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Rabbi's Message

December 23, 2016

BS”D

The following Dvar Torah from Rav Eli Mansour is a beautiful thought to focus on as we begin the Yom Tov of Chanukah. Have a great Shabbos and a Chanukah Sameach!

Every year, without exception, the story of Yosef and his brothers is read during or just before the celebration of Hanukah. It is always at this time of year that we read about the very first instance of Sinat Hinam (baseless hatred) among the Jewish People – the hatred shown to Yosef by his brothers, who ended up selling him into slavery, banishing him from their family. Is this just a coincidence, or might there be some connection between the story of Yosef’s being sold as a slave, and the festive celebration of Hanukah?

In truth, we have proof that a connection exists between the story of Yosef and the story of Hanukah. The Kabbalistic work Megaleh Amukot (by Rav Natan Shapiro, Poland, 1584-1633) noted that the Gematria (numerical value) of the name “Yosef” equals that of the name “Antiochus” – the Greek king who enacted the edicts against the Jews. Moreover, the Midrash writes that the Greeks forced the Jews to write upon the horns of their oxen a formal declaration that they renounced their allegiance to their G-d. Some Rabbis noted that this edict was intentionally associated with Yosef, who is compared to an ox (“Bechor Shoro Hadar Lo” – Debarim 33:17).

The question, then, becomes, what is the point of connection between Yosef and Antiochus; between the story of the cruelty suffered by Yosef at the hands of his brothers, and the story of the cruelty suffered by the Jews at the hands of the Greeks?

The answer is that the Greek persecution came because the Jews of the time repeated the mistake of Sinat Hinam which was first made by Yosef’s brothers. The entire story of Hanukah was all about strife among the Jews and the decision to cure this ill through unity and peace. Indeed, the war against the Greeks was led by the Hashmonaim, a family of Kohanim. The Kohanim, the descendants of Aharon, carried his unique legacy of “Oheb Shalom Ve’rodef Shalom” – living as a “lover” and “pursuer” of peace. They embodied the ideal of peaceful relations among people, and thus it was specifically they who led the campaign to restore peace and harmony in Am Yisrael and thereby put an end to the Greek persecution.

Additionally, the Mishna (Middot 2:3) teaches that when the Greeks stormed the Bet Ha’mikdash, they made thirteen breaches in one of the walls surrounding the structure. Thirteen is the numerical value of the word “Ehad” (“one”), and thus represents Jewish unity, the ideal of Jews working and living harmoniously together as one. The thirteen breaches symbolize the breach in unity that wrought the campaign of oppression launched by the Greeks against the Jews.

For good reason, then, “Antiochus” has the same Gematria as “Yosef.” If we repeat the mistake made by the brothers in their mistreatment of Yosef, then we suffer the oppression of Antiochus.

This is why we always read the story of the sale of Yosef around the time of Hanukah – because Hanukah is the time for us to focus our attention on eliminating Sinat Hinam from our midst, to correct the mistake made by Yosef’s brothers, the mistake which, unfortunately, we continue to make even today. We read this story as a somber reminder of the devastating consequences of strife among Jews, and the need to work towards peace and harmony – especially during the time of Hanukah. It is perhaps for this reason, we might add, that people customarily make special parties with relatives, friends and neighbors during the Hanukah holiday. Celebrating together with our fellow Jews in joy and camaraderie is an effective way of strengthening the bonds between us and thereby combating strife and fighting.

Please G-d, we will succeed during the upcoming Hanukah celebration to strengthen our love for all our fellow Jews, eliminate hatred and contention from our homes, from our communities, and from our hearts, and increase the level of peace and unity in our nation, so we will earn the merit of witnessing and experiencing miracles like those which were performed for the Hashmonaim, Amen.

Rabbi's Message

December 16, 2016

BS”D

HILCHOS CHANUKAH

Next Motzei Shabbos, December 24th we begin celebrating Chanukah, during which we make a concerted effort to bring mitzvah observance to its highest levels (i.e. “mehadrin min hamehadrin”). Let us take this opportunity to review a number of its laws:

- In the Amidah and Birchas haMazon we add `the paragraph of ‘Al HaNisim’. If it is forgotten, one does not repeat the tefilah.

- The ideal time for lighting the Chanukah candles is the time known as ‘tzais hakochavim - when the stars are visible,’ which is around 5:00 pm this time of year (approximately 25 minutes after sunset, according to many opinions). Lighting can certainly be done later, especially if that means the family will light the menorah together.

- If necessary, the lighting can be done anytime at night as long as there are people awake to participate in this mitzvah along with the person who is lighting. Similarly, if necessary, one can light even before sunset, from approximately 3:45 pm. An example of when we must light earlier than the ideal time is on Friday afternoon, when the Chanukah candles must be lit before the Shabbos candles.

- The Chanukah lights should burn for at least one half hour after tzais hakochavim. If one lights before the ideal time (e.g. at 4:00pm), the candles must still burn for a half hour after tzais hakochavim. Once again, the example of ErevShabbos comes to mind because once lit on Friday afternoon, the lights should continue to burn for at least 75 minutes.

- One should not derive benefit from any of the ChanukahNeiros (e.g. read by their light), except for the shamash. This is in stark contrast to the Shabbos candles which are intended to provide numerous benefits, including illumination.

- Once the proper time for lighting the Chanukah candles arrive, one should not eat much more than a light snack until after fulfillment of this mitzvah. Please note that there are certain circumstances under which one would be allowed to eat.

- The primary mitzvah is to light the neiros; thus, if they are lit and immediately thereafter they are accidentally extinguished, one does not need to relight them.

Have a great Shabbos and a Chanukah full of light.

Rabbi's Message

December 09, 2016

BS”D

The following Dvar Torah is from a colleague and friend, Rav Shalom Rosner, rav of the Nofei Hashemesh community in Beit Shemesh and a rebbe at Reishit Yerushalayim. Hope you enjoy and have a great Shabbos.

The beginning of the Parsha describes that Yaakov Avinu was traveling to Lavan’s home and that he “slept in that place” along the way. Rashi quotes our Sages who teach that this indicates that he had not slept until that point in the journey. Yaakov stopped in the yeshiva of Shem and Aiver for 14 years during which he never actually lay down to go to sleep.

A few questions emerge from this story. Yaakov’s father, Yitzchak, told him to go to Lavan’s house to go find a wife. How could Yaakov stop for 14 years along the way to study in yeshiva? This would be like a parent asking a child to go buy milk and the child leaves home, goes out with his friends all day, and then returns with the milk at the end of the day. What terrible disrespect! How could Yaakov do this? Furthermore, we are taught that Yaakov was punished and lost Yosef for 22 years because of the 22 years that he stayed away from Yitzchak while with Lavan. Why wasn’t he punished for the additional 14 years in which he studied which brought his total years away to 36? Weren’t these years away even worse than the years he spent with Lavan? Finally, what “Torah” did Yaakov learn at the yeshiva of Sheim and Aiver? There was no Torah yet so what did they do there?

Rav Yaakov Kaminetsky explains that Sheim and Aiver were two special people who were able to remain monotheists in the face of strong pressures against this lifestyle. Sheim lived amidst the corruption of the generation of the flood and Aiver was surrounded by non believers in the time of the Tower of Bavel and the Dispersion. Their institution helped prepare people for the challenges of remaining monotheistic and true to God’s values and morals while living among those who did not share such values and who sought to corrupt others. Yaakov Avinu was leaving his insular life where he was the “simple person dwelling in tents” and was going to have to deal with Lavan, the most evil and corrupt person at the time. He needed to spend time preparing himself for this challenge and understood that Yitzchak would want him to do this. Rav Yaakov compares this to a scenario where a father asked his son to go buy a lulav and etrog for him , not simply some milk. The son could easily justify spending time in a Beit Midrash first to learn the laws of lulav and etrog to make sure he was buying his father what he would want. This stopover would not only be not disobeying his father but would be in consonance with what his father wanted. Based on this understanding, Yaakov’s stop in yeshiva fulfilled his father’s wishes and, therefore, he was not punished for those extra 14 years away from home.

It is critical for all of us to internalize the lesson of Yaakov stopping at this yeshiva prior to his encounter and years with Lavan. He understood that we must prepare for spiritual challenges in order to succeed in the spiritual realm. All of us live with constant spiritual challenges – at school, at work, and just in general while functioning in the world. We must continue to update and renew our spiritual standing through learning, davening, and other spiritual experiences to enable us to succeed regardless of the many challenges which come our way.

Rabbi's Message

December 02, 2016

BS”D

Rav Eli Mansour shlita shares an important life lesson based on a story in this week's parsha. We should all have the strength to heed his valuable words. Have a great Shabbos.

The Torah in Parashat Toldot tells of Yitzchak’s struggles as he and his servants tried finding sources of water. After his servants dug and discovered a well of fresh water, the local Pelishtim fought over it and claimed it was theirs. Yitzchak therefore named the well “Esek,” which denotes struggle and troubles. This happened a second time after Yitzchak’s men found another well, and so he named that well “Sitna” (“hatred”). Finally, they discovered a third well which was not contested. Yitzchak then proclaimed, “Ata Hirhiv Hashem Lanu U’farinu Ba’aretz” – meaning, now that there was peace, they could grow and prosper in the land (26:22).

Yitzchak’s proclamation teaches us a fundamental lesson about the dangers of Mahloket (fighting), namely, that it denies us the ability to succeed and prosper. We know that the Torah could not be given until Beneh Yisrael encamped at Mount Sinai “as one person with one heart,” as Rashi comments (Shemot 19:2). The spiritual effects of Torah are blocked by strife and discord, and so unity and peace are necessary prerequisites for Torah. Here in Parashat Toledot, we learn that material success is also impossible without unity and harmony. Indeed, the Rabbis teach, “Mahloket Ahat Doheh Me’a Parnasot” – a single fight can cause one to lose one hundred opportunities to earn a livelihood. As we all know, opportunities to make money are rare and hard to come by. Every time we get ourselves into a fight, we deny ourselves dozens of valuable opportunities that we would otherwise have had to earn a comfortable living. Such is the destructive power of Mahloket.

In fact, Rav Haim Palachi (Turkey, 1788-1869) stated that during the period of the revolt led by Korah against Moshe Rabbenu in the desert, the manna did not fall. The Mahloket that raged at that time blocked the pipelines of material blessing, so-to-speak, and so Beneh Yisrael were denied their livelihood. As long as Beneh Yisrael were mired in strife, they could not receive their sustenance. And this is true not only in the desert, but at all times, including now.

One of the Satan’s “tricks” is to convince us that we need to fight and argue in order to get our way and obtain what we want. He has us believe that if we remain silent, if we humbly ignore insults or wrongs committed against us, then we put our well being risk. But the truth is just the opposite. It is fighting and hatred that puts our well being at risk. Our Sages teach that friendship and harmony among people is effective in reversing harsh decrees and in transforming the divine attribute of judgment into the attribute of kindness. The best thing we can do for ourselves, both in terms of Parnasa and in terms of our spiritual achievements, is to live in peace and harmony with the people in our lives. And this requires being forgiving, patient and tolerant, and avoiding arguments and fights even when we are sure that we are right. We must remind ourselves that each time we withdraw instead of arguing, we are opening the gates to Hashem’s blessings and helping to ensure that they will be bestowed upon us and our families.

Rabbi's Message

November 25, 2016

BS”D

The mitzva of nichum aveilim, comforting mourners, is an act of chesed which benefits the bereaved, gives honor to the deceased, and connects us to the Divine via imitatio dei, imitating the actions of Hashem Himself. The source that the Gemara provides to prove that Hashem comforts mourners is this week’s parsha, when He comforts Yitzchak on the passing of Avraham. As such, I would like to take the opportunity to review some of the laws and customs of nichum aveilim, better known as ‘paying a shiva call’:

1. A shiva call is not a social outing or a mere formality. Its purpose is to share the sorrow of the mourner, and to support him or her with your comforting presence. In no way is the visit meant to distract the aveil from the mourning, or to disrupt a somber mood.

2. Hence, it is inappropriate to steer conversation to idle chatter, jokes, and small talk. The conversation is to be focused on the life of the deceased, his/her passing, and the family. Frivolous discussions are certainly inappropriate in a beis aveil.

3. One does not extend greetings to the mourner or to others in a shiva house.

4. A visitor does not initiate conversation with a mourner; one waits for the aveil to initiate any dialogue. Sometimes one’s presence alone is a comfort to the mourner and words are unnecessary.

5. One should avoid visiting late at night. Additionally, one should be considerate of the mourner, and recognize that visits should generally be kept brief, approximately 15-30 minutes, as at times the mourners need a break to rest.

6. Customs vary regarding eating food in a beis aveil. Some specifically have a custom to eat so the beracha over the food will be a merit for the soul of the deceased. Others customs consider eating inappropriate.

7. Many have the custom of giving tzedakah in a beis aveil as another source of merit for the deceased.

8. Upon leaving the shiva house, visitors should say, ‘HaMakom yenachem eschem b’soch sha’ar Aveili Tzion ve’Yerushalayim – May the Almighty comfort you among the other mourners of Zion and Jerusalem.’ The mourner should respond ‘Amen.’ Sefardim offer the consolation of, ‘Tenuchamu min HaShamayim – May you be comforted from the Heavens.’

May the day soon arrive when these laws and customs are merely academic.

Have a great Shabbos.

Rabbi's Message

November 18, 2016

BS”D

The following Dvar Torah is from Rav Yosef Tzvi Rimon shlita, Rav of Alon Shevut, head of Machon Lev, and founder of numerous educational and tzedakah organizations in Israel:

Up until this point, the Torah has not clearly revealed Hashem’s choice of Avraham. In our Parsha, Hashem explains for the first time the reason (Genesis 18, 19):

“For I have known him because he commands his sons and his household after him, that they should keep the way of the Lord to perform righteousness and justice, in order that the Lord bring upon Abraham that which He spoke concerning him.” Avraham’s character is defined by doing the “way of the Lord” and performing “righteousness and justice.”

The Midrash (Vayikra Raba, Bechukotai) brings a most surprising perspective on this verse. It explains that Avraham was miraculously saved from Nimrod’s fiery furnace because Hashem foresaw that his descendant would be Yaakov. This is alluded to in Isaiah 29, 22: “Therefore, so said the Lord to the House of Jacob, who redeemed Abraham…”

In fact, our Sages state, based on the verse in our Parsha, that Avraham only came to this world because of his grandson, Yaakov! Justice and righteousness can only be found in Yaakov (Tehilim 99, 4): “….judgement and righteousness You made in Jacob.”

Our Sages introduce an amazing revolutionary concept. Avraham was saved from the furnace and, perhaps, was even created – thanks to Yaakov, who, in the future will represent judgement and righteousness! Seemingly, this verse greatly diminishes Avraham’s stature so while it may have been intended to describe Avraham’s greatness, now appears to describe Yaakov’s greatness! However, the opposite is true – this demonstrates the special greatness of Avraham. Avraham was not chosen because of his intrinsic, independent presence in the world, but rather because he set in motion the establishment of the Jewish people! Avraham was not chosen because of his unique personality, but rather because he would bequeath his traits to his progeny; not only because he would educate Am Yisrael (“…because he commands his sons and his household after him…”), but that they would act accordingly (“…that they should keep the way of the Lord to perform righteousness and justice…”). Avraham is the founder, the leader and the pre-eminent educator of the entire Jewish people. However, Am Yisrael itself is the reason for Hashem’s choice of Avraham. Avraham was chosen due to the Divine knowledge that Am Yisrael will emanate from him.

Acting out of righteousness and justice defines Avraham, and epitomizes and obligates his descendants. It may be that this refers to acting with righteousness and justice, with integrity and morality. And it is possible that this refers to righteousness in the sense of chessed, and justice in the sense of rule of the law – a synthesis of chessed and righteousness together with law and honesty. Integrity and righteousness are universally important. However, for Am Yisrael they serve as a defining and central characteristic – they constitute the very foundation of His choice of Am Yisrael. We must always strive for integrity and righteousness, to go in the way of Hashem, and to pray that just as Hashem loves righteousness and justice, so will His love for His people never waver – “May your love never be removed from us”!

Rabbi's Message

November 11, 2016

BS”D

Rav Mordechai Shifman of Emek Academy in Los Angeles shares a profound insight regarding Hashem's first direct communication with Avraham Avinu. Definite food for thought..
Have a great Shabbos.

The Mishna in Pirkei Avos teaches that Avraham our father was tested with ten trials of faith. According to all commentaries, the directive of "lech lecha" - "go for yourself" is included as one of those trials. However, coupled with this directive, Avraham is promised fame, fortune, and many children. Therefore, how does this directive constitute a test? If a person is guaranteed fame, fortune and children, what could possibly impede his going? Furthermore, most people of a lesser faith than Avraham would follow Hashem's directive even without the promise of reward. Why is it necessary for Hashem to promise Avraham all of these benefits?

Rashi comments that "lecha" - "for yourself" means "for your pleasure and benefit". Why does Avraham have to be told that enjoying fame, fortune and many children is for his pleasure and benefit?

We all go through life struggling to choose what is good over what is pleasurable for us. We contemplate whether we should eat healthy foods or enjoyable unhealthy foods. We deliberate whether it would be better to have a faithful marriage and the responsibility of raising children, or to be free to consort with whomever we please. The reason why we struggle as such is because we define pleasure as physical gratification. If man would realize that the greatest possible pleasure, a pleasure which transcends base physical gratification, is the feeling he receives from doing what is right, all of his inner turmoil would dissipate. The feeling of ennobling ourselves by doing the will of Hashem is a pleasure which we carry with us throughout our lives. We must redefine for ourselves what true pleasure is, what really makes us feel good.

The test that Avraham is faced with is following Hashem for his pleasure and benefit; Hashem is testing Avraham to see whether he considers carrying out the will of Hashem and experiencing pleasure to be one and the same. The pleasure of doing what is right should override those forbidden pleasures which tempt us. "Lech lecha" - "go for yourself" is a test to determine whether Avraham is going for his pleasure, whether his pleasure comes from adhering to the directive of Hashem. The rewards of fame and fortune occur subsequent to Avraham's fulfillment of the directive of "lech lecha"; they are not the pleasure and benefit alluded to in that directive.

Rabbi's Message

November 04, 2016

BS”D

When giving Noach guidance as to how to build the Ark, G-d instructs him to construct a ‘tzohar’ for it (Bereishis 6:16). All agree that the purpose of this tzohar was to provide illumination for the inhabitants of the Teyvah, but Rashi quotes an argument as to what this ‘tzohar’ actually was. Some understand the word to mean ‘window,’ while others identify it as a special, precious stone that emitted light.

The Noam Elimelech, Rav Elimelech of Lizensk (18^th century scholar; early leader of the modern Chasidic movement), offers a valuable insight based upon a play on words in this pasuk. Although in context it refers to the Ark, the word ‘teyvah’ can also be translated as ‘word.’ Applying Rashi’s comments regarding the meaning of ‘tzohar,’ the Noam Elimelech proposes a different understanding of G-d’s command to Noach to make a ‘tzohar’ for the ‘teyvah’: the words that we speak should shine with light, and should be treated carefully, as one treats precious gems.

We must recognize that our words have the power to bring life, healing, and kindness to the world, or G-d forbid, they can have the opposite effect. How can we infuse our words with such positive force? If we realize that each and every word spoken is as valuable as precious stones, vigilantly weighing each one.

Have a beautiful Shabbos.

SPECIAL REQUEST

Every year, with the autumnal changing of the clock, we are faced with the difficult challenge of maintaining our Mincha/Maariv minyanim for the next four months. How many of us are home by 4 PM on a consistent basis? Not too many. Therefore, anyone who happens to be home at the time of the shul Mincha/Ma’ariv minyan, please come join us!!! Additionally, any teens that get home from school before 4 PM are asked to please contact me so that we can arrange transportation to take them to and from minyan.

Rabbi's Message

October 28, 2016

BS”D

As we settle in to the new year, it's a good time for a new limud. For over ten years we've been studying the weekly Parsha together at the Shabbos Morning Shiur. We've plumbed the depths of Torah, and have shared innovative approaches to reading Chumash.

This year, we are going to do something different. The Mishna in the beginning of Pirkei Avos teaches that there are three pillars that the world in general, and a person's spiritual world in particular, is based upon. Torah study is one. Avodah, Temple Service, and its contemporary counterpart, Tefillah, is another.

In the past we've had Shiurim for both women and men to examine the beauty and meaning of the Shemonah Esrah. This Shabbos we will start studying the other parts of prayer, beginning with our daily Tefillos. We will be focusing on historical, philosophical, and literary aspects of our Tefillos. I hope you can join me as we embark on this exciting new journey.

Have a great Shabbos.

Rabbi's Message

October 21, 2016

BS”D

The culmination of the Days of Awe and Z’man Simchasainu is a day of incredible joy and merriment, but what exactly are we celebrating? The obvious answer is that on Simchas Torah we celebrate the completion of the annual cycle of Torah reading. We started with Bereishis a year ago, and we have finally come to a close with the reading of V’Zos HaBracha. We honor that accomplishment.

The Chidushei HaRim (founder of the Gerrer Chasidic Dynasty) offers a different perspective of the rejoicing on this distinctive day. He would tell his students that on Simchas Torah we do not look back at the past, but instead, we dance for the future. The year of 5776, with its cycle of Torah reading and study, has gone. Did we utilize the opportunities it presented for spiritual growth and inspiration? For the answers to, and issues raised by these questions, we have already traversed the landscape of the Yomim Noraim. These are not our concerns on Simchas Torah. On this day we rejoice with the Torah by looking forward to the meaningful relationship that we will develop with it in 5777. According to the Chidushei HaRim this is the reason why we celebrate on Simchas Torah: we are excited and overjoyed by the potential and promise of the new year.

Let’s make the most of it: we look forward to your participation in our shiurim & new Night Seder program, and for your personal learning, you can search online among the numerous daily Torah opportunities, choose one that interests you, and make Torah a part of every day of 5777. Have a great Shabbos and a Chag Sameach.

Rabbi's Message

October 14, 2016

BS”D

The month of Tishrei contains four major holidays: Rosh HaShana, Yom Kippur, Sukkos, and Shemini Atzeres/ Simchas Torah. There are a number of differences as to how these Yamim Tovim are celebrated, and Rav Shimshon Raphael Hirsch (19^th century leader of German Orthodoxy) uses one of these differences to teach us a fundamental lesson about Judaism.

All the holidays, aside from Sukkos, are one day celebrations. Even Rosh HaShana, which is now commemorated with two days, is really meant to be a one day affair. Why are the moadim of Rosh HaShana and Yom Kippur, the proverbial ‘Days of Awe,’ only one day long, whereas Sukkos is seven days long? Rav Hirsch explains that Rosh HaShana is a day of Divine Justice, the Day of Judgement, Yom Kippur, a solemn day with a focus on fasting and atonement. Each of these experiences is an essential part of the inner life of a Jew. However, neither is to become the norm, the default setting if you will, of the Jewish Personality. Hence, these days are limited to an observance of only one day. However, Sukkos comes with a seven day time-span as a result of the centrality and importance of its primary theme to the emergence of the Torah lifestyle. What is the theme of Sukkos? All indicators point to the theme of simcha, which is a joy stemming from personal fulfillment, as the hallmark of the holiday, and it is specifically this trait, according to Rav Hirsch, that is to be the foundation stone of our inner lives.

HALACHOS OF THE ARBA MINIM

Excerpted from the Ezras Torah Luach

Esrog — The esrog should be free of any holes, any thin blister-like protrusions (usually a result of the decomposition of the fruit), or any discoloration. One should ideally look for certification when buying an esrog to guarantee that it is not the product of grafted branches (otherwise, we are relying on the classical appearance of the esrog, e.g., its shape and bumpy surface, as evidence that the esrog is not the product of grafted branches).
Lulav — One should ascertain that the central leaf that emanates from the spine, whose end is the highest point of the lulav, is whole (not split or clipped), straight and green. The minimum length of the lulav's spine is four handbreadths, approximately 15-16”.
Hadassim [Myrtle branches] — We take three stems of haddasim, the majority of each covered with groups of three leaves that emanate from the same rung of the stem. Each stem should be at least three handbreadths 11-12” long. Most of the leaves should be intact.

Arovos [Willow branches] — We take two arovos stems, each of which is reddish in color, whose leaves are long and smooth (not jagged) at the edges. Each stem should be at least three handbreadths long. Most of the leaves should be intact.

We bind the lulav, haddasim, and arovos together to fulfill the mitzvah in the proper manner. The haddasim are to the right of the lulav and the arovos are to the left of the lulav when the green back of the lulav’s spine is facing the person holding it. We make two (some make three) additional rings out of the leaves of the lulav and place them around the lulav higher than the haddasim and arovos.

Have a great Shabbos and Chag Sameach!!

Rabbi's Message

October 07, 2016

BS”D

For this Shabbos Shuva, I wanted to share a thought of Rav Yochanan Zweig shlita regarding Kol Nidre and really all of Yom Kippur. Hope you find it meaningful. Have a great Shabbos and Gmar chasimah tovah.

The Kol Nidre service is essentially an annulment of oaths and vows; a shortened version of the Hatoras Nedarim that is performed after Shacharis on Erev Rosh Hashanah. Why is our most solemn day of the year ushered in with the concept of vows and oaths?

Rambam (Yad Hilchos Teshuvah 1:1) implies that the primary aspect of repentance is "Vidui" - the verbalized confession of one's sins. Why is verbalization of sins such an important component of the process?

Targum Onkelos (Bereishis 2:7) explains the possuk "And he blew into [Adam's] nostrils a living soul" that Hashem imbued Adam with the ability to speak. This was a replication, as it were, of Hashem's power of speech given to man. In other words, just as Hashem created the world with words (see Avos 5:1), man was similarly endowed with the ability to create new realities through speech.

This is the essence of how a prohibition of a neder can take effect and become a binding commitment. Man can transform the reality of an object from being permitted to prohibited. So too is the process of repentance. Essential to the teshuvah process is the verbalization of a sincere heartfelt confession along with the commitment to sin no more. Through speech alone, man can transform his reality from being a sinner to being penitent.

This is the message of Kol Nidre; through our speech we effectuate our transformation. The concept of oaths and vows, then define the nature of Yom Kippur. This is the day we use our speech to beseech Hashem to transform us through his forgiveness.

Rabbi's Message

September 30, 2016

BS”D

The normal procedure is that on the Shabbos before Rosh Chodesh we bless the upcoming month, announce the exact date and time of the molad, which is when the New Moon will be visible in Jerusalem, and let everyone know what day, or days, Rosh Chodesh falls during the following week. This is what we do before we begin every month, except for the month of Tishrei. On the Shabbos preceding Tishrei, which is this Shabbos, we omit Birchas HaChodesh.

There are various explanations as to why we treat Tishrei differently than all other months. Some suggest that the practice of Birchas HaChodesh was instituted simply to let people know when the new month actually begins. With Tishrei this is not necessary since people have been preparing for the New Year, which commences with the first day of Tishrei, for the entire month before, during the month of Elul. Everyone knows when it is; there is no need for a reminder.

Others suggest a different approach: Rosh HaShana, the first of Tishrei, is a fresh start. It is the day when Creation is renewed, and thus, we are also given the opportunity to define ourselves anew. The slate is wiped clean, and the pen is put into our hands to write an innovative story, different from that which was there before. As such, the new month of Tishrei, and the New Year, needs no blessing from the previous month. It stands on its own, apart from the precedent of the past, waiting to be blessed by our new actions.

May our collective and individual dreams come to fruition this year.

Lea and I would like to take this opportunity to wish you all a Shana tova and a kesiva v’chasima tova.

Rabbi's Message

September 23, 2016

BS”D

The following Dvar Torah from Rav Mordechai Shifman of Los Angeles, has an important lesson for parents, and an invauable application to our relationship with Hashem.
Have a great Shabbos and a kesiva v'chasima tova.

The beginning of this week's parsha is dedicated to the mitzva of "bikkurim". The Torah mandates that the landowner bring an offering comprised of the seven species of produce indigenous to the Land of Israel. The Talmud notes that although a person could discharge his Torah obligation with a minimal amount, such as one grape, one olive or one fig, our Sages decreed that since we are expressing our gratitude to Hashem for His blessings, we should give with greater magnanimity. Why would the Torah require only a negligible amount to express our appreciation? If, in fact, any amount would suffice, why did the Sages require us to give more?

A problem that often affects the parent-child relationship occurs when a parent who has assisted his child in attaining success in life takes complete credit for all of his child's accomplishments. A parent who pays for his child's schooling or provides the seed money to begin his business can fall prey to feeling that his child does not appreciate everything that he has done for him. The dynamics of this problem stem from the child's feeling controlled by the parent and, in fact, the greater the parent pushes for the child to show appreciation, the more dominated the child will feel. The child will have an aversion to acknowledging the parent's involvement in order to avoid submitting to the parent's control.

The healthy way for a parent to offer assistance is to allow the child to see that assistance as a gift that enables the child's sense of independence. Once the child has built up his own self-confidence gained through his feelings of accomplishment and independence, he will feel comfortable showing the appropriate gratitude and recognition to his parents.

The same predicament occurs in our relationship with Hashem. If we are made to feel that He owns us and all of our possessions and continuously seeks our acknowledgment of this fact, we will be unable to express our gratitude for all that He does for us. Therefore, Hashem only requires that we submit a small token of our produce, for He wants us to feel our independence and recognize our own efforts that have allowed us to reap the fruits of our labor from the land that we own. Once we understand that Hashem does not want to impose His control and ownership upon us, we can fully express our appreciation for all that He does to benefit us. At this point our Sages declare that we should express our appreciation by offering a more magnanimous gift.

Rabbi's Message

September 16, 2016

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I want to share Rav Yochanan Zweig's innovative answer to a question we posed during this week's Women's Parsha Shiur. Definitely something to think about.
Have a great Shabbos and kesiva v'chasima tova!

This week's parsha ends with a short retelling of the story of Amalek attacking Bnei Yisroel after leaving Mitzrayim, and the exhortation that we never forget what they did to us. Rashi (ad loc) explains that the word "korcha - attacked you" has its roots in the Hebrew word "kor" which means cool. In other words, they cooled off the Jewish people. Meaning, until now the other nations were afraid of the Jewish people and wouldn't fight them, but when Amalek came and attacked them it "cooled them off" and showed the other nations that it was possible to fight Bnei Yisroel.

Rashi continues with the following analogy: There was a bath that was scalding hot, to the point that it was unusable. One fellow came along, jumped in to the bath, and got severely burned. However, since he had bathed in it, he succeeded in cooling it sufficiently to be usable for others. So too, Amalek attacked us and cooled us to the point where other nations were now able to conceive of the idea that they too could fight us.

Superficially, this sounds like an acceptable way of looking at what Amalek achieved. But if we probe just a bit deeper we begin to see how perplexing the logic behind this analogy really is. Amalek came and fought with Bnei Yisroel and Amalek was decimated. Wouldn't their epic failure serve as an incredible statement and proof of the power of Bnei Yisroel? In fact, logically this story seems to convey quite the opposite - that the Jewish people are absolutely not to be messed with. Amalek's defeat literally showcased the power and might of the Jewish people! What can Rashi possibly mean that "they cooled us off?"

When Bnei Yisroel left Mitzrayim they were supposed to get the Torah and go right into Eretz Yisroel and begin the era of messianic times with Moshe as King Moshiach. The splitting of the Red Sea, according to Chazal, reverberated across the world to the point that everyone was aware of it. The Jewish people were supposed to lead a revolution against idol worship and fulfill Avraham's vision of monotheism for the world. We were supposed to bring everyone back to Hashem. When we left Mitzrayim, we were on an unstoppable mission of bringing the world to its final resolution.

Then Amalek came and made an incredible statement. They attacked knowing that they would be annihilated - which was EXACTLY their point. Their startling statement was: This world is not worth living in if it is to be the world of the Jewish people - we would prefer to die than live in a world where G-d is revealed and relevant. This is a powerful statement (and the obvious precursor to suicide murderers), and resembles those who perform self-immolation to bring attention to their cause; suicides which are powerful arguments against the status quo. Amalek succeeded in saying that there is an alternative to living in this world according to the vision of the Jewish people.

What Rashi means that "they cooled us off" is that other nations will now contemplate whether or not our vision is right for them. Once Amalek attacked, we no longer had the overwhelming singular truth of our world vision because Amalek succeeded in placing doubt in other people's minds. Even though they lost terribly, they succeeded in raising the question as to whether or not this world is worth living in if it is a world according to the Jewish vision. They gave credence to other nations; allowing them to consider fighting us and our vision for the world. This was a devastating loss of credibility - something we can never forgive.

Rabbi's Message

September 09, 2016

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The following is a fascinating analysis by Rav Yochanan Zweig shlita of a Rashi in this week's parsha. Hope you enjoy. Have a great Shabbos and a kesiva v'chasima tova.

You shall appoint judges and policemen in all your gates that Hashem your Lord has given you, and they will judge the nation justly (16:18)

Rashi (ad loc) quotes the Midrash Tanchuma and defines the role of the officers: "They are the ones that enforce on the people the verdict of the judge, through hitting and restraining them." Rashi seems to be bothered by a remarkable omission in the possuk. The verse starts out saying that we must appoint judges and officers, yet only seems to describe the job of the judges; "and they will judge the nation justly." There is no independent mention of the role of the policemen. Rashi therefore concludes that their role was merely to support the judges, in other words, they are part of the system of courts.

This is a fascinating departure from the American system of jurisprudence. In American law, the judges are in the judicial branch of government but all the enforcement of the law falls under the executive branch. In other words, policemen, sheriffs, and other law enforcement personnel work for the local, state, or national municipality; whether it is the mayor, governor or president. This is because under the American system the judges bear no responsibility for the practical application of law, just the determination of it.

Under the Jewish system of law, the judges are required to not only adjudicate issues that come before them but to also oversee the application and enforcement of the laws. The police force is the enforcement arm of the judicial system. In other words, the American system of jurisprudence simply charges the judges with determining the law while our system makes them fully responsible for the law; charging them with the responsibility of maintaining the integrity of the law as well.

Rambam (Yad Hilchos Sanhedrin 1:1) takes this one step further and explains that the officers not only enforced the laws and administered the punishments for those who violated the laws, they were also responsible for maintaining a moral and honest society. The police were responsible to monitor the markets to make sure there was no price collusion or gouging and that all the weights and measures used in the marketplace were accurate and honest.

In the American system there is a basic understanding that you can do what you want as long as you aren't hurting someone. In our system of law, we are not just concerned with maintaining law and order. Our laws aren't in place just to make sure society doesn't devolve into anarchy; our primary concern is maintaining a moral society that reflects the values of our Torah.

Rabbi's Message

September 02, 2016

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A simple, but vital idea, from Rav Yissachar Frand, as we head into the month of Elul, preparing for Yamim Noraim. Have a great Shabbos and a Chodesh tov!

"But this shall you not eat from among those that bring up their cud or have completely separated split hooves: the camel, the hare, and the hyrax, for they bring up their cud, but their hooves are not split — they are unclean to you; and the pig, for it has a split hoof, but not the cud — it is unclean to you" (14:7-8)

The Torah's listing of kosher and non-kosher animals, which seems somewhat technical, contains many lessons beyond the mere details of what we may and may not eat.

The point of the verses listing the animals that have only one kosher sign is to teach us that they are not kosher. It would seem appropriate, then, to list the sign that causes them to be non-kosher first. Yet we see that the Torah lists them as the camel, the rabbit, and the hyrax, which chew their cud but do not have split hooves, and the pig, which has split hooves, but does not chew its cud.

Why does the Torah list the kosher signs of these animals first if the non-existent signs are the only ones we really need in order to label these animals non-kosher?

A Midrash explains that the Torah is trying to teach us that even when something is not kosher, we should find a way to mention something praiseworthy about it first. Even something as treif as chazir (pig) deserves to have its positive trait pointed out.

If the Torah does so for non-kosher animals, how much more do we have to learn to have this consideration with regard to people?

Bosses, employees, children, students, coworkers, and neighbors will invariably have some negative traits. It might be our job, from time to time, to deliver a negative message. This Midrash is teaching us that even when we have to deliver a negative message to others — to tell them that they are "non-kosher" in some way — we should always find a way to point out their positive attributes or qualities first.

Rabbi's Message

August 26, 2016

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Halachos from the Parsha

In this week’s parsha, Eikev, we have the source for the Torah obligation to bless and thank Hashem after eating bread, “V’achalta v’savata u’vairachta es Hashem Elokecha… – You will eat, and you shall be satisfied and you will bless Hashem your G-d…”(Devarim 8:10). (Incidentally, the Rambam points out in the beginning of his codification of the laws of berachos, that this verse is the source for almost every beracha that we have today.) As such, it is a good opportunity to review some halachos related to birchas hamazon:

· It is ideal to bentch by reading birchas hamazon from a siddur or bentcher rather than saying it by heart, as this will help a person concentrate.

· One should sit while saying birchas hamazon.

· It is best to have some bread still on the table while one bentches.

· One should not interrupt bentching with any conversation.

· It is important to recite birchas hamazon in the place that you ate the meal.

· To be obligated in birchas hamazon, one must have eaten a kezais of bread in a span of approximately 4 minutes. The size of a kezais is greatly debated. One can assume that from an average loaf of bread, half of the middle piece of the loaf would certainly meet the size requirement.

· When one is a guest in another’s home, there is a special prayer that is to be said shortly after the fourth beracha of bentching on behalf of the host, beginning with the words, ‘Yehi Ratzon.’ [In Artscroll siddurim this prayer can be found in middle of the ‘harachamans’ at the end of bentching. {Pages 192-193 in the standard Artscroll siddur.}]

· On Shabbos, if one forgets the special insertion of ‘Retzay’ during the third beracha, one is obligated to repeat the entire bentching. However, this rule does not apply if one forgets when bentching after Shalosh Seudos.

Have a beautiful Shabbos.

Rabbi's Message

August 19, 2016

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The following Dvar Torah by HaRav Yochanan Zweig shlita of the Talmudic University of Miami Beach gives meaningful insight into a common mitzvah. Hope you enjoy. Have a great Shabbos, and hope to greet you all in Israel very soon....

And write them on the doorposts of your house and upon your gates (6:9).

This week's Parsha details the mitzvah of placing the ubiquitous mezuzah on the doorways of our homes. In fact, the word mezuzah itself means doorway. This seems a strange name for the piece of parchment that we affix to the doorway. Generally, names of mitzvos refer to the actual item utilized for the mitzvah, not how it is used or where it is placed; this would be like calling teffilin "forearm." Why is the name of this mitzvahdifferent, what is so significant about where it is placed that it becomes the very definition of the mitzvah?

When Bnei Yisroel were about to leave Egypt, on the 15th of Nissan, HaShem commanded them to place the blood of the Korban Pesach on the doorways of their homes. The reason given in the Torah is that on this night HaShem was going to visit all the Egyptian homes and kill all the first born. By placing the blood on the doorways it would be recognizable as a Jewish home and HaShem would "Pass-over" that home and not harm the inhabitants. In truth, this is a little odd. After all, HaShem Himself came to redeem the Jews that night and to smite the Egyptians; Why would He need the blood on the doorway to perceive the difference between the homes of the Jews and those of the Egyptians?

The answer, of course, is that the purpose of placing blood on the doorways was for our own sake. It was our declaration that we are Jews and not Egyptians. Physically putting the blood on the doorways of our homes was an articulation of our allegiance to HaShem. Chazal teach us that most of the Jews never left Egypt (see Rashi Shemos 13:17); they had seemingly fully integrated into Egyptian society. Placing the blood on the doorways was a way of showing who had chosen to be Jews and not Egyptians. Why was this sign also the doorways to their homes?

In American society "a person's home is their castle." That is, a person's home is considered their absolute space. This has many applicable ramifications in law. Basically all homeowners consider their home to be their kingdom, where their rule is absolute. Similar to having a family name on the door or a "Villa De ___" sign on the wall, when we put a mezuzah up at the entrance of our home we are declaring that this is God's space. By putting up a mezuzah we are proclaiming that even in our most private space we are still in His place. This is why the very essence of the mitzvah of mezuzah is its placement on the doorways of our homes - a declaration that our home is really His and that Hashem's rule is absolute, even in our personal space.

Rabbi's Message

August 12, 2016

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EREV TISHA B’AV ON SHABBOS

1. Tisha B’Av begins Saturday night, August 13^th.

2. On this Shabbos one is allowed to eat meat and drink wine at all of the meals, including Shalosh Seudos, the third meal.

3. All of the special laws associated with the last meal before Tisha B’Av, known as the seuda hamafsekes, are suspended. This means that at the last meal before Tisha B’Av: (a) one does not sit on the floor or a low seat; (b) one does not have to eat hard boiled eggs; (c) one may eat a variety of foods and drinks; (d) birchas hamazon, bentching, can be said with a zimun.

4. The meal, and all eating and drinking, has to be finished before sunset, 7:56 pm, on Shabbos, August 13^th. After this time, one should refrain from washing themselves and applying creams and the like.

5. Preparations for the fast may not be made on Shabbos. Non-leather shoes, kinos books, and the like may not be brought to shul on Shabbos afternoon. One should bring them to shul on Friday night before davening, or after Shabbos is over at 8:47 pm.

6. HAVDALA:

(a) Women who normally do not daven Ma’ariv must recite the following phrase before doing any work: ‘BARUCH HAMAVDIL BEIN KODESH L’CHOL.’

***Being that we will be having Ma’ariv after Shabbos is over, EVERYONE should say this phrase before coming to shul for Ma’ariv and changing into non-leather shoes, etc.***

(b) Havdala is delayed until Sunday night after the fast. However, the beracha over fire, borei meorei haeish, is recited after Ma’ariv and before reading of Megillas Eicha. One may also recite this beracha anytime during the night.

(c) Anyone who must eat on Saturday night or Sunday for health reasons should first recite Havdala over orange juice or soda, omitting the beracha over the spices.

(d) The special addition to Ma’ariv on Motzei Shabbos, Ata Chonantanu, is recited as any other week.

TISHA B’AV

1. Leather shoes may not be worn throughout Tisha B’Av. Certain styles of sneakers, and other sports shoes contain pieces of leather. The prohibition of wearing leather shoes also includes those made partially of leather, and would include the aforementioned shoes as well.

2. Bathing, or washing, any part of the body for pleasure is forbidden. However, it is permissible to wash for the purpose of removing visible surface dirt. One is allowed to rinse the food to be used for cooking.

3. People who are unable to fast due to illness should eat regularly, but not indulge.

4. Intimacy with one’s spouse is forbidden on this night.

5. One should not study Torah on Tisha B’Av, except for sections dealing with the Destruction, mourning and similar themes. Some examples of what one can learn:

(a) Megillas Eicha and its Midrash;

(b) the story of the Destruction from the 5^th perek of Gemara Gittin, and from the last chapter of Gemara Sanhedrin;

(c) the book of Iyov, Job;

(d) the prophecies of destruction from Yirmiyahu, Jeremiah, and other prophets;

(e) the 3^rd perek of Gemara Moed Katan which deals with the laws of mourning;

(f) the laws of mourning and of Tisha B’Av as found in the Shulchan Aruch.

6. During the evening and morning of Tisha B’Av, up until chatzos, midday (this year it is 1:02 pm), one should not sit on a chair or bench that is above 12 inches from the ground when it can be avoided.

7. Business transactions should be avoided in the morning; in the afternoon, however, they are permitted.

8. We do not greet others on Tisha B’Av, as we do not greet a mourner during shiva. One who is greeted by another on Tisha B’Av can respond, but should do so in a subdued manner befitting the day.

9. On the morning of Tisha B’Av we do not put on the Talis Gadol and Tefillin. The Talis Katan (‘tzitzis’) is worn from morning on, but without a beracha.

TISHA B’AV AFTERNOON

1. In the afternoon (after 1:02 pm) it is permitted to sit on a chair or bench.

2. At Mincha, the Talis Gadol and Tefillin are worn with the accompanying berachos, and the parts of davening left out of Shacharis are inserted in Mincha.

MOTZEI TISHA B’AV

1. Havdalah is recited on Motzei Tisha B’Av after the fast is over, 8:25 pm. The Havdalah consists of the beracha over the orange juice or beer, and the beracha of the actual Havdalah of “hamavdil bein kodesh l’chol…” No spices or flame are used.

2. Tradition records that the destruction of the Beis HaMikdash was completed on the tenth day of Av. As such, the custom is to abstain from the following until midday (1:02 pm) on the 10^th of Av:

(a) eating meat/drinking wine; (b) haircuts; (c) listening to music; (d) swimming and bathing for pleasure; (e) laundering of clothing.

However, this year the fast of Tisha B’Av is actually observed on the 10^th of Av (because the date of the 9^th of Av is on Shabbos, and we don’t fast on Shabbos unless it is Yom Kippur). Therefore, none of the above customs apply, except for the custom to not eat meat or drink soda (except for havdalah) the night immediately following the fast.

3. Many have the custom of delaying Kiddush Levana until Motzei Tisha B’Av in order that this mitzvah, replete with joy, should represent our hope for the renewal of all of Am Yisrael in Eretz Yisrael. However, in Springfield, when the summer months can be stormy and rainy (unlike Eretz Yisrael), it is advisable to say Kiddush Levana at the earliest possible time in the month.

Please note that due to Tisha B'Av being a nidche ('pushed off'), pregnant women who are not feeling well, and people who are ill, are allowed to eat on this fast. However, such a person must make havdalah before eating.

MAY WE MERIT THAT THESE DAYS OF MOURNING BECOME DAYS OF CELEBRATION AND REJOICING SPEEDILY IN OUR DAYS!!!

Rabbi's Message

August 05, 2016

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In the very beginning of this week’s parsha, the power of speech is evident. Thus, it should come as no surprise that one’s self-esteem, relationships, and overall perspective on life, can be significantly improved by adhering to the Torah’s guidelines for shemiras halashon – guarding our tongues, and not to speak negatively about others. Thus, it is ideal during this time of year, when we focus on the nature of our exile and our current spiritual predicament, to work on this area of our collective personal growth. Here are some guidelines:

· One should not speak negatively about another claiming that “it is just a joke!” Even though it is a mere jest, it is still lashon hara.

· Even when information about a certain individual is public knowledge, one is not necessarily allowed to speak of it. Rabbi Asher Weiss, a well respected contemporary halachic authority in Israel, gave the following recommendation: if it does not directly concern you, then you most probably have no reason and thus, no right, to discuss it.

· Contrary to popular opinion, when making a general statement about a large group of people (e.g. members of a particular organization), the problem of lashon hara is not mitigated. Some people mistakenly tend to think that because one is not speaking about a specific individual it is not forbidden. In fact, just the opposite is true: the sin is compounded as you are speaking ill of so many!

· Under certain circumstances the Torah allows one to speak negatively about another. However, even in these special cases one has to be sensitive as to how the information is conveyed. It should be done in an objective, non-emotional fashion, in a manner that does not overstate the issues at hand.

· One is prohibited from divulging information told to him in confidence. According to the Rambam, revealing a secret actually falls under the category of lashon hara.

· When dealing with the circumstances that relating derogatory information is permitted, i.e. when it is l’toeles – for the purpose of preventing an individual from a damaging situation (e.g. regarding a potential spouse, or perhaps a business partner), the speaker must try to make sure that his intentions are not to hurt the one he is speaking negatively about, but to benefit the person he is speaking to.

· In a l’toeles situation, the speaker has to be careful not to exaggerate in any way, and to be sure to clarify what information is firsthand knowledge, and what is not. Additionally, only directly relevant information can be related. If it is not significant for the situation at hand, it is not allowed to be shared.

Rabbi's Message

July 22, 2016

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This week we were all reminded of the mesirus nefesh made by lone soldiers who leave their families in Chutz La'Aretz, and go volunteer to defend Am Yisrael and Medinat Yisrael as part of the IDF. I would like to make the CIS family aware that one of our very own, Greg Artman, is in Israel as a member of the IDF, and we should all keep him in our daily tefillos, praying for his well being. We will be having a line in the bulletin each week reminding us of Greg's mesirus nefesh, and for us to daven for him.

Below is a beautiful write up of a famous Rav Pam Dvar Torah on this week's Parsha. It has an important lesson for the 3 Weeks. Have a great Shabbos!

Bilam, en route to try to annihilate klal Yisrael through his curse, is stymied when his trustworthy donkey keeps halting in its tracks. The third time this happens, he finally sees what the donkey had been seeing all along: an angel had been standing in its way, with a sword drawn, ready to kill Bilam.

Interestingly, although an earlier verse states that this angel was sent lesatan lo – to impede him (22:22), Rashi notes that this angel was actually a malach shel rachamim, a merciful angel. Hashem sent it to try to dissuade Bilam from doing something that would cost him his life. In order to do so, the angel had to threaten him with a sword.

Rav Pam observed that angels of mercy often appear in our lives in different guises, sometimes it is a broken shidduch, an illness, or being fired from a job. We can’t always recognize those angels for what they are, but they are there to stop us in our tracks – for our own good.

We won’t always see the reasons in this world. Yeshayah HaNavi (12:1) prophesied that when Mashiach comes, we will say, “Odecha Hashem ki anafta bi – I thank You, Hashem, for You were angry with me.” It may take until Mashiach’s times, but we will ultimately thank Hashem for sending us what we originally thought was a difficult situation, because in hindsight, those events will turn out to have saved our lives or made them more palatable.

We must always bear in mind: no matter how bad things seem, don’t judge anything by its cover – not even angels.

Rabbi's Message

July 15, 2016

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HALACHOS OF THE 3 WEEKS

The three week period from Shiva Asar B’Tamuz through Tisha B’Av (beginning in a little over a week, from Sunday, July 24 - Sunday, August 14) is known as “Bein HaMitzarim”. The source for this phrase isin Megillas Eicha: “All her enemies have overtaken her Bein HaMitzarim - between the narrow passes” (1:3). The Midrash explains that “the narrow passes” referred to in this pasuk is this 3 week period of national anguish and distress. To commemorate this period, and to prepare a Jew for the intensity of mourning on Tisha B’Av, a number of customs have developed. Many of these prohibitions originally applied only to the week in which Tisha B’Av fell out. However, over the centuries Jewish communities have embraced some of these laws for the entire three week period. Please note that much of what is included is based upon the rulings of Rav Yosef Dov Soloveitchik zt”l who felt that the time periods of the Three Weeks, the Nine Days, and Tisha B’Av generally correspond to the three different halachic stages of mourning for a parent which are, respectively, the Twelve Months, the Thirty Days, and the Shiva. For Ashkenazim, four prohibitions apply to the three week period (for Sefardim, only #4 is applicable):

1) Weddings– engagement celebrations without music, however, are permitted up to but not including Rosh Chodesh Av.

2) Playing Musical Instruments – this includes listening to live music played on instruments, or recorded music being listened to by a group. (During the Nine Days one should even refrain from privately listening to recordings of musical instruments.) It also includes attending entertainment events where music is a primary feature of the program. A professional musician whose source of income is from playing music is exempt.

3) Haircuts – should not be taken during this time. Other needs personal grooming needs, such as cutting nails, are permitted during this period. Cutting nails is a problem during the week in which Tisha B’Av falls out. Shaving is a source of some dispute. There are those who forbid shaving from the beginning of the three week period, except in case of great necessity (e.g. job related purposes). According to Rav Soloveitchik, one should not shavebeginning with the Nine Days, due to his comparison of the Three Weeks with the Twelve Month mourning period for a parent during which shaving is permitted when a person looks unkempt (which in our culture is every two days, or even less, without shaving as one normally would).

4) Recitation of Shehechiyanu –new clothes (that are bought very infrequently), household furnishings of major significance, or a new fruit, should preferably not be purchased, and certainly not used for the first time during the Three Weeks. This prohibition is suspended when: (1) there is a great necessity for the item; (2) its first use will be on Shabbos (when it was purchased before the Three Weeks).

These customs, as well as the prohibitions of the Nine Days and Tisha B’Av, applies equally to men and women. Some are lenient regarding a haircut for a woman in case of great need. Children from age 6 and older should also be trained to observe these prohibitions.

Rabbi's Message

July 08, 2016

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Another important, insightful Dvar Torah from Rav Eli Mansour. Have a great Shabbos!

The Torah in Parashat Korah describes the revolt waged by Korah and his followers against the authority of Moshe and Aharon. Korah and his group posed to Moshe the question, “Madu’a Titnas’u Al Kehal Hashem” – “Why do you elevate yourselves over the congregation of G-d?” Korah accused Moshe of asserting his authority and exerting power for personal, egotistical interests, for prestige and glory.

Just two weeks ago, in Parashat Behaalotecha, we read the Torah’s description of Moshe Rabbenu as “exceedingly humble, more so than any person on the face of the earth.” G-d Himself testified to the fact that Moshe was the precise opposite of how Korah portrayed him. Korah charged him of asserting himself out of a desire for honor and power, whereas in truth, Moshe was more humble than any other person in the world.

This incident teaches an important lesson about the way we are tested during life. Namely, our patience is tested specifically in our areas of strength. If a person pokes fun at us for something regarding which we profess no skill or expertise, it doesn’t bother us. But it is when we are challenged in the area in which we feel accomplished that our patience and forbearance are tested. Moshe was challenged specifically in the area of his greatest achievement – humility – and he passed the text with flying colors, ignoring the insult and proposing a way to prove that the leadership appointments were made by Hashem, and not by him.

Our areas of success and achievement are often our source of personal pride, and it is thus specifically regarding those areas that we are emotionally vulnerable. Since they provide us with a sense of satisfaction, challenges to our success in those areas tend to hurt. We should learn from Moshe’s example to keep at our emotions at bay, and to have the strength to ignore insults and retain our dignity in the face of unwarranted criticism and scorn.

Rabbi's Message

July 01, 2016

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The following Dvar Torah was given by Rav Mordechai Kaplan of Yeshivat Lev HaTorah. Hope you enjoy. Have a great Shabbos.

Throughout the Torah there are three major sins that have ramifications until our times. The sin of Adam Harishon is the first "major sin," then we have the sin of the Golden Calf, and we have, in our parsha, the sin of the spies. Due to the "sin" of the spies, Am Yisrael wanders the desert for 40 years, as opposed to directly entering Eretz Yisrael. In addition, Chazal point out that the sin of the spies happened on Tisha B'Av, and "because we cried on that day (tisha B'Av) for no reason, we will cry for the rest of history on that day" (over the destroyed Beit Hamikdash). As we see, the "sin" of the spies ranks very high on the level of the Punishment.

When taking a close look at what the spies did, we have to understand: What exactly was this grave sin that the Meraglim did, and why would it warrant ramifications throughout the history of the Jewish People? The Mergalim merely gave their report, and indeed their words were not false. "The people living in the land are aggressive, and the cities are large and well-fortified" (13:28); this was all true. So what was their sin?

Rav Kalanymos Kalmish Shapira zt"l, hy"d, who was the Rebbe of Piacezna, who continued leading the Jewish People amidst the suffering of the Warsaw Ghetto, explains that the sin was that the Meraglim who were the leaders of the Jewish people, gave their report based on reason and the natural path of the world. They did not speak with faith in Hashem, who can remove all obstacles and go beyond the natural path of the world.

Calev on the other hand, peered beyond the natural, he looked with eyes of great faith at Hashem's infinite power. "We must go forth and occupy the land," (Caleb) said, "We can do it!" Calev did not look at the world of reason and calculations. "Aloh Na'aleh" (13:30), look above reason, beyond nature, because Hashem is with is and there is no road block in the way of Hashem.

In the words of the Aish Kodesh, said in 1940 in the Warsaw Ghetto:

A person needs to say: "Yes, all the logic and facts may be indeed true. The people who inhabit the land may be very strong, and the cities well-fortified, but I still believe in God, who is beyond boundaries, and above all nature. I believe that He will save us. We must go forth and occupy the land. We can do it!" he must say without rationalizing or theorizing, for it is this kind of faith and belief in God that brings salvation closer (Sacred Fire, Worch).

Throughout Jewish history we have overcome the greatest odds. We should all be zocheh, both on an individual level and a national level, to look at the world with total, absolute faith in Hashem.

Rabbi's Message

June 24, 2016

BS”D

The following Dvar Torah from Rav Eli Mansour highlights an important aspect of our relationship with Hashem. Hope you enjoy. Have a great Shabbos.

{Please note that 'Hasoserot' is the Sefardic pronunciation of 'Chatzotzros'}

The Torah in Parashat Behaalotecha presents the Misva of the Hasoserot – the special trumpets which were blown on various occasions. In the desert, the trumpets were sounded to assemble the people and to announce that the nation was journeying. After Beneh Yisrael entered the Land of Israel, the trumpets were sounded during times of war, and also in the Bet Ha’mikdash during the Yom Tob celebrations (10:9-10).

Rav Shabtai Sabato (contemporary) noted an important difference between the way the Torah commands sounding the Hasoserot during wartime and the way it commands sounding them on the holidays. In reference to wartime, the Torah says that as a result of our blowing the trumpets, “Ve’nizkartem Lifneh Hashem Elokechem” – “you will be remembered before Hashem your G-d.” The purpose of sounding the trumpets during war is that G-d will remember us favorably and grant us victory. In reference to the obligation to blow the Hasoserot in the Bet Ha’mikdash, however, the Torah writes, “Ve’hayu Lachem Le’zikaron Lifneh Elokechem” – “they shall be for you as a remembrance before your G-d.” Here, the trumpets serve as reminders to us. Whereas in wartime the Hasoserot serve to ensure we are “remembered,” so-to-speak, by G-d, on the holidays they serve to remind us about G-d.

Rav Sabato explains that during times of festivity and celebration, there is a natural tendency to forget about G-d and our religious obligations. We get caught up in the joy and feasting, and feel comfortable and confident. Therefore, during the holidays, it was necessary for us to be reminded of G-d, and this was the purpose of the Hasoserot on the holidays. In times of war, however, we do not need to be reminded about G-d. The fear and tension brought about by war itself makes us mindful of our dependence on G-d for our survival and wellbeing. Under such circumstances, then, the Hasoserot serve a much different purpose – to ensure that we are remembered favorably by G-d, to bring our prayers before the Heavenly Throne so we earn G-d’s merciful assistance.

The message, Rav Sabato writes, is that if we remember G-d when we are prone to forget Him, then He will “remember” us when we need Him the most. During times of peace and joy, when we tend to feel self-sufficient, we must remind ourselves that everything we have is granted to us by the Almighty, and that we depend on Him at all times, even when our lives seem perfectly stable. If we remind ourselves of this basic tenet during periods of joy and prosperity, then we will earn G-d’s assistance during times of crisis and hardship, when we are keenly aware and mindful of how much we depend on His grace and mercy.

Rabbi's Message

June 17, 2016

BS”D

The following thought is from Rav Zelig Pliskin, a rabbi, psychologist, and prolific author, who is the director of Aish HaTorah's Counseling Center and a senior lecturer at Aish's Essentials program and the Executive Learning Center.

Have a great Shabbos.

Since it is a Torah mitzvah to guard one's health, it is very important to maintain a healthy lifestyle. We should eat food that is beneficial to our overall health, being mindful of the quality of the food we eat, and of the quantity. Too much of a good thing can be detrimental to our well-being. We need to walk each day. We also need a sufficient amount of sleep to maintain our health.

Encouraging people to maintain a healthy lifestyle is a mitzvah. Encouraging people to eat healthful food is a mitzvah. Encouraging people to walk each day is a mitzvah. Encouraging people to get sufficient sleep is a mitzvah.

My father's teacher, the Chofetz Chaim, would personally extinguish the lamps in his yeshiva at night so his students would get enough sleep. Rabbi Avigdor Miller walked for an hour each day and encouraged others to do the same.

Rabbi's Message

June 10, 2016

BS”D

Rav Eli Mansour shares a beautiful pshat into a seemingly extraneous interlude in Megillas Rus, which we will be reading on Monday.

Have a great Shabbos and an amazingly meaningful Chag Shavuos!

Megillat Rut tells the inspiring story of how Rut refused to allow Naomi to return alone to Eretz Yisrael, and insisted on joining her despite her state of impoverishment. After arriving in Bet-Lechem, Rut goes to collect stalks of grain that were left behind during the harvest, which the Torah requires leaving for the poor. She happened to collect in the field of Boaz, a relative of Naomi’s deceased husband, who cares for Rut and eventually marries her.

While telling this emotional story, the Megilla interjects a brief conversation that seems unnecessary as it has no effect on the progression of events. We are told that when Boaz arrived at his field to oversee the harvest, he went over to his workers and greeted them with the words, “Hashem Imachem” – “May Hashem be with you.” The workers then responded, “Yevarechecha Hashem” – “May Hashem bless you.” The question naturally arises as to why the Megilla found it necessary to add this brief account. Why is it important for us to know how Boaz greeted his workers, and how they replied?

The Midrash tells that Boaz, the leading Rabbi of his time, issued an edict that people should greet each with Hashem’s Name. Although it is generally forbidden to use Hashem’s Name when exchanging friendly greetings, Boaz made a special enactment that this should be done. This was a time of great hardship and sorrow, as a grave famine struck the country, and Elimelech, the wealthiest man to whom people looked for support and assistance, abandoned his nation and went to live in the neighboring, hostile country of Moab. The people were anxious and despondent. In an effort to lift the people’s spirits, Boaz instructed everybody to greet each other warmly and respectfully, using Hashem’s Name. He wanted people to treat each other with respect and honor, to make other people feel that they are even worthy of having Hashem’s Name associated with them. The way to uplift people enduring hardship is to give them respect and treat them with importance, to make them feel that we think highly of them. This is why we read about Boaz’s greeting to his workers. He treated his workers with respect and dignity, and even uttered Hashem’s Name when greeting them, in order to make them feel important and thereby lift their spirits.

Rabbi's Message

June 03, 2016

BS”D

The following insight is taken from Rabbi Dr. Tzvi Hersh Weinreb's weekly email Dvar Torah. Rabbi Weinreb is the Executive Vice President Emeritus of the Orthodox Union. His is also the Editor-In-Chief for the Koren Talmud Bavli, and Rabbi Emeritus of Shomrei Emunah in Baltimore, MD. Have a great Shabbos!

The Midrash understands the opening phrase of our parasha, “If you walk in my laws,” as indicating the Torah’s desire that we internalize God’s laws thoroughly so that they become our major purpose in life. Even if we initially define our life’s journey in terms of very different goals, God’s laws will hopefully become our ultimate destination. There are numerous other ways suggested by commentaries throughout the ages to understand the literal phrase, “If you walk in my ways.” Indeed, Rabbi Chaim ibn Atar, the great 18^th century author of Ohr HaChaim, enumerates no less than 42 explanations of the phrase.

Several of his explanations, while not identical to that of our Midrash, are consistent with it and help us understand it more deeply. For example, he suggests that by using the verb “walk,” the Torah is suggesting to us that it is sometimes important in religious life to leave one’s familiar environment. One must “walk,” embark on a journey to some distant place, in order to fully realize his or her religious mission. It is hard to be innovative, it is hard to change, in the presence of people who have known us all of our lives.

Ohr HaChaim also leaves us with the following profound insight, which the author bases upon a passage in the sourcebook of the Kabbalah, the Zohar: “Animals do not change their nature. They are not ‘walkers.’ But humans are ‘walkers.’ We are always changing our habits, ‘walking away’ from base conduct to noble conduct, and from lower levels of behavior to higher ones. ‘Walking,’ progressing, is our very essence. ‘Walking’ distinguishes us from the rest of God’s creatures.”

The phrase “to walk” is thus a powerful metaphor for who we are. No wonder, then, that this final portion of the Book of Leviticus begins with such a choice of words. All of life is a journey, and despite our intentions, we somehow arrive at Bechukotai, “My laws,” so that we end our journey through this third book of the Bible with these words:

“These are the commandments that the Lord gave Moses for the people of Israel on Mount Sinai.”

Rabbi's Message

May 27, 2016

BS”D

Rav Eli Mansour delivers an excellent analysis of the prohibition of ribbis/interest. Hope you enjoy! Have a great Shabbos.

The Torah in Parashat Behar presents one of the more surprising Misvot governing interpersonal relations, namely, the prohibition against charging interest (25:36). When a person needs a loan, we are to lend him money for free, without charging any interest.

Several questions arise concerning this prohibition. First and foremost, what’s wrong with charging interest? One who lends money is unable to use that money in the interim; it is no different than lending a car, which the owner is then unable to use until it is returned. Why, then, does the Torah allow leasing out one’s car for money, but not lending money on interest? Secondly, although the Torah here in Parashat Behar addresses specifically the case of an impoverished person in need of loan, our Sages derived from other sources that the prohibition applies even to wealthy people who need a loan to expand their enterprises. Why does the Torah forbid charging interest to a wealthy person, who would have no problem at all paying the interest? Another seemingly strange Halacha regarding interest is that the prohibition applies even if the borrower agrees to the arrangement. A person may not lend money on interest even if the borrower insists that he would be happy to pay whatever percentage the lender demands. In fact, the borrower himself is forbidden to pay interest. Why?

The Keli Yakar (Rav Shlomo Efrayim Luntshitz, 1540-1619) explains that the prohibition against interest has nothing to do with our concern for the borrower’s financial wellbeing. If it did, then it would not apply in cases of a wealthy borrower or if the borrower agrees to pay interest. Rather, the Keli Yakar writes, a person who lends on interest is at risk of losing his faith in G-d as the One who exerts full control over our livelihood. In any profession or business, success is never guaranteed. A person can lose his job or clients, a competitor can get in the way, the product or service can become obsolete, or other things can go wrong. When a person lends on interest, however, he feels secure in his profits. He has the borrower caught in his web, and even if the borrower is unable to pay, the lender can keep the collateral. And so making a living through money lending, the Keli Yakar asserts, does not come with the kind of risk to which the Torah wants us to expose ourselves in regard to our livelihood. We are to feel financial security only through faith, with the knowledge that it is G-d, and only G-d, who provides us with our needs.

For this reason, the Keli Yakar explains, this prohibition applies to both poor and wealthy borrowers: since the idea is to prevent the lender from feeling too confident, the borrower’s financial status is immaterial. And, we now understand why a borrower may not agree to pay interest, as he thereby contributes to the lender’s sense of security.

This also explains why this prohibition is mentioned here, in Parashat Behar, where the Torah speaks at length about the Misva of Shemita (the Sabbatical year). Shemita marks the ultimate test of faith, requiring a farmer to essentially shut down his business for an entire year, as he must refrain from all agricultural work and allow anyone who wants to take the produce. The farmer must rely on G-d’s promise that the sixth year’s yield will suffice until new produce is planted and harvested after Shemita. One cannot observe Shemita unless he fully believes in G-d’s unlimited ability to provide his sustenance, regardless of his efforts.

These two laws – the prohibition against interest and the law of Shemita – seek to remind us that while we can and must put in a hard day’s week to earn a living, ultimately, our livelihood depends solely on G-d, and we must therefore turn to Him at all times and ask for His continued blessing. We must remember that there is no such thing as “financial security” – except when we place our trust in G-d and have complete faith in His unlimited ability to provide for us and for our families.

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HALACHOS OF THE ARBA MINIM

Excerpted from the Ezras Torah Luach

Have a great Shabbos and Chag Sameach!!

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