Tzav - The Constant Fire

Portion of Tzav
The Constant Fire

Our Torah portion of Tzav opens with a variety of commandments regarding the offerings in the sanctuary. The first command is regarding the first service of the day - Terumas Hadeshen - removing the ashes of the altar. This service was both spiritual in nature, and also practical as build up of ashes on the altar needed to be removed. 

Additionally, the Torah commands that there must be a constant fire burning on the Mizbeyach (altar).
 "אש תמיד תוקד על המבח לא תכבה - The fire on the Altar shall be kept burning on it, it shall not be extinguished" (Vayikra 6:7). 

There were three different pyres of wood where sacrifices were burned. According to the Midrash (Vayikra Rabbah 7:5) this is extraordinary, as the altar of Moses' Tabernacle was used for approximately 116 years (39 in the wilderness, 14 in Gilgal, 13 in Nov, and 50 in Gibeon), and the flame was kept burning, continually all those years. 

The Baal Shem Tov (founder of the Chassidic movement) offers a novel interpretation on this verse. He explains the verse in the following way, changing the structure.
"Esh Tamid Tukad Al Hamizbeyach - The fire on the altar shall be kept burning on it"
"Lo - then the negativity"
"Tichbeh - will be extinguished".

In other words, when the fire and flame of Yiddishkeit burns bright, automatically, the negativity and darkness dissipates. 

As we enter the Passover holiday, perhaps this is the message and truth we all need to hear. We will never be able to extinguish all the hate and negativity out in the world. If we become consumed with trying to dump put the buckets of darkness, we are in fact wasting our time and energy, as it is a futile effort. Instead, we ought to focus on keeping the fire and enthusiasm burning brightly. That is the secret that has kept our people for so long. That is the real story of Passover and our continuity.

A little light dispels much darkness.

On Loving Hashem - Va'etchanan

On Loving Hashem
Portion of Va'etchanan

This week's Torah portion of Va'etchanan contains within it the first paragraph of Shema Yisrael (Deuteronomy 6:4). Of all the prayers in our liturgy, it is the prayer of the Shema Yisrael that is by far the one most well known. There are a number of reasons for this. Firstly, there is a Mitzvah (Maimonides, Positive commandment 10) to recite this prayer twice daily; "Beshachbecha U'vekumecha - when we lay down to sleep in the evening, and again when we rise in the morning". In addition, the prayer of the Shema Yisrael is the central part of our daily and Shabbat services, and also recited when we take out the Torah scrolls, just prior to Torah reading. If that wasn't enough, this is the prayer said before one returns their soul to G-d. Our history is saturated with the many Jews who recited the Shema Yisrael in their final moments as a final act of faith- attesting to G-d's sovereignty and dominion over the world.

Let us look now a bit more closely at the first two verses.

שמע ישראל ה אלוקינו ה אחד
"Hear O Israel, Hashem is our G-d, Hashem is One. 

("Baruch Shem Kvod Malchuto"  is actually not part of the verse of the Torah but added in later on by Moshe Rabbeinu - Devarim Rabbah 2:35).

ואהבת את ה אלוקך בכל לבבך ובכל נפשך ובכל מאדך
You shall love the Lord your G-d with all of your heart, with all of your soul, and all of your might".

It is interesting that the first verse has Hashem's name twice, which seems superfluous. The second verse seems to be telling us that we must love G-d, which is an emotion not that easy to control. The Torah commands us on how to act, not how to regulate our emotions!

As such the Ohr H'Achaim (Morocco/Israel 1696-1743) explains that the verse is alluding to two levels of relationship with Hashem. The first sentence is a declaration of faith in accepting Hashem as the creator of the world and the master of the universe. The second verse explains how we can have a deep and meaningful relationship with Hashem. This can be achieved through "Loving G-d", by working on our understanding, feelings and emotions, then, our relationship with Hashem becomes a personal relationship, not just a overarching belief. 

As with any relationship or hobby, you get what you put in. The more you invest and apply yourself, the more it all makes sense and becomes part of ones reality. 

Perhaps this is why the Torah mandates that we recite this prayer twice daily, to remind us that if we truly want to have a meaningful relationship with Hashem, it needs to be part of every day reality, "when you lie down and when you arise". 

Shabbat Shalom

Good Communication - Matot-Masei

Good Communication
Matot-Masei 

This week’s Torah portion will see us conclude the book of Numbers- Bamidbar. In the closing portions of Matot-Masei we read about a fascinating disagreement that threatens to splinter the Jewish community. 

The background to this disagreement is important. The tribes of Reuvain and Gad were blessed with much cattle. As a result, they needed fertile land for their animals to graze. The land of the East bank of the Jordan river was perfect for them. As the Jews were about to enter the land of Israel (west of the Jordan river), these two tribes requested that they be allowed to keep their current land outside of Israel (the East bank of the Jordan). Moshe reacts harshly, accusing them of abandoning the quest to enter Israel, and not wanting to fight alongside their brethren to conquer the Holy Land. 

But after a meeting of Moses and the parties involved, it is clear that intentions had been pure all along. The tribes of Reuvain and Gad would not only partake but would lead the Jews into battle and not return home until the entire land was conquered and apportioned (which took some 14 years). The ruffled feathers were soothed, misunderstanding were clarified, the anger subsided and everyone lived happily ever after. 

Moshe had been concerned about a repeat of the previous disasters, when the Jews did not listen to Hashem''s word. These tribes could have worded their request differently, allaying any fears. It really was a lack of proper communication. 

In today's age of social media, emails, texting and messaging, direct and open communication is needed more than ever. No keyboard or communication app can or ever will replace the human connection.

Pinchas - A Shining Light

 Pinchas
A Shining Light

What is the greatest Mitzvah (good deed) that one can do? Conversely, we may also ask what is the greatest Averia (sin) that one can do?

Our sages teach in the Talmud (Yoma 86a) that the greatest Mitzvah a person can do is to publicly sanctify G-d's name. This is called Kiddush Hashem Ba'rabim. The worse sin possible is when someone desecrates G-d's name in public. This is called Chilul Hashem Ba/rabim. 

The logic of what makes these acts so praiseworthy or despicable is, because it is not just about you as an individual human being, but being that this act is in the public arena - a place that garners much attention and public focus, the act becomes magnified to the public. It is for this reason that when something happens in a public setting, the responsibility we have as as Jews becomes not just to focus on a secluded act, but to realize that this act becomes a testament to all Jews. 

In our Torah portion, we read of the disturbing act of Pinchas. He witnessed a brazen and shameful act by Zimri, the prince of the tribe of Shimon,, and the Midianite princess Kozbi. The issue was, that not only was this a shameful and sinful act, all the more, it was done in a public setting, meant to flaunt and taunt Moshe and the laws of the Torah. Pinchas saw this public desecration of Hashem's name, and acted. Although the Torah does not generally condone violence or being a vigilante, in this case, Hashem rewards Pinchas with "Et Briti Shalom - my eternal covenant of peace".

It is rare that we find ourselves in a position to make a public Sanctification of Hashem's name (Kiddush Hashem). When do we have the microphone or the pulpit to broadcast to the world? But with advent of social media and news, sometimes, these unique opportunities may present themselves.

Since the horrific July 4th floods in the Hill Country, our small Chabad House has/had a unique and special privilege to be the face of the "Jewish response" to this terrible ordeal. When asked by people or reporters of why or what goal did we and do we have in assisting those affected, our answer is simple. Firstly, we have a sacred responsibility to help our fellow human beings in their time of misfortune and plight. We are all created in the image of G-d, and must help each other as human beings. Secondly, we have a special opportunity to create a Kiddush Hashem publicly. This knowledge, that what we do and how we react will create either a Kiddush Hashem or Chilul Hashem is something that must be given much thought and sincerity.

We have received so many beautiful and heartwarming messages thanking us and the Jewish community at large for our modest contributions in helping those that have lost everything. It is our greatest wish that this, perhaps in some small way, contributes to dispel some of the terrible antisemitism we see in the world. When we behave in a way that brings honor to Hashem's name, we essentially shine a bright and beautiful light on all of us.

May Hashem continue to help us, to shine a bright light on all of humanity and truly be Ohr L'goyim - a light onto the nations. 

Korach - Leadership

 

This week’s Torah portion speaks about the infamous rebellion of Korach. Korach, a bright, talented and wealthy cousin of Moshe, challenged him on his leadership and accusations of nepotism. The end was catastrophic. Korach and his band were swallowed up by the earth and the rebellion came to an end.

While the story focuses much on Korach and his henchmen, not enough storyline is given to Moshe and this life-changing moment in his leadership. Because, until one is challenged, you don’t really know what they are made of. When faced with a challenge of this magnitude, you either come out of it crushed and rejected or with flying colors.

This weekend we mark the 31^st Yahrtzeit (day of passing) of Rabbi Menachem Mendel Schneerson, also known as The Rebbe of Lubavitch. The Rebbe was born in 1902 in Nikolayev, Russia, and lived through very difficult times. While he had many reasons to perhaps be bitter or self-absorbed, he took a small Chassidic group, post holocaust, and turned it into the largest outreach Jewish organization in the world.  

There are leaders who teach. There are leaders who inspire. There are leaders to create a strong following. There are leaders who contribute in a unique way. Rarely, do you find in Jewish history someone that has achieved all these accolades and more.

But perhaps more than anything else, the Rebbe inspired everyone he met to LEAD and MAKE A DIFFERENCE. Every person the Rebbe encountered, be it child or adult, Jew or Gentile, Man or woman, multimillionaire or pauper, his message was the same. G-d put you here for a reason… so go out and meet your potential – change the world, one small act at a time.

Growing up in New York, I had the great privilege to meet him many times, and spend many hours praying, studying, and listening to his wise and spiritual teachings. Even now, years later, I find myself asking “what would the Rebbe want me to do?”

Here at Chabad of Boerne, we are just one small part of the diverse and massive 5000+ Chabad Institutions across the globe, serving and inspiring humanity. We are honored to have been blessed by the Rebbe’s guidance and teachings and feel privileged to continue his legacy. Together we can LEAD and MAKE A DIFFERENCE!

The Flame of Torah - Lag B'Omer

 Lag B'Omer
The Flame of Torah

The days between Passover and Shavuot are called the days of the Omer. We are commanded in the Torah to count 49 days from Passover and then celebrate Shavuot on the 50th day. 

Lag B'Omer - the 33rd day of the counting of the Omer is a minor Jewish holiday. This day marks two events that took place in the 2nd century. According to the Talmud (Yevamot 62b), a terrible pandemic broke out amongst the students of the famed Mishnaic teacher Rabbi Akiva. In all, 24,000 students passed away leaving behind a remnant of his once prestigious Yeshiva. As the pandemic ended on Lag B'Omer, this day was made into a holiday.

One of Rabbi Akiva's students who survived was Rabbi Shimon Bar Yochai, known by the acronym RASHBI. This great rabbi and teacher is seen not only as Rabbi Akiva's spiritual heir, but also as the father of the Kabbalah, and is attributed to be the author of the holy Zohar. The Rashbi was a spiritual giant who not only taught and disseminated Torah during one of the most difficult periods in Jewish history, but also dedicated himself to his fellow man, making the world a better place. The Rashbi passed away in the city of Miron, Israel on Lag B'Omer. Prior to his passing, he instructed his students not to mourn after his passing, but to celebrate the elevation of his soul - his Hilula, as now, his soul was unfettered by physical constraints, and could be one with Hashem.

The common denominator of these two Torah giants was their absolute commitment to preserving Torah and teaching it in the most difficult of times - of the Roman persecution. Rabbi Akiva was the link of tradition and Torah study as is evident from the Talmud "The world remained desolate until Rabbi Akiva came to our Masters in the South and taught the Torah to them" (Yevamot 62b). Rabbi Akiva continued to teach Torah until the day of his death- when he was cruelly murdered by the Romans. Likewise, Rabbi Shimon Bar Yochai was the following link in the chain of Tradition, as he ensured that even during the most trying and challenging persecution, the study and transmission of Torah did not stop.

The symbol of Lag B'Omer is the flame of fire, representing the Torah. Per tradition, bonfires are lit on this special day and the study of both the revealed and hidden aspects of the Torah are celebrated. For without the passion and flame of the Torah, we would not be here today.

Happy Lag B'Omer

 Tzav 

Terumah - Rotting Wood or Pure Gold

Rotting Wood or Pure Gold
Parshat Terumah

This week's Torah portion discusses the Mitzvah and instructions for building the Mishkan, the tabernacle in the wilderness. It opens with the Mitzvah to construct the MIshkan, "Make me a sanctuary" (Shemot 25:10) and then begins to depict the different holy items that are to be constructed. 

The first item is the Aron Habrit - the ark of the Covenant. This ornate box was constructed in a most unusual way. It was actually constructed of no less than three seperate boxes, each one smaller than the other. The outer box was made of pure gold. The second box was made of acacia wood. The third box was also made of pure gold. When assembled, each box was placed, one inside the other, one could only see a gold box, from inside and outside, as the wooden box in the middle was hidden in the middle.

The obvious question is why was there a need to have a wooden box sandwiched between two other gold boxes?!

The simple answer is a technical one. Gold is very pliable and as such, would not be able to support the tablets of stone that were placed inside the box. A deeper answer however relates to the lesson of the Aron Habrit and the Jewish people. Our sages tell us that we learn a lesson about Am Yisrael- the Jewish people from the Ark. Sometimes when we look at our fellow, we see a veneer of gold. Everything looks fine and beautiful. But when we begin to examine the individual a bit more closely, we start to see not the gold but wood, and maybe even some rotting wood. We see the faults and definices of the individual.

The lesson of the Ark is however, that if you look even deeper than the wood, you will see the essence and soul which is pure gold. In other words, don't be fooled by the exterierior or even the interior, but go deeper to the source.

In these days of so much pain and suffering for Am Yisrael, it is imperative that we try to see each other in a positive way. Look deeper, find the gold.

Shabbat Shalom

Eikev - Listen the first time

Listen the first time
Eikev


This week's Torah portion, the third in the book of Devarim, is called Eikev. It begins with the words  "
והיה עקב תשמעון - And it will be because of your listening to the these ordinances... that Hashem, your God will safeguard for you the covenant and kindness that He swore to you forefathers". This verse is speaking about the tremendous blessings that will befall us, if we listen to Hashem's commandments.

Many of the Torah commentaries point to the interesting word (and also name of this week's Parsha) עקב (Eikev) at the beginning of the verse. It seems a bit strange, considering that this word also means the heel of the foot (עקב). We read in Bereishit (Genesis) that our forefather Yaakov (יעקב) was named in this manner because of him holding on to the heel of his brother Esav. Our sages therefore explain that the word Eikev teaches us a lesson, that we ought to be as careful with the "small" Mitzvot (that some may trample upon with their heels or disregard), as we would with the big Mitzvot. The common denominator of all the Mitzvot is, that they are the commandments of Hashem. 

Many times throughout the Torah, we see a verse begin with the words "And it will be if you will listen" using the Hebrew word אם (Im). We see this clearly in the second paragraph of the Shema that begins with those very same words, "והיה אם שמוע" (and it will be if you listen). However, in our portion, the Torah uses the work Eikev (because of or when) to teach us a special lesson. 

What is the difference between saying "If you will listen" or "when will listen / because of your listening" ? The answer is that IF implies that you may choose to listen or not to. WHEN or BECAUSE OF implies that you will listen and there are consequences to you actions and listening.

Perhaps the message the Torah is telling us is the following. Save yourself the aggravation and frustration of so many pitfalls in life by listening the first time around, instead of eventually being forced to learn the lessons through mishaps and falling. LISTEN the first time around.

As parents and educators, we often marvel at how our children sometimes do not listen or follow our advice and then need to face the consequences of their choices. We see adults that often do the same thing. Hashem is like a parent, as well, guiding us and reminding us to make the proper choices and avoid heartache in the future.

Shabbat Shalom.

Vaetchanan - Double Consolation

 

Vaetchanan
Double Consolation

The Shabbat following Tisha B'Av (the fast of 9 Av) is called Shabbat Nachamu- A Shabbat of Consolation. The source for this interesting name is culled from the Haftarah reading of this week "Console, console My people, says your G-d" (Isaiah 40:1).

This reading is from the final section of the book of Isaiah, which is dedicated to the consolation of the Jewish people after the destruction of the Temple and the exile of the Kingdom of Judah by the Babylonians. This Haftarah is also the first of seven consecutive Haftarot readings that are dedicated to the theme of consolation of the Jewish people, leading up to the High Holidays. 

But our sages see an even greater message within these verses.

As one begins to read this chapter, they cannot ignore the double word of "Nachamu, Nachamu" (console, console) and its implication. On a very basic level, it means a double measure of consolation. Our sages also see this as a double consolation over the destruction of the first Bet Hamikdash and the second one as well. According to the Midrash, the double consolation is not only for the destruction of the temple and being banished but also for the suffering, embarrassment and abuse that was heaped upon the Jewish nation.

As we read the words of Jeremiah's Eicha- Lamentations this year, I could not help but reflect on the atrocities of October 7th and the suffering of our people. 313 days after the worse attack on the Jewish people since the holocaust, families are still in turmoil as their loved ones are still held captive by a cruel and barbaric regime. As we mourned the destruction of the temples of old, we also mourned the destruction that we are living through today.

But we must not loose hope.

The Talmud (Makkot 24b) relates how Rabbi Akiva together with a number of his colleagues (they lived after the destruction of the second Temple) went to Jerusalem . When they reached Mt. Scopus they tore their clothes in mourning. When they reached the Temple Mount they saw a fox emerging from where the Holy of Holies had been. They began to weep, but Rabbi Akiva laughed. Said they to him: "why are you laughing? Said he to them: "Why are your crying?" They answered: "a place that it is said of it "the stranger that approached it shall die, and now foxes traverse it, and we shouldn't weep?"

Rabbi Akiva responded: That is why I laugh. For it is written, "I shall have bear witness-Uriah the Priest and Zechariah the son of Jeberechiah" (Isiah 8:2). What is the connection between the two? Uriah was in the time of the First Temple and Zechariah was in the times of the Second Temple! But the Torah makes Zechariah's prophesy dependent on Uriah's prophecy. In Uriah's prophecy it is written "Therefore, because of you, Zion shall be plowed as a field, Jerusalem shall become heaps, and the Temple Mount like the high placed of a forest (Michah 3:12). With Zachariah it is written, "Old men and women shall yet sit in the streets of Jerusalem". (Zachariah 8:4). "As long as Uriah's prophecy had not been fulfilled, I feared that Zechariah's prophecy may not be fulfilled either. But now that Uriah's prophecy has been fulfilled, it is certain that Zechariah's prophecy will be fulfilled."

With these words they replied to him: "Akiva, you have consoled us! Akiva, you have consoled us!"

Beyond the beautiful story and lesson, I find it intriguing that in this story the rabbis used the repetitive language of consolation again. Perhaps, this repetitive consolation is exactly what we need in our day as well. We need consolation not only for what happened on October 7th, but also for the shame, indifference, and antisemitism that we have seen since then. It is only Hashem who can offer us this great consolation.

May it be speedily in our days with the coming of our righteous Moshiach, Amen.