewish people. When there is a court of seventy-one the matter is delivered into their hands, but when there is no Sanhedrin of seventy-one, then the matter is placed in the hands of the Jewish people who are in Eretz Yisrael in order to sanctify the new moon.

Based upon the principle that ‘a part of the Jewish people represents the whole’, the court of twenty-three (which is able to judge capital cases) which is made up of individuals from every tribe, maintains the authority of a tribe. If a court of twenty-three judges capital cases and is made up of a tribe, then even one tribe on its own can judge capital cases.

The brothers of Yosef were tribes unto themselves. Each one of the brothers, as a tribe, could judge Yosef independently. The fact that the brothers were related to each other did not disqualify them to judge. Since each one of the tribes by itself could have judged Yosef, it was not any worse that they were together. No tribe or brother needed the other in order to sentence Yosef to death.

With this in mind, we can answer the final question: how could Reuvain order a stay of execution? Reuvain himself had the power and authority as an entire tribe and an entire tribe has the strength of a court of twenty-three. The Halacha follows that one court of twenty-three does not have to follow a Beis Din of its own size. Reuvain’s judgment to spare Yosef was equal to the psak (judgment) of all the brothers.

All of this judging is very confusing because we know that a person should always be “Dahn Lekaf Zechus” – we should judge people favorably in all cases. Chazal teach us not to judge your friend until you are in his shoes! If a person breaks the law, whether it is a secular law or a Torah law, we have an obligation to administer a judgment of innocence or guilt to that person. Perhaps the offense was accidental, or perhaps it was intentional; these are the crucial factors when judging an individual. Judging the person himself and where he is coming from is not our business. The brothers felt Yosef broke the law and should be punished accordingly. Along came Reuvain and overturned his brothers’ decision. This decision was not based uponhis guilt or innocence, but rather on the penalty phase. Instead of being put to death, Yosaif should be sold.One of the many great lessons to glean from this dark period in Jewish history is the fact that one person can stand up against the many for the right reasons and save someone’s life.

The Rabbis comment that had Reuvain known how much reward he would receive for saving Yosef’s life, he would have done even more by freeing him completely. We cannot fathom the reward we will receive by standing up for what is right. Of course, a great challenge is knowing what is right and what is wrong and protecting the truly innocent while prosecuting the guilty. Try to be Dan L’Kaf Zechus; judge favorably when possible and don’t judge anyone until you’ve been in the same situation.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

Vayishlach – Handshakes & Fist Bumps

Published on December 8, 2011 in Uncategorized. Closed

In each and every generation new forms of communication are established. One of the most basic kinds of communication is a greeting. Greetings and salutations set the tempo and tone of our interactions with each other. These greetings, whether it is a simple bowing of the head, a symbolic kiss on the hand, or even just a wave of acknowledgement, reflect the differences of cultures. All, however, indicate that some type of interaction is about to take place. Here in America greetings have evolved over time from a firm handshake to what we now call a fist bump*. When I was a kid we used to give a high five. Then a low five was in style. What is the sublime message of these different forms of greetings?

I believe a handshake is one of the strongest greetings we have. A handshake involves an outstretching of hands to each other and a grasping of the other person. When people shake hands, there is a touch and feel of the other person. In truth, there are a variety of grips that people have when they shake -some firm and some feeble. There is a shake where a person even puts his second hand over the other, and then there is the yeshivisha shake with just the fingertips. More significant with regards to the hand shake is that the people can look at each other, making eye contact and affirming that which is taking place through their hands.

The greeting in the Orient of bowing is very “hands-off”; there is no bodily contact and, to the Western viewer, can be seen as somewhat cold. The Sephardic custom (and the Arab custom as well) is one of the oldest forms of greeting: a kiss on both cheeks. This kissing is, of course, only for the men, as there is no kissing publicly between men and women. We find the greeting of kissing in this week’s Parsha Vayishlach 33; 4 when Yaakov meets up with Eisav for the first time since Yaakov fled from his home. The verse describes that when meeting, Eisav kissed Yaakov on the neck. There are dots written in the Torah over each letter of the word ‘Vayishakeihu’ – ‘and he kissed him’. Rashi and many other commentators explain the dots to be an insincere kiss. In fact, some say Eisav tried to bite Yaakov on the neck (like a vampire) to kill him. The Sifsei Chachamim explains the missing dot over the shin, leaving it out spelling ‘Vayakeihu’ which means to knock out. Similarly, in the Haggada of Pesach where it says, ‘Hakhei es shinav’ – ‘knock out the teeth’ of the rasha. We see the word ‘Hakhei refers to the losing of teeth. In our context Eisav breaks and loses his teeth trying to bite Yaakov’s neck. Kissing on the neck, therefore, can be used in a deadly fashion, so the gesture of the act can go either way. A person cannot discern whether the intention of the kiss on the neck is a greeting or an attack.

Although the fist bump may be in fashion, pushing and punching away from the other individual leaves much to be desired. Compared to a handshake, we do not find a fist bump to have any great purpose. Halachikally speaking, a handshake has significance regarding acquisitions. One of the many forms of ‘kinyan’- acquisition – is a formal handshake. It is also proper etiquette to remove one’s glove before shaking hands. I don’t intend to ban the fist bump altogether, in fact I use it sometimes myself. Rather, like all things in life, let’s retain and maintain certain gestures that are part of our eternal society. Let us use a handshake when it is required and not replace it with a new fad. Keeping the fiber of our society is extremely important and we must safeguard it from deteriorating. Our feelings of communication should not appear to have dots all around, introducing the possibility of insincerity. Rather, we should be clear when expressing our feelings with a warm, firm wrapping of our hands together.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

*The fist bump (also called Fo’ Knucks or knuckle bump is a gesture similar in meaning to a handshake or high five. A fist bump can also be a symbol of giving respect. It can be followed by various other hand and body gestures and may be part of a dap greeting. It is commonly used in baseball as a form of celebration with teammates, and with opposition players at the end of a game.

The gesture is performed when two participants each form a closed fist with one hand and then lightly tap the front of their fists together. The participants’ fists may be either vertically-oriented (perpendicular to the ground) or horizontally-oriented. Unlike the standard handshake, which is typically performed only with each participant’s right hand, a fist bump may be performed with participants using either hand.

According to St. Louis Post-Dispatch columnist Bernie Miklasz, the fist bump was created by Hall of Famer Stan Musial as a way to prevent getting colds from shaking so many hands. Time magazine wonders if it evolved from the handshake and the high-five. They cite knuckle bumping in the 1970s with NBA player Baltimore Bullets guard Fred Carter. Others claim the Wonder Twins, minor characters in the 1970s Hanna-Barbara superhero FISH cartoon Super Friends, who touched knuckles and cried “Wonder Twin powers, activate!” were the originators. However, the “fist bump” or “pound” can easily be traced as far back as the late 1800s and early 1900s to the boxer’s handshake as a way to greet when hands are gloved. In fact, the fist bump’s origins may well lie in the animal kingdom as the gesture is natural behavior observed in primates, according to a book published by Margaret Power in 1991.

Vayeitzay-People are Diamonds Forever Beautiful

Published on December 1, 2011 in Uncategorized. Closed

As the weeks fly by we only get a glimpse of each Parsha of the week. If we would only take the time we would discover many different elements embedded in the Torah. One of the things I find in every Parsha is a certain theme which is not the story line itself but rather the mechanism through which the story is brought out.

To illustrate this idea, let us look at three weeks of Parshiot: last week, next week and the current week. In last week’s Parsha Toldos we read about food and how it played a role in the liking of Eisav by his father Yitzchak. Later on, food is requested by Yitzchak in order to give the Blessing of the First Born to Eisav. In next week’s Parsha, Vayishlach, we see a good bit of war and fighting. In the opening verses Yaakov prepares his family to greet and perhaps to do battle against Eisav. Later on, in the episode of Dina being taken by Shechem Ben Chamor in an illegal fashion, leads to the wiping out of the city by Shimon and Levi. A possible third case of war in Vayishlach can be viewed as Reuvein lay with Bilha, his father’s concubine. This is not meant literally. Reuvein did nothing more than move the bed of his father to his mother’s tent. This could be viewed as a provocation and a symbolic act of aggression.

Now in this week’s Parsha Vayeitzay, we discover the notion of stones. In Bereishis 28:11 Yaakov took from the stones of the place and arranged them around his head as a pillow. A few verses later Yaakov takes that stone (Intentionally singular. As explained in Pirkei d’Rabbi Eliezer, the many stones which Yaakov had collected earlier had coalesced into one stone) and erected it as a Matzeva /pillar and anointed it with oil. In chapter 29 Yaakov meets up with Rachel at the well which is covered with a large rock that the girls could not move. Along comes Yaakov and moves the stone in order to water the sheep of Lavan. At the conclusion of the Parsha, Yaakov marries Rachel and Leah. Bilha and Zilpa become wives as well, and Yaakov started his large family. Yaakov then realizes it’s time to go back to Eretz Canaan and decides to take his family and flee in the middle of the night. Lavan finds out that they left and chases the entire family. The Parsha concludes with a treaty between Yaakov and Lavan. The symbol of their truce was a Gal/mound and in 31:52 a monument is cast between them as witness to their new bond.

The words rocks and stones are used in many different connotations. A rock can be a precious mineral which can be cut and polished into a precious jewel. A person’s physique can be compared to a rock. A rock can symbolize eternity. Stones and rocks were also used as cooking utensils and weapons. It is fascinating how one piece of nature can have so many uses. Some rocks are sharp, others are smooth. Some rocks are light, others are heavy. Some rocks are light in color, others are dark. Some rocks are too hard break others are so soft they can be ground into fine sand. The list goes on and on, recognizing the incredible diversity of this common, earthly object. We tend to find the beauty and importance to each of its kind.

I come to see people’s lives as a Parsha as well. We are born with a certain DNA that we carry with us from the beginning of the Parsha (birth) until the end of the Parsha (death). Similar to rocks or stones, we each represent a vast diversity of appearances, body build, skin tone, innate talent and intellect. When a person looks for a particular stone, he seeks out its most unique qualities. Sometimes we see a rock with a rare shape and we are dazzled by its beauty. How much more so, when looking at people, should we seek out the beauty that is embedded within each and every human being.

In truth we are all created from Hashem; we are all made in the image of God. It would stand to reason, therefore, that we are all beautiful, that we all have the potential to attain perfection. It is only man’s limited ability which blocks us from being able to see and to attain this beauty and perfection. Nevertheless, despite our shortcomings, we can overcome them by uncovering the parts that we find pleasing and disregarding those which do not attract us.

I would like to conclude with a simple but sometimes misleading understanding of one of the words used to describe a rock. There is a Hebrew word called “Selah”. There are two kinds of Selah: one is spelled Samech Lamed Hey, and the other is spelled Samech Lamed Ayin. What is the difference or the similarity between these words? Are they homophones (type of homonym) or are they really synonyms?

Selah with an Ayin at the end clearly means “rock”, while the word Selah ending in Hey usually indicates a pause or a stop in the liturgy. Rav Shamshon Raphael Hirsch explains Selah with a Hey is a word often used in Tehilim, but its meaning is obscure. In comparing all the places that the word is used, it seems to be an expression as seen at the conclusion of a paragraph, which expresses the end of a thought. Occurring at the end of a sentence, a dash indicates a recapitulation of the thought, telling the reader to meditate once more upon that which has just been said, that which worthy of being retained, of being meditated upon, of being ‘carried away with you in thought’.

The rock spelled Selah with an Ayin at times should and can be read with a Hey- telling us to stop, to pause and look inside, to see what that Selah has in it to benefit others. This word Selah, sounding the same, ‘appears to have different meanings’ but upon a closer inspection we find the similarity and the connection between the two spellings.

In living through our Parsha and the Parshiot of other human beings, we can find the Selah, the Rock that they each represent, and take a pause to seek the beauty in every part of God’s creations.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

Toldos – Double Talk, Double Trouble

Published on November 24, 2011 in Uncategorized. Closed

Debates rage through the stories of the Torah: are they actual events or are they metaphors? Personally, I feel that everything is literal. There are those who challenge me and say, “it’s impossible for xyz to have happened.” Some have even referred to my position as a cop-out on the issue by having blind faith. On the other hand, I can always challenge the other side by saying is it a cop-out that perhaps these events and stories actually occurred and are not just lessons meant to instruct. (Although it’s not a bad idea to learn from these Biblical stories as well!)

I consider my position that these “stories” are literal, as stated to be a superior position. The challenge is to figure out how each miraculous event took place, whether based on scientific evidence or based solely on faith. One of the most challenging stories in the Torah is that of the blessings which Yitzchak bestowed upon Yaakov and Eisav, his twin sons. The big discussion is, ‘was Yitzchak aware that he was blessing Yaakov instead of Eisav?’

In this week’s Parsha Toldos 27:22,23 the passukim states: “Vayigash Yaakov El Yitzchak Aviv, VaYimusheihu, VaYomer, HaKol Kol Yaakov V’Hayadayim Yedei Eisav VLo Hikiro Ki Hayu Yadav Kiyedei Esav Achiv S’eros, VaYevarcheihu”. “And Yaakov approached Isaac his father, and Isaac felt him and said, the voice is the voice of Jacob but the hands are the hands of Esau, and he did not recognize him because his hands were like Esav his brother, and he blessed him”. Rav Eliyahu Ki Tov* in his sefer HaParshios asks, “Why didn’t Yitzchak recognize him? Wasn’t the voice clearly that of Jacob? If so, why did he continue to give the blessing to Jacob?

When Eisav came initially to speak with his father Yitzchak, no one could hear their conversation, as Yaakov was not in the house at that time. Eisav was nevertheless afraid that Yaakov would get wind of his father giving out blessings and he would do anything necessary to receive the first blessing. Therefore, Eisav devised a plan just in case Yaakov tried to impersonate him. Eisav told his father that he was worried Yaakov was going to try to take his Bracha from him. Eisav actually thought that Yaakov would disguise himself to appear like Eisav, and to imitate Eisav’s heavy, gruff voice. Therefore, Eisav told his father that should Yaakov actually attempt to imitate Eisav, Yitzchak would know it was actually Yaakov because Eisav would change his voice to sound like Yaakov. Therefore, the sign to assure Yitzchak that Eisav was in his presence was that Eisav would change his voice to sound like Yaakov. Yaakov did not go beyond the limits set for him by his mother, Rivka.While Rivka instructed Yaakov to dress up and feel like Eisav, she never said that he was to try to imitate Eisav’s voice or mannerisms. Therefore, while Yaakov walked into his father’s tent dressed like Eisav, he used his own voice to speak. By speaking without disguising his voice, Yaakov was unknowingly using the very secret code Eisav told his father he would use. Therefore, Yitzchak did not hesitate to bless the son whom he thought was Eisav, while in reality it was Yaakov.

This scene is reminiscent of Shlomo HaMelech’s words quoted in the verse in Mishlei 11:3: “Tumas Yesharim Tancheim V’Saleif bogdim Yeshdam”. This means” the innocence of the upright leads them, but the distortion of the treacherous robs them”. The innocence of Yaakov will lead the Jewish people, while Eisav robs people through treachery. Eisav, who thought he was going to protect his blessing from Yaakov, actually lost it through his own plan by double talking. Yaakov, on the other hand, only does what his mother advises him to do and does not have a plan. He goes to his father without trying to trick him by impersonating Eisav’s voice.

In Pirkei Avos 1:17 Shimon the son of Rabban Gamliel says: “All my days I have been raised among the Sages and I found nothing better for myself than silence”. There are some people who feel the need to talk and perhaps show off their knowledge (or lack of). Many times I cringe and feel embarrassed for the person who continues to talk about things of which he has no knowledge. Chazal, the Rabbis taught, when someone adds too much he is at the point of detracting from what he said. There is a correlation between individuals who feel the need to talk and contribute to an ongoing conversation among people. These discussions include all areas of secular and Jewish life going even as far as speaking the Halacha/laws and overstepping their boundaries.

Speech is a gift, not the gift of gab but rather knowing when and what to say. Knowing to whom one is speaking to or speaking about. The best advice is to speak simply and straight to the point. Do not try to guess the future and manipulate someone else’s intentions by speaking more. Speak accurately, simply and to the point and we will all stay out of trouble.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

*Avraham Eliyahu Mokotow (22 March 1912 – 7 February 1976), better known as Eliyahu Kitov, was a Rabbi, educator, and community activist. He was born in Warsaw, Poland in 1912 as Abraham Eliyahu Mokotowski.
His younger years were spent in the town of Opole Lubelski, where he learned in a cheder and a beis midrash. His father, R. Michel, who was a Chassid, had a great influence in forming Avraham Eliyahu Mokotow’s personality. His father was his teacher and his guide. At the age of 17, Avraham Eliyahu Mokotow left Opole Lubelski and moved back to Warsaw. There he studied in a beis midrash worked at backbreaking jobs, and also did public work for Agudath Israel of Poland. In his capacity as an educator, he gave lectures in Talmud, Tanach and Jewish thought. At that time, Eliyahu Kitov also worked on a volunteer basis in secular Jewish schools for abandoned children until his Aliya [immigration] to Israel in 1936.
Upon his immigration to Israel, he worked in construction. As a Chareidi Jew, he was extremely dissatisfied with the terrible conditions the Chareidi workers experienced, and helped establish the Union of Agudath Israel workers (Poalei Agudat Yisrael). In addition to its concern for finding steady work for its members, this group eventually established its own cooperative factories in the fields of construction and industry. Rav Kitov engaged in this endeavor on a volunteer basis, alongside his own work in construction.
In 1941 he established a school for Chareidi children, where he served as principal for about eight years. At the same time, he became very involved with public affairs, editing the Poalei Agudat Yisrael newspaper, HaKol [The Voice]. In this journal he published hundreds of articles under various names on a wide variety of subjects. In these writings one can discern the budding of his writing capabilities that were to emerge in his many books later on.
In 1954, eighteen years after he immigrated to Israel, he left politics and public works and began to write full time. Despite a lack of funds, he established a small publishing house called Aleph Institute Publications (now Yad Eliyahu Kitov), through which he published his various books.
From then until the end of his life, a period of some twenty years, his main activity was writing and editing. However, at times he would get involved in education: giving guidance to teachers through lecturing and publishing articles, mostly in the United States.
His major works were: Chassidim v’Anshei Ma’aseh – 5 volumes of Chassidic stories, 1956-1957, 1966. Two of these have been translated by M. Zakon and published in English as “In the Lion’s Den,” and “Sharp as a Needle.”
Ish U’Veito, 1957 – translated into English by Rabbi Nachman Bulman as “A Jew and his Home.”
Sefer HaToda’ah – His most famous work, translated into English by Rabbi Nachman Bulman as “The Book of Our Heritage.” Also translated into Spanish by Rabbi Natan Grunblatt, Ed. Kehot Lubavitch Sudamericana, as “Nosotros en el Tiempo.”
Sefer HaParshiyot 1961-76 – a rich, comprehensive set on the weekly Torah portions. Although it is mainly based on Midrash and Talmud, early Biblical commentaries, and Chassidic texts, the imprint of the author is noticeable, and many of his own insights are blended into the text.