Rabbi's Blog

The seventeenth of Adar will be the seventh yahrzeit of my mother a”h. There is a halachik dispute regarding which Adar a person observes the Yahrzeit when someone passed in a year when there is only one Adar. Most poskim/halachik decisors hold it to be in the first Adar, with a minority opinion arguing to hold it in the second Adar. Nevertheless, there are those who observe both dates of Adar I and Adar II. Although there are some differences, I choose to observe both, but, as mentioned above, most poskim regard the first Adar as the primary choice and therefore I went to Israel at that time. Some of you may remember reading the actions I took when returning from Israel during the Shiva for my mother a”h, securing a minyan to daven with and not to miss a kaddish. I was extra careful not to miss a kaddish as the only son able to say kaddish for our parents. I flew United Airlines through San Francisco, grabbed my luggage, left the airport, caught an Uber to Chabad and caught a bare minyan, turned around, zipped back to the airport, and caught a commuter flight to San Diego.  Davening with a minyan and saying kaddish during Shiva was a must. All this was necessary because I was a frequent United Airlines flier and not El Al. If I had flown on El Al I’m sure I wouldn’t have had to go through so many hoops.

Fast forward seven years. I am now flying on El Al to Israel for my mother’s a”h yahrzeit. Truth be told, my tickets were booked on United prior to October 7^th We waited until January to determine if United would resume its scheduled flights to Israel. They did not.  We cancelled United and booked on El Al.  Part III focuses on another major distinction between airlines. As a Rabbi, I’m never ashamed or embarrassed to call out loud to an area full of Jews: ”Mincha, mincha”, or”Maariv, maariv” at the gate of the terminal . In the ten years flying out of San Francisco, I was only able to secure one minyan. All other times I davened by myself and asked a nephew to recite kaddish for his grandparent during the tefilla/service I missed. This recent trip flying on El Al out of JFK I found myself in waiting to board in a room filled with religious Jews.  The epiphany I had at that moment, arriving late, quickly surveying the room to find a minyan was as follows: On the United flight from San Francisco there was always a room full of Jews. I always asked for anyone who had not davened Maariv to join me. No one davened Maariv and no one seemed to want to daven Maariv. Here, at the El Al area of JFK, I was in a room filled with Jews. I knew that everyone who was sitting and relaxing had already davened Maariv.. The most fortunate end to searching for a minyan as it got closer to boarding was that there was always one more minyan to be held at the very last moment! Perhaps three articles in a row discussing the reasons to fly El Al gives me a Chazaka to sign up for the El Al Matmid (frequent flyer) program.

One of the most unique features of a flying, especially when it is a long flight, is that despite differences of backgrounds, religious observance, and individual levels of learning, everyone is on the journey together. With that said, flying on ordinary airline passengers are all stuck together, but on El Al the majority of the passengers are primarily a bunch of Jews all stuck together. We are all in a sanctuary, flying together - one people, the children of Hashem. This idea is strengthened in the Torah.

In this week’s Parshas Pekudei the Torah states in Shmos 40:34 "ויכס הענן את אהל מועד, וכבוד ה' מלא את המשכן"   “The cloud covered the Communion Tent, and God’s glory filled the Tabernacle”. The Ramban explains this as a feeling of holiness, while the Rambam in Moreh Nevuchim writes God’s glory formed an actual physical glow in the Mishkan. The Rambam in Moreh Nevuchim 1:19 writes that God’s presence was evident in the Mishkan. The Admo”r Rebbi Yaakov Aryeh from Rahdzyman, explains why the Mishkan had this holiness or light: it was self-evident that God’s presence was present. What was the key element that brought down the Shechina, God’s essence and presence into the Mishkan? The rebbe explains that the entire Mishkan was full of Ahavas Yisroel, a peak love that the Jewish people had for each other which was the silver lining for Hashem. The Mishkan, with all its materials, and the contents, the keilim/utensils, all came through the Jews giving faithfully and without compulsion to the construction of the Mishkan. It was the bold strength and relentless desire of every single Jew to contribute as much as he or she personally could. When these conditions are met, coming together specifically to give, the only possible result would be that Hashem’s presence would come to rest on the Tabernacle. When there is no dissension, when there is only giving from a pure heart, this reveals itself to be the recipe God yearns for all of us to attain. Once the Jewish people give up on any of the things that merely occupy space -  infighting, exhibiting lack of respect, lack of concern for one another, the powerful, positive feeling of unity is lost. This, in turn, causes no ‘room’ or space for Hashem to be.   Once that space is opened, the flow of the Shechina flows into the Mishkan. Therefore, the honor of Hashem filled the Mishkan.

At the conclusion of each of the five Books of Moshe, we call out “Chazak Chazak V’Nischazeik”. These words deliver a powerful message to the Jewish people. There is a reason why we conclude each sefer of the Torah with this phrase. During the past six months, the Jewish people have come together.  We have witnessed Hashem’s presence in formidable, miraculous ways. When we see and feel this achdus and unity, we get to see the physical presence of God. Declaring these words for all of Klal Yisroel to hear gives all of us a depth of strength and reinforcement. Perhaps next time we take off on an El Al flight, we should rise and say, “Chazak Chazak V’Nischazeik!”

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

So, is airline loyalty worth it? The question has been around for decades, but these days the value is more dependent on your travel habits than anything else. The amount you fly most often correlates to the loyalty benefits you can earn and, equally important, just how much value you’ll find in those perks. Travel perks such as free upgrades, airport lounge access, priority check-in, waived fees, and VIP treatment are enticing — and enviable. Considerations regarding convenience – or inconvenience – of transfer locations and points of available destinations are important.  But these incentives often come at a cost, like picking a flight that is more expensive or more inconvenient than a better flight with another airline.

Aside from travel frequency, there are other factors to consider. With today’s turbulent airline industry, it makes more sense than ever to evaluate the costs and benefits of sticking with one airline. And then there’s the fact that the barrier to entry is quite low with any frequent flier program, as there are no sign-up costs involved with starting an airline account. Anyone can take advantage of airline loyalty programs, and you can begin accumulating points even if you don’t fly with one airline exclusively. Even just a few international flights can start you at the airline’s minimum status. As with most things in life, there are pros and cons. We all need to consider all the factors before arriving at a final choice of airline.

Ultimately, whether you choose to pursue airline loyalty or not will depend on what you value most when you travel; the decision of booking with a single airline for all your travel is very personal. Until recently, the strongest case for airline loyalty has come down to travel frequency. For those who are always on the go, it made sense to choose an airline that works best for your schedule needs and reap the rewards of loyalty. The advantages of your airline’s status consistently far outweighed any disadvantages. But if finding the lowest price or most convenient flight every time you book is most important, loyalty won’t be as valuable to you. For those who are in between, it’s a good idea to sign up for free with the airlines that you fly most frequently and start earning points and benefits slowly but surely. These points still hold true...except the current situation of booking a flight into and out of Israel.

My family adopted the loyalty route, trying to stick with one airline. We have primarily flown United even to Israel, choosing it over El Al. It was not an easy decision, nevertheless we did. Until recently. Due to the war, all airlines canceled their Israel destination. I needed to book a second ticket to my recent trip to Israel on El Al. Not only is El Al flying when all other airlines are not; they are more than competitive regarding pricing and upgrading. Furthermore, there are many advantages to flying the national Jewish airline in general, but there was one innovative thing I experienced on El Al that you won’t find on any other airline. Inside each restroom there is a small, two-handled mini washing cup attached to the wall. This could be used for washing one’s hands upon waking from a long sleep or to wash Netilas Yadayim for bread. I do not know how long ago this was instituted, but people made do for many years without it. So, although it is an upgrade, it also happens to be the best halachik way to wash hands. Even though one can figure out an alternative without it, it nevertheless is best to be used when available. It was such a defining moment and another official statement that this is the national Jewish airline of the Jewish people.

Jewish ritual is replete with items we use in our daily activities, Shabbos, and holidays. A washing cup is found in every Jewish home in the kitchen, bathrooms and even by some at bedsides. The importance of many of the utensils and furniture we use throughout our lives comes directly from the Mishkan and the Beis HaMikdash - the Tabernacle and the Temple. Washing was an integral part of the Temple service, albeit without an actual cup, as we see in the following description.  

In this week’s Parsha Ki Sisa the Torah states in Shmos 30:18:  "ועשית כיור נחשת וכנו נחשת לרחצה ונתת אתו בין אהל מועד ובין המזבח ונתת שמה מים"  - “Make a copper washstand along with a copper base for it. Place it between the altar and the Communion Tent and fill it with water for washing and place the water there”. Reb Meir Simcha of Dvinsk, in his commentary Meshech Chochmah, presents a challenge. The wording should have been “and place the water in it”  rather than writing “put it there”. Reb Meir Simcha explains that every ministering vessel used in the Mishkan/Tabernacle was fit to sanctify (by washing) the hands and feet. This did not necessarily require the washing to be done from the water in the Laver. The Gemara in Zevachim 21b states; “The priests may sanctify their hands and feet from all vessels, whether they can hold a quarter-log of water 22a  בין שאין בהן רביעית ובלבד שיהו כלי שרת or they cannot hold a quarter-log of water, provided that they are service vessels.” Apparently, the basin need not hold so much water. Rav Adda bar Acḥa explains: The braisa is referring to a case where one drills a hole in the basin and places a much smaller vessel at the hole as a conduit for the water. Even if that vessel is very small, the priest may sanctify his hands and feet from it, provided there is enough water in the basin for four priests. The Gemara asks: But doesn’t the Merciful One state that the priests must wash their hands and feet “from it,” i.e., from the basin and not from another vessel? The Gemara responds: The following verse repeats the phrase “they should wash,” to include any service vessel. The Gemara concludes that the requirement isn’t to have the washing from a vessel, rather the washing must take place in that space between the Tent of Meeting and the altar. That is why the verse specifically states that the water had to be placed there.  The essential part is the place; even if there was no water in the Kiyor/Laver itself, the water had to be put there!

When it comes to airlines and perks, they are generally all the same, apart from El Al. Yes, it may cost a few more dollars, true they may not have as many convenient flights as others, but there are perks and advantages that El Al provides exclusively for the Jewish passenger. Furthermore, throughout Israel’s war against Hamas and the growing tensions to the north against Hezbollah, El Al continues to fly, often carrying massive amounts of needed supplies for the soldiers and refugees who have had to flee from both the south and the north of Israel.  And carries full plane loads of these vital supplies at no cost. It says in Pirkei Avos, ”Do not look at the jug but rather look what is inside”. The Kiyor is important, but it’s the water inside that purifies. A plane is a means of transportation; the most significant part of the trip is not what airline we are flying, but who we are flying with!

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

This Dvar Torah is in honor of the Jewish men and women who are fighting on the front lines defending Eretz Yisroel, and who are in the work force throughout the U.S. fighting Anti-Semitism throughout corporate America!

We are all enlisted in the Tzivaos Hashem, the legions or the army of God. Just as every army has different divisions and roles, so, too, we, the Jewish people, occupy different positions, all of which defend the Jewish people and the honor of Hashem. The arenas of fighting are, unfortunately, ongoing in Gaza and growing along the northern Lebanese border, but arenas of deep challenge are also growing in the workplace, in schools, in prestigious institutions of higher learning, and even in local neighborhoods throughout the U.S., North and South America, Europe, as far into the Pacific as Australia. Throughout the world we are encountering increasing occurrences of open viperous hatred against Israel and the Jewish people. While these events present a different kind of challenge, one that is not, at least openly, risking physical life, these openly antisemitic attacks cause major impacts upon us, our families and our communities. Perhaps the most difficult challenge in the workplace is when it comes to disguise. -The growing anti-Zionist protests against Israel, while deeply concerning, are, in actuality, a true form of antisemitism.

One of the most recent ‘isms’ to seep into society and the “office” is ‘DEI’ – diversity, ethnicity, inclusion – ostensibly referring to fair treatment and inclusion of all people. DEI policy emerged from Affirmative Action in the United States. The legal term "affirmative action" was first used in “Executive Order 10925” signed by President John F. Kennedy on 6 March 1961. Its intention was to promote actions that achieve non-discrimination. Fast forward 50+ years, DEI has been accused of ignoring or even contributing to antisemitism. According to Andria Spindel, of the Canadian Antisemitism Education Foundation, antisemitism has been largely ignored in the DEI curriculum. The relationship between DEI and campus antisemitism came under further scrutiny after the 2023 Hamas attack on Israel, and the subsequent war in Gaza.

Some members of our own community have been denied promotions, warned about speaking out in favor of Israel, criticized for trying to explain the evil perpetrated by Hamas or simply for trying to express shock and horror regarding the ruthless attacks of October 7^th. We are all witness to open efforts to silence our growing concerns while being simultaneously attacked by ongoing propaganda from certain “groups” throughout society. Hamaivin yavin – the one who understands will understand!

Tabia Lee, a former DEI director at De Anza College in California, has claimed that DEI frameworks foster antisemitism due to its "oppressors and the oppressed" dichotomy where "Jews are categorically placed in the oppressor category", described as "white oppressors". She has claimed that her attempts to include Jews under the "DEI" umbrella was resisted. When her critics asked the college trustees to oust her from her role, one counselor explicitly referenced her attempts to place Jewish students "on the same footing as marginalized groups". The Brandeis Center likewise notes how the DEI committee at Stanford University alleged that "Jews, unlike other minority group[s], possess privilege and power, Jews and victims of Jew-hatred do not merit or necessitate the attention of the DEI committee". This public declaration was made after two students complained about antisemitic incidents on campus.

Truth is truth and falsehood is falsehood! The Torah in this week’s parshas Mishpatim states in Shmos 23:7 "מדבר שקר תרחק" : “Keep away from anything false.” When we hear calls for the destruction of Israel disguised -  in the many different forms - we need to speak up. When it is disguised in the workplace, the sheker- the lies- must not be met with complacency; rather, we should speak out. The degree of truth, the smallest indications between truth and falsehood, must be observed and revealed. The following is a deep yet simple appreciation of how far a Jew must go not to misrepresent something, even a minor flinch.     

In the sefer Chasidim by Reb Yehuda HeChasid ben Rabbeinu Shmuel HeChasid in #1058 writes that even a person hinting in such a small way such as shaking his head  or moving to the left or to the right must be done with truth. This is based upon a passuk in Vayikra 19:36 where the Torah states "והין צדק יהיה לכם literally meaning ‘an honest liquid measure’ but metaphorically the Hebrew word ‘Hin’ is the word yes. Even your Yes’s must be righteous. Reb Yehuda goes on and asks rhetorically, “...from where do we know that even a wink or something like a wink must be with righteousness?” He brings support from Mishlei 6:12-13 “An irreligious person, a man of iniquity, walks with a perverse mouth, winking with his eyes, scraping with his feet, pointing with his fingers.”  In Yeshayahu 58:9 the Navi says, ”Remove the perversion of finger pointing and evil speech”. When a person wants to say yes, he shakes his head up and down; when he wants to say no, he moves his head from left to right. All of his limbs need to be truthful.   

Rav Yeshayahu ben Chaim Attia z”l in his responsa Bigdei Yesha Even HaEzer #32, published in 1853, quotes a Teshuva/ responsa from Rebbi Akiva Eiger who was asked a question from the judges of Blustok in Poland. Initially, Rebbi Eiger hesitated whether to answer them, and in the end, he decided he would. In the opening of the responsa, Rebbi Akiva Eiger reveals why he hesitated and what made him change his mind. Prior to the question and answer, there is a back story as to why Rebbi Akiva Eiger was involved in this question. “I am not worthy of being asked these questions that were sent from such a great distance. Thank God the Jewish people are not widowed from having great Rabbis in their own towns, to whom I am inferior. In addition, I have many responsibilities to my local community, and I don’t really have time for outside inquiries. The only problem is that when I was in Bromburg for a family celebration, someone approached me and asked me to give an answer to this question. I was silent and did not respond, but maybe I moved my head in the positive as a promise. Therefore, I have no choice but to move out of my comfort zone and go through the effort of answering. Just a slight indication brought R’ Eiger to consider a false impression if he did not answer the question.

We the Jewish people through the lens of the Torah know that every form of communication must be discerning and carefully monitored. We are responsible for what we say and sometimes for what we do not say. The lessons of Emes are a pillar for our families, communities and for all Klal Yisroel.  Let us pay tribute to ALL who defend our people and the name of Hashem, and with truth bring the Achdus/unity that is necessary to bring the Geulah Shelima the complete redemption speedily in our days!

Ah Gutten Shabbos & Ah Gutten Chodesh

Rabbi Avraham Bogopulsky

Sefer Chassidim, Book of the Pious is a text attributed to Yehudah ben Shmuel of Regensburg (died 1217) a foundation work of the teachings of the Chassidei Ashkenaz ("Pious Ones of Germany"). It offers an account of the day-to-day religious life of Jews in medieval Germany, and their customs, beliefs, and traditions. It presents the combined teachings of the three leaders of German Hasidism during the 12th and 13th centuries: Shmuel the Chassid, Yehuda the Chassid of Regensburg (his son), and Elazar Rokeach.

This Dvar Torah is dedicated the memory of the fallen defenders of Eretz Yisrael!

The devastation and overwhelming grief which the Jewish people in Israel have endured since the heinous terror attack of Simchas Torah on October 7^th can only be comforted by the resilience and unity exhibited by the Jews in Israel and throughout the world. Over 1,200 innocent Jews -entire families - fathers, mothers, babies, children, grandparents were horrifically killed, Ahl Kiddush Hashem, sanctifying God’s name. There have been few days since the October 7^th massacre when a soldier hasn’t given up his or her life on behalf of our people. Somehow, the human mind can digest small losses at a time, but when major large losses occur, we are shaken to our core, and that which has become dull to the senses now shocks upon us again.

We, united with the families of the slain soldiers, are devastated over the escalating numbers of Israeli soldiers who have lost their lives in the ongoing war in Gaza. But this week’s attack from Hamas, which killed 24 soldiers, marked the deadliest day since Israel began its invasion of Gaza. We mourn the loss of these soldiers, and all the others who have perished in this war. We extend our broken-hearted nichum aveilim to their grieving families: “HaMokom yenacheim osam b’soch she’ar aveilei Tziyon v’Yerushalayim” – May they be comforted among the mourners of Zion and Yerushalayim- and our most fervent tefillah: v’lo yosifu l’daavah od- And they shall not know sorrow anymore.

There is an overwhelming sense of Jewish pride and dignity that the soldiers of the IDF consistently demonstrate in life and even in death. Some of you may have read about the following powerful adjunct regarding such a loss in the news, but for those who have not, I am sharing this incredible letter written by one of the soldiers who was killed this week.  The letter was read at his funeral:

Among the fallen during Monday's tragic incident in Gaza was Sergeant Major Elkana Vizel, 35, a resident of Bnei Dekalim. Vizel, married to Galit and a father of four Elkana Vizel worked as a teacher at the Naom School in Bnei Dekalim, where his wife also works, and on Tuesday, just hours after he was killed, it emerged that he had prepared a letter ahead of time to be read only if he had been killed in battle. 

 "If you are reading these words, something probably happened to me. First of all, in case I was captured by Hamas, I demand that no deal be made to release any terrorist in order to release me. Our overwhelming victory is more important than anything, so please – just press ahead with all the force until our victory is as overwhelming as possible." This is first paragraph of the letter that was retrieved with his body.

The letter continues: "Maybe I fell in battle. When a soldier falls in battle it is sad. But I ask you to be happy. Don't be sad when you part from me. Sing a lot, plant in hearts, hold each other's hands, and strengthen one another. We have so much to be excited and happy about – we are the generation of Jewish redemption! We are writing the most meaningful moments in the history of our people and of the whole world. So please be optimistic. Keep choosing life all the time – a life of love, hope, purity, and optimism."

He continues with the same theme of celebrating life rather than mourning his death:

"Look into the eyes of your loved ones and remind them that everything they experience in this life is worth it and that they have a lot to live for. Live! Don't stop for a moment the intensities of life! In Operation Protective Edge I was already wounded. I had the choice to stay behind, but I don't regret for a moment returning to be a fighter. On the contrary, it's the best decision I ever made."

We find several places in the Torah which speak of the Jewish people in battle. There are different dimensions regarding the purpose of the wars. Sometimes it’s an offensive war to eradicate idolatry, other times it’s a war to defend against the honor of Hashem and to protect the ideals of the Torah. There were times throughout Jewish history that we were forced to retaliate, taking the offensive side of the war. We only fought when challenged or attacked by others first. *HaRav Yaakov Moshe Charlop z”l relates two significant examples of this.

In this week’s Parsha B’Shalach the Torah states in Shmos 17:9 "ויאמר משה אל יהושע בחר לנו אנשים וצא הלחם בעמלק מחר אנכי נצב על ראש הגבעה ומטה האלוקים בידי"  “Moshe said to Yehoshua, choose men for us, and prepare for battle against Amalek. Tomorrow, I will stand on top of the hill with the staff of God in my hand.”  Rav Charlop quotes his Rebbi, Rav Kook z”l, to explain this verse. The entire tendency of Amalek was to fight against ‘the מצוה  Mitzva and the  חובה Obligation’ concept and to cool down the heat and passion of the Torah. The goal was to reduce the activity and service of the Jew down to a “רשות reshus” -to something that is optional.  These three ways of serving Hashem are hinted within the word מחר – tomorrow- as each letter of the word  מחר stands for a word: מצוה, חובה, רשות  When Moshe said Tomorrow, I will stand on top of the hill with the staff of God in my hand” in order to sway or tilt the acronym to a total devotion, a total obligation to serve Hashem and not merely as a suggestion.

Later on, in Bamidbar, during a different battle for the honor of Hashem, the Torah tells us that Pinchasויקח רמח בידו   took a spear in his hand. God spoke to Moshe saying, “Pinchas was the one who zealously took up My cause among the Israelites and turned my anger away from them so that I did not destroy them.” This was the opposite of what had transpired regarding  Amalek when Pinchas elevated the optional to a Mitzva - an obligation - with a spear in his hand. The word רמח  /spear -meaning optional - has the same Hebrew letters as   מצוה – meaning obligation but reversed to mean optional. Moshe took the spiritual staff and transformed the Jewish mind to understand that nothing is haphazard or optional, which is what Amalek wanted to teach. Pinchas elevated something that was optional to a higher level of obligation.

Tzaha”l today has elevated the purpose and goals of Am Yisroel to the level of Torah and Avodah and Gemilus Chassadim. May their sacrifices be considered the modern day Korbanos/sacrifices, but their deeds and actions should lead Klal Yisroel to serving Hashem and to bringing Moshiach sooner than intended, thereby offering, and bringing the other types of sacrifices in the service of Hashem.

* Rabbi Yaakov Moshe Charlap יעקב משה חרל"פ, 1882 - 1951) was an Orthodox rabbi, talmudist, kabbalist, Rosh Yeshiva of the Mercaz HaRav yeshiva, and a disciple of Rabbi Abraham Isaac Kook. Rabbi Charlap served as rabbi of the Sha'arei Hesed neighborhood in central Jerusalem, and author of the Mei Marom series of books on Jewish thought. His grandson, Rav Zevulun Charlop z”l of Yeshiva University passed away last week.

This week’s Dvar Torah is sponsored by Victor Wahba in memory of his mother Camila Wahba

Can someone feel both embarrassment and exhilaration at the same time? Well, I recently had this experience on my last trip to Chicago. On Motzai Shabbos I spoke at Avos U’Banim, our version of parent/child learning. I was introduced as a rabbinic guest from San Diego. At the conclusion of my talk, one of the fathers approached me and told me his mother was born and raised in San Diego but had left many years ago. I was curious to learn her name thinking I may know some of his relatives. At this point he only told me the family surname but did not offer her given name. I asked him, but he uncomfortably refused and said, "It is forbidden to say your parent’s name.” I looked at him with a glint of disbelief and replied, ”I believe that the halacha is you are not permitted to call your parents (or in-laws for that matter) by their first name, but are allowed to reference their name.” For example, you could say the name when asked to be called to the Torah. I would need to say my father’s name. So, I asked once again if he would please let me know where it says that you can’t even reference a parent’s name.” a few minutes later, while the kids were eating pizza and waiting for the raffle, he brought over a book/sefer of Halachos which discussed the topic of laws concerning honoring your parents in English. It was titled “The Fifth Commandment.”  He then showed me this halacha/law as well as the footnote where it is found in the Shulchan Aruch!

It was at that exact moment that I felt embarrassed to the point of humiliation and at the very same time I had a feeling of exuberance. As a Rov I felt embarrassed that I did not know or recall a law straight out of the Shulchan Aruch, the Code of Jewish Law. This emotion was immediately followed by the joy of learning something and strengthening my learning and knowledge in an area that needs it. Later, I processed this event and realized the ethical improvement opportunity that I experienced through that episode. I initially displayed a sign of Gaava/haughtiness by stating,” Show me where it says that.” My attitude was one of presuming I knew this halacha, yet I recognized my error and learned to humbly accept the correction. A person can accept a correction in one of two ways, begrudgingly or graciously. I opted to accept the correction graciously as this is a sign of anivus/humility.

The notion of not calling a parent by name or even referencing a parent’s name is that it shows a lack of respect. Just as we don’t say the name of God, we also do not overtly say the names of  our parents. Names in general, especially names in Judaism, are a serious business; they are Hebrew names, names of Lashon HaKodesh, the holy tongue. The Jewish name is elevated because each name is Lashon Hakodesh, a clear differentiation from secular names of the gentiles.  The greatness and importance of the Hebrew language is highlighted several times throughout the Torah.

In this week’s Parshas Vaera the Torah states in Shmos 6: "לכן אמר לבני ישראל אני ה' והוצאתי אתכם מתחת סבלת מצרים והצלתי אתכם מעבדתם וגאלתי אתכם בזרוע נטויה ובשפטים גדלים"  “Therefore say to the Israelites [in My name], I am God. I will take you away from the forced labor in Egypt and free you from their slavery. I will liberate you with a demonstration of My power, and with great acts of judgment”. The Mechilta on the passuk ולקחתי אתכם לי לעם  - I have taken them to me as a people, states that this  was in the merit that they [the Jews] did not change their language and furthermore used their Hebrew names. Rav Meir Simcha of Dvinsk, in his work Meshech Chochmah to Shemos 6:6 — Why did Yosef say כי פי המדבר אליכם - the one speaking to you - (which Rashi says that he was speaking Lashon HaKodesh)? Chazal tells us that in the zechus/merit that שלא שינו את לשונם  - they did not change their language-  in Mitzrayim/Egypt, they merited the geulah/redemption. What this means is that even in galus, even in exile, they had a broader vision that one day they will be redeemed and have a homeland and will speak their own language. They spoke Lashon HaKodesh with an eye towards geulah. That is what Yosef was telling his brothers — that he speaks Lashon HaKodesh because he knows that this is a step towards geulah, a step towards Redemption.  

It is for this reason – the fact that the Israelites separated themselves from the Egyptians - that the Rabbis established the ritual of reciting the blessing on four cups of wine during the Passover seder.  Having a different language, using, speaking our own” Jewish’ language, brought about a separation, thereby maintaining a distance from the Egyptians. History has proven thatwhen the Jewish people try to get close to the gentiles in their country we end up being persecuted. On the other hand, so long as we maintain our distance from the non-Jewish population, we prosper in that country. An interesting side note to process is that every Shabbos night we perform the ceremony of Havdalah which is a separation between the holy and the mundane. The preferred, most choice liquid to use is wine because wine is a symbol of separation, just as it was when we were in Egypt. There are other laws related to wine.  These halochot – laws – also serve to keep us separated as a people. to maintain our relationship with Hashem. One such halachah is Yayin Nesech - not to drink uncooked wine touched by a non-Jew.

This notion of separation does not preclude the Jewish people from participating in the many areas of the world. Rather, it encourages us to find and maintain ways to keep ourselves holy and unadulterated from the rest of society. The great challenge is to maintain our commitment to Hashem, the Torah, and Mitzvos at ALL times. Clearly, as outlined in this week’s parsha, if we create the barriers of not changing our language and keeping our Hebrew-given names, the ultimate redemption in our day will be facilitated, just as it did for our forefathers at the time of our deliverance from Egypt!

One of the most common – and upsetting – causes for parental angst   is when their children fight among themselves. There is nothing so troubling as sibling rivalry. When we, disconnected from such ongoing rivalry, are told that this ongoing fighting and rivalry is deeply disturbing, we may be inclined to chuckle, shrugging it off, thinking it’s cute. It may very well be ‘cute’ when the squabble is about some silly, insignificant situation among young children. Unfortunately, those same children as teenagers and then adults often get into major arguments and disagreements with their siblings over money and other possessions.  These sometimes-ugly fights between siblings typically take place when parents pass away and there is money to be divided and a yerusha/inheritance that needs to be sorted out. The best way to break up a fight is to avoid it in the first place. Reality - and statistics - show us that even though most assets left to children could be distributed without incident, stress, anger, and ugly fighting occurs far too often. Those same parents who were distressed when witnessing their children fight while they were alive, surely fret over witnessing their children fight when they are looking down from the next world and can no longer intervene.

There are situations when sides taken by children result in open wars of one group against the other.  (Perhaps that’s how the Hatfields and the McCoys started their everlasting feud). Reb Yitzchok ben Nisan of Vilna in his sefer Kehilas Yitzchok enlightens us regarding a passuk in Devarim: The Torah states in Devarim 14:1 "בנים אתם לה' אלוקיכם, לא תתגודדו ולא תשימו קרחה בין עיניכם למת"  : “You are children to Hashem our God. Do not make groups and do not place a scratch between your eyes.” The Gemara Yevamos 13b explains לא תתגודדו  as ”Do not make groups and groups against each other.” The Kehilas Yitzchok tells a story of a city whose Rabbi passed away. Even before the Rabbi was buried there was machlokes/division about hiring a new Rabbi! One side argued that the Rabbi’s son has the rights to the pulpit; he should take over for his father. A different group demanded they reach out to a certain large city and select a well-known Rabbi from there to relocate and take over here. Others spoke up and said why should we look at another city? We should select a new Rabbi from our own town because he is a great Torah scholar. In the meantime, a great Darshan (highly qualified, wise man who is able to expound upon and explain the Torah) ascended the pulpit to eulogize the Rabbi of the city who had passed away. During his eulogy he mentioned the machlokes raging throughout the city causing   groups forming on different sides of the aisle. He cried out exclaiming that the Gemara warns us not to cause bands of people to be divided, fighting over issues. The Darshan raised the question regarding how we need to see why the Holy Torah deemed it necessary to hint, mention, and warn us not to make a machlokes, to avoid creating opposing groups focused upon building opposing sides of basic issues, specifically when speaking about a deceased person. Couldn’t the Torah find another place in to apply this issue?  Why should such a discussion take place here at the very time when discussing the laws regarding the death of someone in the community?   The answer is that the Author of the Book, The Ribbono Shel Olam, knew exactly, from the very beginning of time, that people come to disagreements when someone passes away. By nature, when someone dies, that very loss automatically brings out the harshness of people choosing and picking one side or the other.The Kehilas Yitzchok concluded, ”Just as we now have in our own community.”

It is not only over money that people disagree; people sometimes come to argue on everything and anything. Some say the person should be buried in this type of casket while others say the deceased should be carried directly on the shoulders of important people to show greater respect. Some say there should be many eulogies to give greater honor and respect to the deceased while others challenge and claim the deceased never would want to burden the community with a long funeral. There are many other examples of ways for anger and divisiveness to develop. Therefore, the Torah HaKedosha instructs us at the outset not to make rival groups of this opinion and that opinion. Rather, this is the time to become unified with one voice, as an Aguda Achas, to call out united as one group bound together. This is the symbol of what the Book of Bereishis is about. This is how the Book of Bereishis ends.

In this week’s Parshas Vayechi the Torah states in Bereishis 48:1 "ויחי יעקב בארץ מצרים שבע עשרה שנה, ויהי ימי יעקב שני חייו שבע שנים וארבעים ומאת שנה"  “And Yaakov lived seventeen years in the land of Egypt, and it was the days of Yaakov’s life -  one hundred and forty-seven years”. Parshas Vayechi is unique in that it is a ‘Parsha Stuma’- a closed section. There are no spaces left between last week’s parshas Vayigash and this week’s parshas Vayechi. Several commentators give insight as to why this is. The Midrash Rabbah explains since Yaakov Avinu dies, the subjugation of the Jews in Mitzrayim will begin. A second interpretation is that Yaakov wanted to reveal the end of days, the time when Moshiach will arrive. And so God ‘closed him up’ and took away this ability. A third explanation is Hashem in His mercy closed up, hid all the difficulties, tragedies, and problems of the world. This also signifies that Yaakov would be protected from any of the infighting that may occur among his children. The manifestation of Yaakov being protected and not be subjected to any discord from his family truly gave him that ‘life’ both in this world but more importantly in the world he was now heading towards.

We all want peace in our family and homes whether the children are young or growing older, but we especially want our children to get along when they are older. This Shabbos Parshas Vayechi was established by the National Association of Chevra Kaddisha, the Holy Burial Society, to be the Shabbos dedicated to focusing of end-of-life concerns. The transition to the next world should be an easy and pleasant one for everybody.    

This week’s Dvar Torah is sponsored by:

Bette Gould in memory of her father, Michoel ben Dov, Mr. Max Landau, on his Yahrzeit the 2nd of Teves                                     

Victor Wahba in memory of his father, Yaakov ben Avraham, Mr. Jacques Wahba on his Yahrzeit the 4th of Teves .

The Rabbis, of blessed memory, coined a phrase "הכל הולך אחר החתום"  - “everything follows the conclusion,”: the culmination of something is the crown for the entire event. The Gemara in Avoda Zorah tells us that even a person who sinned his entire life but did Teshuva/repented at the end of his life is considered as if his entire life had been lived in righteousness. L’Havdil - to make a separation between the holy and mundane - in sports, a team could be messing up the entire game, but if they manage to win the game, all the negative is forgotten. However, the reverse scenario is equally true, because the end reflects on everything that came before it.

Today, the eighth day of Chanukah, is referred to as “Zos Chanukah”, This Chanukah! The naming of the day is taken from the Torah reading of the last day of Chanukah. The Torah states in Bamidbar 7:84 "זאת חנוכת המזבח ביום המשח אתו..."  “That was the dedication offering for the altar given by the princes of Israel on the day that it was anointed”.  This dedication took place after all the princes had brought their dedicated sacrifices to inaugurate the Mishkan.  The last day of Chanukah is not ‘just’ the last day;  it is the day that encapsulates all eight days of Chanukah together. The eighth day of Chanukah seems to have the power and effect of all the eight days of Chanukah combined.

I heard Rav Boruch Rosenblum from Bnei Brak speak about today. He said in the sifrei Chassidus, a great deal of writing is devoted to the holiness of Zos Chanukah, the last day of Chanukah. The Rebbe of Ruzhin taught: The levels which even the greatest Tzadikim are unable to reach on Rosh Hashana and Yom Kippur are attainable for a simple, uneducated Jew to attain on Zos Chanukah. Alternatively, it was said that whatever great tzadikim can accomplish on the Days of Awe (Rosh Hashana and Yom Kippur), every single Yid/Jew can achieve with his prayers on Zos Chanukah! It is further explained in the name of the Ariza”l, that the amazing thing we all say in the morning Birkas Krias Shema in the Bracha of Yotzair Hameoros, we mention eight praises of HaKadosh Boruch Hu, "פועל גבורות, עשה חדשות, בעל מלחמות, זורע צדקות, מצמיח ישועות, בורא רפואות, :נורא תהלות, אדון הנפלאות" For He alone is the 1. Performer of mighty deeds 2. Maker of new things 3. Master of battles 4. Sower of acts of righteousness 5. Causer of deliverance to sprout forth 6. Creator of cures 7. Awesome in praise 8. Master of wonders! Each one of these eight praises is compared and connected to the eight days of Chanukah. The praise of God being the performer of good deeds is connected to the first Ner/light of Chanukah, the maker of new things is connected to the second Ner of Chanukah and so on. The final praise of Adon HaNiflaos is contrasted to Zos, the eighth and last day of Chanukah - today - the day we lit the last light.

The Bovober Rebbe explained that this is what Dovid HaMelech had in mind when he composed Hallel 118 "מאת ה' היתה זאת, היא נפלאת בעינינו"  - “This is Adonoy’s doing, it is a marvel in our eyes.” God’s doing was that He gave us Zos Chanukah. The Bobover Rebbe asks, ”Why did Hashem give us this day? Because it is a marvel in our eyes!” The ‘marvel in our eyes’ is reflected in the eighth praise of Hashem being the Master of all wonders.

As we look around the world today, seeing Jews from all corners of the earth, do we not think for a moment that there aren’t Jews who don’t need Niflaos -  wondrous things - in their lives? Are there any Jews in the world who don’t need salvation from the One above? Are there Jews in the world who couldn’t use a miracle or two from God? Everybody needs something, whether it is a livelihood, health, a shidduch (a mate), shalom bayis (peace in the home), chinuch - to educate our children properly. Everything and anything that a person needs Hashem will give to the person who turns to Hashem for help and guidance.  This is the time, Zos Chanukah, the time and the day of wondrous things that Hashem will give. This idea of Chanukah is powerfully connected to this week’s Torah portion.

The Torah in this week’s Parshas Mikeitz in Berishis 41:14 states: "וישלח פרעה ויקרא את יוסף ויריצהו מן הבור..."  “Pharoah sent messengers and had Joseph summoned, and they rushed him from the pit or dungeon”. The Gemara Rosh Hashana tells us that Yosef was summoned on Rosh Hashana. Rabbeinu Ovadia, in his commentary Seforno, explains that they rushed Yosef out of jail. Why did they need to rush? What was the urgency? The Seforno explains that when the time of salvation arrives, it comes in a moment. Once that moment arrives, we must act swiftly, we run to do it. Yosef’s salvation came, and he was set free. Yosef needed to act quickly.

Sometimes a person complains that nothing is going well for him or her. He can’t make a living, can’t find his/her bashert. He or she is old and sick, our children aren’t following in the way we raised them, this is not going well, that is not happening, etc. This final, eighth day of Chanukah provides everyone the opportunity to get out of his or her pit. Everybody has their pit in which we find ourselves at one point or another in the course of our lives. Each and everyone one of us is in our private pit, struggling with our “peckle”. Some of us have multiple troubles in life and for some there are too many to list. Nevertheless, on this day of Zos Chanukah, we have the spiritual capacity to swiftly leave the pit because the 8^th day is the day of Adon HaNiflaos.

May HaKadosh Baruch Hu, the Master of all wonders, bring wondrous happenings to every Jewish home, to each and every one of us, and may the light of the neiros Chanukah shine brightly in every home, bringing the ultimate Geulah Sheleima, the complete redemption, speedily in our days. Amen!

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Parshas Chayei Soroh – The Perils of War

When it comes to war there are many different strategies and ongoing intense planning sessions required to takedown the opponent. Three mechanisms come to mind regarding the current battle which the Jewish people are fighting.  The first, obviously involve sophisticated use of physical armaments, guns, aircraft, and ships as well as placement of materiel and manpower.. Second, the daily need to publicly address the false narratives and lies being spread - not only by the  enemy on the southern border of Israel, but the media promoting so many of those lies throughout the world. The third mechanism, which, unfortunately, will continue to grow, is the economic battle that is visibly threatening the stability of one of the most successful economic countries in the region.

As I previously wrote, a call to say Avinu Malkeinu during these difficult times was suggested by leading Rabbinic authorities. We here at Beth Jacob took this up, reciting Avinu Malkeinu daily during Mincha.  The point of adding certain Tefillos/prayers and or Tehilim is not just to say the words, but rather to internally process their powerful meaning, reciting each word as a plea to God. We typically say Avinu Malkeinu during the ten days of repentance when our personal lives hang in abeyance, and on public fast days, recalling a tragedy that gives us pause to reflect upon. But the reciting of Avinu Malkeinu is different now, as it carries implications for Jews around the world and Israel specifically.

Tefilla/prayer in Judaism is multi-dimensional. Tefilla speaks for individuals, groups, and the entire Jewish people. This, too, is reflected in the Avinu Malkeinu prayer, as it can be dissected in different parts to meet the needs of targeted audiences. I will share a few lines to illustrate my forthcoming message. By and large the media outlets around the world are biased against Israel (and whenever I mention Israel, it does not only refer to the land of Israel, but to the Bnei Israel -the Jewish people everywhere). We are being verbally attacked by hateful propaganda. Therefore, we say “Our Father, our King, seal the mouths of our adversaries and accusers.” The haters of our people throughout the world are constantly thinking and conspiring - knowingly and unknowingly – of means and methods to attack us. To this we say, “Our Father, our King, thwart the counsel of our enemies.” The last example I will share is "אבינו מלכנו בטל מחשבות שונאינו"  - “Our Father, our King, nullify the designs of those who hate us.”  This war has drawn hundreds of thousands of Jewish and non-Jewish workers in Israel away from their day jobs, placing an enormous strain on the usually robust Israeli economy. A second degree of cause is that several countries around the world have cut off diplomatic economic ties with Israel. Here are some of the challenges Israel is facing on the home front.

The following is an excerpt from Anchal Vohra, a columnist at Foreign Policy.

In southern Israel, crops are now waiting in the sun, wilting further with every passing minute, and shuddering a bit as army vehicles buzz past. The area’s farms have become a vast army staging area, packed with olive green tents and tanks. Farmhands are nowhere in sight.

The veritable greenhouse of the nation is now dependent on university volunteers. They have tried to salvage the situation and pick the fruit before it rots, but their efforts have fallen short and the Israeli government has already started to import some items.

Israelis are proud of their technological innovations in agriculture and of their ability to grow in a largely arid region and feed their people. Now it is at the top of the list of sectors that will bear the brunt of a long war with Hamas. Oil and gas, tourism, health care, retail and technology are some of the others. “Many of my colleagues have left,” said Cindy, a caregiver from the Philippines who asked to be identified only by her first name for safety reasons. “We are going, too, if it gets any worse,” she told me at a market in Jerusalem.

Many airlines have stopped flying to Israel while the government has asked for activities at a gas field to be halted to minimize the risk of a targeted attack. The Israeli shekel has already plummeted to a 14-year low; the central bank has cut the forecast for economic growth this year from 3 percent to 2.3 percent, and prominent industries are facing disruptions.

Israel entered the war with $200 billion in reserves and $14 billion in aid, mainly for military funding, from the United States. And yet experts say the ongoing conflict will cost the Israeli economy billions more and take much longer to recover than it has in the past. Israeli volunteers at home and abroad are chipping in with extra labor and economic assistance—an admirable gesture but insufficient to make up the economic shortfall.

Entire towns have been abandoned and businesses shut down as 250,000 people have been evacuated and forced to seek refuge across hotels in the country or with relatives living elsewhere. Furthermore, the call to 360,000 reservists, who were employed in various jobs in peace time, has stretched companies and made their continuation as profit-making businesses precarious.

“This war will cause additional costs compared to these two (previous) confrontations also because of a massive participation of reservists, who are inserted in the labor market in normal times but will be absent from their jobs during the war,” Strawczynski said. “If the war is long, the impact of lack of human resources will result on a high cost for the Israeli economy.”

Tourism, a sector that makes up 3 percent of Israel’s GDP and indirectly provides 6 percent of total jobs, has been dealt a fatal blow, too. The beach in Tel Aviv and cobbled lanes of the old city in Jerusalem, the main tourist attractions, both lie vacant.

The economic pressure for the land of Israel is not a new phenomenon. In this week’s Parsha Chayei Soroh the Torah relates Avraham Avinu purchasing the Mearas Hamachpeila for the exorbitant amount of four hundred silver shekel pieces to bury his wife, Soroh Immeinu. According to the Hammurabi code of that time, a year’s wage for a working man was between six and eight Shekels.  After Avraham paid Ephron, the Torah states in Bereishis 23:20: “This is how the field and its cave became the uncontested property of Avraham as a burial site, purchased from the children of Cheis.”  *Rav Shmuel Mohilever asks why the Torah needs to relate in such detail, relating the specific business transaction between Avraham and Ephron and the sons of Cheis, especially, to the degree of informing us of the final sale price?! Rav Shmuel explains that the Torah wants to teach us that at a when time we need to redeem our holy soil from “others” we will do so at any cost. Avraham models for us that we will pay and overpay any amount to buy, maintain, and keep Eretz Yisroel. Money is being spent and money is being lost in the economy. Nevertheless, we will overcome all adversity - Mi K’Amcha Yisroel, Am Yisroel Chai!!!

*Rav Shmuel Mohilever 1824-1898 was a rabbi, pioneer of Religious Zionism and one of the founders of the Chovevei Zion movement.

On May 7,^th 1973, An estimated 100,000 people marched along Fifth Avenue to show their support for Soviet Jewry. Leading the two-mile procession, which began at 72nd Street and culminated in a mass rally at Dag Hammarskjold Plaza opposite the United Nations, were 44 young people dressed in black and white striped prison uniforms symbolizing the number of known Soviet Jewish “prisoners of conscience”. The memory of watching this event at the age of nine, standing in the midst of an immense crowd, was permanently seared into my mind.

Over the years I pondered the effects that rallies and demonstrations have on governments and policies. Did the great Russian Bear really care what a bunch of Jews were yelling in New York? We can surely say that, at least to some extent, politicians are influenced with regard to how they speak, react, and vote based upon their constituents’ reactions. Do politicians actually listen to the voices of their constituents s in order to remain in office? One can argue that at the very least such public outcries and demonstrations may make a difference. 

This past Sunday,  my conceptual understanding of the value of organizing, demonstrating, and participating in a rally took on new meaning.   My wife and I attended a rally in support of Israel which drew hundreds of Jews from throughout San Diego. Most of the Jews who attended were not observant in the least, and many, perhaps most, were Israeli citizens living abroad. I found myself deeply connected to my people on an entirely new level: we are looked upon by the world as being the same – we are all Jews.

I then took notice of the behaviors of the Orthodox world during the past three weeks. I am not going into the gory details or rehashing the horrors we witnessed in Eretz Yisrael on the last day of Yom Tov. Rather, I believe it is important to state and take a deeper look at the intense and oftentimes selfless, giving acts of chessed and deepest levels of care  Jews throughout the world are expressing and doing. There are the massive monetary relief efforts pouring into Israel (and let me remind us all, that it is still not enough). Within Israel, restaurants, which only a few weeks ago were serving non-kosher food, have sought out the strictest means for koshering their kitchens in order to prepare food daily for thousands of refugees and chayalim (soldiers); individuals throughout the country have instantaneously formed groups where each member prepares three meals per day for a minimum of twenty-five people in need.

Throughout the world Jews have organized times to gather to say Tefillos,- prayers, have organized world-wide online or in-person Tehillim (Psalms) groups, asking for mercy from Hashem continuously around the clock. People are learning more and have made commitments to learn more Torah in merit of the hostages, the wounded, and the success of Tzaha”l, the Israel Defense Forces.  Moreover, I came to see, to recognize the deep, genuine Ahavas Yisroel, the love of Israel, that Jews have for other Jews when we are stripped down to nothing else but seeing each other as a fellow Jew. Thanks to the speed of the Internet, there is remarkable ability to witness how every Jew finds his or her way to help the cause. This tragedy in Israel brought out the best in us, the best in every Jew, religious and secular alike, worldwide, to find a way to be a positive contributor in our collective struggle as Jewish people. For some, it may be putting on a kippah, attending minyan a little more often, depriving oneself of some joy or pleasure during this time of conflict. The Jews who have demonstrated in solidarity at a rally, attending  ‘simply’ because they are Jewish, make a strong, powerful statement to all of us and to the entire world. Jews throughout the United States, Canada, Europe, Australia, are openly demonstrating their commitment and Jewishness. There are continuously growing examples of Jewish pride. I have been told, and have witnessed, a strong, deepening tendency for Jews to speak up against hateful, antisemitic attitudes, even openly risking their jobs to express dismay of their superiors’ apathetic reactions towards the horrific murderous acts of Hamas and the growing Hizballah attacks.

Whether it is the voices screaming out the words of Tehilim or the rally goers yelling out ‘Am Yisrael Chai’, all are directed to the One Above, Avinu Shabashayim, our Father in Heaven. There are no other nations, no other people in the world who share such a powerful, unique relationship than we Jews have towards each other. Where does this all come from? We all know that this is a silly, rhetorical question, we all know where we get this from ~

In this week’s Parsha Lech Lecha the Torah relates the story of a war between four and five kings. Abram’s nephew Lot is taken captive. At this point the Torah states in Bereishis 14:13 "ויבא הפליט ויגד לאברם העברי והוא שכן באלני ממרא...."   “The refugee who escaped came and brought the news to Abram the Hebrew and he dwelt in the plain of Mamre….”  Rav Samson Raphael Hirsch (1808-1888) stresses the complete contrast to what is told of Lot in the preceding verses. העברי Avraham had remained the Ivri, whether that means the stranger who had come from the other side of the river, or, as Rav Yehoshua takes it, the one who stands on the other side, who stands in opposition to the whole world. Avraham remained isolated in his own distinctive character and was known and recognized as such. Rav Hirsch says there are the words of Bnei Yisroel and the words of the other nations of the world. Rav Boruch Ber Leibowitz, Rosh Yeshiva of Kamenitz, says there are only two nations in the world: the Jews and the Goyim (all the other nations of the world).

We, the Jewish people, are looked upon as the “other one” the one on the “other side”. Whatever that other side means, for better or for worse, for good or for bad, it is directed at you and at me, at every Jew - despite how they look or dress. It makes no difference to the other nations of the world if we are observant or not. The world doesn’t care if we are Republicans, Democrats, socialists, liberals, conservative, rich or poor, intelligent or ignorant, famous or infamous, strong or weak, learned or naïve. In the eyes of the other nations of the world, we are all the same. We are Jews. Sometimes that Jew will be liked, perhaps, on rare occasions, even appreciated. However, unfortunately – and importantly - most other times throughout history the Jew is despised. If the Goyim don’t care, choosing to view each of us as a Jew, we should also look at ourselves as a Jew. Avraham Avinu, the very first Jew and the father of Judaism, clearly looks at all of his children simply as Jews and loves them as such.

Rav Grossman from Migdal Emek complimented this with a beautiful insight.  There is a custom before one begins to daven/pray in the morning to say the words הריני מקבל :עלי מצות עשה של ואהבת לרעך כמוך  - ‘Behold, I accept upon myself the positive commandment of loving my neighbor as myself’. Rav Grossman asks, if we are starting to daven to Hashem, shouldn’t we say, ”I am accepting the positive Mitzva to love God”? Why mention ‘to love my neighbor’ if I am starting to daven to Hashem? He responds by saying that the most cherished thing for a father is to have his children get along and to love each other. If the children in a family love each other, that becomes the greatest sense of pride and joy for a father. Avinu Shebashamayim, our Father in Heaven, is now seeing the outpouring of love that His children are showing for one another, each in his or her own unique way. My way doesn’t have to be his way and his way doesn’t have to be my way. We are each a proud Ivri, the son (or daughter) of our father Avraham. That is His way. Hashem sees all His children come together. If we, the entire Jewish people, are on the same side as Avraham Aveinu, Abraham our forefather, Hashem will fulfill all His promises to Avraham and these promises will be fulfilled through us, through our unity and our actions, today.

When I was a young boy, all of us needed to be more creative and intuitive than we tend to be today. We did not have the wealth and breadth of material goods, food choices, etc. as most of us take for granted today. I was born less than twenty years after the destruction of European Jewry during the horrific years of the Holocaust. Refugees entering the U.S. during and immediately following W.W. II were just that - refugees. Re-building the Jewish people (and the same goes for the State of Israel) didn’t start taking shape in earnest until the mid-1980s. My parents a”h were expert recyclers, intentionally making use  of every part of anything, creatively re-purposing any number of items. We had no concept of living any other way, appreciating our lives, feeling good and genuinely believing we had everything.  Recently, I was reminded of one of the classic examples of something my parents did; I’m sure many other families did the same. As Rosh Hashana approached, we received dozens of greeting cards wishing us a happy and healthy new year. As mentioned above, my parents recycled routinely, it was a part of our daily living fifty years ago! We re-purposed almost every used item for something else. We saved all the cards, punching  punched a hole in the corner of every card, stringing them up in our sukkah as a decoration from wall to wall. It was an activity we all enjoyed – reading the cards while eating in the sukkah, happily speaking about those  who had sent them. Back then we didn’t have the option of buying ready made sukkah decorations, rather innovation kicked in and we enthusiastically made our own.  

Last week, I received a real  Shana Tovah/New Year card actually delivered to our mail box. Thirty years ago, I used to get about two dozen cards; over the years this mailing of personal Rosh Hashanah cards custom has dwindled. This is caused by two factors; the new generation does not send cards and the greeting card industry is on the decline, falling by an average of 3% each year. Due to the decline in purchases, department stores such as CVS and Walmart have been left with no choice but to limit their display space for greeting cards.  Surveys have been conducted to determine why people no longer tend to send cards. There are several reasons why. For some, reasons of ecology and minimizing clutter tend to be the motivator. In general, many people are opting to go paperless, preferring to post a message on Facebook or to send e-correspondence to wish their friends and relatives a happy holiday. This is especially true for younger folks. Truth be told, I received many good wishes through calls, texts etc., but to date I have only received one card! When I saw the sender of that card, I went over to thank him and expressed my appreciation knowing this is somewhat of a fading tradition. He told me he had to go to multiple stores to find New Year’s greeting cards and remarked how scarce they are among the selection and locations to be found. One of the benefits and values to the origination of these cards is they save time calling friends and relatives, especially when speaking with people whom we have not spoken to in a long time. A second benefit is that the wording of well-designed greeting cards transmit the perfect message we want to convey to a specific person in a particular situation. General greeting card messages address the gamut of celebrations of life, including giving of consolation consoling and comfort during a difficult time or sending general wishes.

The liturgy for Rosh Hashana and Yom Kippur is similar to the concept of the perfect messages we need to convey to Hashem. The machzor- מחזור, plural machzorim, is the prayer book which is used by Jews on the High Holy Days of Rosh Hashanah and Yom Kippur. Many Jews also make use of specialized machzorim on the Shalosh Regalim, the three pilgrimage festivals of Pesach, Shavuos, and Sukkos. The machzor is a specialized form of the siddur, which is generally intended for use in weekday and Shabbat services. The word machzor means "cycle"; the root ח־ז־ר means "to return". We return and review the same prayers over and over again. The term machzor originally referred to a book containing prayers for the entire year, including weekdays and Shabbos as well as all holidays.  

Over the last century newer publications with commentary and elucidations have been added. In addition, the old English translation has been replaced by today’s colloquial English. Credit must be given to the Birnbaum Machzor, published in 1951, written by Paltiel Birnbaum. This machzor was a major breakthrough for American Jews, helping the davener to relate and connect to the davening in a more meaningful way. We must ask ourselves, is it really the English translation and the commentaries that make our Tefillos desirable to Hashem? Surely it is beneficial to understand what we are saying, and knowing what we are saying does help our focus. In the introduction Birnbaum writes, “For nearly two thousand years the Hebrew prayers have helped to keep the Jews alive, saving them from losing their language and identity.” Indeed, on the Days of Judgment, when we contemplate a turbulent past and an uncertain future, the machzor and the tefilos (prayers) form a stable text to which we can attach our hopes, dreams and aspirations. But the prayers are also complex and confusing, even to the initiated. For over a thousand years—and, indeed, for our personal lifetime—the machzor has been a sure-footed guide. And that’s perhaps another reason why it has lasted as long as it has. When everything around us is changing so rapidly, we often find solace in those things that stay the same. Just as there are certain tunes we associate with the Days of Awe, there are also certain books. For many, the Birnbaum machzor, or any version a person has made their personal choice, will remain with them and continue to be among the greatest, and even the most precious books guiding and leading us.

Perhaps the most important lesson of Tefilla in general and the davening of the Yamim Noraim/ Days of Awe are summed up by The Alter of Kelm. Rav Simcha Zissel Ziv (1824-1898)  points out that prayer is unique in the various ways we connect to God. The Gemara Brachos 6a states that Tefilla/Prayer is the essence of דברים העומדים ברומו של עולם  things that stand on the highest plains of the world. He explains the “things” are the words of Tefilla. Omdim, they stand and become the foundation for raising a person to the loftiest plains of the universe. By just saying the words with the proper intent or direction, we can ascend to spiritual heights beyond any other means possible for taking us there.  We do not need to understand everything we are saying to elevate ourselves in order to experience a spiritual high. Rather, it is the prayers themselves, those special, powerful words that will bring us to a place closest to Hashem.

Let this Yom Tov season be the time and place for each and every one of us to be elevated to the highest levels of our world. Allow the words that emanate from our lips, the intentions of our brains, and the passion of our hearts raise us up by merely reciting the words over and over again as they connect within us through the Machzor. Let the words of Chaza”l speak for themselves, granting us all the opportunity to serve the King in health, strength and nachas for another year!

Ah Gutten Shabbos & Ah Guut Yor

Rabbi Avraham Bogopulsky

Concentrating in Shul during davening is challenging enough without any outside interference. Many have experienced the annoying hand in your face at the Kotel with someone asking for tzedakah. Most people give willingly without interruption and may even be inclined to give more to the individual if they weren’t so disruptive. In many large shuls cross the United States, a different but still similar scenario occurs  involving a  group of collectors who, in the middle of davening, show up unannounced and proceed to walk up and down the rows clanging their change, asking individuals at prayer for donations to a various number of causes. In an attempt to minimize the distraction of asking for change, some members of the minyan bring a preset, organized stack of money to give to each hand placed in front of their face. Some people bring quarters, others bring dollars, leaving the contribution in clear view so that the collector understands that he is to take a predetermined stack of money and then move on. This strategy definitely has its advantages: first, the person donating the tzdakah knows precisely what amount he is giving,  and second, the donor is able to avoid any interaction between himself and the receiver. Although on the surface this seems to be a great idea, it does come with a modicum of downside. Everything in life has its pros and cons. One common issue that I have identified is on occasion, we tend to think that if I offer something, and people take that offer, then I have done something positive. But sometimes, allowing someone just to take a stack of money without it being overtly handed to that individual, may ultimately can lead to entitlement and prerogative. I will illustrate this in more detail as I have observed a few situations that reflect the importance of giving and not just taking. Both of these examples are with children but should be translated to adults doing the same thing:

First, Kiddush: Baruch Hashem, Beth Jacob has a kiddush after davening every Shabbos morning whether there is a sponsor or not. The kiddush is self-serve, buffet style, inviting people to come and take the food – a normal procedure typical of Shabbos kiddush.  Children tend to happily approach the tables and take whatever they want and as much as they want. I understand that kiddush is designed for people just to take. At the same time, children should be educated to learn that they need to ask for and be given food, not just take whatever they wish.  A considerable part of every child’s social and emotional development involves learning that it is not appropriate to assume that simply because I see something I want that I can just take as much of it as I wish.  The next time you go shopping, take a quick look at the fruit department in any grocery store.  It’s highly likely that you will see a child go to the bins of grapes, pick at them and pop them into his or her mouth. Worse yet, while waiting with his or her parent at the checkout line, the child might just be tempted to help him/herself to take a candy bar from the display rack.  The child may not see or understand that difference. Another Shul scene takes place at the candy man station. Traditionally, a child will approach the candy man and politely ask for a candy. The candy man may or may not ask the child a question, remind them to say please and thank you, and require a bracha/blessing to be recited and assure the candy man that the wrapper will make its way into the garbage. In some cases, this gentle guidance has all gone by the wayside -  the is left candy unattended, allowing the child to freely help him/herself to the candy.

As an observation, there is an interesting rationalization regarding why the candy man will just leave the candy bag available for the eager children to help themselves. The reason I should just allow someone to take something without me giving it to them is as follows. I reason to myself that the end results will be the same. Why should I trouble myself to put forth the effort to have to set out the candy and to be there to hand it out?  It’s really not a strenuous or time-consuming thing to do. The answer is critical and can directly lead to a potential life-long lesson. I know everyone thinks that it is only about the child taking without asking; it is equally important for the person to be there to give the candy to the child. When a person gives something to someone, a connection is made and a relationship is established. This emerging relationship creates a bond that is greater than simply being a supplier of candy. The candy man becomes the child’s friend, mentor, teacher. This is a time to use the opportunity to nurture the child to grow, to learn to appreciate the need to ask and to say ‘thank you’. Although the Hebrew word “to take” is "קח" and is used extensively to acquire something, it nevertheless is only after something prior to that acquisition has been done. This is highlighted in the beginning of tractate Kiddushin and sourced from the Torah.

The Torah in this week’s Parshas Ki Seitzay states in several places (Devarim 22:13, 24:1, 24:5, earlier 20:7)  "כי יקח איש אישה"    “When a man takes a woman”. This first half of the passuk does not mean that he literally and physically takes her but rather he marries her through a previous act of presenting her with an acquisition. To clarify, a man cannot take/marry a woman without first giving something to her. The man needs to give the woman he wishes to marry a document or money before anything else happens. Even if he gives one of those two items, there needs to be consent on her part; she openly accepts the gift or document. The meaning of “taking” is predicated upon something that happening beforehand. In addition, the woman cannot be the one to just take the money or the ketuba and become married; the man presenting the ketuba to the woman must hand it directly to her.  So too with the candy. The child should not just take it; the candy needs to be given to the child, creating a bond between giver and taker.  Chaza”l learn out that the words "כי יקח – אין קיחה אלא בכסף"  when you take – taking can only be effective when it is done with money. I can’t take something for myself without giving of myself first.

Giving and then taking creates a relationship between the giver and the taker. As we are rapidly approaching a new year when we want to take all the blessings that we need, leaving  behind all of the evil decrees.  For this to happen, we need to step up. Hashem is ready to give, but it is only effective if we give first. Only when we give our commitment and display our will to follow the Torah and fulfill the mitzvos will God be forthcoming with all that we need and want.  

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

This Dvar Torah is in the merit of a refuah sheleima for Tzvi Yeshayahu ben Toba Rochel

There is a principle in Jewish tradition that states” כל המוסיף גורע”,- loosely translated as “anyone who adds, subtracts”. Thinking about this truism, I wondered…is the opposite “whoever takes away, adds”? I searched online and found the following:

The truth value of the converse of a statement is not always the same as the original statement. For example, the converse of "All tigers are mammals" is "All mammals are tigers." This is certainly not true. The converse of a definition, however, must always be true. `

To form the converse of the conditional statement, interchange the hypothesis and the conclusion. For example, the converse of "If it rains, then they cancel school" is "If they cancel school, then it rains." To form the inverse of the conditional statement, take the negation of both the hypothesis and the conclusion. The inverse of “If it rains, then they cancel school” is “If it does not rain, then they do not cancel school.” To form the contrapositive of the conditional statement, interchange the hypothesis and the conclusion of the inverse statement. The contrapositive of "If it rains, then they cancel school" is "If they do not cancel school, then it does not rain."

This all evolved from some major rule changes in major league baseball. The three biggest changes are the pitch clock, larger bases, and making the shift illegal. Initially, there was concern regarding the impact these changes would have on the game and its players. I read an article recently which stated that everyone is happy with these rules and that these rule changes have had a very positive impact on the game. In addition, reports are now coming in from individual players and the teams regarding how the players are healthier and are not as fatigued as they were in the past. (Please contact me if you want to know all the details why). So, I found my answer to the question: “if you take away something, do you gain?” The answer is a resounding “Yes!” We see this through viewing a case from the baseball rules change of 2023.

It is interesting to note the original source of the statement of “whoever adds, subtracts”.  The Gemara Sanhedrin 29a has the following discussion about judges advancing a claim on behalf of someone, but only if the individual is a generally upstanding Jew. On the other hand, the judges do not advance a claim on behalf of an inciter, i.e., one who is accused of inciting others to idol worship, referred to as a Meisis. The braisa teaches: If the defendant did not advance a claim that he was teasing the plaintiff, the judges do not advance this claim for him. Apparently, he stated his admission seriously. But in cases of capital law, even if the defendant did not advance any claim on his own behalf, the judges advance a claim on his behalf. But the judges do not advance claims on behalf of an inciter. The Gemara asks: What is different about an inciter, causing the court to not seek to deem him innocent? Rabbi Chama bar Chanina says: I heard at the lecture of Rabbi Chiyya bar Abba that an inciter is different, as the Merciful One states concerning him: “Neither shall you spare, neither shall you conceal him” (Deuteronomy 13:9). In this unique case, the court is not required to try to deem him innocent.

Reb Shmuel bar Nacḥman says that Rebbi Yonasan says: From where is it derived that the judges do not advance a claim on behalf of an inciter? It is derived from the incident of the primordial snake who tempted Chava; he was the first inciter. As Rebbi Simlai says: The snake could have advanced many claims on its own behalf, but it did not claim them. And for what reason the Holy One, Blessed be He, did not advance these claims for it, deeming the snake exempt from punishment? Because the snake did not advance these claims itself.

The Gemara asks: What could he have said? The Gemara answers: The snake could have said that it is not to blame, as when there is a contradiction between the statement of the teacher and the statement of the student, whose statement should one listen to? One should listen to the statement of the teacher. Since God instructed Adam and Eve not to eat from the fruit of the Tree of Knowledge, Adam and Eve should have heeded God’s words and not those of the snake. Chizkiya says: From where is it derived that anyone who adds, subtracts? It is derived from a verse, stated by Eve: “God has said: You shall not eat of it, neither shall you touch it” (Genesis 3:3), whereas God had actually rendered prohibited only eating from the tree but not touching it, as it is stated: “But of the Tree of Knowledge of good and evil, you shall not eat of it” (Genesis 2:17). Because Eve added that there was a prohibition against touching the tree, the snake showed her that touching it does not cause her to die, and so, she consequently sinned by eating from it as well. Chava added on to Hashem’s words, consequently bringing death to the world. Nevertheless, we see the snake is the Meisis, the inciter. The punishment for someone who incites and causes others to sin is read this week on Shabbos.

The Torah in this week’s Parshas Re’eh states in Devarim 13:7 "כי יסיתך אחיך בן אמך או בנך או בתך או אשת חיקך או רעך אשר כנפשך בסתר לאמר, נלכה ונעבדה אלוהים אחרים אשר לא ידעת אתה ואבותיך"  “[This is what you must do] if your blood brother. your son, your daughter, your bosom wife, or your closest friend secretly tries to act as a missionary among you, and says, ‘Let us go worship a new god. Let us have a spiritual experience previously unknown by you or your fathers”. The word Meisis or meseth is explained by the Radak as “he tries to convince you”. The Targum explains this as: “he tries to mislead you” and the Rashbam explains, “He gives you bad advice.” The common denominator is that everyone agrees the primary purpose is to make a Jew stray from Hashem. This was the essence of the snake luring Chava away  from Hashem. True, it was the physical appearance and temptation to which she was drawn,  but this was only a façade created by the Nachash to lure her away, causing  Chava and Adom to sin.

Chaza”l explain that the root of the Meisis is the idea of silence or secrecy. There are several forces working to draw us away from Hashem and from our Judaism. Unfortunately, it is not only the stranger or the non-Jew who is tries persistently to do this; there are Jews who  repeatedly work to convince others that it is not necessary to be so observant or to spend so much time learning or even to daven. We ask for the Brachos of the beginning of the parsha to give us all the ability and the strength to recognize a snake and its true colors and kill its impact physically before it kills us spiritually.       

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

It has now been over nine and a half months of saying kaddish for my father z”l. There are a few different affects which typically occur during the course of the eleven-month obligation to recite kaddish, ranging from being a burden, to an obligation, and, ultimately, to an honor. I personally take upon myself the task of reciting kaddish first as an honor and only second as an obligation. Throughout the experience of saying kaddish, I would never say it was a burden, but can rather be challenging when it comes to traveling, planning ahead as much as possible to assure that I have a minyan in order to say kaddish. I must admit that, due to travel, there were a few times  that I found it impossible to have a minyan, so I delegated the opportunity to my nephews to say kaddish for their grandfather. Other than that, I not only recited kaddish with a minyan but have been very successful in obtaining the ‘amud’ - the lectern - to lead the services. Leading the services is more advantageous, and therefore highly recommended, for a mourner as it gives greater comfort to the soul of the departed.

My most recent trip of two weeks was replete with minyanim at all hours of the day as I traveled to many different places. The most challenging feat is always to keep in sync with the speed and décor of the minyan, and more so to stay within the nusach (text) of the minyan, be it Ashkenazic in Israel, Sephardic, Nusach Sefard, Askenazic American, and so on. The halacha/rule is the shalich tzibbur must pray using the same tradition as the congregation, foregoing his own. The best is when there are instructions and rules that control the pace and speed of the davening. Ultimately, of course, I feel most comfortable when I return home and daven in my own shul.

Many people are stubborn, refusing to “give in” or acquiesce to the norms and customs of the Shul they are visiting, or even to the shul they attend regularly. It is fascinating to learn about the origins of the differences in customs within the davening. One of my many pet peeves (I know I haven’t shared one with you lately), is during the Shabbos davening to decide whether to sing a song together with the Chazzan or to say the song line by line. The two tefillos in question are L’Cha Dodi and Keil Adon. The majority of Ashkenazic, non- Yeshivish Shuls typically will sing both of these songs all together as one, while the more Yeshivish minyanim and nusach Sefard have the custom that the chazzan sing the first paragraph and the congregation sing/hum the song but only say the words afterwards. * This determination may no longer be of any concern to an existing group, but when a new congregation, shul, is formed, the customs and traditions must be formulated and decided upon. To my knowledge, there is no book or manual that lays out all the options of what should or should not be done. In fact, there are times in the history of a congregation that the customs were changed based upon certain extenuating factors.

I was recently perusing through a sefer titled Kisvei HaGaon by Rav Yosef Eliyahu Henkin Zt”l. In volume one, page 163 of the Eidus L’Yisrael section, Rav Henkin writes about who goes first – the ”chazan then congregation – or the congregation then chazzan”. Rav Henkin beautifully outlines a rule of thumb, clearly explaining why the custom may sometimes dictate that the chazzan goes first, followed by the Tzibbur (congregation), and at other times the reverse is followed. If the piyyut, the poem, is simple, meaning there is no refrain, then the chazzan goes first, followed by the congregation.  Rav Henkin offers a few examples: Keil Adon, Shema Yisrael, and Hashem Hu HaElokim (7x) at the end of Neilah on Yom Kippur, along with many others. In these examples, the chazzan is the leader and goes first. But if a  piyyut, a poem, has a beginning and an end, including a refrain - for example L’Cha Dodi, Malachei Rachamim, and Yisroel Nosha, sung on the High holidays, along with other examples,  the chazzan sings the main body of the poem and the congregation completes it. So, if the chazzan says Shamor v’Zachor in L’Cha Dodi, the congregation follows by ending it with the refrain of L’Cha Dodi. But, in principle, if the congregation had previously said Shamor v’Zachor first, then the chazzan, followed by the congregation, completes it with the refrain. We find the same principle holds true regarding  blessings that both the chazzan and the congregation will recite. The most famous example is reciting of Shehecheyanu on Yom Kippur eve. The chazzan will begin to say the blessing out loud, while the congregation is instructed to say it along with him in an undertone and finish the blessing before the chazzan so that the congregation can say ‘Amen’ to the leader’s Bracha.

Perhaps people are adamant regarding their own customs because of their emotional attachment to their heritage despite the intellectual and sound halachik basis to the contrary. I would like to suggest- and share - an original idea based upon the famous Midrash in Devarim Rabba as to perhaps where there could be a basis for the plethora of ways and customs the Jewish people have become accustomed to practice.

The Torah in this week’s Parshas VaEschanan states in Devarim 3:23: "ואתחנן אל ה' בעת ההיא לאמר"  “: At that time [Moshe] pleaded with God, saying, The Midrash Rabbah 11:10. From where do we know that at that time Moshe prayed five hundred fifteen times? (And, according to the Ba’al HaTurim, the number of 515 is the same as the word שירה  /song that Moshe sang in front of Hashem so his prayers should be heard?) As it states, our same verse of VaEschanan also has the numerical value of 515. Chaza”l describe Moshe praying with ten different לשונות  - either understood as languages or different forms and variations of prayer. I would suggest that the sources of all the various customs stem from these myriad of prayers and forms that Moshe Rabbeinu used in his plea to enter Eretz Yisrael.

Moshe’s manner of Tefilla set the stage for how future congregations determined their specific practices. Perhaps some of those Tefillos were long and drawn out while others were short and quick. Maybe some of them were accompanied by singing, repeating refrains out loud while other prayers were said silently and more seriously. Maybe some of the davening grew through ways of dancing and clapping, even including the use of some accompanying  instruments, while others were of a more somber note, davening quietly while standing still. Moshe Rabbeinu was, in essence, the choir leader of the Jewish people during his lifetime, setting the parameters of Tefillah for all future congregations and kehillos Yisroel for all time. May all  the Tefillos of Klal Yisroel everywhere in the world bang on the gates of prayer and finally answer our prayers for Yeshuos V’Nechamos and truly experience the comfort the Jewish people so desperately need in our time.    

*This analysis is by no means complete and across every congregation and custom, but rather strictly my observations alone.

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

Typically, with the start of summer, it’s common to ask, “What are your plans for this summer?” Since school is out, it’s common for many families, time permitting, to go on a family vacation together. If it’s not possible to take time off from work, parents need to either hire childcare, or, if financially feasible, to send their children to day camp or even sleep away camp. Whatever the situation, a fair amount of advance planning is required. In truth, it’s not only the summer but throughout the year, and, in deed, throughout life that people plan trips, schedule meetings for work, make travel arrangements for business and pleasure, make plans to remodel their home, and so forth.

In the back of our minds, the subconscious knows yet seems to assert little concern regarding whether things will go according to plan. We understand (but do not necessarily believe) that ultimately something will happen to us! The concern is predicated upon the deep core belief that we know God runs the world and that things could change at moment’s notice. No one needs to be reminded about that ‘event’ called “Covid”; disruptions are bound to happen anywhere from something – small or large. If I had to guess, I would bet that almost everyone reading this right now knows at least one person who has been affected by the airline industry crisis currently taking place. Most cancelations and delays are due to weather and a shortage of air traffic controllers, according to airport administrators. … In reality, “that’s an issue that is not going to be solved overnight,” said Charles Braden, Norfolk International Airport’s director of market development. “It’s a big problem.” he continued. Geoff Freeman, president of the U.S. Travel Association, predicted that this summer’s travel season “will be off the charts…which may be great for the travel industry, but as a country, we have underinvested in the aviation system for far too long.” Mr. Freeman continued to explain that U.S. investment in air traffic control, technology, and individual training has long been below the level needed and we’re paying the price for it.

Now that we are experiencing this challenge, it becomes more apparent that there are two issues which  are out of the consumers’ control; human failure and mother nature (otherwise known as HaKadosh Baruch Hu, God Himself!). Either way, knowing things are out of our control, does not mean that we can live life without at least a modicum  of planning. The world runs on a system of making appointments, buying tickets in advance, and so on. The question is how do we balance these two ideas of planning in advance knowing full well things may not turn out the way we planned?

In the past I have written about and quoted a famous verse from Mishlei 19:21 where Shlomo HaMelech says, "רבות מחשבות בלב איש, ועצת ה' היא תקום"  - “There are many thoughts in a man’s heart, but the plan of Hashem, that shall stand”. This statement of king Solomon apparently limits our ability to navigate (not necessarily control) our lives. A few weeks ago, I was thinking about this Mishlei and came up with a “chiddush”-  a new understanding of this verse. As you can see, I underlined and put the word in Hebrew and English in bold type. Perhaps this is the clear distinction, the fine line, in living our lives consistently with the Torah and Shlomo HaMelech’s understanding of how the world operates.  For the ongoing process of the world, we human beings clearly need to look a little ahead, taking the time to plan. The question always comes back: “how much effort or planning do we really need to do?”. The Machshavos - thoughts - are the essence of planning, looking ahead to the things in life and that are necessary and acceptable. However, when we start to overthink, to attempt to micromanage every detail, we lose sight of who is really in control. Trying to figure things out so that “I” will always come out on top is where the warning and where reality comes into play. The ultimate and final scenes are determined from above. We must recognize and consider that all the time. We find a similar pattern of thinking in several places throughout the Torah.

This week we read two parshios: Chukas and Balak.  In the second parsha, the Torah relates the story of Balak, king of Moav, who hired Bilaam to curse the Jewish people. The narrative is crystal clear. Balak summons Bilaam who refuses to come. A second set of messengers is sent to convince Bilaam to go with them and fulfill the wishes of Balak to curse the Jewish nation. The Torah, in Bamidbar 22:20, states: "ויבא אלוקים אל בלעם לילה ויאמר לו, אם-לקרא לך באו האנשים קום לך אתם ואך את הדבר אשר אדבר אליך אתו תעשה"   “That night, God appeared to Bilaam and said to him, ‘If the men have come to summon you, set out and go with them. But only do exactly as I instruct you.” Reluctantly, Hashem allows Bilaam to go. Repeatedly Bilaam says to the men and eventually to Balak, “I can only say what Hashem instructs me to say.”   Rav Pinchos of Koritz in his manuscript Kodesh Hilulim asks the following: Instead of saying as I instruct you to do, shouldn’t it have been written ‘just as I say’? Rather, the Midrash states, “Come and see how beloved the Jewish people are to Hashem.” God allows His presence to be with a rasha, a wicked person, for the benefit of Klal Yisroel. The understanding here is Hashem says to Bilaam to “go with them”. Hashem explains to Bilaam that he can go with them but there will not be any benefit to Bilaam against My people. Only that which I tell you to say will you be successful, in that it will help the Jewish people. When Hashem speaks to Bilaam, Hashem allows His Shechina to rest upon Bilaam. This is the single and only instruction through which Bilaam can act.  The only good thoughts Bilaam could have are solely those that Hashem needed Bilaam to have in order to do good for Am Yisrael. We take the lesson at its core: whatever ends up happening connects directly to the original thought that only Hashem will allow for our benefit as well. To be continued…

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

*Pinchas Shapiro of Koretz 1726 – 1791 was a Lithuanian Chasidic rabbi and theologian who was a disciple of the Baal Shem Tov. He was the son of Rabbi Avraham Abba Shapiro and Sora Rochel Shapiro. Pinchas's father was a descendant of Rabbi Nosson Nata Spira, the author of Megaleh Amukot. His son Moshe was born in 1759.Born in Shklov, Pinchas was named after his paternal grandfather, described as "the famous and great scholar Rabbi Pinchas from Shklov."

Our modern world is inundated by non-stop information, good and bad, accurate and false, transmitted continuously by the media. There is no doubt that people throughout the world are over influenced by the media. Our opinions and biases are formed by what we see, hear and experience. Unfortunately, this is all too often the case for people who never established their own sense of right and wrong. In my humble opinion, the Torah is the absolute truth; issues of society need to be viewed through the lens of the Torah and Chaza”l. I cannot speak for other religions, but I would imagine that the same truth would hold up - those who are more learned and deeply committed to religion will be less influenced by their surroundings. Part of being knowledgeable and having a sense of right and wrong is the formation of a deep sense of obligation, responsibility, and caring. For better or for worse (probably worse), if a situation arises which causes a caring person to try to to make something right but falls short of this attempt, that good and caring person will end up feeling guilty. On the other hand, someone who cares marginally and messes up will still claim innocence. To summarize this idea,  “the innocent tends to feel guilty, while the guilty typically feel innocent”.  

In the following excerpt the Torah clearly relates  about the persistent complaints expressed by Jewish people.  Now, I hope we all agree that at this point in Jewish history, the people should not be complaining, revealing a side of them that is less than to be desired. Nevertheless, Moshe Rabbeinu, who always wants to try to help,  davens for the people and literally puts out the fire. This is immediately followed by more complaining…

The Torah in this week’s parshas B’Haaloscha states in Bamidbar 11:1,2,4 "ויהי העם כמתאננים רע באזני ה' וישמע ה' ויחר אפו ותבער בם אש ה' ותאכל בקצה המחנה. ויצעק העם אל משה ויתפלל משה אל ה' ותשקע האש. והאספסף אשר בקרבו התאוו תאוה וישבו ויבכו גם בני ישראל ויאמרו מי יאכלנו בשר".  “The people began to complain, and it was evil in God’s ears. When God heard it, He displayed His anger, and God’s fire flared out, consuming the edge of the camp. The people cried out to Moshe, and when Moshe prayed to God, the fire died down. The mixed multitude among [the Israelites] began to have strong cravings, and the Israelites once again began to weep. “Who’s going to give us some meat to eat?” They loudly demanded. The people who were complaining are identified as the eirev rav, a group of people with questionable lineage who may not have been Jewish. Nevertheless, their influence on the mainstream was very powerful and accepted by the Jews. The eirev rav could potentially be viewed as the voice of everything that is wrong with the world, refusing to see the goodness that lies within the world. The goodness of Moshe is revealed, despite Moshe’s understanding that they are in the wrong. In fact, Moshe may have felt guilty for the situation. Moshe had done everything possible with the greatest and purest of intentions, and still he went to bat for them by davening to stop the plague that ensued with a fire burning around the camp.  After Moshe helped the wicked ones who felt entitled to complain, they immediately resumed their crying and complaining a second time. Even though they were wrong, they felt they were innocent and were being mistreated.

One must ask a simple question, ”Why did the people complain”?  If one takes into account what life looked like in the desert, wouldn’t it be hard to find anything wrong or to have any reason to complain? Reb Yosef Zvi HaLevy* explains a key point regarding why the complainers are referred to as “the people” and not Bnei Yisrael: the “complainers” were from the common nation and not the important Jewish people. It was only the common people who were not satisfied with their life situation. These people were used to working in an all-physical capacity, but the desert conditions didn’t call for physical labor at all. The only “work” the Jewish people needed to do in the desert was to sit in the Ohel Moed or the Beis Midrash to hear the Torah being taught directly from Moshe Rabbeinu. The commoners, not trained or accustomed to sitting to learn,  complained in their hearts about their situation.  They found it difficult  to sit in peace and tranquility to just daven and learn Torah and not to work a physical job for the body.

Rav Shamson Raphel Hirsch zt”l in his commentary explains that all complaining is a result of a lack of spirituality. When an individual, a family, or a community does not have enough Ruchniyus/spirituality,  complaining that the Gashmiyus/physicality is lacking ensues. On  the other hand, when there is an infusion of Ruchniyus/spirituality, then even when there is a true lacking of some physicality, it is overlooked and viewed with satisfaction rather than a lacking.

Every person needs to assess his or her physical and spiritual needs knowing full well that they will only be satisfied in the physical sense if they are being nourished spiritually. If we are drying up and lacking our spiritual growth, then we will never be satisfied with our physical lot in life, always feeling the need for more. As individuals, we need to look beyond our personal space, seeing and acting upon this lesson with regards to the greater community, working together to create and facilitate a stronger spiritual place to live. A community where there is more Tefillah, more Torah, and more Gemilus Chasadim to truly build not only a Bayis Neeman B’Yisrael but also a Kehilas Beis Yakov, a congregation of the house of Jacob will grow together, deepening its individual and communal growth. Individually and collectively, we look forward to building our physical places through the fulfillment of our communal obligations of learning Torah and davening Tefillah B’Tzibbur - together as a congregation!

Ah Gutten Shabbos

Rabbi Avraham Bogopulsky

*Rav Yosef Zvi HaLevy (1874-1960) was an Israeli rabbi and head of the rabbinical court for Tel Aviv-Yafo. HaLevy was born in 1874 in Vilijampolė, Kaunas, Lithuania, then part of the Russian Empire, and was the son of Rabbi Avraham HaLevy. He obtained his rabbinical ordination (semicha) from Slabodka Yeshiva. Rav HaLevy emigrated without his family to Ottoman Palestine at the beginning of 1891 and shortly thereafter married the daughter of Rabbi Naftali Herz Halevy, the Chief Rabbi of Jaffa. In 1894 (or late 1893), he moved to Jerusalem, but returned to Jaffa in about 1897. HaLevy was later appointed to serve as the head (Av Beit Din) of the Tel Aviv Rabbinical Court.