In this week’s second parsha Bechukosai 26:40,41 the Torah states: “V’Hisvadu es avonam v’es avonam avosam B’Maalam asher Maalu Bi, V’Af asher Halchu eemee keri. Af Ani Eileeich imam B’keri …..” “Then they will confess their sin and the sin of their forefathers, for the treachery with which they betrayed Me, and also for having behaved toward Me with casualness. I, too, will behave toward them with casualness…”. The word “Keri” has many interpretations that vary according to the context within which it is used. For example, the word “Keri” is used when the wicked nation Amalek attacked us immediately after we received the Torah. Amalek’s philosophy of the world was that everything is random; events occur by chance. They did not believe in Divine intervention and Hashgacha. In this case the Rabbis explain God is using the term “Keri” to express our carelessness or looseness with regard to our relationship to Him.

Rav Yaakov Zvi Meklenberg* in his commentary Hakesav V’Hakabalah, goes on to explain Hashem’s reaction of the Jewish people that He will act with us in the same manner of Keri. Since the Jews were careless in their relationship with God, then God will act in a loose manner with us and not pay too much attention to us. It will be as if God says: “It will be recognized that I too will act careless with them and I will bring them to the land of their enemies”. Hashem will not look out for our best interest, but Hashem will nevertheless hope the Jews will realize our carelessness towards Hashem and will repent.

Inaccuracy is a form of negligence. Every person has due diligence to investigate, to the best of his ability, what actually took place or was said. Taking action before this point is tantamount to recklessness. There is no question that one must take extreme caution while investigating all points in the matter. One must be vigilant in his approach, taking care to stay clear of Lashon Hara/slander or evil speech. But on the other hand, a person can’t only rely on the word of one person who is making a claim against an individual, and more so against an institution. I have found it very disturbing to hear accusations labeled against the Shul, members of committees, and the board itself. How dare a person not have the decency to check to the ‘facts’ of a situation instead of making huge assumptions? I feel strongly that this is a form of ‘Keri’ – the very same kind of offense which the Jewish people were guilty of that causes Hashem to discard His people temporarily.

Perhaps I am being vague in not disclosing the exact issues that this brings to mind. I feel the issues are not relevant to the lesson that can and should be learned. That said, if anyone is told something by someone about a situation which seems to require action, please feel free to speak to the person in charge; do not take the words of others as accurate and true. Even if something comes in the dress of Torah one must still not jump to conclusions and assume the story is true. Rather it is required that the other side of the story be learned. Truth be told (I know we are always supposed to tell the truth,) more often than not a person will describe a situation to someone, hearing the other side of the story and finding out that this time the story is completely the opposite of what had previously been relayed! In my experience this is because each person sees a situation from his own perspective and with a bias towards one side. Nevertheless, every one of us is required to do due diligence in hearing out the other side and not act solely on the word of one or two people.

Things in life aren’t always as clear as they may seem. If a person does not open up his eyes to seeking out all possibilities and even being dan lekaf zechus, giving the benefit of the doubt, then that person is doomed to be cursed by the way he lives his life. Don’t act B’Keri with people. God will then treat us measure for measure – and not curse us with acting B’Keri towards us.

As the Omer comes to a close next week, we should all strive to work on our Bein Adam Lachaveiro and understand all situations that appear in life and not be cursed by closed minded, predetermined opinions or decisions.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

*Rabbi Yaakov Tzvi was born in 5545 (1785) in Lissa, in the province of Posen, Germany. This city was renowned as a center of Torah scholarship, as well as for its great rabbanim.

The father of Rabbi Yaakov Tzvi Mecklenburg, Rabbi Gamliel, was a nurse.

It seems that Rabbi Yaakov Tzvi began his education in the city of his birth by studying Torah with the local Rav. At that time the Rav of Lissa was the Gaon Rabbi Zechariah Mendel, the son of the Gaon Rabbi David Tebla (the previous Rav of Lissa). Rabbi Zechariah Mendel was a friend of Rabbi Akiva Eiger, with whom he corresponded.

We know little about the childhood of the young Yaakov Tzvi. There is one thing, however, that we do know: he was extremely diligent and almost never stopped studying Torah.

Even though Rabbi Yaakov Tzvi was a great Torah scholar and was very learned in Hebrew, he did not want to become a Rabbi. He went into business and did quite well,, yet even then he did not neglect his Torah study, which he practiced assiduously. As it turned out, the wheel of fortune changed and his business deteriorated. It was at that time that he was offered the rabbinical position in the city of Koenigsburg, at which point he realized that Heaven desired that he should become a Rav. Thus he accepted the position, which he assumed in 1831 at the age of 46.

During the period of time when I was a student of Rabbi Wein’s, there were people who were very critical of Rabbi Wein in the sense that he could “play ball” in all of the arenas. As head of a Yeshiva and Rabbi of a Shul, Rabbi Wein was respected in the modern, yeshivish, Chasidish, and Zionist camps. I try to follow that model and belong to different organizations with different philosophical ideals. More often than not, the membership of a club will have a variety of people who don’t necessarily agree with my views and are completely different people than I am.

This past week I attended the Rabbinical Council of America’s national convention in Los Angeles. The RCA is the largest umbrella organization of Orthodox Rabbis covering the entire spectrum from left to right. This club is comprised of Rabbis who wear black hats, knitted kippot, and everything in between. Some Rabbis wore suits and ties and others who did not.

There are clear lines of distinction between my philosophical beliefs and interpretation of Halacha and the majority of the rabbis in this organization. Nevertheless, there is so much common ground that links us together which outweigh the differences. Members of the RCA come from different backgrounds and serve in pulpits which run the gamut of Orthodox Jewish life. There was diversity in age as well as knowledge within the rabbinic group in attendance. Despite the fact that there were some big elephants in the room at different times, we ALL sensed a strong feeling of belonging together, of coming together for the betterment of the Jewish People. This may sound like a no brainer – to have rabbis lead by example in getting along and spending time with each other – despite the fact that they may not agree on major Jewish issues. I am happy and proud to be part of the diversity within the rabbinic world, as painful, uncomfortable, and frustrating as it sometimes becomes. But if the Rabbis don’t set the example, who will?

At registration participants were given a folder containing the schedule, itinerary, pad, pen and a name tag to make it easier for people to introduce themselves and let others know where each participant is from. By the conclusion of the convention, I felt that the name tags should be re-done, stating “Rabbi” without a name, and in place of the congregation it should simply state “Congregation Am Yisrael” because we are all ultimately working for different segments of the Jewish People.

In this week’s Parshas Emor we find an interesting connection to the unity of the Jewish people. Some may guess this relates in the Torah to all of the Chagim/festivals when the Jewish people gathered together. Rather, in Vayikra 24;23, the Torah states: “Vayidabair Moshe el B’Nai Yisrael Vayotziu es HaMekalel el Michutz Lamachaneh, Vayirgmu oso even UB’nai Yisrael asu Ka’Asher Tziva Hashem es Moshe”. “Moshe spoke to the Children of Israel, and they took the blasphemer to the outside of the camp, and they pelted him with stones; and the Children of Israel did as Hashem had commanded Moshe”. In this story of the blasphemer, the stone mentioned is in the singular, but in a different incident in the Torah regarding the stoning of the wood chopper who chopped wood on Shabbos, the Torah uses the word “stones” in the plural. An insightful and beautiful understanding of why in one case one stone is used and in another many stones are used is based upon why we threw the stones to begin with. With regards to the wood chopper, there are commentators who say that he was a righteous man whose intentions were for the sake of heaven, breaking the laws of Shabbos to sacrifice his own life in order to demonstrate what will happen to an individual who violates the laws of Shabbos intentionally after having been warned. Therefore, ‘many’ stones fell upon him from all different directions; some thought he was righteous, others disagreed. Some threw the stones with a heavy heart, knowing his true, good intentions, but nevertheless they had to fulfill the Torah’s punishment. Others did not recognize his greatness and thought he was deserving of his punishment, regardless of his intentions. This is in contrast to this week’s Parsha when only one stone is used to kill the blasphemer. Everyone agreed that the blasphemer was a wicked person, rotten to the core. There were no redeeming factors or qualities to this man. Therefore, when the Jewish firing squad threw their stones it was in unison as one stone,just as the twelve stones that Yaakov Avinu rested his head under unified and solidified as one stone by the time he woke up in the morning.

The Jewish people agree on many core issues and are only divided as to how to reach those common goals. Leading the list is maintaining and flourishing of Eretz Yisrael, Jewish continuity, helping our Jewish brethren throughout the world in areas of particular need. We are surely divided on Halachik issues and philosophical ideals. As long as the practice is rooted in an acceptable Halachik framework, I can tolerate these differences. Unfortunately, Halacha/Jewish law is often bent and stretched to match a person’s desire.

When it comes to the desecration of God’s name then we all join together and defend the honor of Hashem with one solid rock. Many issues facing the Jewish people fall under the category of attacking Hashem; other issues do not. Rabbis under the cloak of Orthodox Judaism will all band together to form one solid rock. They are only divided in throwing many stones when it comes to the nuances and varying opinions within Jewish law.

The symbol for the Jewish people banding together is recognized by a blank name tag. If we all blend into the same kind of person, then our names become irrelevant as we join together in the same cause. Hopefully, from the lessons of both the blasphemer and the wood chopper we can all come to realize that we must join together unconditionally within the boundaries of Halacha.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

This notion of being plugged in was reinforced this week as I did some travelling. In today’s day and age we rate airports not necessarily by how many eateries and restrooms there are but rather if there is free Wi-fi and how many charge stations there are. I have actually witnessed passengers go into a panic as their battery levels became critically low. One of the biggest selling points of most electronic devices is battery life. I believe the phenomena of battery and charging life will increase as the auto industry paves the way for electric and battery -operated vehicles. Everyone knows the feeling when their devices are “dead”, and the battery needs a charge or at least a life- sustaining rescue by being plugged in. We try to get as much of a battery charge at airport gates prior to boarding, delaying the ‘pulling the plug’ to the last possible moment.

A few times a year my physical energy batteries become totally depleted. My body completely drains as a result of dehydration, lack of sleep, etc. My body gets so tired that my muscles and bones ache, and I literally cannot get out of bed. The body is an amazing machine that continuously dictates and controls its needs. The body will just shut down as the energy levels drop to a minimum. When this happens to me, I know I need to re-charge by drinking huge amounts of fluids and getting a few hours of rest. As I have written in the past, there is more connection between the physical and spiritual than we are ready to admit to.

This week’s second parsha of Kedoshim speaks about the meaning of itself: Holiness. In Vayikra 19:2 the Torah states: “Dabeir El Kal Adas B’nei Yisrael V’Amarta Aleihem Kedoshim Tihiyu, Ki Kadsosh Ani Hashem Elokeichem”. “Speak to the congregation of the children of Israel and say to them: You shall be Holy, because I Hashem your God am Holy”. HaRav Moshe Shternbuch* in his commentary Taam Vadaas explains this verse by explaining the Midrash 24:9 in Vayikra: “Kedoshim Tihiyu/You shall be Holy”: “Do you think you will be holy like me,says God, because I am holy? My holiness is greater than your holiness”! HaRav Shternbuch explains the Holiness of God is entirely spiritual, since God has no connection to physicality. While God’s holiness is only spiritual, He wants us, as physical beings, to emulate His holiness. The words “Because I am Holy” express a holiness which is exclusive to Hashem and NOT to humankind. The words “to be Holy” were given to the Jewish people to be holy as human beings! We are commanded to sanctify ourselves mainly through the physical and mundane parts of our life. Hashem wants us to be holy as we eat, as we drink, as we sleep, even as we talk, as we walk, as we do everything and anything which is physical.

We are all aware of the fact that other religions emphasize divesting from the physical world in order to attain a higher spiritual state. While other nations practice varying methods of estrangement from society, we, the Jewish People, require the company of people together to raise the level of Kedusha. It is the coming together of Jews and forming a united entity which so beautifully fulfills the will of Hashem. This idea of coming together with fellow Jews is not limited to those Jews following the Mitzvos;it includes violators of the Torah’s laws as well. In the same vein that Hashem wants to get close to those who are off the derech through their repentance, so too, we should get close to our nonobservant fellow Jews through the outreach of helping them do Mitzvos as well.

Our spiritual batteries continually recharge through the performance and fulfillment of Mitzvos. The most important, basic tenets of character development are found in this week’s reading of Acharei Mos and Kedoshim. As we fulfill these Mitzvos we receive a stronger signal between ourselves and the main station in heaven with Hashem. In the old days we had only disposable batteries and had to throw them out and buy new ones when they used up their charge. While disposable batteries are still used, the rechargeable lithium polymer batteries are extensively used for most things. Everyone should realize that while performing Mitzvos one may still become physically tired and drained, but each of us continuously recharges our spiritual batteries as well.

The one major difference between recharging the physical battery versus recharging the spiritual battery is that there is always a spiritual power source available. The opportunity for spiritual recharging requires no plug or outlet. I can be anyplace in the world and still stay connected. By doing the right thing I receive an automatic charge. The batteries we are made of have lifetime guarantees. They will always charge up if we spiritually try to connect ourselves to the source of Hashem and His Torah.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

*Rav Moshe Shternbuch is the Vice-President of the Rabbinical Court and Ra’avad of the Edah HaChareidis in Jerusalem. He resides in Har Nof where he is the rabbi of the local GR”A Synagogue, named after the Vilna Gaon of whom he is a direct descendant.

He was born in London, England and was orphaned at an early age when his father died before WWII. He attended the Toras Emes Yeshiva in Stamford Hill, where Rabbi Moshe Schneider wasRosh Yeshiva. He then learned in Brisk yeshiva. Rab Shternbuch also studied with Rabbi Bezalel Rakow, later to become the Gateshead Rov. He subsequently took up a position in Johannesburg, South Africa where he was widely acclaimed for his rabbinic leadership and popular lectures in Torah ethics to professionals across the Jewish spectrum.

When it comes to the challenges which face each of us on a daily basis, we all too frequently tend to ignore or may be unaware of the personal hurt that we may bring upon ourselves and our families. A seemingly unimportant but striking example of this is how we react when attending a sports event and watch a player who does not live up to the viewer’s expectations (or his salary). The spectator will typically rank out and yell inappropriate words to either embarrass or hurt the player. Unfortunately, the spectator doesn’t realize (or even care) that at that same moment he is making a spectacle of himself! The people around him, including his own family, now look at him in a very different light. In Judaism we find many laws for safeguarding ourselves as well as others.

When a person explodes in rage or anger, he deludes himself into thinking he is only going to hurt the other person. In reality, when a person explodes he is actually imploding at the very same moment. Chances are good that he is probably hurting himself far more than the other guy. Keep in mind the hurtful words that are hurled upon another may be forgotten, ignored and perhaps not even heard by the other person. Yet the individual who hurled the insult has it remaining within himself forever. This creates a profound change within the individual and adversely affects the people around him.

In this week’s double Parsha Tazria-Metzora we are introduced to the biblical form of leprosy known as Tzoraas. The Torah teaches us that Tzoraas can appear in three different places: the body, the clothing and the walls of a house. It is interesting to note that in Parshas Tazria we learn about Tzoraas of the person and clothing, while Parshas Metzora discusses Tzoraas again relating to a person’s body and to the house. In Metzora 14:35 the Torah states: “ Uva Asher Lo HaBayis V’Heegid LaKohain Laymore, K’Nega Nir’a Li BaBayis”. “The one to whom the house belongs shall come and declare to the Kohain, saying: Something like an affliction has appeared to me in the house”. Rashi comments on the word ‘K’nega’. “Something like an affliction” implies that even if the individual is a Torah scholar who knows that it is certainly an affliction, he should not render judgment with a definite statement by saying: “An affliction has appeared to me”; rather, he should say “something like an affliction has appeared to me”. Commentaries, explaining Rashi’s words, state that only the Kohain has the authority to make the declaration itself. Even if the owner of the house is a Torah scholar and knows the laws of leprosy, or even if the Kohain does NOT know the laws of leprosy, it is only the Kohain who can declare the house either Tamei (ritually impure) or Tahor (ritually pure). The Torah scholar can teach the Kohain the laws and then the Kohain can determine its status.

Reuven Margolios* in Yalkut Peninim, his sefer on Chumash, focuses on the word ‘Li’, upon him, and not to the light. Rav Margolios quotes the Gemara Moed Kattan 8 which states that we don’t view the afflictions at night but rather only in the daytime. He also quotes a Mishna in Negaim 2:3 “In a dark house we don’t open the windows to see the affliction”. This common sense etiquette is taught to a Kohain: we don’t search for the blemishes within the nation as long as they are surrounded by darkness and are hidden. When the Jewish People are surrounded by darkness, don’t look for their blemishes. Even if one was to find a blemish of the Jewish People in the dark, it is not necessarily an impurity. If a person does try to look for a blemish of the Jewish People, this is only a reflection of what is seen from the inside from the position of the onlooker. If people see the Jewish world with problems, it’s usually a reflection on themselves.

If a person speaks negatively about the Jewish People, whether the nation as a whole or about individuals, it not only hurts the person being criticized, it also destroys the person who utters the criticism. When parents speak disparagingly about a teacher or principal in front of their child, they are destroying their child as well. When a parishioner speaks negatively against the Rabbi or Rebbi in front of a child, he is destroying himself and his child. The child hears negative things about a person and he will no longer come to respect him. The person who is saying damaging words also reinforces a lack of gratitude and respect for someone who is deserving of respect.

Thinking that my words will be used to hurt someone else ultimately hurts me as well. The hurt to the individual can cause permanent damage which will carry on for generations. In addition to the fact that when someone acts or speaks in a disrespectful manner, chances are he will never be able to regain respect from others. Exploding out about others actually leads to imploding one’s own family as well. A person may think it’s safe to speak ill of others, but in reality he is destroying his own home. Everyone needs to consciously speak respectfully of others. The reward for doing so is very long-term: you will ultimately build a solid foundation of mutual respect and understanding for yourselves and for your children. This is a foundation which will not implode or explode but will grow stronger, showering blessings upon all who in turn will shower blessings on them.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

*Rav Reuvain Margolies was born in 1889 in Lemberg (now Lvov), then part of the Austrian-Hungarian Empire and now in Ukraine and from 1918 to 1940 in Poland. He emigrated to Mandate Palestine in 1934, settling in Tel-Aviv.

The schedule of Torah reading on a weekly basis has us reading the following, or next Parsha of the week, on Shabbos afternoon during Mincha. On Monday and Thursday of this coming week we again read the first Aliya. The Torah portions are divided into seven sections. We read the first section a few times before the entire Parsha is read the following Shabbos. Due to the fact that the first day of Pesach came out on Shabbos, the seventh day of Pesach occurred on Friday. The length of Pesach according to the Torah is only seven days, which is the length of time Pesach is celebrated in Israel. Rabbinically, an eighth day was added to the festival outside the land of Israel. Therefore, the last day of Pesach in Chutz L’Aretz (everywhere outside the land of Israel) occurred on Shabbos. Therefore, last Shabbos the festival reading of the Torah was read throughout the diaspora. Meantime, in Israel last Shabbos was no longer Pesach, since Pesach is observed for only seven rather than eight days. Therefore, Parsha Shmini was read. This week, in Israel, Parshas Tazria-Metzora will be read while throughout the diaspora Parsha Sh’mini will be read.

Interestingly, Parshas Shmini, which means ‘the eighth’, was the first portion read over the last few weeks – exactly eight times! This is the largest number of times that the first portion of an aliyah is read. The ability for this Parshas Sh’mini to be read eight times can only occur outside of Eretz Yisrael because of the calendar system. What is the significance of the eight?

The opening passuk of Sh’mini Vayikra 9:1 states: “Vayehi Bayom Hash’mini kara Moshe L’Aharon Ul’Banav u’LZiknei Yisrael”. “It was on the eighth day, Moshe called to Aharon and his sons, and to the elders of Israel”. Rashi comments, “The eighth day of the inauguration of Aharon and his sons into the Kehuna, the priesthood”. Rav Dov Weinberger asks and explains why it was called the eighth day of the inauguration when there were actually only seven days. It should have said the day after the seven days of inauguration. We find in all other areas of Jewish life the cycle of seven: seven days of rejoicing for a chosson and kallah, the seven days of mourning, and the Mishna in Yuma mentions seven days before Yom Kippur. It never mentions that these days were followed by an eighth day.

Here, in the case of the inauguration, an eighth day is noted to indicate that after ‘man’ was able to do everything humanly possible, he merited a gift from heaven. On that day the Jewish people were zocheh that Aharon the High Priest would raise his hands in order to bless the people. Lifting of the Kohein’s hands to duchan is a gift from Hashem that rises above the natural world to a higher spiritual realm. This is true regarding Bris Milah which takes place on the eighth day – a day after the seven days related to the natural seven days of creation. The “eighth” represents something above nature, similar to the eight days of Chanukas HaMishkan which specifically come after the seven days of the building the Tabernacle.

This concept is also seen with the receiving of the Torah by Moshe Rabbeinu. The Torah was given after Hashem finished speaking to Moshe. The Rabbis teach us that Moshe tried to learn the Torah for forty days but kept on forgetting until Hashem gave it to Moshe as a gift. The Gerrer Rebbe explains this idea through a principle of “Yagati UMatzati” : if a person toils he will discover it, because at that point God gives it over to the person as a gift.

We Jews who are living in exile outside of Eretz Yisrael live with a disadvantage compared to our brethren who live in Eretz Yisrael. In Eretz Yisrael the land itself makes one wise; it is imbued with a kedusha and sanctity not found anywhere else in the world. A person grows spiritually more easily in Israel than outside of Israel. Nevertheless, Hashem gives the Jews who live outside of Israel an opportunity not given to the Jews who live in Israel. The eighth day of Pesach gave us the challenge to rise above nature and force God to give and bless us with more spirituality. (Once Hashem gives it to us we must be careful to use it properly).

The message of Sh’mini this week reminds us of the special zechus God gave to each of us to grow as long as we have done our one hundred percent during the previous seven days. Sh’mini is always read after Pesach, after the time we left Mitzrayim and journeyed from the lowest to the highest levels of Kedusha/holiness. We will receive the Torah just as Moshe received it as a gift from Hashem after working hard to retain it. We, too, will receive that same gift from Hashem on Shavous. Maybe it’s not so bad after all having Yom Tov Sheini Shel Galios, a second day of a festiva,l because this way we get to the eighth day, one above the natural and reach the supernatural.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

No one is perfect when it comes to doing all the mitzvos of the Torah and Rabbinic law. Nevertheless, all of us choose consciously or subconsciously to perform many mitzvos. Within the performance of these mitzvos, however, some observe the mitzva with greater concentration, deeper intent and total commitment, while others do not. It’s important to understand that individuals who may lack steadfastness in some areas show great promise in others. The observer, who may be viewing another’s seeming lack of correct performance of a specific mitzvah, may not show such promise in the performance of another mitzvah which the other person is performing with deep kavanah. Each of us has our own approach to Avodas Hashem, service to God. There is no question that we should all fulfill and perform all the mitzvos one hundred percent of the time; unfortunately this is not the reality.

I will not give any examples for fear that someone may think I am singling that person out. If anyone needs clarification on my point, please feel free to contact me.

It used to bother me when someone would complain to me about how someone else acts, or of a certain practice that we do in our Shul or community. My immediate gut reaction would be to tell them off and say, “Well, why don’t you do such and such? Why aren’t you are performing a certain mitzva which is related to the very thing you are complaining about?” I have come to the realization that people tend to only see the things they do as valuable in relation to what others are not doing. People pick on other’s faults but fail to see their own failings, sometimes in very closely-related, similar situations.

Very rare is the person who can step back and understand why the other person may be performing a mitzva in a certain way which seems to be wrong in the viewer’s eyes. Perhaps if each of us takes the time to step back and think about why someone may be doing something wrong, we could come to accept the behavior, and, even more importantly, appreciate the value of each individual and his or her strengths rather than complain. Each and every one of us must be Dan Lekaf Zechus, must learn to find the merit in defense of the person whom we are actually judging. In a religious and philosophical manner we should all become defense attorneys and come up with ways and rationalizations as to why others are doing things that are not congruous to our way of doing things.

There are a number of letters in the Torah that are written either larger or smaller than the rest. In this week’s Parsha Tzav, there is a small MEM in the word ‘Mokda’ which means a large fire. Rav Moshe Shternbuch, in his sefer Taam Vadaas, explains that even though the word Mokda means a big fire it nevertheless has a small letter MEM. The small Mem is written as a clear contrast to the implications of a big fire. A large, raging fire can sometimes get out of control, blowing in all directions without maintaining its purpose. It can be very dangerous, causing great damage and harm. The small MEM is a reminder that the flame of a person should be tempered: the full force of the flame should not be expended all at once. The smaller a flame is the longer the fuel will last and the longer the light will burn.

If a person thinks about his own spirituality and carefully prepares the flame inside of him, then the fire within will last longer. This is indicated in Vayikra 6:2 ”Zos Toras HaOlah Hee HaOlah al Mokda Al HaMizbeiach Kal Halayla Ad HaBoker V’Eish Al HaMizbeach Tukad Bo” This is the law of the elevation-offering: It is the elevation–offering that stays on the flame, on the Altar, all night until the morning, and the fire of the Altar should be kept aflame on it”. If a person keeps the flame burning on a moderate level, then he won’t exhaust all its energy, allowing it to stay lit during the turbulent times when the winds of life are roaring against him. In fact, the Shelah Hakodosh quotes Rav Moshe Cordevero stating, “It is of particular merit to recite this verse of the fire continuously burning to save oneself from contemplating doing a sin.”

I personally choose to ignore those overzealous individuals who pick and choose areas of other’s faults while ignoring their own. In fact, I try to look away from their faults and accentuate the positive of their intent, which should ultimately be driven by Halacha,not by philosophy. We should all become more tolerant of others and understand why people choose to do certain things that which don’t agree with our views or understanding. Keep in mind the flame. Don’t abuse it; temper it with patience and understanding, not with judgmental commentary. As Chazal teach us, “do not judge anyone until you are in their shoes and secondly judge all men favorably.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

Sefer Vayikra, the Book of Leviticus, focuses on animal sacrifices which are brought onto the altar for a host of different purposes. Whether the sacrifice is offered as a sin, a thanksgiving, an elevation, a guilt, a doubt, or a daily sacrifice, there is at least one thing in common amongst them all: the animal must be blemish- free. I would like to share a personal insight as to why I believe a blemish- free animal is necessary to achieve the purpose of any sacrifice. Keep in mind God doesn’t need our animals or our sacrifices; rather, the sacrifice is provided for us to use as a means of communication and connection to Hashem.

The sacrifices are, in actuality, offered in place of ourselves; we should be the offerings who are thrown upon the altar. Hashem commands us that the animals are here in this world to serve us and that they should be our representatives in the performance of this Mitzva. The Bartenura writes that the world is sustained because of service to Hashem, and that service is primarily the Korbanos, the sacrifices that we bring. But, again, why does the animal have to be blemish- free?

Having a mum, a blemish, by nature is very human. No two people are created the same; therefore, a deficiency in one person will not be found in precisely the same manner in another person, and vice versa. Hashem created us with the specific goal of working consistently to perfect ourselves, knowing full well that human beings are NOT perfect. Therefore, as a result of our actions, we bring a sacrifice to emulate what we strive to be: perfect. Since we are not perfect, we simulate the concept of perfection through an animal which is totally free of any physical blemishes. The message of blemish- free is for us to recognize our own imperfections.

If a person think’s he is perfect, then he will not be able to get close to God. Knowing our weaknesses gives us the ability to work harder to correct our ways. Knowing that we are deficient and lacking in certain areas gives us the push to serve Hashem more diligently and to more sincerely ask Him to help us. A person who doesn’t recognize his shortcomings will never grow, and ultimately that person will come crashing down; his very conceit, his inability to recognize the weak underpinnings in his life will be the cause of his own ruin. The person who exudes an attitude of superiority, of being better than others is, in actuality, stating that he and his kind or his friends are perfect; you, on the other hand, are not – you are flawed, less intelligent, and less capable than I. Such a person is saying that I and those close to me don’t have to grow spiritually because we’ve maxed out; there is no reason or room to grow any more. Personally, I would rather be the person on the receiving end of a statement accusing me of not being perfect. Perfection is not part of G-d’s expectation for us. Only G-d is perfect. We, on the other hand, are mortal, and, being human, we each need to acknowledge and try to understand our specific limitations and to work throughout our lives to improve ourselves.

Through the bringing of Korbanos, however, we are openly trying to attain a state of being blemish-free, but we are not just claiming we are blemish- free. People who point out deficiencies and inadequacies in others are exhibiting a form of Gaava, of haughtiness. Chazal tell us that haughtiness/Gaava is a form of Idolatry. I maintain the reason they equate haughtiness with idolatry is because those who look at themselves as superior to others, who view others in terms of their foibles and weaknesses, become increasingly more enamored with themselves and actually become deluded into thinking they are truly blemish- free, that they have no need to bring sacrifices because there’s nothing about them to correct. Feeling they are perfect in a sense equates themselves to being god-like. Only an imperfect individual needs to reach out to Hashem; the haughty feel no need for this. They put themselves on the level of Hashem, never needing to correct anything; it’s only the others who need God.

Unfortunately, in our days we live without the Beis Hamikdash. We don’t have the opportunity to offer animal sacrifices as our ancestors did. The Rabbis of Blessed memory constructed Tefilla/Prayer in place of the sacrifices. Davening and prayer is the modern way of getting close to Hashem. Through our Davening we can apologize and recognize our mistakes, faults, and deficiencies. This is a tool specifically designed to get close to Hashem. The person who acts in a haughty manner is doomed to live an unfulfilling and empty life, a life devoid of any substance or meaning. Chazal teach us that “desire, honor and haughtiness remove a person from the world”. The Mishna uses the word ‘world’ not to define this world or to the world to come, I believe it is referring to the removal of such a person from BOTH worlds, Olam Hazeh and Olam Habah – this world and the world to come. Haughtiness, a need to seek and receive personal honor, the desire to prove superiority, in the view of Chazal, actually causes such an individual to lose his share both here and in the next world because he acts as if he is a god – an open form of idolatry. Such a person cannot get close to Hashem. This world in which he currently lives will eventually crash around him. Unfortunately, tragically, I have witnessed this scenario.

The message written here is not limited to individuals alone. I would equally compare the individual to a group as well. The ‘trap’ of haughtiness can be found in schools, businesses, Shuls, and even entire neighborhoods and communities.

Let us view the beginning of Sefer Vayikra and the message of the Korbanos as an avenue to grow in a deep and meaningful way. Try using prayer as a means to get closer to the Creator, the One whom each of us needs every minute of our lives. Finally, stop trying to show that you are better than others by putting others down. To do so in reality puts you down as an idol worshipper. Let’s correct our ways to be able to offer the actual Korbanos in the Bayis Shlishi in Yerushalayim speedily in our days.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

The Chasam Sofer explains in a Medrash that a person is called by three names during his lifetime. The first is the name he is given by his mother and father. The second is the name a person is called by his friends. The third and most important name is the one a person acquires for himself.

In Sephardic tradition parents name their children after living individuals, namely the parents the grandparents of the child. Ashkenazim have a minhag to name after individuals who have passed on, usually family members or close friends of the family. In my family some older people have literally left instructions NOT to name after them because they carried such a dislike for their names and did not to be the cause of another child’s pain caused by bearing their name. Nevertheless, the child at that point in his life (for a boy usually eight days old at his bris and a girl perhaps the first Shabbos or at most a few weeks after her birth) has no control. The name that friends call a person is sometimes complimentary while at other times can be an insult. Children are sometimes given nicknames based upon their size, looks, or abilities. This is another area over which one has no control. If this is the way God created someone, there isn’t much the person can do about it. We do, however, control our destiny for the name that we earn in this world. Although the Gemara in Brachos says “Shma Garam” – “The name causes a person to be”. Nevertheless, we each have to work during our lives to reach that potential, it’s not automatic.

We read in this week’s Parsha Vayakhel (35:30) Vaypmer Moshe El B’nai Yisrael, R’oo Kara Hashem B’Shem Betzalel Ben Uri Ben Chur L’Mateh Yehuda: Moshe said to the Children of Israel, “See, Hashem has proclaimed by name, Betzalel son of Uri son of Chur of the tribe of Judah”. Betzalel, having acquired a good name, merited to be the architect of the Mishkan. The sole reason was because he worked to achieve this naming. (Betzalel actually means in the Shade of God). Someone who follows in the ways of Hashem by doing mitzvos in order not to cause pain to his parents will eventually throw off the yoke of Heaven once his parents pass away. The “name “which he received at birth is no longer relevant; there is no longer a reason to hold onto that name. Some individuals are known by a good name because of the friends with whom they associate. As long as the individual is part of this group of good people then that name carries on. But,he can also leave the group and move away from that good atmosphere and no longer perform Mitzvos and good deeds. We therefore see these two names given by parents and friends are not the primary names, they are somewhat expendable. Finally, the name that a person acquires for himself through the good deeds and actions that HE does on his own volition and through observance of the Torah will last forever. This is what Shlomo Hamelech, King Solomon, said in Koheles: “Tov Shem MiShemen Tov” “A good name is better than good oil”. In the case of Betzalel, Hashem chose him because he attained this name on his own.

This concept of names is not limited to individuals but also to institutions as well. We at Beth Jacob are proud of our Shem Tov, a name we have worked on and earned. We are known to be a place of chessed and kindness. Beth Jacob is a community where people strive to treat others with respect. Beth Jacob is a Shul, a community which strives to give words of encouragement and does not bash other communities claiming to be better. It’s not about fancier houses or cars; but rather places emphasis on Avodas Hashem, their service to God. Lashon Hara is not only a Mitzva vis-a-vis people, but against another group, team, Shul, school and community.

A person can be given the name ‘Sweet’ and yet be the bitterest person in the world. A person can be given the name ‘Joy’ but lead a very unhappy life. Hebrew names, Jewish names, definitely categorize us from where we start. The goal is to take the holy names for whom we’ve been named, gather with that given name the names that our circle of friends came to call us based upon our character, and inculcate these with the name, the true identity, that we want to be called by God.

As we conclude the Book of Shmos, let us strengthen our personal inner commitment to make every effort to create a name by which Hashem will call us.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

Generally speaking, the world thinks that Shabbos is the culmination of the six days of the week, mirroring God creating Shabbos after six days of creation. When I look out at the congregation on a Friday night, the totality of the week has taken its toll on people. People are exhausted from the six days of work and truly look forward to Menuchas Shabbos, to Resting on Shabbos. Unfortunately, with this system we don’t experience Shabbos in the way it was meant to be. Shabbos is meant to give us quality time with family, not ditching our families in order to get some more sleep. It’s a time to learn more Torah and to daven a proper prayer service that we don’t have during the week.

When I was growing up, Shabbos was a day emphasized for learning more Torah and perhaps to have a study partner because the week was too crammed with other things. People should come to shul to daven at a pace that we can say and understand the words; davening should not be said in a manner of devouring the words so quickly that we’re implying we can’t wait to get out of Shul. WE must come to the realization that everything comes from Shabbos. As we say in Lecha Dodi “Ki Hee M’kor HaBracha, Shabbos is the source of all Blessing”. The Torah makes frequent mention of the ideas of Shabbos, in addition to being the fourth of the Ten Commandments.

In this week’s Parsha Ki Sisa we read about Shabbos and the phrase we say multiple times over Shabbos. “V’Shamru Bnei Yisrael Es HaShabbos La’asos Es Hashabbos L’Dorosam Bris Olam” (31:16) “The Children of Israel shall observe the Shabbos, an eternal covenant for their generations”. The author of the Orach Chaim comments on this verse that “six days Hashem created the world. It does NOT say that because in six days Hashem created the world and therefore He rested. (There should have been a letter Bet in front of the word Sheishes – six)

Reb Zvi Elimelech from Dinov, the Bnei Yisaschar explains that Hashem created the world in six days of creation and then Hashem created the day of Shabbos. Shabbos wasn’t necessarily an outgrowth of the previous six days. Rather, through the observance of the Mitzvos of Shabbos and the sanctification of the day itself, God created another six days following Shabbos. The purpose of Shabbos is not to rest from the first six days but rather to imbue holiness for the upcoming six days of the new week. If by chance there were to be zero Shabbos observance one week, then the world would cease to exist, Heaven Forbid. The Talmud in tractate Shabbos 119b says: “Whoever prays on Friday night and says the words of Vayechulu, is considered as if he made himself a partner with God in creating the world. The explanation being, whoever says Vayechulu and is observing Shabbos actually partners with G-d in creating the approaching six days of the next week.

As a result of the Jewish people observing Shabbos, we perpetuate Shabbos for all future generations. Through the observance a new week begins and is given the strength to carry on. The emphasis on the word ‘La’Asos’ – “ to do” is the making of the upcoming new week. Shabbos is the source and the root for all the future days to come. If the roots are strong and watered properly, then the branches and offspring will be healthy and strong. If we choose to properly honor Shabbos by fulfilling the aspects of Shamor and Zachor, then this honor will be reflected in the coming week.

We tend to forget that Shabbos is a twenty-five hour day. There is no part of the day that is less holy than the other. My Rosh Yeshiva Rabbi Wein, YB”L, always remarked when someone came to Mincha on Shabbos afternoon without a tie, but had worn a tie in the morning, he would ask, “Is Shabbos afternoon any less holy than Shabbos morning?” Rabbis consistently throughout the generations to the present day work to protect the sanctity of Shabbos. We try to dissuade everyday type of activity such as ball playing, jogging, and other weekday activities. Unfortunately, many people fail to realize that by doing these mundane activities they may be desecrating the Shabbos. These people also tend not to understand that they are depleting their energy source for the coming week.

Perhaps we are so tired when Shabbos comes along because we didn’t get enough energy from the previous Shabbos to give the past week a boost. We have the ability to make and to create a new six days of creation by observing and fulfilling Shabbos. We should come to enjoy Shabbos and recognize that Shabbos is not only the end of the week; it’s the beginning of the upcoming week as well. Let’s step back a moment and think of the impact Shabbos can have on the future of our lives and make it a day of creation for each new week. We should work on our davening, zemiros, learning, spending time with our children, and curtail the mundane weekday type of activities. Let us each focus on making each Shabbos beautiful and proper, on partnering with HaShem for all future Shabbosos. Our children will learn and will remember from our example, and the reward will be with us and will for all future generations.

Ah Gut Shabbos
Rabbi Avram Bogopulsky

I once began cleaning my kitchen which had dishes in the sink, groceries and food on the counters, and a messy, dirty floor. I usually clean the higher-level items first and then sweep the floor, a logical cleaning strategy since crumbs and dirt on the counters will invariably fall to the floor. But, one time I decided to sweep the floor first. ImmediatelyI noticed what a clean impression it made on the kitchen, even though the other areas were still a mess. The first thing a person notices in another person tends to be his shoes. When shoes are in tip-top shape and are shined, the first impression is typically a very positive one. Even if a person isn’t wearing his holiday finest his shoes will still make a good impression. Think about the person who wears nice clothing and dirty, old shoes.People will tend to walk away remembering the shoes, not the nice clothing. Finally, if one passes a beautiful house which has an unkempt lawn and overgrown weeds,the beauty of the house is visually destroyed. On the other hand, an average house which has a beautiful, well-kept lawn will be viewed as a compliment to the neighborhood. People will say that house is very nice. A nice bottom reflects and enhances what is above it.

In this week’s Parsha Tetzaveh 28:31-35, the Torah describes the Me’il, one of the garments of the Kohain. The Me’il of the Ephod was made entirely of turquoise wool with the opening of its head folded over within it. On the hem there were pomegranates of turquoise, purple, and scarlet wool. In between each ball of wool were golden bells. In Passuk 34,35 the Torah states: “Pa’amon Zahav V’Rimon Pa’amon Zahav V’Rimon al Shulei HaMe’il Saviv. V’Haya Al Aharon L’Shareis, V’Nishama Kolo B’Vo’oh El HaKodesh Lifnei Hashem U’V’Tzeiso V’Lo Yamoos” : “A golden bell and a pomegranate, a golden bell and a pomegranate on the hem of the robe, all around. It shall be on Aharon in order to minister; its sounds shall be heard when he enters the Sanctuary before Hashem and when he leaves, and he will not die”.

This “royal” garment that the Kohein Gadol wore is a symbol for our Shaliach Tzibbur – the representative of the prayer service today. The leader of a service in particular and a representative of the Jewish people at large both need the symbol of the “golden bells” hanging at their feet. A bell is hollow on the inside, but when it is shaken, its single clapper causes a loud, clanging noise to ring from it. Even a soft shake will produce a sharp-sounding noise. So too, a Chazzan/Shaliach Tzibbur needs to clean out his heart and purify his thoughts, banishing any foreign ideas or non-sense. He must even rid himself of any personal or subjective matters about himself or his family. The leader in prayer and or the leader for Jewish affairs is required to sweeten the prayers of the Jewish people and to coordinate the hymns of song with a voice which is melodious, beautiful, clear, and strong before our Father in Heaven.

Upon further analysis, we can understand why the bell is covered with gold, but why does it need to be like a pomegranate? The Rabbis of Blessed memory always emphasize that the inside of a person should match the outside. This is known in Hebrew as “Tocho K’Varo” – the inside should match the outside. A person sometimes dresses the religious observant part but does not actually practice the way he looks. In our case the golden bell should also resemble a rimon – a pomegranate – filled with delicious, juicy seeds which is both beautiful to the eye and also tasty tothe lips. So, too, the Jewish leader must meet this criteria of the pomegranate: to be filled with Torah and fear Heaven, to have Mitzvos and good deeds, and to have an impeccable character. If these criteria are met, then the second verse of “our voices will be heard as we come into the Kodesh” will be fulfilled.

There are two lessons we can take from things on the bottom. The first thing we learn from the bottom is humility; the second is to be straightforward. An individual who takes care of the lowest areas such as the floor, the lawn, and his shoes in the physical realm, and the bells and woolen balls in the spiritual realm, is destined for greatness. The beauty of the perfectly- mowed lawn, the cleanliness of the kitchen floor, and the gleam of well-maintained shoes are similar to the ideas of the golden bell and the pomegranate.

This is all summed up in the Gemara which tells us that the bells came to atone for the sin of Lashon Hara. The person who performs Mitzvos and good deeds can be the individual to atone for others’ sins of evil speech. The true mark of a leader is someone who is not only a Tzadik in his own right, but who also helps to purify and cleanse the people of their sins. Each of us is capable of becoming a leader but to do so require the understanding that leadership is the active merging of the external with the internal. So, while shining your shoes, mowing that lawn and sweeping the floor may seem to be very mundane and even bothersome acts, they each serve to focus us on the importance of outward appearances and how these appearances affect our inner “polish” and purity. By grasping this seemingly simple concept of “From the Bottom Up”, you will be on your way to understanding the spiritual ability required to become a true leader for the Jewish people.

Ah Gut Shabbos
Rabbi Avram Bogopulsky