2020 In Hindsight

2020 In Hindsight

I’ve been reading lots of articles and seeing many memes with the same theme - leaving behind the year of 2020. Some are suggesting that 2020 was the worst year ever and are therefore suggesting that we leave this year behind and be excited about the new secular year of 2021. The memes make the same case but in a more humorous and visually understanding manner. "2020 was a disaster. Let’s leave 2020 behind in the dust". 

I beg to differ. 

I am not G-d forbid suggesting that a global pandemic is a wonderful occurrence nor that the stress, loss, anxiety and hardships that so many faced this year is a laughing matter. Quite the opposite.

Firstly, not withstanding our hardships and loss, a student of history knows that our people have faced many difficult times, many far worse than this last year. It is always important to put things in their proper context. 

Secondly, as a person that believes in “Hashgacha Protis-Divine Providence", I don’t have the luxury of chalking things like a global pandemic up to chance. I believe that it all comes from G-d and as such, I grapple with the meaning and reason for everything. I may or may not understand why things happen, but I search for meaning.

This year was a difficult one. But it was also one of the most illuminating and introspective years I have ever had. Why so much hardship? I don’t know. But this year I learned a great deal about life and about myself.

This year I...

• Was challenged like never before. 
• I grew as a result of these challenges.
  
• Began to really appreciate my community and congregants
• Worried more about seniors and the elderly in my life
• Thought about my family more often
• Thought about and mourned people that I had not thought of or seen in many years
• Prayed for many people I don’t even know
• Appreciated the educational and school system in a far greater way
• Appreciated our communal Chesed organizations so much more
• Took pleasure in the little things in life
• Paid my tuition bill gladly
• Got to know my children better
• Worked on my relationship with my children
• Worked on my relationship with G-d
• Worked on my own emotional health
• Worked on my relationship with myself
• Worked on my relationship with my wife
• Appreciated having a job and being able to earn a living
• Appreciated all the luxuries I have
• Finally understand how important vaccines and medicine are
• Found new respect for healthcare professionals
• Grew in my respect for educators and administrators
• Had to think out of the box again and again
• Fell in love with my Shul again
• Appreciated my Yiddishkeit in a whole new way
• Appreciated praying with a minyan
• Appreciated reading from the Torah
• Took control of my health and finally lost weight and got healthier
• Missed seeing so many friends and family
• And so much more

So while we all hope that the next secular year is absolutely wonderful in a revealed manner, I cherish the lessons and experiences of 2020. I hope that the lessons learned and experiences continue to shape and guide me for the future.

I guess hindsight is indeed 20/20. Happy Secular New Year.

"Rabbi Levi Yitzchok of Berdichev used to tell his congregants “Happy New Year”, and it’s based on Chapter 87 in Psalms where it says “Hashem Yispor Bichsov Amim..” “Hashem will count in the register of people…” 

Effort vs Faith - Miketz

Effort vs Faith
Parshat Miketz

This week's Torah portion opens with the words "Vayehi Miketz Shnatayim Yamim-It was at the end of two years". Exactly two years after Yosef interpreted the dreams of the the butler and baker in the previous portion of Vayeshev, Pharaoh has a dream which Yosef will interpret and lead to his appointment as viceroy of Egypt.

The Midrash Tanchuma explains, that since Yosef placed his hope in the butler saying "Please remember me to Pharaoh" (Bereishit 40:14), he was punished that his sentence would be extended by two years. Thus, the opening of our portion.

Many of the classic commentators struggle with this understanding. Was Yosef just supposed to sit back and wait for a miracle to happen? He saw an opportunity that was certainly sent by Hashem, and he acted on it. So why was he punished? Some answer this conundrum by suggesting, that for a Tzadik as great as Yosef this was a sin, but for an ordinary person it would not be considered sinful. Other commentaries explain that it was Yosef's griping and complaining about his situation (Genesis 40:15) that was sinful, as he should have accepted, that Hashem had a reason for putting him where he was.

Parents are faced with a dilemma. Do we have to have faith in G-d that our children will turn out alright or is it dependent on our actions; education and upbringing and parenting. Secondly, even if we do everything right and give our kids the best possible, will they in fact always do what is proper and right? Are we a failure if our children don't follow the path we chart for them?

The answer in classic Jewish thought is "they are both right". We must have faith in Hashem and pray for our children that they turn out alright. Then we must engage in Hishtadlut (our efforts) doing our very best to give them the finest Jewish education, living environment, good friends, health and much more. Then we must have Emunah (faith) in Hashem.

The lesson we learn from Yosef is not to Kvetch (complain). Too often, we succumb to complaining and Kvetching about our situation. The lesson we learn, is that we must always remember that our children do not belong to us. Rather they belong to Hashem and every challenge and hurdle that they (and we) will face, is from Hashem. Instead of complaining we should continue with our Emunah (faith) and Hishtadlut to the best of our abilities. Then we have Bitachon (trust) that everything will turn out the way its supposed to be.

Shabbat Shalom 

The Power of Conviction - Vayeshev

The Power of Conviction
Parshat Vayeshev-Chanukah

This week's Torah portion opens with the story of Yosef and his brothers. Yosef was his father's favorite and was resented for it. The Torah tells us how Yosef had two dreams and shared it with his brothers. The first dream takes place as they are in the field gathering wheat. Yosef's sheaf of wheat stands up, and all the other sheaf's bow to it. The second dream was how the sun, moon, and eleven stars bowed to him. Suffice it to say, that these dreams didn't bring him more love or admiration from his brothers. While Yosef ultimately did have everyone bow to him as a ruler, the road getting there was fraught with many challenges. 

Looking closely at this story we see something extraordinary. While Yosef was sharing his dreams of grandeur, not only did his brothers not validate or seriously entertain his thoughts, but they actually hated him for it. Later on in the story, when they leave Yosef to die in a pit filled with snakes and scorpions (before selling him into slavery), the Torah tells us (Bereishit 37:24-25) "Then they took him, and cast him into the pit; the pit was empty, no water in it. They sat to eat food"!

What is so shocking is not only do they do this terrible crime of leaving their brother to die, they actually have no problem sitting down for lunch! Did they have no moral conscious? No guilt for what they had done?! Most of us get queasy from the sight of blood, let alone leaving someone to die.

The Seforno (Italy 1475-1550) explains that this verse shows us that they felt they were doing the right thing. They knew through prophecy that Yehudah would be king, they therefore viewed Yosef as a usurper of power and kingship. They therefore viewed him as the bad apple in the family. Just as Abraham had Yishmael, and Yitzchak had Esav, now Yakov had Yosef and he needed to be expunged from the family. They were sure they were doing the right thing. While their actions were wrong and cruel, we need to appreciate their absolute conviction in what they were doing. 

During the times of the Chanukah story (165 BCE), the Jews that fought for liberation and religious freedom, aka the Maccabees, were in the minority. The majority of Jews had assimilated or were silent bystanders to the terrible things happening. It was a few "radicals" that challenged the status quo, and fought back. These "religious zealots" were absolute in their conviction and dedication. They were appreciated by Hashem, and He performed miracles for them.

Feelings are important and our convictions are a very powerful thing. Sometimes, we are on the money, doing the right thing. Other times, our convictions may be simply wrong, no matter how righteous we think we are. But not having dedication and strong convictions is even worse. We must raise our children with strong moral convictions, a sense of right and wrong, and absolute dedication to what they believe. While they may be sometimes off the mark, they will have the courage to reevaluate and readjust.

The story of Chanukah teaches us that we must do everything in our power to do the right thing, even if we can't possibly imagine success, and Hashem will take care of the rest. Our Parshah teaches us that even when our convictions may be off mark, when our hearts are in the right place, with time and guidance, we will come to reevaluate them and find the correct path, as Yosef's brothers eventually did.

Shabbat Shalom & Chanukah Sameach!

A Low Blow -Vayishlach

A Low Blow
Parshat Vayishlach

There are certain cuts of meat, that as tasty as they may be, you just won't find them in a kosher market, i.e., cuts of meat from the hindquarters of the animal like sirloin, filet mignon, and porterhouse. The reason stems from this week's Torah portion.

When Yaakov was crossing the Yaabok river he was attacked. This attacker was none other that Sar Shel Esav (the guardian angel of Esau). They wrestled all night long and towards morning, "when he perceived that he could not overcome him, he struck the socket of his hip; so Yakov's hip-socket was dislocated as he wrestled with him" (Genesis 32:25-27). The story continues with Jacob being blessed by the attacker and being given the name Yisrael, as the verse states "no longer will it be said that your name is Jacob, but Yisrael, for you have striven with the Divine and with man and have overcome" (Genesis 32:29). The story concludes "Therefore, the children of Israel are not to eat the Gid Hanasheh (displaced sinew on the hip-socket) to this day, because he struck Jacob's hip-socket on the displaced sinew". This is the reason why the hindquarters of the animal that contain the sciatica (the hip-socket sinew) are not eaten, as it is too costly and complicated to properly remove the entire nerve/sinew.

This Biblical Mitzvah of Gid Hanashe  (Rambam's Sefer Hamitzvos. Negative commandment 183, or  Mitzvah 1 according to the Chafetz Chaim)  leaves many questions of why this bizarre story is told to us and what life lesson is there for us to learn from it, beyond the simple understanding.

The Zohar (work of Kabbalah) explains that this encounter between Jacob and his attacker was symbolic of something much greater. The two forces of Light and Darkness (Yaakov and Esav) were battling for dominion over the world. While Yaakov was blessed by his father Yitzchak, his brother Esav resented the blessing and sought to kill him for it. This battle of Esav's guardian angel and Yaakov was about who would truly receive the blessings and ultimate dominion over the world. This is why Yaakov asked the angel to bless him and renounce Esav's claim, once and for all these special blessings. Indeed, after he is bested, the angel blesses him and calls him Yisrael (prince of G-d) and not Yaakov (which connotes trickery and deception).

Some of our commentaries explain that the hip-socket represents the area close to the reproductive organs; i.e. our offspring. When the angel of Esav saw that he could not shake Yaakov's resolve and could not beat him, he hit him with a "low blow", trying to affect his children. Esav's angel realized that the future of the Jewish people is only as strong as the children that represent the future. If he could weaken the commitment of Yaakov's children and their connection to Judaism and Torah, he would have been very successful in striking the ultimate blow. 

This is the very reason why collectively as a Jewish people, we have always placed the first emphasis on our children and their Jewish education. This is because they represent the future and the very life source of our people. 

To conclude with a beautiful statement by the late Rabbi Lord Jonathan Sacks OBM "The people who build and support Jewish schools-they are the heroes of the Jewish world, because they are the builders of the Jewish future... The very success of the Jewish people and surviving and thriving through all circumstances, some good, some not so good, was due to the fact that we put education as the first of our communal priorities". 

Shabbat Shalom

The Little Things-Toldot

The Little Things
Parshat Toldot

The week's portion of Toldot opens with the birth of Jacob and Esau and their childhood years. The Torah describes how on the day of Avraham's passing, Yaakov cooked lentil soup for his father Yitzchak who was sitting Shiva (the seven-day mourning period after a loved ones loss). Esav walks in famished and wants to eat. The commentaries explain that this was the day that Esav did some terrible things, including committing murder. It is in this context that Esav says "Pour into me some of that red stuff". Jacob convinces his older brother Esau to sell him the Bechorah (the firstborn birthright) for a pot of red lentil soup.

The verse describing how Esav ate states "Vayochal, Vayeisht, Vayakam, Vayelach, Vayivez Esav Et Habechorah - And he ate and drank, got up and went on his way, and Esav spurned the firstborn birthright".

As a youngster in the Cheder, I recall the rabbi teaching this verse in the following way; Vayochal Vayeisht - and he ate and drank but did not make a Bracha. Vayakam-and he got up, but did not recite Birkat Hamzaon (grace after the meal). Vayelech-and he went on his way, without kissing the Mezuzah or thanking the host.

For some reason this explanation has stuck with me some forty years later and I have been wondering why. While this explanation is certainly embellished and trying to create a relatable experience and imagery for your students, perhaps there is a deeper message that applies to all of us. 

 Chinuch Al Taharat Hakodesh (Torah Education) is not based on amassing knowledge or erudition in a specific field. It is based on educating children to value a Torah way of life, take pride in their heritage, and appreciate that every Mitzvah and small act counts. Of course, knowledge, erudition, competency in the written Torah, Oral Law, Hebrew,  the prophets and so much more, will land you good grades and will help you graduate or receive your academic degree or Semicha (rabbinic degree). But knowledge alone does not make you a good Jew. Completing academic courses does speak to your commitment and dedication to your faith and G-d. Chinuch is so much more. 

There is a story told that the great Greek philosopher Aristotle was once caught in a compromising and undignified situation. When asked by his shocked students how he could be involved in that type of behavior, he responded "when I am in the classroom I am Aristotle, now I am just a man". This way of thinking is diametrically opposed to a Torah-way of thinking. For the character and behavior of a teacher is far more important than their erudition or brilliance in study. In fact, the Baal Shem Tov (founder of Chassidism 1698-1760) known for his great piety, took great pride in being a teacher's assistance in his younger years. In this capacity he would teach young children to make blessings, sing songs and work on their character traits.

Perhaps the lesson we learn from this novel explanation of the story Yaakov and Esav is, that little things really do matter. Making blessings on our food, thanking Hashem after eating (Birkat Hamazon), kissing the Mezuzah, or thanking the host of who's meal you have partook, are all seemingly small and insignificant things. But when you put them together a pattern begins to emerge. The lesson is that the little steps we take, the little Mitzvot we do, the little things that we teach our children, really do have an impact, and shape them to become the people we hope they will become.

Shabbat Shalom.

Salty People-Vayera

Salty People
Parshat Vayera

In this week's Parsha we read how the cities of Sodom and Gemorrah were destroyed by Hashem for their evil and immoral behavior. Lot, Avraham's nephew and his family were saved from the inferno. When they are fleeing the city, the angels warn them "escape for your lives and do not look back" (Vayera 19:17). Lot's wife Idit, looked back and turned into a pillar of salt. The Torah tells us "Vatabet Ishto Meacharav, Vatehi Netziv Melach-His wife looked back and turned into a pillar of salt" (Vayera 19:26).

Rashi (France 1040-1105) explains this passage according to the Midrash. When Lot invited the angels to eat in his home (against Sodom's laws) he asked his wife to borrow salt from a neighbor. She disapproved of his "terrible choice" of inviting guests, and went from house to house telling people that her husband had broken Sodom law and invited guests. She was now punished Mida K'neged Midah (measure for measure) by turning into a pillar of salt.  Other commentaries focus on the word "Vatabet-and she looked" indicating a negative and evil act and contrast it to another verse (Genesis 19:28) that states "Vayashkef and Avraham gazed" which indicates a positive and hopeful attitude.

The word used to tells us that Lot's wife tuned into salt is "Netziv Melach". The word Netziv also means "Matzevah" a monument or gravestone. The lesson is that Lot's wife was stuck in the past and negativity. She was a relic of the past, unable to move forward and adapt to a new reality.

The lesson we can learn from this as parents and educators is profound. Often, we label our children and students because of things they have done in the past. Similarly, we are afraid to make positive changes, or shake things up for the better, because we are stuck in the past. The message from this Parsha is, don't be a relic. Don't be stuck in the past. Adapt and move forward. Give your children and yourself the ability to start fresh. The Jewish people starting with Avraham and Sarah had this unique gift of accepting the past and being able to let it go and move forward. 

Truly, a lesson we can all learn from.

Shabbat Shalom,

Investments and Dividends-Lech Lecha

Investments and Dividends
Parshat Lech Lecha

This week we read the beautiful portion of Lech Lecha in which Avram and Sarai are commanded to leave  home and begin their journey and destiny. The Torah says "Lech Lecha... V'Esecha L'Goy Gadol, V'avarechecha, V'Agadla Shemecha Vheye Bracha".  Hashem speaks to Avram and says "go on this journey that I command you... I will make you into a great nation, I will make your name great, and I will bless you, and your will be a blessing". 

The understanding of the verse according to the commentary Rashi (France 1040-1106) is the following. G-d is addressing three specific concerns that they had. Travel and being on the road contributes to (1) not being able to establish a family (2) low income and great travel expenses (3) not being able to establish a reputation and name. As such, Hashem addresses these three concerns in the following manner (1) I will make you into a great nation, you will be blessed with children (2) I will bless you with wealth, (3) I will make your name great. The Chizkuni (France 13th Century-Rabbi Chizkiyahu ben Manoach) sees in this verse another guarantee, that G-d would be there for Avram as a friend and supporter, as when one travels he has no support from family and friends.

Let us imagine what was going on in Avram's mind. He was 75 years old, his wife Sarai was 65, and they were childless. While they had built a reputation for being teachers of monotheism and G-dliness, they were now being asked to leave it all behind and start all over. What a scary and life altering move! For most Jewish people, as they age and enter the golden years, the greatest concern is the legacy they will leave behind. While financial success is very important, of even greater importance is the Nachas (joy) of our family, the blessing of seeing our children, grandchildren, and possible great-grandchildren following in the tradition and beliefs of our people. 

A number of years back at my father's seventieth birthday gathering, I was sitting with my father and schmoozing, as the many, many grandchildren B"H were running around and making quite a ruckus. I asked my father the following. "Ta, was this the plan all along, to have a huge family with so many observant children, grandchildren?" You see, my parents did not grow up Orthodox. They were both secular Jews, and together they became Balei Teshuva (returnees to Judaism) in their 20's. My father responded "actually, the goal was just to learn a little bit more about our own faith so we could give our children more Judaism then what we got. I never imagined that we would be blessed with nine children and so many grandchildren (and now great-grandchildren)". His response touched me. They began a journey together, made sacrifices for what they believed in, sent their children to Jewish schools, did their best to educate them in the traditions of Yiddishkeit, and four decades later they were seeing the dividends of their investment. 

Living a dedicated, committed Jewish life is challenging. Educating our children in Jewish schools is expensive and difficult. Making the tough choices of what we allow our children to be exposed to and engaged in, is no easy task. But like Avram and Sarai, G-d commands each and everyone of us "Lech Lecha" go forth on your own spiritual journey. While the task is certainly daunting, we have Hashem's blessing that we WILL be successful, we WILL be blessed, we WILL see joy and Nachas from our families. We just need to be brave enough to leave our comfort zone behind and Lech Lecha.

Shabbat Shalom

What's in a Rainbow?-Noach

What's in a Rainbow?
Parshat Noach

In this week's Torah portion we read of the great flood that G-d brought onto the world. The Mabul or flood was a punishment for the moral debasement and corruption of humankind and the animal kingdom. After the flood concluded, Hashem took an oath, swearing to Noach and his sons saying (Bereisheet, Ch. 9, Verse 12-17) "I have set My rainbow in the cloud... I will remember my covenant between Me and you and every living being... and the water shall never again become a flood to destroy all flesh". 

From the writings of our sages, the implication is, that the rainbow, as beautiful as it may be, is not a good omen. In fact, if the rainbow represents G-d's promise never to again destroy the world, when we see the rainbow, it is because G-d is showing us "the sign" as a reminder to shape up. As such, in the writings of the Talmud (Brachot 59a) when one sees a rainbow they should remember this special covenant by making a special blessing. "Blessed are You, Lord our G‑d, King of the universe, who remembers the covenant, and is faithful to His covenant, and keeps His promise".

Ramban (13th-century Spain) suggests it is a bow (as in a bow and arrow) that is no longer aimed at the earth. The flood was G-d taking aim at the earth, but the bow is now pointing away from earth, and it no longer has a string or  arrows. Displaying this disabled weapon, is sort of like a ceasefire — holding your weapon pointing towards yourself, away from your initial target. Rabbi Yosef Bechor Shor (12th-century France) explains that it’s G-d showing His Shechina (holy presence). This is based on a verse from the prophet Ezekiel (Ch. 1:28) comparing Hashem's presence to a rainbow. We are also told in the Midrash (Bereishit Rabbah 35:2) that a rainbow never appeared during certain very righteous generations-such as the times of the righteous King Hezkiah or of the great Kabbalist Rabbi Shimon bar Yochai-when the world clearly did not deserve destruction. 

While the Midrashic explanation offers much introspection, how do we understand the rainbow scientifically? Additionally, was the rainbow a new creation after the flood, or something that existed even before the flood?

The popular educational website www.SciJinks.com explains the rainbow in the following manner. "A rainbow is caused by sunlight and atmospheric conditions. Light enters a water droplet, slowing down and bending as it goes from air to denser water. The light reflects off the inside of the droplet, separating into its component wavelengths--or colors. When light exits the droplet, it makes a rainbow".

Many of the classic commentators on the Chumash discuss this question and grapple with fusing scientific and Torah approaches. Rabbi Yosef Caro (15-16th century) posits that rainbows always existed but could not be seen because of the thick rain clouds of the flood. Only after the flood did G-d thin the clouds for humans to be able to see the rainbow. The Ibn Ezra (1089-1164 Spain) maintains that the rainbow was a new creation after the flood. The Kli Yakar (1550-1619 Prague) brings a commentary (possibly the Abarbarnel) who explains that there was a change in the amount of water in the atmosphere, thereby making it possible to see the rainbow after the flood. The Lubavitcher Rebbe (1902-1994 Russia-USA) explains that the flood weakened the nature of the world. This resulted in a number of changes (1) The length of a person's lifespan drastically changed and (2) the clouds became weaker allowing light to shine through, thereby making the rainbow visible.

As everything in Torah must provide us with a lesson in life and coming closer to Hashem, perhaps there is a special message in the mystery of the rainbow. The light and water is always present, all you need is to reveal that light and water and now it transforms into a magnificent display of color. So too, with our children, the good and potential for greatness is always there, we just need to believe in them, support them and help them grow, and we will see the beautiful transformation of our young children into productive and proud Jews. 

Shabbat Shalom

Let There Be Light!-Bereishit

Let there Be Light!
Parshat Bereisheet

With the holiday of Simchat Torah behind us, we now turn our focus on the new cycle of Torah reading, as we read again the first portion, Bereisheet. Our commentaries explain, that the Torah is meant to be a book of instruction for us. Although it does contain history, stories, and many other details, it is primarily a book of instruction, as the Hebrew word Torah comes from the word Ho'raha-instruction. Therefore, every word and verse teaches us important lessons of how to live our lives in a G-dly manner.

We are told that Hashem created the world "B'Asarah Ma'amarot - with Ten Utterances". Almighty G-d did not create the world with physical labor, rather, by uttering the commands found in the account of creation of the world in Bereisheet. As we read the account of creation and the creation of Adam and Chava (Eve), we also read of the first Mitzvah given to them "but of the tree of knowledge of Good and Bad, you shall not eat". Nonetheless, our sages do not see this as the first Mitzvah per say, as this was a specific command to them, not all of humanity. The first Mitzvah in the Torah as discussed by the Rishonim (codifiers) is Peru U'Revu-"be fruitful and multiply and fill the earth". Others count the Mitzvah of Rosh Chodesh (commandment of maintaining the Lunar calendar in the Book of Shemot) as the actual first Mitzvah in the count of the "613 Mitzvot", as it was the first Mitzvah given to the Jewish Nation as a whole, just prior to the Exodus.

But when we look closely, we see that the actual first command or words spoken by G-d in the Torah are "Yehi Ohr-Let there be light". Simply understood, this was the beginning of the creation, when G-d created light as the precursor to separating the "Night and Day". 

But is there perhaps a lesson to be learned of WHY the first G-dly utterance is "Let there be Light"?

When we think of our role as human beings and more specifically as Jews, what is it that we are supposed to accomplish? What is the ultimate reason for the Creation? The answer our sages tell us, is to create a dwelling place for Hashem in this world. To bring holiness and G-dliness into every aspect of the physical world. We are enjoined to bring hope and light to every living being, or as the prophet tell us  "to be a shining light onto the nations of the worlds" (Isaiah 49:6). 

At the Jewish Day School of San Antonio-TASA, we view this directive as the cornerstone of our mission and vision of our educational philosophy. We aspire to prepare our students, so they can become future ambassadors of light for their future families and communities. For all the study, academics, Mitzvot, and lessons, need to lead us in the direction of infusing everything with a Higher Purpose. Perhaps, this a reason why the first utterance by Hashem is Let there be light". Because with out radiating light and hope to others, what would be the point of all of humanity?

Shabbat Shalom.

Beautiful Expressions -Sukkot

Beautiful Expressions
Noy Sukkah-The Decorations of the Sukkah

Sukkot is the holiday of joy, Zman Simchateinu. After the soul searching and seriousness of the High Holidays, we transition into the festive mood of Sukkot. The sights and smells of this holiday; the Lulav, Etrog, Hadas and Aravah (palm frond, citrus, myrtle and willow), the smell of the Schach (covering of the sukkah), and of course the change in weather, that usually occurs this time of the year.

One of the customs of Sukkot is called "Noy Sukkah" which means the decorations of the Sukkah. This custom includes decorating our Sukkahs with beautiful decorations, endless chains of colored craft paper, pictures, and even hanging of fruits on the inside of our Sukkot. Some have the custom of focusing on filling the Sukkah with guests, as the "decorations" of the holiday.

What is the meaning of this custom and why do we seem to be focused on the physical and material aspect of the Mitzvah, instead of the spiritual essence of it?

The Talmud teaches (Shabbat 133) “This is my G-d and I will give Him Beauty,” (Shemot 15:2) may be interpreted in this way … “Make yourself beautiful before Him in your performance of the “Mitzvot,” the Commandments: “… a beautiful “Sefer Torah,” with beautiful ink, with a beautiful pen, by an expert scribe, and placed in a beautiful covering. The above principle, of performing the Commandments in a beautiful way applies to all the (248) Positive “Mitzvot,” or Commandments of the Torah, but has special application to the “Mitzvot” of Sukkot, where “beauty” is not just a quality describing the Commandment, but is an essential part of the Commandment. When the Torah describes an “Etrog,” a Citron Fruit, as a “Pri Eitz Hadar,” (Vayikra 23:40) a “fruit of a tree of beauty,” it doesn’t mean to say only that the fruit should exhibit the quality of beauty, but that beauty should be part of the essential nature of the “etrog.”

Thus, after so much structure of the prayers and customs related to Rosh Hashanah and Yom Kippur, we give voice to our own expression of love and dedication to G-d. We offer our very best and use all of our abilities and talents to "beautify" the commandments of the Sukkot holiday. The Noy Sukkah, represents our contribution, in our small way to honor Hashem and do it in the most beautiful way possible.

Chag Sameach!

Educational Harmony-Haazinu

Parshat Ha'azinu

This week's Torah portion of Ha'azinu is well known for its poetic song, also known as Moshe's final song and teaching. Our sages teach us, that within the Shirat Ha'azinu, there is to be found the expanse of Jewish history throughout the ages. Ha'azinu is essentially a prophecy of the Jewish story throughout the millennia. This song often mixes past, present, and future, explains Rabbi Gedaliah Schorr (1910-1979 Poland/America) as it represents the perfect harmony of Creation, where there is no conflict at all. It is a G-dly song of hope and redemption.

The Torah states (Devarim 32:2) "Yarof Kamatar Likchi Tizal Katal Imrati-May my teachings drop like rain, may my utterance flow like the dew; like storm winds upon vegetation and like raindrops upon blades of grass". The simple meaning of this verse according to Rashi (1040-1105 France) is that the teaching of the Torah are like water, and penetrate the nation like life-giving rain, and like dew that is even more welcome, because it doesn't inconvenience anyone. The Ibn Ezra (1089-1167 Spain) sees this verse as a blessing of being fruitful, i.e., the Torah will make the nation fruitful. The Sforno (1475-1550 Italy) explains that this relates to Torah study, which even a bit of it refreshes and revives the soul, like dew and rain.

The greatest responsibility placed upon each one of us as Jewish parents, is the need and importance of passing the baton to the next generation. Each one of us received the traditions and heritage from our parents before us, or made a conscious decision to become Jewish and be part of the Jewish story. The challenge is, how do we pass it on to the next generation in a way that they too, will cherish it and then pass it on to their children. But this dilemma also extends to education and values in the general sense as well. How do we pass on those things that we value, those family traditions that are dear to our heart, those life-lessons, in a way that will inspire our children? 

When crops grow, it is self understood that rain and dew is needed in order for the crops to be healthy and grow well. The difference between rain and dew is, that while dew is gentle, rain is much stronger. The hard rain on crops, strengthens them, while the dew gives gentle nourishment. The perfect balance is needed for healthy crops. Our portion of Ha'azinu is teaching us a very important lesson in education and passing things on to our children. Sometimes the instruction/lessons must be extremely gentle and sometimes that must be harsher to help our children grow strong. Harmony and balance is key.

The Klei Yakar (1550-1619 Prague) beautifully explains this verse in this manner. Sometimes there are personalities or people that need the strict approach, but other times we must opt for the gentle and soft touch. The trick is to know when and how to apply these educational methods. "Spare the rod and spoil the child" is absolutely true for some children, but for other children the "rod" will break them and they will remain damaged for life. There are also times or experiences in life when the child needs the "Rain Approach" and times when they need the "Dew Approach". As parents and educators it is our responsibility to really evaluate each child and ask ourselves "what is it that they need now?" It should not be about our feelings or sense of urgency to transmit what WE want, but rather about what the individual child needs. 

Moshe Rabbeinu understood this, and this is what made him such an effective leader and educator. And indeed, almost 3500 years later we still read his beautiful words of Ha'azinu.

Shabbat Shalom and a meaningful Yom Kippur.

Eyes Closed - Rosh Hashanah

Eyes Closed
Rosh Hashanah 5784

Another year has gone by and we stand in the final hours of 5783 as we prepare for yet another Rosh Hashanah. This year has had its highs and lows, and we are hopeful for a new year and a new spiritual energy that will usher in the year 5784.

During the 48 hours of Rosh Hashanah, we pray a great deal, listen to inspiring sermons and melodies, hear the sounds of the Shofar, and of course, eat delicious foods. Sometimes, amid the bustle and jam-packed hours of the holiday, it is easy to feel, let us say, lost. What is it exactly that we are supposed to feel? Am I a bad Jew if I am not moved by Rosh Hashanah? What is the takeaway from this holy day beyond a stomach filled with brisket and delicious Challah?

Of course, every human being is a unique being, and each one of us is moved in a different manner. Over my many years leading services as a Chazan/rabbi, I am always fascinated by the comments that I get from congregants. Some people are moved by a Niggun, while others just enjoy the silent meditation. Some folks enjoy the English readings, while others enjoy a heart-stirring story. Still, some just like to sit and take it all in or enjoy the melodies and chanting in Hebrew. The point being, each one of us has to find what works for us and what will inspire us to come closer to Hashem.

Perhaps, the most well known prayer and liturgy of the High Holiday season is the Avinu Malkeinu. This beautiful and moving prayer was composed by the great sage Rabbi Akiva (Mishnaic Sage, Israel 1st Century). The words Avinu Malkeinu mean, "Our Father Our King". Rabbi Akiva wished to convey that G-d listens to our prayers both a merciful King and ruler and as a loving and devoted Father.

I would like to share with you a story. One evening in New York at a wedding, a young man approached a rabbi sitting at the reception. "Shalom Aleichem Rabbi! Do you remember me?" he asked. The rabbi looked up at him said slowly, "You were one of my students many years ago?" The younger man introduced himself by name and a friendly chat ensued. "What do you do for a living" asked the rabbi. "Well, I am a school teacher just like you" the younger man responded. "You inspired me to become a teacher!" the young man exclaimed. "Really? Me?" The rabbi looked confused. The younger man explained. "Many years ago, when I was in the third grade, you were my teacher. One day, one of the boys in the class came to school with a beautiful new watch. He was the envy of every student. When recess came, I couldn't contain myself and took the watch and put it in my pocket. But after everyone returned from recess, it was discovered that someone had stolen the watch. You announced to the class "Whoever took the watch should please return it immediately." No one moved. I was too embarrassed to do anything. "Well, if no one will admit to taking the watch, I am going to have to ask the entire class to stand up along the wall. I am going to ask each of you to empty their pockets, until the watch is found." We all lined up and I was petrified of getting caught and embarrassed. As you walked up to the first student in the line you said "Now everyone closed your eyes until this ordeal is over."  The watch was found, but you never said a word to me about it. I learned my lesson, and I was so touched that you didn't embarrass me in public" said the younger man, "You inspired me to want to be a teacher like you". "Aha, very interesting indeed" said the rabbi. "You know, I didn't know who it was that took the watch until now, because I too, closed my eyes."

When we pray before G-d on Rosh Hashanah we come from a place of humility. We say, Almighty Father in heaven, Avinu Malkeinu, have compassion and give us everything we need like a compassionate and loving father. And as for our faults and misdeeds this past year, please G-d, close your eyes. The High Holidays are about how we can be the best version of ourselves. We are given these days on introspection as a gift from above, so we can turn a new leaf and start anew. Follow your soul and your inner voice. Find that which speaks to your heart, and embrace it. You wont regret it.

May we all be blessed with a Ktiva V'Chatima Tova-may we all be inscribed and sealed into the Book of Life for a wonderful, blessed and healthy year ahead.

Rabbi Y. Marrus 

Social Sequoias - Nitzavim-Vayelech

Social Sequoias
Parshat Nitzavim-Vayelech

Sequoia trees are the largest and oldest of trees. They can grow a couple of hundred feet and live for thousands of years. How do they survive for such a long time? The secret lies in their root system. It is not because of their long roots, but rather because their roots interlock with other sequoia trees. By linking together, they are stronger and more enduring than all other trees.

In this week's Torah portion, we read how Moshe gathered the Jewish people on the last day of his life.  The purpose of this gathering was to re-impress upon them the importance of following Hashem's word, and recommitting themselves to the covenant with G-d. The opening verse states (Devarim 29:1) "Atem Nitzavim Hayom-You are all standing here today". The word for standing "Nitzavim" is an interesting choice. The root word Nitzav means firmly rooted or planted, as opposed to the other Hebrew word for standing "Omed". 

The commentary Kli Yakar (Rabbi Shlomo Ephraim Lutschitz, rabbi of Prague 1600's) offers the following. When the Jewish people were given the Torah at Sinai, the Torah uses the same word "Nitzavim" to tell us that they were encamped at the base of the mountain "Vayisyatzvu B'tachtit Hahar" (Shemot 12:17) when they entered the covenant. As such, the same word (Nitzav) is used here in Devarim "Atem Nitzavim" , as they recommit themselves to the covenant of Sinai.

I struggle with this interpretation, because the giving of the Torah, as wonderful as it was, was followed by the greatest blunder in Jewish history, the golden calf. Why is it that the first go-around we failed miserably, but now forty years later, we are smarter and hoping for a better outcome? What changed? Why would we use the same terminology if the first experience was not a great as we had hoped for?

The Ohr HaChayim Hakadosh (Rabbi Chaim Ibn Attar, Morocco 1600's) explains that the word Nitzavim also means shared communal responsibility (Arvus), that we are essentially guarantors for each other. In other words, what changed was that the Jewish people now had a sense of communal responsibility and appreciation for how we are all part of one whole. Indeed, the Torah states many different types of people in our portion, all coming together as one.

In an era of social distancing and distanced learning, we are in danger of forgetting the incredible value of community and learning from each other. It is not just about studying a topic or understanding the information related to a subject. As important and maybe even more important is the social learning and experience we benefit from when we discuss, debate, listen, and  lean on others. 

The Talmud (Bava Metzia 84a) relates the special relationship between Rabbi Shimon ben Lakish also known as Reish Lakish, and his brother in law and teacher Rabbi Yochanan. The were always sparring, discussing and challenging each other. When Reish Lakish passed away, Rabbi Yochanan grieved considerably and was very dejected. The rabbis tried to send different scholars to study with him, but each time, they just could not offer the same level of debate and scholarship. They agreed with him out of respect and deference. Rabbi Yochanan continued to mourn the passing of his beloved Reish Lakish. Our sages explain that this was because Rabbi Yochanan was not searching for someone to listen to him or agree with him, rather he wanted to be challenged and debated. For he correctly understood that we we learn so much from the people around us who push us to be better. 

Imagine what our experience could be if we celebrated the opinions of others, especially when they don't agree with us. Let us truly celebrate the social interactions and sense of community, which makes us "Nitzavim" firmly rooted in our shared Jewish experience.

Shabbat Shalom.

Attitude of Gratitude - Ki Tavo

Attitude of Gratitude
Parshat Ki Tavo

Judaism places great value on the little things. For example, how should we begin our day?According to Jewish tradition as we open our eyes each morning, the first words that should be said are;

מודה אני לפניך מלך חי וקיים שהחזרת בי נשמתי בחמלה. רבה אמונתך - I thank you, living and enduring king, for You have graciously returned my soul within me. Great is your faithfulness. 

This short and meaningful twelve-word prayer focuses on the attribute of being thankful and grateful for everything we have, including something so basic as our lives. We thank Hashem that we are alive and pledge to make a difference in the world.

In this week's Torah portion of Ki Tavo we read about the beautiful Mitzvah of Bikkurim-the First Fruits. The Torah commands us that when we will enter Eretz Yisrael (Israel) and finally be the proud owners of our own lands, we should bring our First Fruits as an offering of thanks to G-d. This Mitzvah teaches the importance of being grateful and making sure to verbalize our gratitude.

But there is another lesson to be derived from Bikkurim. As we begin our day, we also set aside some time to communicate and connect to G-d. These are the moments of Teffilah (prayer) and Limud Ha'Torah (study of Torah). We dedicate the "first moments" of our day, to a holy and noble cause, in order to start our day off on the proper footing.

One of the most beautiful aspects of a Jewish Day School, and Jewish life in general, is the morning rituals of Teffilah/Davening and Torah Study. The prayers, songs and tunes that children learn in their elementary years remain with them throughout their lives. But more importantly, is the message transmitted, that as we start our day, we should make the time to express our gratitude to Hashem for all His wonderful blessings and gifts, every single day.

Shabbat Shalom

Ingrained Character Traits - Ki Tetzei

Ingrained Character Traits 
Parshat Ki Tetzei

This week we read the chock-full portion of Ki Teitzei. It is a portion that has many, many Mitzvot and important lessons. In the second Aliya, the Torah states (Deuteronomy, Chapter 22:1) Lo Tireh Et Shor Achicha-You shall not see the ox of your brother or his sheep or goat cast off, and hide yourself from them; you shall surely return them to your brother". 

The understanding of this verse is as follows; it is a prohibition against turning a blind eye to someone else's property or animals being lost or damaged. The Torah warns us not to make believe we didn't see the animal wandering off, but rather, we have an obligation to take action and protect the property of our fellow. Ramban- Nachmanides (Spanish Talmudist, Kabbalist and Biblical commentator 1194-1270)  explains that this Mitzvah requires one to exert themselves in order to help another.

At first glance this Mitzvah is a bit puzzling. We can understand that we may not harm or cause harm to a fellow. We can also understand the special Mitzvah of returning a lost object (Hashavat Aveidah), as it is a beautiful thing to do. But are we really expected to chase down someone's lost donkey or sheep?! What if I'm wearing a really nice suit or dress that I dont want to get dirty, am I really obligated to go running after a wayward donkey?! 

Rabbi Moshe Feinstein (Russian/American rabbi and Halachik authority 1895-1986) offers a beautiful explanation. He explains that this commandment was said to counter our self greed and laziness. Therefore the Torah states "You must be commanded to return it, because you will tempted to hide yourself to avoid the trouble". In other words, we need to work on ourselves and overcome our own selfish and self oriented mindset.

Every parent and educator understands the need to teach our children/students positive character traits. In Hebrew we call them Middot Tovot. We want our youth to act responsibly and respectfully, listen to their elders, value the proper things, have morals and so much more. As Jews, we place so much emphasis on being a Mentch- a proper and upright individual. We spend a lot of time talking about what our kids should and must do. But we really don't spend much time discussing how these lessons and behaviors must be ingrained into the hearts and minds of our children.

This Mitzvah is offering us a novel insight into HOW we should inculcate proper Middot into our youth. Its not just about doing things when other people are looking. Its not just about making our parents proud. Its not even about the Jewish guilt that we feel when we don't do what is expected of us. It is about training and conditioning ourselves to be sensitive to others. It is about caring so much about another's belongings that "How could I even think of not helping or doing everything possible for another person"! Raising a child with good Middot is not as much about what we say, but more about what we do. It is about making our positive character traits our second nature.

During this special time of the month of Elul, which is the month of introspection and preparing for Rosh Hashanah, it is an opportune time to take a good look in the mirror and have a little talk with ourselves. Are we really good and G-d fearing people, or is it just a show? Are we raising our children to do the right thing because of social pressures, or because it is morally correct and the right thing.

We are all born with our own character faults and idiosyncrasies. But that doesn't mean that we cant work on ourselves and inculcate within ourselves and our children the Middot that we value so much. It is well worth the investment.

Shabbat Shalom

King of the Hill - Shoftim

Rosh Chodesh Elul
Parshat Shoftim

Wouldn't it be great to be a king or queen of our own country? We would have unfettered resources, unlimited opportunities, and we would be able to do whatever we wanted, whenever we wanted, and no one could say a word. What wouldn't we give to be "the king of the hill?!

In this week's Torah portion of Shoftim, we read about the special Mitzvah for the Jewish people to anoint a king over Israel. We are told the criteria and type of person this king should be. But then the Torah starts telling us the things a king should not do. For example, they may not have too much money, too many horses, or marry too many wives. They also must have a Torah scroll written and it must accompany them wherever they go and guide their every step.

One may wonder, why the need for all the rules? Why crimp his style? He is a king for crying out loud! He is supposed to have a lot of money and possessions, that is what kings do!

As an educator, I approach each school year with excitement and a bit of uneasiness. Even after doing my shtick for twenty four years now, I still wake up with nervous excitement and anxiety on the first day of the school year. At first, it was that I would do a good job and my superiors would be happy with my performance. Now, it's the myriad of things that can go wrong in the school, and this year, we can add to that, all the new COVID-19 protocols and procedures. 

But there is also something uniquely wonderful about being an educator. No matter how exhausted or stressed out one is leading up to the first day of school, once it begins, everything is good. Things settle down, and teachers do what they are trained to do, and they do it so well. The smile on the children's faces, the nervous glances of the parents, the excitement and questions of the teachers to administration, all of this speaks to me and tells me "do your thing... this is what you were created to do".

The last half of the year has been extremely trying and difficult. Perhaps the most challenging aspect has been, the lack of consistency and ability to have a status quo. The rules are always changing. What was good yesterday, is not good today. What was safe two days ago, is now deemed dangerous. We want things to go back "TO NORMAL" as soon as possible. 

But there is an advantage and blessing to all this craziness too. We have been more involved in our children's lives these last months. We have been tested and we have become stronger. We have been forced to do things that we never imagined doing. We have worked from home, zoom, been more mindful of our health and relationships, and really started thinking about our social environment and the people we spend time with. Most importantly, we have been surprised and uplifted by the resiliency of our children. They are so much stronger than we have ever imagined. They have adapted and pivoted and continue to laugh and live, sometimes to our utter confused minds.

Perhaps, this is what the Torah is trying to tell us in these passages about a king. A real king is someone who can be a king even when they don't have all the trappings of royalty. A real leader is someone who uses every single tool in their toolbox to deal with the challenges they face. Yes, it might be frustrating. Yes, it is certainly annoying, but a king does not let them stop at all. Perhaps this is why the Torah calls us "a nation of priests and kings". We have the ability to meet every challenge with poise, dignity and grace. Even when the trappings of luxury and "normal life" are taken away, we have the ability to rise up and be a nation of priests and kings.

As we begin another (most interesting) school year, let's resolve to not underestimate our children or ourselves. We are all kings and queens!  We can and must be pushed to excel academically and grow in the realm of Middot Tovot-positive character traits. All we need to do is believe in ourselves and our children. And yes, even a king or queen needs rules, boundaries and limits. It is what enables them to look inward, search deep and truly become the king of the hill.

Shabbat Shalom and Chodesh Tov!
Rabbi Y. Marrus

Zion - The Blood That Flows Through Our Veins - 9 Av

Zion - The Blood That Flows Through Our Veins.

Erev Tisha B'Av, 5780

Tomorrow evening, Jewish people the world over will once again observe Tisha B'Av, the "day which will live in infamy" for the Jewish people. It is a National day of mourning and introspection marked by a 24 hour fast, the recitation of Jeremiah's Lamentations recounting Jerusalem's destruction, and a day of forgoing physical pleasures. 

Tisha B'Av or the 9th of the Hebrew month of Av is the day that both the first temple (destroyed by the Babylonians in 587 B.C.E.) and second temple (destroyed by the Romans in 68 C.E.)  in Jerusalem were laid to waste. Additionally, it is the day of the falling of the Beitar fortress to the Romans in 135 C.E. and the day on which the spies sent by Moses in the wilderness returned with their evil and deceptive report. All these calamities resulted in untold deaths, misery, and exile for our people.

While we are certainly sentimental in Jewish thought and practice, it does seem a bit odd that for thousands of years we have been fixated on an ancient city and the calamities that befell her, so many millennia ago. What is it about Jerusalem also known as Zion, that has captured the minds and hearts of Jews so strongly?

A story is told of the great French leader, Napoleon Bonaparte. He once was traveling through a small Jewish town in Europe and entered a synagogue where he saw an awful sight. Men and women were weeping, as they were sitting on the floor, holding candles while reading from books. It was a gloomy and sad sight to behold. Napoleon asked why the people were weeping, and wanted to know what misfortune had befallen them.  An enlightened French officer told him that these Jewish people had a custom to gather once a year on a day called the ninth day of Av, the day that marks the destruction of the Jewish people's Temple.  Twice they built a magnificent Temple in Jerusalem and both were destroyed.  After their second Temple was destroyed, the people were scattered all over the world and sold as slaves.  In order to commemorate these sad events, they gather once a year in synagogue to fast, pray, and read sad prophetic writings concerning the destruction of their Temple and land.  Napoleon inquired as to how many years earlier the Temple had been destroyed, and was told more than 2000 years.  Upon hearing this, Napoleon exclaimed, "A nation that cries and fasts for over 2,000 years for their land and Temple, will surely be rewarded with their Temple rebuilt."

As we look through Jewish liturgy, our prayers are filled with hopes and prayers for our return to Jerusalem. For example in the daily Amidah prayer, recited thrice daily we pray  "May our eyes behold Your return to Zion in mercy". Or ponder the statement by Rabbi Yehuda Halevi (1075-1141) a Spanish, Jewish, physician, poet and philosopher who famously stated "My heart is in the East but I'm at the end of the west". 

More recently, Jerusalem has made International headlines with its liberation in 1967 in the Six Day War and of course the 2018 announcement by President Trump of moving the U.S. Embassy to Jerusalem had politicians, world leaders and evening news reels busy with statements of support, condemnation and more. Truth be told, Jerusalem should not even register as a major city on the world scale and wouldn't even make it into the top fifteen cities of the Unites States! With a population of 874,000, Jerusalem is on par with number 655 in word city population, equal to Tuxtla, Gutierrez, Mexico.

Why the fascination with Jerusalem? Or to quote the Psalmist "If I forget thee O Jerusalem, May I watch my right arm wither". Really? A bit extreme you might say.

But something about Jerusalem is different. It is our eternal home. It is the heart of the holy land. It is the city from which Torah poured forth.

Of course, historically, the three major religions of the world have ties and important history in Jerusalem. Today it is one of the largest cities in Israel and hosts many corporations and important interests. 

But for the Jewish people, Jerusalem is not just a city. It is the blood that flows through our veins. 

The name Jerusalem is mentioned no less than 669 times in the T'Nach (Jewish Bible) and the name Zion (another name for Jerusalem) another 154 times, for whopping total of 823 times. For a book in which every letter and punctuation is so precise, that is a lot of extra parchment and ink. 

Recently, I experienced one of the most beautiful and touching moments in my life. I was blessed and had the merit to hold my first grandchild in my arms. My granddaughter was named Tziona Leah after two great, great grandmothers. Chana Tziona Hagege/Barouk born in Tunisia, North Africa, and Leah Okolica born in Tann, Germany. Two proud, devout, Jewish matriarchs who left a remarkable impact on their descendants. Two different women, born over one hundred years ago, from diverse Jewish traditions, one Sefardic and one Ashkenazic, and yet, one shared dream and vision.

Besides being touched by the moment and the sweetness of this precious child, I was struck by the divine providence of her name and the meaning it carries. Tziona is the feminine version of Zion. The Biblical name for Jerusalem, a name that the Jewish people continued to name their children, as an everlasting hope of the return to our homeland and capitol. Leah is the name of our fourth matriarch, who was the mother of the kings and priests of Israel. Tziona Leah, the history, yearning, prayers, and blessings of our people.

As we observe Tisha B'Av once again this year, I will be thinking not only of our shared history and holy city, and our hopes for its complete majestic restoration but also of the personal meaning that has been added for me and my family.

Indeed, "May our eyes behold Your return to Zion in mercy" with a world redeemed and the coming of our righteous Moshiach, Amen.

A meaningful fast to all.

Gimmel Tammuz 5780

Gimmel Tammuz 5780
Me and my Rebbe
A personal story on the Rebbes 26th Yahrtzeit.


It was Erev Rosh Hashana 1990 and I was in Crown Heights, Brooklyn, excited to spend the High Holidays with the Rebbe with thousands of other Chassidim. The High Holiday season was always very uplifting and spiritually invigorating being in the Rebbe’s court.
Besides the importance and special significance of Erev Rosh Hashanah on its own, it is also the day before my birthday. I was turning sixteen that Rosh Hashanah and I was at that stage of life when, I was trying to figure myself out.

The Rebbe had a custom to visit the grave of his predecessor, the Previous Rebbe, Rabbi Yosef Yitzchok Schneersohn on Erev Rosh Hashanah. As such, the Rebbe visited the Ohel (cemetery) in Queens. The Rebbe returned for the Mincha prayer quite late in the day. After Mincha, there was an announcement that the Rebbe would now give dollars to whoever wished one. I decided to get in line as my birthday was in a couple of hours. It is customary for a Chassid  to visit his Rebbe on the day of his birthday. But as I got in line a commotion began. There were some older Yeshiva students who were pleading with the people in line to go home. “Don’t you realise the Rebbe hasn’t eaten anything all day? The Rebbe has been fasting prior to the Ohel visit and it’s almost Yom Tov” they implored. “Go home and get a dollar and blessing another time”.

I felt torn. I decided to leave the line, only to get back in line a couple of minutes later. It was my birthday after all. But I decided not to mention my birthday (as I normally would) so I would not take up even an extra second of the Rebbe’s precious time.

As I walked by the Rebbe (it was a very short line due to the Yeshiva students successful pleading) the Rebbe handed me a dollar with a blessing for a good year. As I backed away, the Rebbe turned to Rabbi Groner of blessed memory and said in Yiddish “Isn’t it his birthday?” and then the Rebbe handed me a second dollar with a blessing for a year full of Bracha V’Hatzlacha- blessings and success. I was in seventh heaven.

So many people often wonder why Chabad chassidim love, respect and even revere the Rebbe 26 years after his passing. How can one man possibly be so great and his influence still felt so many years after his passing?

I don’t know about others, but for me it was these special moments. I was a nobody, a sixteen year old kid who was quite dorky and confused. My parents were Balei Teshuva (returnees to Observance) not well known personalities from Russia or the rabbinate. And yet, even with thousands of people calling on him, on a busy Erev Rosh Hashanah, while still fasting, the Rebbe took the time to wish me a special blessing for my birthday. That friends, is the quality of our great leaders like Moshe, Shmuel and the prophets of old.

Twenty six years later, it has been the greatest honor of my life to be part of the Rebbe’s Army-the shluchim of Chabad these last 22 years, dedicating ourselves to helping Jewish communities around the world, both spiritually and physically.

L’Chaim dear Rebbe, I can still hear your blessing for “Blessings and Success” ringing in my ears. I hope I live up to it.


Rabbi Yossi Marrus
Shliach of the Rebbe
San Antonio, Texas

PS. I have no idea how the Rebbe knew that it was my birthday but you may come to your own conclusions.

An Ode To Our Teachers - Shavuot

Shavuot 5780

Dear Friends,

Tonight we will celebrate Shavuot, the holiday marking the giving of the Torah at Sinai 3332 years ago. Since then, the Torah, the soul and bloodline of the Jewish people has pulsed in our veins through the most challenging of times.

What however is the glue that has kept our people and traditions together for so many years?

My vote is on the transmitters of Torah and values, those amazing people also known as teachers. 

The Torah, commonly referred to as the Five Books of Moses, has in actuality two components. (1) The Written Torah, which includes the Five Books of Moses, written by Moses, as dictated to him by G-d Almighty, and (2) The Oral Torah, the traditions, explanations ,lessons, allegorical and Kabbalistic teachings. This second category was transmitted from G-d to Moses orally, and then in turn from Moses to Joshua, and then from teacher to student until our present day. 

There is a beautiful teaching (Midrash Rabbah Song of Songs) which states that when HaShem gave the Torah he wanted a guarantor that the Jewish people would value and keep its laws. The Jews responded with different suggestions including the Avot-patriarchs and Imahot-matriarchs, their sages, and themselves, but HaShem was not satisfied. When they finally suggested their children, HaShem was pleased.

Children represent the future and hopes of any society. As a Jewish people, we know that the most important demographic and area needing investment and care is our children-the next generation. For without them, there is no future.

In this challenging time of Covid-19, what is often lost on many is the enormous impact this is all having on children. From the obvious educational needs like math, science and Torah study, to the more subtle needs like social interaction, group experiences and social learning, that is as important and perhaps even more so than the textual study. 

In these trying times, parents are rightfully overwhelmed with trying to keep their families safe and healthy, earn a living and provide for everyone’s basic needs. Everyone is doing their very best and we will all be tremendously grateful when life gets back to normal.

And then we have our teachers. The brave, committed, dedicated and selfless educators who balance all of the above with their own families and then continue to provide quality education and social outlets for the children they are entrusted to educate. At our school, I have been humbled and inspired watching our teachers and staff do all of the above and much much more. The high quality of both Judaic and General Studies education, dedication to every student, one- on-one lessons and support, check-ins, dropping off of school materials and even arranging a drive-by Bat Mitzvah and so much more. This only part of what makes our Jewish Day School so special. It is the amazing educators that we are fortunate to have. They don’t do the job for the big paycheck or accolades. Rather, like it has always been,  they are dedicated to teaching and imbuing the next generations of Jews with hope, purpose, spirituality and morals. They are continuing the noble responsibility upheld since Sinai.

As we conclude the seventh year of academics at TASA, I tip my hat (yes, my black fedora) and say Kol Hakavod dear teachers, Thank You! You are the glue that has kept the Jewish people together throughout the millennia.

Chag Shavuot Sameach
Have a happy and Healthy summer break.

Rabbi Y. Marrus
Dean of Students

The Internal Amalek Virus - Zachor

The Internal Amalek Virus
Parshat Tetzaveh-Zachor


There is a hardly a person in the world who is not thinking about the COVID-19, Corona Virus and the impact it is having on our worldwide community. The loss of life, quarantined people and families, effected countries and communities, and the billions of dollars in lost revenue and travel. The global impact of this virus is yet to be truly understood on many levels. We pray that Hashem grant us all healing and that we are sparred the worse. Amen.

This week, in addition to the regular Torah portion of Tetzaveh we will also read the special portion of Zachor. This portion recounts the story of how the wicked and cruel nation of Amalek attacked our people when we left Egypt trying to decimate us. On the week before the Purim holiday, our sages instituted for us to read this Torah portion to remember what Amalek and Haman (the villain in the Purim story, who was a descendant of Amalek) wanted to do to us. Thus, this Shabbat is called the Shabbat of Remembrance-Shabbat Zachor.

As terrifying as the COVID-19 virus is, there is an even greater pandemic in our lives. It exists in every time and place since the beginning of time. It is the Amalek Virus. It is the epidemic of indifference and apathy. In religious and Kabbalistic terms we call this the "Amalek Virus" as Amalek represents the "coldness" and indifference to holiness and G-dliness. This internal virus cannot be quarantined or left for the infected cells to just die out. Rather, it must be singed with fire, the "fire" of Torah and spirituality, the excitement and engagement of Yiddishkeit.

As we celebrate the joyous holiday of Purim once again, let us recommit ourselves to be warm, vibrant and engaged Jews, and once and for all put an end to the Amalek Virus. Shabbat Shalom and Chag Purim Sameach!

Societal Flaws-Mishpatim

Societal Flaws
Parshat Mishpatim

The laws of the Torah are divided into three categories. (1) Chukim-the Supra-rational laws which are beyond our understanding (i.e. keeping kosher or not wearing clothing of wool and linen). (2) Edut-testimonials which are connected to our shared history and experience. Hence, while we would never have thought of them on our own, once commanded they do make sense and do strike sentiment, due to our National experience (i.e. eating Matzah on Passover because our ancestors ate Matzah). (3) Mishpatim-laws of civility between people, property ownership and torts and damages which every society needs in order to function. These laws, our rabbis explain, are self evident, and would have been established even without G-d commanding us to do them in the Torah. As we practically see, that even before the Torah was given, communities established their own laws of civility as well as communities who do not follow the Torah. Our portion of Mishpatim focuses primarily on these civil laws.

The portion begins "V'ela Hamishpatim-And these are the statutes that you shall place before the children of Israel." Thus begins our Torah portion that contains the most laws and Mitzvot of the entire Torah. On the first words "V'ela HaMishpatim-And these are the statutes", Rashi (France 1040-1105) comments and says that the opening word of  "V'ela-And" is teaching us that just like the previous portion of Yitro was given at Mt. Sinai, so too, these laws of Mishpatim were also given by Hashem at Mt. Sinai. In other words, the reason we observe these civil laws, is not because it makes sense to us or because its the right thing to do by conventional knowledge, but because G-d A-lmighty told us to do so at Sinai.

The obvious question is, why does Hashem see fit to tell us these basic laws if we would have figured them out on our own? Does the Torah really need to waste parchment and paper to tells us obvious things, when it is so precise on every letter and word?!

Ramban (Spain 1194-1270) explains that these laws are in fact an extension of the Tenth Commandment "Do Not Covet". For when we understand and appreciate the right of ownership of property and respect each other, we then can have a functional civil society. Additionally, our rabbis caution the danger of basing laws or morals on "our understanding" or "what makes sense to us", as we have seen in Jewish history, that laws that "make sense" by a society can in fact turn out to be inhumane and cruel. The example that comes to mind is Nazi Germany legislating laws to be cruel to Jews.

As we educate our children and students, we can also learn a lesson from this teaching. While we want our students and children to understand the rationale and reason behind our directives and instructions, there is also the element of setting guidelines and limits, whether they understand or appreciate it or not. While children want to understand (and we want that too) we have a responsibility to guide them to do the right thing even if "it doesn't make sense to them".

The challenge is of course to find the right balance and help them grow into functional, healthy and productive human beings.