When Simple People do Great things - Pinchas

 This week's portion Pinchas, opens with a special reward and blessing given to Pinchas. 

In last week's portion we read how the Jewish people were enticed to sin at the advice of the wicked Bilaam. The stupor of sin was so great that the prince of the tribe of Shimon, Zimri publicly challenged Moshe as to the status of he woman he wanted to be intimate with. Of course, Moshe told him that since the Torah was given, a person had to convert to Judaism in order to become a permissible mate. When he proceeded to do what he wanted, Pinchas arose from the crowd and "zealously" killed Zimri and the woman Kosbi. The plague that had broken out came to an end as a result of his actions.

In this portion of Pinchas, he is rewarded with a covenant of Shalom (peace) for stooping the public abomination. A simple person doing something great.

This weekend we celebrate July 4th, America's Independence Day. Lest we forget some important history, in 1776 the framers and signers of the constitution were traitors. Those that wanted to see freedom and liberty were considered radicals. But they persisted and fought for what they believed in. Their courage and vision shaped the greatness of the USA -  a place where we are free to live, worship, and respects our inalienable rights. Once again, simple people doing great things.

This weekend also marks the first Yahrtzeit (anniversary of passing) of the 130 beautiful souls who died in the July 4th Hill Country floods. It's hard to imagine that just last summer, we were on the front lines of a massive natural catastrophe, just minutes from Boerne. In those days and weeks, the amazing police, fire, EMS, emergency responders, volunteer rescue squads, and thousands of citizens that helped in any and every way possible, was truly extraordinary. Once again, simple people, doing amazing things.

As we go into this Shabbat and national 250th anniversary of the founding of our great country, lets not forget that while not perfect, we live in a country that is blessed in so many ways. Each of us has the opportunity to do amazing things, even though we may be simple people.

Shabbat Shalom and Happy 4th of July!

Emor - Holy Defilement

Holy Defilement 
Parshat Emor

In this week's Parshah of Emor, we read of the laws of the Kohanim (priests) and what they may do, who they may marry etc. One of these laws is that a Kohen may not become ritually defiled to a dead body. As a Kohen must always be ready to serve in the Bet Hamikdash, it is expected that he will maintain a higher level of ritual purity at all times. In modern times, while we do not have a Bet Hamikdash, nonetheless, Kohanim are careful with these laws, including  not entering a cemetery unless it's the funeral of an immediate family member. 

The exception to this law is something called a Met Mitzvah - a scenario where a body is found and there is no one to take care of it and bring it to burial. In that case, every person, even the Kohen Gadol (high priest) has the sacred obligation, and must tend to this body bringing it to a Jewish burial!

This past Sunday evening, I received a phone call from a colleague in California who's congregant had lost a brother in Boerne. The deceased was found after about two weeks, and after finally tracking down his only relative in California, a cremation was going to be done because of cost and no one to deal with a burial. The rabbi pleaded with the relative not to do a cremation, as it is contrary to Jewish law, and that he would reach out to the local Chabad rabbi. 

Over the next two days, with the help of the Jewish Federation, Jewish Family Service, and Congregation Agudas Achim, we were able to arrange a funeral. The plot was donated, the checks were written, and a Met Mitvzah was buried according to our Jewish traditions in a Jewish cemetery. 

This entire experience left me extremely touched and reflective. The lessons I learned were (1) the power of community when we come together (2) the beauty of our traditions and Mitzvot, and (3) the relevance and importance of the work I strive to do in my capacity as a rabbi and shliach.

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. 

Balak - Its not ok to be not ok

A number of years ago the slogan “It’s ok not to be ok” became common. Apparently, a tv show was made with this title as well. I assume that the deeper meaning and message of these words is, that it is ok to struggle and not feel shamed by our human emotions. In an era of self awareness and focus on mental health, it is vital that we create a space for people to be able to process what they are going through and get the help they need to become healthier and more functional human beings. In other words, its time to end the stigma and shame.

Having just returned from Israel while leading another Taglit-Birthright trip for young adults ages 22-27, I am still processing this unique trip to Israel during a war. While it was my second trip to Israel since October 7th, this one was different and in a way more difficult. Thirty participants from the US were joined by eight Israeli soldiers and veterans to form our group. We toured the sights, laughed and cried, ate a great deal of good food, and sweated as you can only sweat in Israel in July. 

It was all great, except that it was not all ok. I had expected perhaps to "get past" the war, but alas, that was not the case.

Israel is so beautiful and moving, and no terror or attack will change the fiber or resilience of its people. The sights, smells and aromas of the holy land are exactly as we all know it to be. The Israeli population is diverse, complicated and even in war time, if you put three Jews in a room, you will get at least six opinions. Yes, things are tough, but people are coping. I have no doubt that Israel will get through this and things will be ok.

That being said, Israel is not ok. 

There were almost no tourists or organized groups in the popular tourist spots. On Masada it was easy to find shade, as there was only one other group touring the fortress. In the Ben Yehuda promenade there were no lines, high pitched screams in English as there were almost no tourists.  I even allowed myself to be overcharged by shop merchants who have had no business for months. I figured if I can help in some way, so be it. To make it more real, within one day, three friends that we were supposed to visit had to cancel last minute, as the husbands received military orders to report to their units, again. The hotels that we stayed in were all ok, but they all had displaced families from the north. My wife and I stopped a child and asked him when he was home last, he said nine months ago. I gave him ten shekels to by some treats, as I did not know what else to do.

Israel is not ok. People are hurting and the economy is suffering. Families are still sending their loved ones off to war, hoping to see them again. And then there are the funerals. Entire new sections in Mt. Herzl Military cemetery have been constructed and the fresh graves, organized by the date of the fallen, are gut wrenching. A podium and a stack of chairs awaits the next funeral. No purpose in putting them away.

The resilience and ability of Israelis to laugh at themselves, make some dark jokes, and make sure to enjoy some arak and chumus while doing so, is incredible and inspiring. The spirit of peoplehood and understanding what is at stake, is something to marvel about. But friends, people are not ok.

It’s not ok to not be ok. 

It’s not ok for Israelis to have to live like this. It’s not ok that there are still 120 hostages held in Gaza. It’s not ok that tens of thousands of people are displaced. It’s not ok that thousands of rockets (yes, that’s correct) are raining down on the north of Israel every single day. It’s not ok how many people have died. It’s not ok that so many in the world just hold Israel to a different standard.

It’s really, really, not ok to not be ok.

As in this weeks torah portion of Balak, where the evil Bilaam attempts to curse the Jewish people, it ends up being a phenomenal blessing. The Jewish people were blessed with the blessing of "Mah Tovu -  how goodly are your tents Jacob, your dwelling places Yisrael” (Bamidbar: 24:5). This blessing was perhaps indicating that not withstanding the challenges and difficulties of our people, we will endure and be blessed. Bilaam understood that in the end, it is not the external factors that matter but the internal factors of Mishpacha (family) and the Jewish home that keep us together.

I am okay, but not that okay. I stand with Israel with every fiber of my being. We have no other land. We have no other people. We have no other true home. We are Israel. We will prevail.

Am Yisrael Chai.

The Essence of our Lives - Bechukotai

The Essence of our Lives
Bechukotai


This week we read the final portion of the book of Vayikra (Leviticus). The portion is called Bechukotai as our portion begins with the words "Im Bechukotai Telechu - If you will follow in my decrees and follow my commandments and perform them" (Leviticus 26:3).

The theme of this portion is great blessings that will come upon the Jewish people if they are true to their mission and follow G-d almighty's commandments. If however, heaven forbid, they will turn their backs on the commandments and G-d, then difficulties and tragedy will befall them. 

On the opening words "Im Bechukotai Telechu", our commentaries explain, that the words "If you will follow my decrees" is specifically speaking about the study of Torah, while the words "and follow my commandments" is a reference to observance of Mitzvot. The Torah is telling us that it is not enough to do or observe the commandments, but we must be diligent in study of the Torah as well.

The question is why? Why is so necessary to focus on the study of Torah and being diligent in its study? Is practical observance not enough?

Imagine a great scientist or physician who has dedicated their life to the study of a particular concept or cure. Would we say about them that they studied or dabbled in the respective field, or would we say this person has lived, breathed this idea or research? I would imagine that we would say that this research or cure has been their life's work and focus for the span of their career. This is their life!

The message of the portion is that its not enough to dabble in, observe or study Judaism, but the Torah and its teachings needs to be our core, the center of our lives. Because then, it is not just a topic but the essence of our beings.

Shabbat Shalom

Bruised, Crushed, & Super Proud Jew - Tetzaveh

Parshat Tetzaveh 
Bruised, Crushed, & Super Proud Jew

This week's Torah portion is unique.  From the moment we are introduced to Moshe until his passing, he is the central figure in the Torah.  Therefore, it is quite peculiar that this is the only portion from his birth until his demise, where his name is not mentioned even once.

The question is why?

The sages of the Kabbalah say that this allude to the Yahrtzeit (day of passing) of Moshe, that usually falls out in this Torah portion, hence his name is omitted.

Another answer is the following. When the Jews worshipped the golden calf, G-d was furious and wanted to destroy them. Moshe interceded on their behalf and prayed for forgiveness. Hashem responded that he would destroy the Jewish people and would rebuild the Jewish nation from Moshe himself. Moshe said to Hashem "Mecheina Na Msifricha Asher Kasavta-If you wont forgive the Jewish people, then erase me from the Torah that you have written". Moshe's commitment to his people was so profound, that he was ready to give everything up, even his own legacy in the Torah. Moshe prevailed and Hashem did forgive the Jewish people.

Yet, the words of a Tzaddik (righteous person) have consequences. As a result of Moshe uttering these words, his name is omitted from this Torah portion. So in a strange and beautiful way, the one portion that does not have Moshe's name is a testament to his true leadership and dedication to his people.

This portion also speaks about the making of the olive oil for the kindling of the Menorah. The Jewish people were to bring the oil oil to Moshe for this sacred ritual. The process of making olive oil involves crushing the olives to produce the oil.

Sometimes, it is the difficult experience that makes us grow the most, or the glaring oversight that actually draws attention in the most powerful way. As we see with the process of making olive oil. Only by crushing the olive does it produce the pure oil.

This is true of our experience as Jews as well. When we get crushed, it also brings out within us a ferocious and unabashed pride in who we are. Yes, we are hurting and bruised, but our sense of belonging and connection to Israel and our people has never been stronger.

While our enemies have tried to erase our name by maiming and hurting us, they have in fact brought the flames of our Jewish soul to a roaring inferno. 

Am Yisrael Chai - our spirit lives!

The Bet in The Desert -Bamidbar

 

The Bet in The Desert
Parshat Bamidbar

This week's Parshah begins the narrative of the Jewish people's experience Bamidbar-in the desert. After the Jewish people left Egypt in the year 2448, it was intended for them to enter the land of Israel. Unfortunately, due to their most grievous sin of the golden calf, G-d decreed that they would wander in the wilderness for forty years. Indeed it was not until the year 2488, that the Jewish people entered Israel with Yehoshua as the new leader.

The experience of "Bamidbar" was not an easy one for our people. There were many challenges - negative episodes like the spies, the sin of the quail, the rebellion of Korach, the waters of strife, to name a few. Throughout these years, a full generation passed on and new leadership arose. To say that these were transformative and challenging years, is a gross understatement.

Hence, the question. How did we weather that type of storm? How did a young faith and community survive such a difficult thing? For that matter how do we weather the "Midbar" of our own lives, when we face challenges, hardships and difficulties?

The Hebrew word מדבר - Midbar, means wilderness, or desert. במדבר - Bamidbar, with the letter ב (Bet), means in the desert or can mean through the desert. In Hebrew, the word for worries or trouble is Da'agah, spelled דאגה. This word has in it the first five letters of the Aleph Bet with the exception of the letter Bet. Our sages tell us that the letter Bet stands for Bitachon, trust in Hashem. Worries come from the lack of proper Bitachon in Hashem. 

Perhaps we can understand the name of our Parshah through this lens as well.      The way the Jewish people survived the challenges and vicissitudes of the Midbar was through having the Bet, the strong Bitachon and trust in Hashem.

Community Projects - Vayakhel-Pikudei

Community Projects
Parshat Vayakhel-Pikudei

This week we read the double portion of Vayakhel and Pikudei. These two portions are the final portions of the Book of Shemot (Exodus). The Parshah begins with the words " ויקהל משה - And Moshe gathered." (Shemot: 35:1). This portion discusses in great detail the actual building of the Mishkan (tabernacle in the wilderness) and how all the planning and design finally came to fruition.

The etymology of the word Vayakhel comes from Kahal or Kehilah, which means to congregate or congregation. In fact, it is common and appropriate in Hebrew to call a community or synagogue a Kehilah. It is fascinating that the word Kehilah or Vayakhel seemingly first appears in the Torah in this portion, as it relates to the communal building project of the Mishkan. Why is that?

Building communities is a tricky and challenging task. Big and vibrant communities seem to have it all, infrastructure, support systems, organizations and more.  Disconnected or fractured communities seem to be lacking the abovementioned systems and the special sauce of what makes a community vibrant and rich. 

So, what is the secret? How do we set out to build community? How do we take individuals with varied ideas and opinions and begin to mesh them together into a unified force?

The great military powers of the world as well as successful businesses and organizations recognized long ago, that in order to create a unified community or group, there must be a shared vision and purpose. This is the singular greatest objective of the military's basic training - to take individuals and make them into a fighting force. In military jargon "To tear down the individual and build back a disciplined, physically and mentally tough, professional warrior". Similarly, smart leaders, recruit, train and have their employees buy into a vision, for without a shared goal and raison d'etre - there can be no real community.

In the last portions, we see how Hashem commanded the Jewish people to build the Mishkan. They donate materials, plan the structure, lay out the building schematics, and more. But it is only in this portion, Vayakhel, where they actually start the building that they are called a Kehilah. That is because now is when they truly became one community, focused and driven towards the same goal. The same applies to building any community. When a community has a shared vision and belief, a collective objective and goal, beautiful things happen. For when individuals come together with a greater purpose and goal, they truly become a Kehilah - a special sacred community.

Shabbat Shalom

Shemot - Lfum Tzara Agra - Success Comes with a Price

Shemot
Lfum Tzara Agra - Success Comes with a Price

This week we begin the book of Shemot (Exodus). The story of the servitude in Egypt and our subsequent Exodus to the promised land is the subject of the Passover Seder and  Haggadah. Our portion of Shemot begins with the story of the Jews being subjugated and enslaved. The Torah also describes how Pharaoh proposed Infanticide (killing of Jewish babies) after his initial plan of stemming the Jewish growth failed. Pharaoh called in the Jewish midwives and commanded them to kill the baby boys, while allowing the baby girls to live. The Jewish midwives refused to obey this command, and the nation prospered.

The verse states (Shemot 1:17), But the midwives feared G-d and they did not do as the king of Egypt spoke to them, and they caused the boys to live". G-d rewarded these brave women as the Torah states (1:20), "G-d benefited the midwives-and the people increased and became very strong. And it was because the midwives feared G-d, that He made them houses" (of royalty and priesthood).

According to our commentaries, these midwives were none other than Yocheved and Miriam, the mother and sister of Moshe and Aharon. 

The Or Ha'Chaim Ha'Kadosh (1696-1740) explains that when G-d sees that a person desires to serve Him at a great personal sacrifice, He enables him to succeed. So it was with the midwives, these heroines who had risked their lives for the Jewish people, and their risk paid off. G-d rewarded them that they merited to see the Jewish people grow and prosper.

So it is in life. We are often required to make deep personal sacrifices and commitment to do the things that are meaningful and worthwhile. Anything that comes easy is usually not worth much. Without the hard work and investment, there is no reward.

We learn from this portion, that when we invest and give of ourselves to a noble cause, G-d blesses us to see the work of our hands fulfilled.

Shabbat Shalom

Hear O Israel - Vayechi

Hear O' Israel
Parshat Vayechi

This week we read the final portion of Genesis. The portion of Vayechi chronicles Jacob's blessings to his children prior to his passing. The portion also documents the passing of all the tribes and the transition to the servitude which we read about in the book of Exodus.

The Torah describes how Yackov gathers his children to bless them. The verse states, (Genesis 49:1) "Then Yackov called for his sons and said, "Assemble yourselves and I will tell you what will befall you in the End of Days. Gather yourselves and listen, O sons of Yackov and listen to Israel your father".

According to the Midrash Rabbah (Bereishit Rabah), Yackov wished to bless his children and tell them when the Moshiach (Messiah) would arrive. G-d did not want him to divulge this information and withheld the knowledge from Jacob. When Jacob realized that G-d was withholding this prophecy from him, he was concerned that perhaps one of his sons was unworthy and a non-believer. When he expressed his concern to his sons they responded with the famous words "Hear O' Israel (their father), the Lord is our G-d, the Lord is One - Shema Yisrael, Hashem Elokeinu, Hashem Echad". Jacob then responded, "Blessed be the name of His glorious kingdom for ever and ever-Baruch Shem Malchuto Leolam Vaed". It was then that Jacob realized that G-d just did not want him to reveal the Messianic time. 

This fascinating explanation of the verses traces the root of what became the most central prayer in all of Judaism. The Shema Yisrael is also in the Torah itself later on in the book of Devarim (6:4). The Shema Yisrael prayer is the highlight of the Yom Kippur service, the weekly and shabbat prayers, and also the final prayer a Jew says prior to their passing from this world. From a young age, children are taught the Shema Yisrael as it holds such a special place in Jewish liturgy and history.

Perhaps there is also a parenting lesson in this. Sometimes we worry excessively about our children and whether they are doing well or not. We concoct in our own minds so many scenarios and possibilities of how they are not doing well or how they may be failing.

Perhaps the message is that we must have some faith in our children. While we must certainly be vigilant and parent well, we must also have trust in our children and students. We must believe in the education and the love we have given them. Sometimes, we just need to really listen to our kids as they say, "Listen mom and dad, we're really ok".

Shabbat Shalom

Divide & Conquer - Vayishlach

Divide & Conquer
Parshat Vayishlach

In this week's Torah portion of Vayishlach we read of the encounter between Yaakov and Esav. The Torah describes how Yaakov is very concerned that Esav would want to harm him and his family, as he had "stolen" the blessings many years earlier. Thus, Yaakov prepares for this confrontation in three ways; (1) he tries to soften Esav's heart by showering him with many gifts, (2) he prays to G-d, and (3) he prepares for war by creating an escape plan and dividing his camp into two forces.

The Torah tells us (Bereishis 32:8) ויחץ את העם אשר אתו... לשני מחנות - And he divided the people that were with him... into two camps".

From a strategic perspective this makes sense. Our forefather Jacob was preparing for multiple scenarios and planning ahead. He was trying to protect his family to the best of his abilities. Our sages derive from this that one must not rely on miracles but plan and be prepared to the best of one's abilities. 

Perhaps there is another lesson as well.

Often, when confronted by a challenge we become overwhelmed and shut down. It may be something that we or our loved ones are dealing with; spiritually, emotionally or financially. The magnitude of our problem or challenge is paralyzing and as a result, we can't do anything at all.

This is when we must learn to divide and conquer. We must take a lesson from our Torah portion and realize that when something is so scary and overwhelming, we must break it down into bite-size pieces and then deal with it, one chunk at a time. An analogy can be made to a student that can't do 20 math problems, so a parent might say "do five problems and go play outside". Later on, the parent can have the student revisit the homework and continue working on it.

Too often, in matters of spirituality or personal growth, the task is so overwhelming that we don't even begin the task. The lesson we learn from our forefather Jacob is break it down into smaller pieces. Divide and conquer and before you know it you will have dealt with the issue at hand.

Shabbat Shalom