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Rabbi's Message

 

May 20, 2016

BS”D

This Dvar Torah from Rav Yosef Rimon, Rav in Alon Shvut, Rebbe in Yeshivat Har Etzion, founder of JobKatif, is an innovative and beautiful explanation of the significance of Lag B'Omer (Wednesday night-Thursday). Enjoy!!
 
Why do we rejoice on Lag Ba’Omer? On this day, the transmission of our Torah tradition (“masoret”) was renewed in Am Yisrael after the demise of Rabbi Akiva’s students.

If we examine the personalities of Rabbi Akiva‘s five newest students, we will be able to delve into the character of the renewed Torah on Lag Ba’Omer. Each of Rabbi Akiva’s new students were figures of immense stature and strengths – yet each had distinct traits as well. They were dubbed “our sages from the south.”
 
Rabbi Shimon Bar-Yochai was among the greatest of our sages. However, he was different from his fellow students. For example, he held opposing views to Rabbi Yehuda in matters of principle – Halachic questions and political positions regarding the Romans which had great impact on the Jews at that time.
 
Rabbi Yehuda bar Ilai was known as one of the Hassidim among the Tannaim. The Gemara in Baba Kama states that when a story of a Hassid was related it referred to either Rabbi Yehuda ben Baba or Rabbi Yehuda bar Ilai. In many Halachic disputes among the Tannaim, the ruling follows his position. He was such a great and holy sage that it was said that each Erev Shabbat he resembled “a divine angel.” He was the foremost speaker wherever he appeared and among the nation’s giants who led the national rebirth after the demise of Rabbi Akiva’s students. At the same time, he opposed Rabbi Shimon frequently on Halachic and political matters.
 
Rabbi Meir was another Tanna with rare powers. The Gemara in Eiruvin tells us that it is clear to Hashem that no one compares to Rabbi Meir in his generation. In addition, his learning approach was special and different from his peers. The Gemara explains that the reason Halacha was not ruled according to his opinions is that his fellow sages could not grasp his thinking. And why was he named Rabbi Meir? Because he enlightened other sages in matters of Halacha. He also learned Torah in a manner not accepted by his colleagues – he learned Torah from “Acher” (the other), Elisha ben Avuya, even though the great majority of our sages found this inappropriate. Despite his unique views, he stated that he would never oppose the rulings of his fellow Rabbis.
 
Rabbi Yossi was a great sage, yet he also distinguished himself in the realm of human relations. The Gemara in Shabbat relates that Rabbi Yossi would join the Cohanim for their priestly benediction – even though he was not a Cohen – just to cause his friends to rejoice. This was highly unusual and obviously caused Halachic disputes. Like Rabbi Meir, he stated that he would never oppose the rulings of his fellow Rabbis.
 
Rabbi Elazar be Shamua differed with his peers on many topics. However, in Pirkei Avot 4, 12 he states: The dignity of your student should be as precious to you as your own; the dignity of your colleague, as your awe of your master; and your awe of your master as your awe of Heaven. Rabbi Elazar also extolled peace, saying “Great is peace, which our prophets implanted in the minds of human beings.” (Sifre, Naso, 42).
 
These five students of Rabbi Akiva were blessed with outstanding qualities, very different from each other. And yet, they showed each other mutual respect. Thus, these students generated a renewed Torah, correcting the Torah of the first students who were punished. Not only do they show each other respect – they do so despite their differences. They were able to show respect to those very differences!
 
Midrash Raba (Kohelet, 11, 6) tells us that the students of Rabbi Akiva perished because they were jealous of each other’s Torah. The Responsa Tashbetz explains that their lack of respect for each other caused a Chilul Hashem and a desecration of the Torah, since people would say “how unfortunate for those who learn Torah.”
Therefore, we see that on Lag Ba’Omer, not only was the study of Torah renewed following the death of the students, but the Torah itself was renewed. This Torah proclaims that varying opinions and powerful differences can co-exist in a spirit of friendship, love and mutual appreciation. This is the Torah of Lag Ba’Omer. This is the reason we rejoice on Lag Ba’Omer. It is possible that for this very reason, it is their Torah that survives for the generations; a Torah based on loving kindness, and mutual appreciation and admiration is the Torah for the generations.
 
We can thus learn how the counting of the Omer is a time of preparation for receiving the Torah on Shavuot. During the first period of the counting we observe certain customs of mourning. We grasp the grave implications of the absence of mutual respect. During the second period – from Lag Ba’Omer until Shavuot – we go into high gear of preparations for receiving the Torah by learning Torah intensively, out of joy and appreciation for our fellow Jews varying viewpoints, as different as they may be. This is Torah “for the sake of heaven” (l’shaym shamayim). This is Torah for the generations.
*************************************
 
 
 
 
P.S. We are looking for sponsors for Shavuos night shiurim (in memory of a loved one, for a yahrtzeit, etc.), and volunteers to help with the preparation and serving of refreshments on Shavuos night. If interested and able, please contact Rabbi Marcus at ravmook1@aol.com or the shul office as soon as possible.
 
Thanks so much and good Shabbos!

 

Rabbi's Message

 

May 13, 2016

BS”D

Rav Moshe Twersky hy"d, was one of the Holy Martyrs that we remembered a few days ago on Yom HaZikaron. He was killed in the attack on the Shul in Har Nof about 18 months ago. The following Dvar Torah is something he shared with his students in Yeshiva Toras Moshe in Jerusalem:

 
The Yesod V’Shoresh Ha’Avodah avers that the mitzvos of v’ahavta l’reiacha kamocha and b’tzedek tishpot amisecha (Vayikra 19: 15, 18) comprise the backbone of avodas Hashem.  He explains that Hashem feels every Jew’s joy and suffering.  By alleviating someone's pain, or by giving them joy, one does the same for Hashem, as it were. 

Why does that make them, though, the backbone of all avodas Hashem?  Don’t all mitzvos bring Hashem nachas ruach?  Why should these two particular mitzvos be any more significant?

The following mashal can help us understand this idea (in fact, everything in this world is a mashal for avodas Hashem).  Two people need help.  One individual is a penniless pauper who lives in a mud hut and he dreams of one day living in an opulent palace. The other is a man whose child is suffering from an extremely life-threatining illness.  Who do you think should take precedence?  In which one of these two situations will there be a greater transition “from darkness to light”?

We are the children of Ha’Kadosh Baruch Hu.  True, He gets nachas ruach from every mitzvah that we do, but He gets a unique nachas ruach when His children love each other and are happy.  Learning Torah and fulfilling mitzvos indeed creates “castles and palaces” in Shamayim, but the nachas ruachof helping a fellow Jew is still unique.

 

 

Rabbi's Message

 

May 06, 2016

BS”D

As we start the limud of Pirkei Avos this first Shabbos following Pesach, I want to share a great insight into a Mishna in the first Perek, from Rav Mordechai Shifman of Los Angeles. The idea really captures the essence of our preparation for Shavuos. Have a great Shabbos and a Chodesh Tov!!

In his commentary to Pirkei Avos, the Rambam records that Antiganus ish Socho had two students, Tzaddok and Beisus. Upon hearing their master's teaching that reward should not be the impetus for serving Hashem, Antiganus' students left him and founded the two heretical groups known as the Tzeddukim and the Beisusim. What is the basis for the argument between Antiganus and his students?
 
Antiganus is teaching us that the closeness which can be attained through a relationship with Hashem should be the impetus for serving Him. The knowledge that Hashem has only our best interests in mind allows that reward not be the focus of the relationship. Only when two parties have adverse agendas or interests, is reward necessary to facilitate the relationship.
 
The Tzeddukim view their relationship with Hashem as one of an employee-employer. Therefore, reward must be the driving force of the relationship. The Perushim do not consider their relationship with Hashem to be at arms-length, rather they see it as a closeness which is achieved through the knowledge that we share mutual interests and agendas.
 
 

 

Rabbi's Message

 

April 29, 2016

BS”D

A fundamental difference between Yom Tov observance and Shabbos observance is the allowance of ochel nefesh, food preparation on Yom Tov.  "Ach Asher Yei'achel L'Chol Nefesh Hu Levado Yei'aseh Lachem...” The Torah permits us to cook, bake, and prepare food on Yom Tov proper, in order to eat the food on that day of Yom Tov.  One is not permitted to prepare from one day of Yom Tov for the second day of Yom Tov or for after Yom Tov.  This prohibition of hachana, of preparing from one day of Yom Tov to the next, presents a problem when the second day of Yom Tov falls out on Shabbos or when Shabbos follows a two day sequence of Yomim Tovim.  How can one halachically prepare food on Yom Tov for Shabbos-Yom Tov or for Shabbos? 

To deal with this issue, Chazal instituted a procedure known as Eruv Tavshilin.  The process of Eruv Tavshilin works in the following manner.  On Erev Yom Tov, the head of the household, or a designee, should set aside a baked item such as bread or matzoh, and a cooked item such as meat, fish, or eggs (i.e. a food that is eaten along with bread).  Each item should be at least the size of one kezayis, preferably the size of one beitzah.  He or she should then recite the blessing of "Baruch...Al Mitzvas Eruv" and the proclamation, both found in the Siddur (page 654 in the Artscroll siddur).  This proclamation states that the cooked and baked items should permit us to continue baking, cooking, lighting a flame from an existing fire and do all the necessary preparations from Yom Tov proper to Shabbos.  It is now viewed as though meal preparations for Shabbos have already begun before Yom Tov, and Shabbos meal preparations may continue on Friday.  Once done, the eruv covers all household members and guests.  The foods set aside for the eruv should be saved and may be eaten on Shabbos.

 

 

 

 ***We make an Eruv Tavshilin today, Thursday, April 28th, so tomorrow we can prepare for our Shabbos meals.***

 

 

 

LIST OF APPROVED STORES

 

TO BUY CHAMETZ AT AFTER PESACH

 

 

 

 

 

Post-Pesach there is an Issur Mid’rabbanan, a Rabbinical prohibition against getting benefit from any chametz, or chametz products, that were owned by a Jew over the Yom Tov.  As such, it is imperative to know which stores, and perhaps even more importantly, which distributors and wholesalers, are Jewish-owned and which are not.  Additionally, if a business is owned by Jews, if they sold their chametz before Pesach, then the problem would also be alleviated.  For a store where there is Jewish ownership and they did not sell their chametz before Pesach, it is a problem for approximately a month after Pesach for items with a longer shelf life (e.g. cereal), and only for 2 weeks for items with a shorter shelf life (e.g. a loaf of bread). Please note, that for liquor, the shelf life can be considerably longer.

Finding the name of a store on the following list means that it is either: (a) not Jewish-owned, or (b) sold its chametz, and that this is also the case for its major suppliers.  Thus, one can buy chametz and chametz products at these stores after Pesach:

 

• Shoprite

 

 

• Pathmark

 

• Wal-Mart         

 

• BJs

 

• Costco

 

• CVS                                     

 

• Target                        

 

• Trader Joe’s                             

 

• Walgreens                  

 

• Stop & Shop

 

• 7-Eleven

 

• Petco

 

• Rite-Aid

 

• Whole Foods                       

 

 

 

Rabbi's Message

 

April 22, 2016

BS”D

As we sit down to the Sedarim, we recognize that this night is different than all other nights.  One way in which it is different is that there are many different foods (and drink) that halachah requires us to consume.  Below is a brief overview of the amounts of food and drink that should be consumed in fulfillment of the mitzvos on Seder night, and in what timeframe: 

1.      4 CUPS – The cup one uses should hold at least 3.3 fluid ounces.  One should drink the majority of wine in the cup.  If it is an exceptionally large cup, one can drink 3.3 fluid ounces of wine instead of the majority of the cup.  If it is difficult for one to drink wine, it is ideal to dilute the wine with grape juice.  If even this is difficult, one can use grape juice for the 4 cups. (Some suggest that as this year the Sedarim take place on Friday night and Saturday night, that the first cup should hold 5 oz.) 

 

2.      MATZA – The minimum one should eat during Motzei Matzah, Korech, and for Afikoman during Tzafun, is approximately 1/3 of a hand shmura matzah, or about 1/2 of a machine shemura matzah.  For Motzei Matzah and Tzafun, if possible, it is preferable to eat a larger amount: 3/5 of a hand shmura matzah, or approximately a whole board of machine shemurah. 

 

3.      MAROR – If using romaine lettuce leaves, one should use approximately 1 ½ leaves (an amount to cover 8 x 10 inches).  If using the stalks of romaine, it should be enough to cover an area of about 3 x 5 inches.  If using horseradish, one should preferably consume 1.1 fluid ounces, and if that is too difficult one can be lenient and use an amount measuring 0.7 fluid ounces. 

*** If these amounts will prove difficult for you to consume, please contact me to discuss possible solutions*** 

 

 

4.      TIME – One should preferably consume the abovementioned amounts of Maztah and Maror in less than 4 minutes time.  If that is difficult, one can take as much as 9 minutes to consume the food.  In regard to drinking the 4 cups, one should try to consume the wine in a few gulps, but again, if that proves to be too difficult, one can use the same 9 minute time limit we find by Matzah and Maror.

 SPECIAL THANK YOU

 

 -          To David Artman, and his sons Greg, Berel, and Sammy, for arranging and running the Shul Biur Chometz    

 

-          To Daniel Krausz for assisting with the Shul Bedikas Chometz last night

 

Rabbi's Message

 

April 15, 2016

BS"D

Rav Mordechai Shifman, of Emek Academy in Los Angeles, answers a question that has bothered me for years. Hope you find it fulfilling as well! Have a great Shabbos and a Chag kasher v'Sameach!!!
 
In this week's Torah portion we are introduced to a form of Tzara'as known as Tzara'as Habayis. This manifested itself as a discoloration upon one of the walls of a person's house and reflected certain transgressions committed by the homeowner. The purification process of the house often resulted in its complete demolition. Rashi cites a Midrash which teaches that upon destruction of the house, precious gems, gold and silver hidden in the walls by the Amorites who inhabited the Land of Canaan prior to Bnei Yisroel entering the land, would be found. The commentaries question why it was necessary for the homeowner to find these treasures? It would appear that the transgressor was being rewarded for his bad behavior.
 
Hashem punishes not simply in a punitive manner, rather a corrective one. He wants us to stop being self-destructive and change our ways. Very few people can receive criticism graciously. Often, being criticized has the opposite effect, causing the negative behavior to become even more entrenched. Most of us interpret the criticism being levied against us as not being for our benefit, but to fulfill the agenda of the person who is complaining. What measures need to be taken to ensure that criticism will be constructive? In what manner can Hashem mete out punishment so that it will be viewed by us as a benevolent act?    
 
For criticism to be effective, the critic has to establish a loving and caring relationship with the recipient. Only then is there a chance that the message will be viewed as constructive rather than self-serving. Hashem allows the homeowner to find the gems that will permit him to rebuild his home in order to ensure that the punishment will be viewed as constructive and emanating from a place of love.  

 

 

Rabbi's Message

 

April 08, 2016

BS"D

 

In preparation for Pesach, we dispose of any chametz from within our midst. There are a number of ways we accomplish this removal: 

1.                  Cleaning Before the Holiday- we carefully clean our homes, automobiles, offices, and possessions to rid of them of chametz.  Likewise, pots and other utensils employed in the preparation and service of food which are used year round are not to be used on this yom tov.  Despite the fact that the utensil might be perfectly clean, it use is forbidden due to the absorption of chametz taste that is in the vessel which would be transferred into the non-chametz food if used on Pesach.  As such, it is important to kasher any utensils you might need over the holiday that have been used during the year.   

The general rule regarding this process is that utensils made of metal, wood, and natural rubber can be kashered, whereas china, earthenware, and glassware should not.  [Please be aware that exceptions can be made in cases of great necessity.]  Any utensil that is to be kashered should first be cleaned thoroughly from any dirt or residue.  Any substantial rust (not a mere discoloration or the like) on the inside of a vessel should be removed as well.  If there are significant cracks and crevices on the inside of a utensil that can not be cleaned well and thus might have dirt trapped inside, it also presents a serious concern.  

 

This year in Congregation Israel we will be having experts in the field of kashering from the ‘GO KOSHER' organization running this activity. It will be taking place in shul on Sunday, April 17th, from 10:00 am to 1:00 pm. Please contact me to reserve a 15 minute slot. 

 

2.                  Bedikas Chametz- the night of the 14th of Nisan (this year Thursday, April 21st), about 20 minutes after sunset (sunset is at 7:44 pm) we search our domain to make sure there is no chametz of which we are unaware.  We search with a candle or flashlight, checking all areas where chametz might have been brought during the year. A blessing is said before beginning the search. There is a custom to leave out 10 pieces of bread to be found during the bedika.  Some also have a custom of using a feather, and wooden spoon in the search.  

NOTE: If one will not be home on the 14th of Nisan, a messenger should be appointed to do it for you on this night. If this is not feasible, do the bedika yourself the night before you leave home (WITHOUT the bracha). 

 

3.                  Bittul- after we have finished our search at night, we declare all chametz in our possession, unknown to us, to be considered ownerless, like the dust of the earth. If one does not understand the Aramaic text of this statement, it should be recited in English.  

 

4.                  Biur- on the morning of the 14th of Nisan (Friday, April 22nd), one takes any remaining chametz, and eats it before the end of the fourth halachic hour (this year at 10:05 am), or destroys it (many have a custom to burn it) by the sixth hour (11:23 am this year). After ridding ourselves of all chametz we make the Bittul declaration once again, this time adding that no matter where it is, or if we know about it, the chametz is to be considered ownerless, like the dust of the earth. 

 

5.                 Mechiras Chametz- any chametz products we do not want to dispose of, we need to sell to a non-Jew so we are not in violation of owning chametz over Pesach, thereby forbidding its use after the holiday. To arrange for the sale of your chametz items please see me. [If that is not feasible, please phone me.] Please call or text in advance to confirm an appointment. For walk-ins, I will be available at the shul most nights after Mincha/Ma’ariv. 

 

NOTE: It is recommended, if possible, not to sell actual chametz, such as bread, noodles, grain cereals, and the like. 

May our efforts to have a Chag Kosher V’Sameiach be rewarded with much success. 

 NEXT YEAR IN JERUSALEM!!!

 

 

Rabbi's Message

 

April 01, 2016

BS"D

 

One of the central motifs of the Seder, reflected in the opening section of the Haggada, is the special responsibility we have towards ensuring the well-being of other members of Am Yisrael.  Putting that notion into practice we informed the community of the Seder Participation Program headed by Marilyn Bielory, which matches those looking to enjoy a Seder in the company of others with those who are able and eager to host company for the Sedarim.  This week, let us expand our vision and focus.             

 

During this pre-Pesach season, there are many of our fellow Jews, locally and in Medinat Yisrael, who need our help.  The custom of Maos Chitin, which is traced back to Talmudic times, is to give extra tzedakah before Pesach to make certain that all of the Jewish People are cared for, and can celebrate the chag joyously.  This holiday in particular is exceptionally costly, and thus particularly difficult for those in need of financial assistance.  If you did not yet make your Maos Chitin contribution, please do so as soon as possible.  Our sisters and brothers are depending on us.

Note: To make a contribution through the Shul Tzedakah Fund, please make a check payable to “Congregation Israel Tzedakah Fund,” and write ‘Maos Chitin’ on the memo line. To make online donations to worthy organizations in Israel, we recommend yadeliezer.org and lemaanachai.org.                            

Have great Shabbos and a Chag Kasher v’Sameach!!

 

 

Rabbi's Message

 

March 25, 2016

BS"D

The following Dvar Torah from Rav Yochanan Zweig shlita, Rosh Yeshiva of the Talmudic University of Miami, presents a fresh perspective as to why we keep mitzvos. Hope you enjoy! Have a great Shabbos.
 
Command Aharon and his sons, saying... (6:2)
 
 
Rashi (ad loc) comments that the word "Tzav" (command) means enthusiastically encourage (the Kohanim) beginning now and for succeeding generations.  
This would seem a little incongruous. After all, have you ever tried "commanding" someone and achieved that the person commanded feels "encouraged" or "enthusiastic"? Hardly. For a proper understanding of this concept try "commanding" your spouse to do the dishes and let us know how that works out for you.
 
 
In addition, how could Rashi say "to encourage the Kohanim for now and succeeding generations"? Commanding this generation of Kohanim to do their duty would seem difficult enough, how would this last for succeeding generations?  
 
The word Mitzvah also etymologically has the root "Tzav" which is why Mitzvos are generally translated as commandments. This is, at best, an incomplete translation.
 
 
Both Targumim on this Possuk translate "Tzav" as "Paked" which means to appoint. This is also the exact same word that Moshe uses when he asks HaShem to appoint a leader in his stead over the Jewish people - "Yifkod HaShem..." (Numbers 27:16). This is a very important concept to understand. When HaShem first chose Moshe to go lead the Jewish people out of Egypt, a week long conversation ensued. This consisted, primarily, of Moshe arguing with HaShem. This would seem very odd, after all HaShem is telling him to go, how can Moshe possibly argue?
 
 
The answer is that HaShem was asking Moshe to accept a position of responsibility, and responsibility has to be accepted willingly. This is why when Moshe finally accepts to go with Aharon the Torah uses the same exact language of "Tzav" - "Vayetzavem Al Bnei Yisroel" (Shemos 
6:13). The same is true by the entire Torah and Mitzvos which is also a derivative of "Tzav". They are a responsibility. That is why HaShem has to ask us to accept the Torah, and every soul has to be present at Mount Sinai and sign on for this obligation. The Torah and Mitzvos aren't merely rules we must keep. They are a complete agenda for the perfection of the world and we are signing on for the responsibility to see it fulfilled.
 
 
So too in our Parsha, HaShem is telling Moshe to appoint Aharon and his sons to the permanent role of Kohanim and to do it in an encouraging and enthusiastic manner in order that they should feel the same way. They aren't being commanded, they are being asked to accept a sacred responsibility. Once they accept it, this responsibility becomes binding for all succeeding generations.
 

 

 

Rabbi's Message

 

March 18, 2016

BS"D

This Wednesday night and Thursday, March 23 and 24, we will have the opportunity and privilege to do many mitzvos that are performed only once (or twice) a year:   

Megillah Reading- we hear the story of Purim read twice, once at night (Wednesday, March 23) and once during the following day (Thursday, March 24).  We are especially attentive to the reading of Megillas Esther so as not to miss even one word.

 

Mishloach Manos- on Purim day, one is obligated to send a gift of at least two ‘portions’ of food or drink to a friend.  Ideally, this should be food items that can be eaten as a part of the Purim Seudah. [Even if you have taken part in the Sisterhood’s Mishloach Manot program, each member of the family over the age of 12 (women) or 13 (men), should send at least one personal mishloach manos.]

 

Matanos L’Evyonim- during the day of Purim one should give a substantial gift to at least two poor people.  As the Rambam points out, it is more important to be generous with matanos l’evyonim than with mishloach manos. [To make this mitzva easier to fulfill, you can simply have a check made out to “Congregation Israel Tzedaka Fund”, and give it to me by March 23rd after the nighttime Megillah reading, and the money will go to provide for the poor. Alternatively, you can go to  www.yadeliezer.org or www.lemaanachai.org to give matanos l’evyonim via credit card online.]

 

 

Purim Seudah- it is a mitzva to have a festive meal in honor of Purim.  The formal obligation is only during the day.  It is recommended that adults, who are not driving after the seudah, drink some wine with this meal, as much of the events of the Purim story involved wine.

P.S. As Purim is soon upon us, Lea and I would like to invite the entire Shul to our home for an open house waffle bar on Purim day, from 11:00 AM - 1:00 PM for homemade waffles and some Purim joy. Hope to greet you then!!

 

 

May we merit many more opportunities for mitzvos.

            Have a great Shabbos and a Happy Purim.

 

 

Rabbi's Message

 

March 11, 2016

BS"D

This perspective from Rav Mordechai Shifman, of Emek Acadmey in Los Angeles, certainly helps us gain a deeper appreciation of Parshas Pekudei. Hope you enjoy!

The Parsha details the precise accounting of all the donations made by Bnei Yisroel for the construction of the vessels and the Mishkan. Moshe's integrity was beyond reproach. Why then did he see fit to offer such a detailed report?
 
The verse describes the Mishkan as the "Mishkan Ha'eidus" - "Tabernacle of Testimony". Most of the commentaries explain that the expression refers to the Tablets that were housed within the Mishkan. However, Rashi identifies the "Testimony" as the Mishkan itself, "for it attested that Hashem had forgiven Bnei Yisroel for the sin of the Golden Calf".The Maharal asks why the receiving of the second Tablets, which preceded the Mishkan, was not the testimony that Hashem had forgiven Bnei Yisroel.
 
After the sin of the Golden Calf, Moshe ascended Har Sinai to beg for the forgiveness of Bnei Yisroel. Hashem instructed Moshe to leave, for He was planning to destroy the entire nation. Moshe successfully interceded upon Bnei Yisroel's behalf and they were afforded atonement. Moshe's actions were fruitful in protecting Bnei Yisroel from the devastating punishment which they deserved, but how could it have afforded them atonement? A person must rectify his transgressions to receive atonement. What did Bnei Yisroel do to rectify their transgression?
 
When Moshe descended the mountain on Yom Kippur, he relayed Hashem's wishes that Bnei Yisroel build a Mishkan. The Mishkan was the medium through which they could rectify their transgression and thereby receive atonement. The manner in which they would build the Mishkan would determine whether they were worthy of atonement. Bnei Yisroel had to show that it was a labor of love manifesting from their desire to establish a relationship with Hashem.
 
The message of Parshas Pikudei is to convey the meticulousness and precision that was used to build the Mishkan. Such care could only be an expression of love. If Bnei Yisroel's only interest was self-preservation, the job would have been completed haphazardly. Moshe accounted for each ounce of gold and silver not because his integrity was being questioned, but to emphasize the love and effort invested in this project.

 

Rabbi's Message

 

March 04, 2016

BS"D

I wanted to share two beautiful insights into the repetitive nature of this week's Parsha, as explained by my brother, Rav Ari. Have a great Shabbos!!

P.S. As Purim is soon upon us, Lea and I would like to invite the entire Shul to our home for an open house waffle bar on Purim day, from 11:00 AM - 1:00 PM for homemade waffles and some Purim joy. Hope to greet you then!!
 

Parshas Vayakhel (and next weeks parsha, parshas Pekudei) seem to be extremely repetitive. The Torah, which is so careful about every word, goes over all the specifications and measures of the Mishkan which it already detailed in parshiyot Terumah and Tetzaveh.

Rav Avraham Yitzchak Hakohen Kook explains that the Mishkan was destined to be the place where the Jewish people were to have their rendezvous with God’s presence in this world. It was to be a place where they could express their love for one another – the Jews through offering the korbanot b’ahavah and God by accepting our offerings and by revealing miracles daily. When two human beings love each other and plan to meet, they review the details over and over again to make sure that there are no miscommunications and that the meeting will take place as planned. This, teaches Rav Kook, is why the Torah repeats all these details. By doing so, it captures the love which God has for us and His desire that everything be just right for our meetings with Him.

Rav Avraham Pam offers a different idea. Although there is a lot of repetition, there is one slight change that makes all the difference in the world. In Terumah and Tetzaveh the Torah says again and again, “V’asita” – “And you should make.” In Vayakhel and Pekudei it states, “V’asu” – “And they made.” That, says Rav Pam, is the message of the repetition. There are so many details in the building, the vessels and the articles of clothing. “V’asu” teaches us that the Jews fulfilled every single one of those details.  They did not veer from God’s plan even one tefach. It is easy to hear the word “V’asita” and get excited, resolve, or even plan to carry out God’s command. It is much more difficult to follow through with diligence, precision, and inspiration. But, our ancestors did just that.

A powerful message emerges from these two answers, for “From the day the Beit Hamikdash was destroyed, the Holy One blessed be He has only the four cubits of halacha in His world.”  Halacha is extremely demanding and requires attention to seemingly insignificant details. Human nature questions whether we really have to worry about every minute detail. Shouldn’t it be enough if we carry out the command as best we can? Vayakhel and Pekudei teaches us that wanting or generally trying to fulfill God’s will is just not enough.  We must be vigilant of all the little details because they are part of a relationship. And when we’re talking about an important relationship every last particular is crucial.

As we read Vayakhel we must recommit ourselves to study our majestic halacha in all its beautiful detail and keep in mind that, ideally, both its study and practice are meant to be labors of love.

 

 

Rabbi's Message

 

February 26, 2016

BS"D

I had to share this beautiful idea from Rav Eli Mansour. I hope you enjoy. Have a great Shabbos!

After the sin of the golden calf, G-d informed Moshe of His decision to eradicate Beneh Yisrael and produce a new nation from Moshe. But Moshe intervened on the nation’s behalf, and pleaded to G-d to forgive the people. G-d accepted Moshe’s plea and rescinded the decree.

Moshe began his prayer for the people by saying, “Why should G-d be incensed at Your nation, which You took from the land Egypt with great strength and with a mighty hand?” (32:11). Surprisingly, Moshe here emphasizes the great miracles of the Exodus, the fact that G-d brought Beneh Yisrael out of Egypt “with great strength and with a mighty hand.” Why would Moshe emphasize this point when pleading on the nation’s behalf? Seemingly, the miracles G-d had performed for the people made their betrayal more severe. After all He did for them, bringing supernatural plagues upon the Egyptians and splitting the sea to rescue them, they now bowed down to a graven image and proclaimed, “This is your god, O Israel, who brought you from the land of Egypt.” This was a grave act of betrayal. Why would Moshe emphasize the “great strength” of the Exodus in attempting to defend the people and obtain G-d’s forgiveness?
 
The Maggid of Duvna explains that as our Sages teach, the period of Egyptian bondage was to have endured for 400 years, but G-d brought the redemption sooner, after just 210 years, 190 years before the suffering was to have ended. Moshe thus reminded G-d, so-to-speak, of His great love for Beneh Yisrael. He “rushed” to release them from bondage and to bring them to Mount Sinai, where the “wedding” between G-d and Beneh Yisrael took place. G-d could not wait, as it were, to make a special covenant with our nation. And it was on account of this unique unbridled love that G-d has for Beneh Yisrael that Moshe asked for forgiveness.  
 
G-d’s love for us is unconditional and everlasting, and He is therefore prepared to forgive us for our wrongdoing when return to Him with sincere remorse and heartfelt prayer.

 

 

Rabbi's Message

 

February 19, 2016

BS"D

The following is a powerful Dvar Torah from HaRav Shlomo Bussu shlita, a very special tzaddik from Jerusalem whom I recently met and spoke with. Have a great Shabbos!!!

One of the less-know marvels of the Mishkan and Beit Hamikdash was the fact that the mizbei’ach hazahav – golden altar, which was made of wood and plated with a very thin layer of gold, never burned or was affected – not the wood and not the gold (Chagigah 27a). From the time it was built in the desert until the destruction of the first Beit Hamikdash alone, was almost a thousand years! And twice each day burning coals were placed on it, upon which the ketoret – incense was offered. Not only was the wood completely preserved, the gold was also totally intact: it didn’t melt or soften, it wasn’t scratched, dented or damaged in any way, nor did it blacken! The same was the case regarding the mizbei’ach hachitzon – the outer altar, which was also made of wood and coated with a thin layer of copper. But this mizbei’ach had korbanos offered on it all day long, and during the night as well, yet its wood and copper were also not affected at all (Vayikrah rabbah 7:5). By laws of nature not only should the gold or copper have been burned through, the wood should also have been at the very least scorched, but they remained totally unharmed.

The purpose of these altars was to sacrifice – and as such, they weren’t affected in any way; we learn from here that when we will sacrifice of ourselves for Hashem, we too, will not be negatively affected at all – even if the odds are against us! Man is prepared to expend a lot of his energy and power – no matter how tired he is – he may even do hazardous things or put himself in danger in order to fulfill his wishes or desires, or to make money. Yet when it comes to his spirituality, all of a sudden, he’s too tired, he doesn’t have the energy, or it’s too risky... We have to learn from the mizbei’ach that when it comes to our avodat Hashem, we have to be moser nefesh – sacrifice ourselves to do for Hashem, and by doing so, not only will we not be damaged or harmed; to the contrary, we will be blessed with the ability to continue our great work!

Rav Isser Zalman Meltzer, zt”l, related how an old, blind talmid chacham came to him with two of his sefarim, and opening to a folded page, told him that this was “the last chiddush – novel approach of explaining something – of his life.” The old man then explained that just recently he lost his ability to see. After the specialist comprehensively checked him, he told him “It is no wonder that you can’t see now; the wonder is how you were able to see until now!? From what I see, you shouldn’t have been able to see for over ten years!”

The old man then explained the doctor, “the only way I was able to see until now was because I studied Torah with all my strength, delving deeply into the subject matter, looking into one sefer after another until I had a clear understanding, and then wrote everything down. Recently, being very weak, I decided that I would change my habits, and instead of exerting myself so much, I would just learn Mishnayos and Gemara, which anyway I know from memory. That’s when I lost my eyesight! So long as I was pushing myself for Hashem, He altered nature for me! Once I stopped, so did He.

This is an extremely important lesson for all of us. No one will ever lose for doing more for Hashem. If it is hard or difficult to perform or fulfill any given mitzvah, we must internalize the fact that Hashem will help us and give us the ability to do it – only good will come from it! We will not be negatively affected in any way! 

 

 

Rabbi's Message

 

February 12, 2016

BS"D

The following Dvar Torah, from my friend and colleague, Rav Chaim Soloveitchik of Yeshivat Reishit & Rav of Kehillat Ohr Sholom, Ramat Beit Shemesh, is a beautiful and important insight.

The Torah teaches that the Mishkan was made from “Atzei Shitim Omdim,” which were non fruit bearing trees. The Midrash asks why the Mishkan had to be made with specifically non fruit bearing trees. It answers that God wanted to teach us by example that when building our own homes we should not use fruit bearing trees.
 
What does this Midrash mean? Is this simply a lesson in “bal tashchis,” that we should not waste fruit trees to build our homes? Isn’t the Torah’s prohibition regarding wasting things enough to cover that? What is added by the command to use this type of wood for the Mishkan?
 
Perhaps the explanation is as follows. When a person grows a fruit tree, the results can be seen fairly quickly. Within a few years there can already be actual fruits growing on the tree. However, with non fruit trees, it takes a lot longer for it to reach the height and overall growth where it can be put to good use. The Midrash can be teaching that God wanted the Mishkan built from a type of tree which takes years to yield success as an example for how we should approach building our spiritual homes. Raising spiritual children and creating a holy home is not something which happens overnight. It can take years of effort and toil before results can be seen. But we must be inspired to persevere with patience by learning from the example of the Mishkan.
 
May all of us learn this important lesson and commit ourselves to the years of toil and effort to build our own spiritual homes. 

 

Rabbi's Message

 

February 05, 2016

BS"D

Wanted to share a beautiful insight from Rav Mordechai Schifman of Emek Hebrew Academy in Los Angeles. Have a great Shabbos!!
 
"If you see the donkey of someone you hate crouching under its burden...you shall surely help him..." (23:5)
            
The Torah relates that we are obligated to help a person in a predicament even if we strongly dislike him. The terminology used by the Torah to describe the assistance is "azov ta'azov imo" - "you shall surely help him". The use of the term "azov" to describe the help which we are obligated to offer is perplexing. The Hebrew word for help is "azor", not "azov", which is usually translated as "to leave".  This would lend the opposite interpretation to our verse, i.e. "if you see a person requiring help, you shall surely leave him". Why does the Torah use a word to describe assistance which has the opposite connotation?
 
The Vilna Gaon teaches that if a person wants to understand the true definition of a word, he should find the first time that it is mentioned in the Torah. The Torah first uses the term "azov" in Parshas Bereishis when describing a man leaving his parents' home to find a mate for himself: "Al kein ya'azov ish es aviv ve'es imo vedavak be'ishto" - "Therefore, a man shall leave his father and mother and cling to his wife". The reason why marriage is described in terms of leaving the parents' home is to teach us that marriage entails an individual separating from his parents and acquiring his own independence. Only when a child is in a position to be become independent of his parents is he ready to establish a new home with his wife. The term "azov" means more than just "to take leave of", rather it should be understood as "to become independent of" as well.
 
The greatest assistance we can offer a person in need is to bring him to a point where he no longer requires support. In so doing, we are giving him his independence. Unfortunately many charities or social services actually create a greater dependency upon the assistance that they are supplying while squelching the motivation of their beneficiaries to become self-sufficient. The Torah is teaching us that when we assist our fellow man, it should be done as an act of "azov", providing the recipient with the ability to take leave of us and no longer need our assistance.

 

Rabbi's Message

 

January 29, 2016

BS"D

The following is a Dvar Torah from Rav Yosef Bronstein, a member of Yeshiva University's Wexner Kollel Elyon, a professor of Jewish Philosophy at YU, and a PhD candidate in Talmudic Studies. Hope you enjoy. Have a great Shabbos!!
 
Even before receiving the Torah, the Jewish people accomplished one of our national aspirations.  The Torah records that when the Jews reached the Sinai Desert “and Israel camped there opposite the mountain.” The word for “camped” – va-yihan – is written in the singular form, leading Rashi to comment that the nation was completely unified – “as one person with one heart.” 

It is not a coincidence that this level was reached immediately prior to the giving of the Torah.  Tanna D’vei Eliyahu, a midrashic compilation, explains that Hashem waited until there was peace and unity amongst the Jewish people before revealing Himself to them. The Jewish people can only experience the Shekhinah when they are unified.
           
Though this intense level of unity only existed at Sinai and has since been a desideratum, in the ideal halachik system this experience is supposed to be partially recreated three times a year.  In the wake of the great revelation at Sinai, Hashem instructed the Jews to construct a Mishkan and later a Beit ha-Mikdash where that intense connection to Hashem that existed at Sinai could continue to accompany the Jewish people. The connection between Mount Sinai and the Beit ha-Mikdash is so deep that according to one midrash Hashem actually took a part of Temple Mount in relocated it in the Sinai desert in order to create Mount Sinai. Also, according to Rashi, the name “Har ha-Moriyah” can refer to both Temple Mount and to Mount Sinai.      
  
But as with the revelation at Sinai, there is a prerequisite for the Jewish people to be able to experience the intensity of the Shekhina.  Before arriving at the Beit ha-Mikdash the Jews needed to pass through the city of Yerushalayim.  The Gemara refers to Yerushalayim during the holiday pilgrimages as a city that “makes all Jews into haveirim.” In the context of the Gemara it is clear that Haveirim refers to a specific group who are believed regarding the purity of trumah and kodshim.  However, many see the word choice of “haveirim” as also entailing a sense of friendship and unity. In order to finally arrive at the Beit ha-Mikdash and perpetuate the Mount Sinai experience, the people needed to first replicate the Sinai Desert experience and be able to camp as one person with one heart.  Only then were they worthy of entering the Beit ha-Mikdash.
           
The lesson for us is clear.  If we want to merit the rebuilding of the Beit ha-Mikdash and the revelation of the Shekhina, we need to understand that unity, is one of the essential prerequisites.

 

 

Rabbi's Message

 

January 22, 2016

BS"D

HALACHA REVIEW

            In Parshas Beshalach, we read about one of the daily miracles that Hashem performed for the Jews during their sojourn in the desert.  Each morning, manna descended from heaven to provide that day’s sustenance.  On Shabbos morning, however, no manna fell.  Instead, twice the usual daily ration fell on Friday, half of which was set aside for Shabbos.  GemaraShabbos (117b) teaches that we are to begin our Shabbos meals with two loaves of bread, in remembrance of this double portion.  This is known as ‘lechem mishneh.’

The following is a quick review of some of the laws of lechem mishneh:  

  1. Both men and women are obligated in this halacha.
  2. When one person makes the beracha over the challos for everyone else, his or her lechem mishneh suffices for all of them.
  3. One should use two complete loaves for lechem mishneh.
  4. A loaf is considered whole even if it has a split or crack provided that when one lifts the challa by the weaker section it does not break in two.
  5. Loaves that became attached during baking may be separated and are still considered whole for lechem mishneh purposes.
  6. One who lacks two complete loaves should use one whole loaf and one cut loaf together.
  7. If whole loaves are not available, one should use two cut or broken pieces.
  8. A fully baked frozen challa may be used as lechem mishneh and need not be thawed out first.
  9. One law regarding meals in general: one should be sure to eat a k’zais of bread (half a piece of a regular size challa) within 4 minutes, sometime during the meal to ensure an obligation in Birchas HaMazon.

 

[The above is based on the book, Kavod v’Oneg Shabbos/The Radiance of Shabbosby Rabbi Simcha Bunim Cohen]

Have a great Shabbos.

 

P.S. During this week, many of our regular minyan attendees will be out of town. PLEASE come help us out with our minyanim this week!!

 

This Torah thought is being dedicated in memory of my beloved father, Nachman Shimon ben Yehuda Meir Hakohen z

January 15, 2016

BS"D

"...but for all the children of Israel there was light in their dwellings." (Shemot 10:23)
 
During the plague of darkness, the Egyptians were engulfed in darkness while the Jewish People had light. While refering to the light of the Jews, the pasuk says, "in their dwellings." This phrase seems extra. What is the Torah teaching us? 
 
The phrase "in their dwellings" can be interpreted metaphorically. Although a person may be surrounded by spiritual darkness, it is possible to harbor a spiritual light within. "In their dwellings" is refering to a person's consciousness, namely, one's inner realm. This inner light can manifest itself outward. The way a person talks, walks, eats, dresses and conducts business, can be readily perceived by outside observers. When an outside observer viewed Egypt during the plague of darkness, he saw the Egyptians subdued and engulfed in darkness while the Israelites were basking in the light. One place, two very different experiences. 
 
I think that this notion is reflected in the Talmudic principle (Tannis 21b): "It's not the place that honors the man, but it's the man who honors the place." An honest and courteous man bestows honor wherever he goes. How do we bestow honor to the places we go? 
 
Have a good Shabbos.

 

Rabbi's Message

 

January 08, 2016

BS"D

I want to share a famous, but important, idea from this week's parsha. Have a great Shabbos!

Even though Moshe was designated the saviour of the Jewish people, the first three makos, plagues, were performed through Aharon. Rashi explains that since the river protected Moshe when he was cast into it as a baby, it would be improper for him to smite it. Therefore the makos of dam, blood, and tzefardea, frogs, were performed through Aharon. Similarly, Moshe did not strike the earth to bring forth kinim - lice. This was because the earth had "protected" him when he killed the Egyptian and hid the corpse in the sand.

This was evidently a show of appreciation. It would have been a lack of hakaros hatov, gratitude, for Moshe to harm the waters or the earth. To paraphrase Chazal: "Do not throw stones into the well that you drank from." (Baba Kama 92b). However this needs clarification. Rav Dessler wonders how water could possibly provide protection to Moshe. After all, inanimate objects have no volition. (They may, of course, be used by Man in constructive ways for his benefit.) There is an even more basic question. Since water and sand have no feelings and emotions, it is hard to imagine what benefit they received when Moshe abstained from hitting them. In any case, they were struck by Aharon. What difference did it make to the water and the sand that the makos were initiated by one or the other. Lastly, Rav Dessler notes that the purpose of the makos was to show that Hashem rules the world and that He punishes those who defy His will. In this sense, the water and sand were vehicles of sanctifying Hashem's name. Obviously this is to their benefit.

From here we see that the purpose of hakaros hatov is not only for the benefactor, but also the recipient. We must recognise all the good that we receive even if the kindness was not done for our benefit, and even if the benefactor does not know that he actually helped us. Even if it may not be in the best interests of our benefactor, we must not act in a way that denies we are the recipients of chesed.
 

Rav Hutner zt'l, points out that the Hebrew word for thanks - toda, also means to confess. He explains that whenever we express gratitude we are also making a confession. We would all like to be self sufficient but everyone needs help at some stage. When we thank those who assist us, we are also admitting that we could not have managed on our own. The same principle applies when we thank Hashem. It is human nature to consider our accomplishments as the result of our own hard work. We think we are in control. But when we sincerely express gratitude to Hashem we are admitting that it is He who runs the show. We are not really in control at all.

Yet sometimes we are kafoi tov - ungrateful. We fail to acknowledge that we needed the help of a friend because this would be an admission of weakness. More seriously, at the root of this, lies a lack of gratitude to Hashem. We find it difficult to admit that He has the ultimate control over our lives - that our need for help and the shaliach (messenger) who is able to provide that help are all part of His master plan. From this we can appreciate the words of Chazal: "Whoever denies the good that he received from his friend, will in the end deny the good of Hakadosh Baruch Hu." 

When we stop and acknowledge the constant flow of Hashem's kindness in our lives, we should also understand that being on the receiving end of a favour is nothing to be ashamed of. Moshe Rabbeinu had no qualms about demonstrating in a tangible way that he was grateful to water and sand. How much more so should we be grateful to our benefactors not only for their direct help, but more importantly because the very act of expressing hakaros hatov fosters an awareness of our absolute dependence on Hashem.

 

Rabbi's Message

 

December 25, 2015

BS"D

The following is a beautiful reading of the end of Sefer Bereishis, by my colleague and friend, Rav Rephael Willig shlita. Rav Willig is a Shana Bet rebbe at Yeshivat Reishit, and Mashgiach Ruchani at the Mesivta high school in Beit Shemesh. Enjoy and have a great Shabbos!

This week’s parsha ends Sefer Bereishis with the conclusion of the saga between Yosef and his brothers. There is one piece of information which is never revealed to us in the words of the Torah - Did Yaakov ever really know what happened to Yosef? Did he ever get the real story? 

After Yosef’s death, the brothers approach Yosef apprehensively and give him a message from Yaakov that he should forgive his brothers and not take revenge against them. Yosef hears this and starts to cry and he reassures his brothers that he won’t harm them. The Gemara (Yevamos 65) states that the brothers were lying because Yaakov had not said this at all. They made it up to convince Yosef not to hurt them. From this story it emerges that Yaakov knew the whole story because they assumed Yosef must have told him and indeed, Rashi assumes this way as well.

However, perhaps it can be explained differently. We can suggest that Yaakov never knew the story because no one ever told him. The brothers certainly didn’t and it is possible that Yosef didn’t either. Yosef decided to let go of his grudge and move on, and Yaakov, although he might have suspected foul play, never got the whole ugly truth. 

With this approach in mind, we can get a new insight into the entire story and truly see how the book of Bereishis ends with a nice conclusion. When the brothers approached Yosef with this fictitious message from Yaakov, Yosef started to cry. Why was Yosef crying? On one level he cried because his brothers suspected that he would hurt them. That revealed their fear of Yosef and this made him sad. On a deeper level, Yosef cried because his brothers had suspected him of telling Yaakov the entire story of them selling him into slavery which he had not done.

Why is it so important for us to realize that Yosef never told his father what the brothers had done? The original enmity between Yosef and his brothers started when Yosef told Yaakov about his brothers’ alleged sins. Now, when the brothers really did something wrong and Yosef didn’t tell, Yosef is doing teshuva for his earlier sin of lashon hara. Yosef's repentance comes through his redeeming himself when he could have lapsed into the same practice which got him into trouble in the first place.

This perspective makes this story a fitting conclusion to the whole saga of Yosef and his brothers. These parshiyos are a depiction of teshuva, how people can improve their behavior and do the right thing. The brothers learned this lesson, Yosef learned it, and it would serve us well to internalize it and learn it as well.

 

Rabbi's Message

 

December 18, 2015

BS"D

The following Dvar Torah by Rabbi Edward Davis of the Young Israel of Hollywood, Florida, highlights the far reaching historical imprint of Maaseh Avos Siman la'Banim. Hope you enjoy. Have a great Shabbos.

"Then Yehudah came near to him and said ..." (44:18)

Yehudah's intervention for Binyamin ultimately proved effective. He guaranteed his return to his father Yaakov. More than that, he was ready to offer his life for his younger brother. There are some who say that the word Jew, Yude, Zhid, Yehudi, etc. all stem essentially from this sense of supreme responsibility of one for another–even at the risk of your own life. It was Yehudah's name which was given to the entire people. It is also not incidental that this heightened sense of responsibility also binds one Jew to another in the realm of mitzvah fulfillment. 

The very sense of brotherly love continued throughout the ages. When the land was divided among the tribes, Yehudah and Binyamin were also neighbors. The Beit HaMikdash was built in an area which combined a piece of each one's territory; thus, they shared again, this time the very Temple. And when the Kingdom was split after Solomon's death, Binyamin and Yehudah, these two tribes, stayed together. Binyamin did not join the ten tribes who were led by the tribe of Ephraim, descendant of Yosef, despite the fact that these two –Ephraim and Binyamin – were both descendants of our Matriarch, Rachel. 

 

Rabbi's Message

 

December 11, 2015

BS"D

Below is a very important insight from Rav Yochanan Zweig shlita, the Rosh Yeshiva of the Talmudical University of Miami Beach. Something very worthwhile to think about.
 

Have a great Shabbos and a Chanukah Sameach!


Behold, there came up from the river seven cows good looking cows and fat; and they fed in the reed grass. (41:2)

 

Rashi (ad loc) makes an extraordinary comment on this verse; "this (the seven nice looking cows) represents the seven years of satiety whereupon all creations look kindly at one another, no one begrudging anyone else."

Rashi seems to be changing the very meaning of the Pasuk. Instead of translating "nice looking cows" literally, Rashi explains that it means they look kindly at each other. Additionally, it is commonly understood that Pharaoh's dreams represented that there were going to be seven years of abundance followed by seven years of famine. Yet Rashi translates the "good years" as years of satiety not years of plenty or abundance.

Rashi characterizes the good years as years of satiety for a simple reason; having an abundance doesn't mean that one is happy or even satisfied. In other words, abundance and famine aren't really antonyms; as having a lot doesn't necessarily mean you have enough. The Torah is promising that the seven years will be years of satiation; everyone will appreciate what they have and it will be enough. But this is a difficult standard to achieve. In fact, many people don't even know if they are satisfied let alone happy with what they have.

Rashi gives us a stunning life lesson for knowing if you're happy person. The years of abundance weren't measured in quantity but rather in perspective. If you want to know if you're happy, examine your reaction when you look at other people's successes. Are you happy for them or are you a little bitter? When your neighbor gets a new car and you need one as well, are you happy for them or do you begrudge them a little? If the latter, then you aren't happy or satisfied with your own life. For the most part, being happy has very little to do with how much you have, it has to do with how you feel about yourself. The path to becoming a happy person is found totally within oneself. This is the deeper meaning to the Mishna in Pirkei Avos, "Who is a rich man? He that is joyful with his lot." Personal satisfaction leads to joy and ultimately to a lasting happiness.

 

Rabbi's Message

 

December 04, 2015

BS"D

HILCHOS CHANUKAH

On Sunday night, December 6th 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 30 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 3:40 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 Erev Shabbos 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 Chanukah Neiros (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
 

November 20, 2015

BS"D

I don't know who wrote up this thought from Rav Yaakov Kaminetsky zt"l, but it's too good not to share! Have a great Shabbos.
 
 
 "And Yaakov departed from Beer- Sheva and went to Charan" (Bereishis 28:10). 

     Rashi asks why does the passuk mention that Yaakov left Beer-Sheva? It is to teach us that a tzaddik's departure from a city leaves a void. For a tzaddik is the glory, light and honour of a city. When he departs, the city's glory departs with him. 
 
Rashi is bothered by why the Torah tells us from where Yaakov left. The focus of the Parsha is Yaakov's journey and his stay in Charan. It is irrelevant that he left Beer- Sheva. Moreover since we know that Yaakov was in Beer-Sheva, it is obvious that this is where he departed from. Therefore, Rashi explains that his departure was significant. As a tzaddik, Yaakov was the glory of Beer-Sheva and his departure created a void that was felt by all its inhabitants. 
 
Rav Yaakov Kaminetsky zt"l, offers another approach to this question. If Yaakov's main purpose was to go to Charan, then it would be redundant to say from where he left. This, however, was not Yaakov Avinu's main goal. Yaakov had to escape from Beer-Sheva because he feared that Esav would kill him. Therefore the Torah tells us that he left Beer-Sheva. He was not going, he was leaving. Once he was leaving home, he needed a destination, so the passuk also mentions that he went to Charan. This was also significant for he went to Charan to marry and start his family. 
 
This answer seems obvious and simple. However it contains an important lesson. When one travels from point A to point B, no matter what one's intention is, he is doing the same act of travelling. Nevertheless his intention determines if he is leaving or if he is going. The same is true with many of our daily activities. We need to eat, sleep, earn a living and care for our families. Regardless of what our intentions are we will perform these tasks. However, we have the ability to elevate these actions from the mundane to the spiritual. If we eat and sleep so that we will be healthy, so that we can learn and fulfill mitzvos, our eating and sleeping become a mitzva as well. And if we work so that we may give tzedaka and support the less fortunate, this becomes a holy deed. "B'chol derachecha dei'eiu, know Hashem in all your ways" (Mishlei 3:6). 
 

More importantly we need to examine our deeds to know if we are coming or going. Before one goes on a trip, one makes sure he has the right directions and just to be sure, one consults a map as well. Even after leaving one must be certain that he does not take a wrong turn. We are all on a journey in this world, our destination, the Afterlife. We must learn Torah and works of Jewish Ethics to ensure that we are heading in the right direction. We must also perform a self-examination to see that we do not lose sight of our goals. Are we coming or going? It is easy to become complacent. The only way to make progress in our journey is to constantly seek to grow and perfect ourselves. 

In Gemara Moed Katan, R' Yehoshua ben Levi taught that whoever evaluates his deeds to see if he is on the right path, will merit to see Hashem's salvation. Let us heed his advice so that we may witness the coming of Moshiach speedily in our days.

 

 

Rabbi's Message
 

November 13, 2015

BS"D

Rav Mordechai Shifman, from Emek Academy in Los Angeles, has a fascinating insight to a Rashi in this week's parsha, that I wanted to share with you. Have a great Shabbos!
 
"Eisav came in from the field and he was exhausted"(25:29)
            
Rashi cites a Midrash which explains "ayeif" means that Eisav was tired after having committed murder. Rashi generally follows the literal interpretation of the verse, relying on the Midrash only when it supports the simple reading. Where in the verse do we see that "tired" does not simply mean physically exhausted? Furthermore, why does the act of murder cause a state of exhaustion?
            
There are two ways in which one can be exhausted. A person can be either physically exhausted due to an expenditure of energy, or emotionally exhausted as a result of being involved in something that leaves him feeling completely unfulfilled. A person who mans a store all day long, without any customers entering may be completely drained at the end of the day; this is not because of any physical strain, but because he did not accomplish anything.
            
Murder is an act which is completely destructive and cannot offer a person any true sense of accomplishment. Therefore, the Torah connects exhaustion to murder, for ultimately this is the feeling that the murderer experiences. What must still be resolved is the question of where in the verse Rashi sees that the exhaustion is an emotional one, rather than a physical one. The answer lies in the continuation of the narrative. Eisav comes home exhausted and requests to be fed. A person who is physically exhausted desires sleep, not food. Wanting to eat is very often a manifestation of emotional exhaustion. When a person feels emotionally unfulfilled, he turns to food to satisfy his craving for fulfillment.

Rabbi's Message
 

November 06, 2015

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. As this week’s parsha addresses the topic of Sara’s death and burial, and Avraham’s mourning, I would like to take the opportunity to review some of the laws and customs of visiting a beis aveil, a house of mourning, better known as ‘paying a shiva call’ (culled from various sources):  

1.      A shiva call is not a social outing or a mere formality. Its purpose is to share the sorrow of one’s friends and relatives, and to support them with one’s 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
 

October 30, 2015

BS"D

Rav Shlomo Wolbe zt"l was one of the great baalei mussar, Jewish ethicists, of the latter half of the 20th century. The following piece shares one of his important insights into marriage:
 
The parsha begins with Avraham inviting three angels guised as Arabs into his house and offering them a royal feast. The Torah describes the encounter in great detail thereby revealing an entire handbook for the proper performance of chessed. While most of the narrative focuses on the way a host should treat a guest, the story ends with the chessed a guest should perform with his host.
         
After the angels finished their meal, they asked Avraham where Sarah was, and he responded that she can be found inside the tent. Rashi explains that the angels certainly knew where Sarah was. The intent of their query was merely to endear Sarah to Avraham. Their question would prompt his answer, "She is in the tent," thusly highlighting her middah of modesty. Avraham's articulation of Sarah's qualities would bring him an added level of appreciation for his wife.
          
Rav Wolbe comments that it is amazing to think that there was a necessity to endear Sarah to Avraham. Chazal tell us that when Avraham married Sarah he was twenty five years old. When the angels paid their visit he was ninety nine - nearly seventy five years after their wedding. Endearing one's wife upon her husband would seem to be something necessary for a couple who were just married as opposed to a couple many years past their golden anniversary! Nevertheless, the Torah tells us that an essential aspect of marriage is ensuring that the husband and wife appreciate each another.
           
Interestingly enough, writes Rav Wolbe, the closer the relationship between two people, the more difficult it is to show and voice appreciation for each other. The pair becomes so used to each other's contributions toward their relationship, that they begin thinking that the other party is indeed obligated to contribute all that he does. Thus, he is blamed if he fails to provide these services. This puts a damper on their relationship.
           
This is an idea which is particularly important in marriage. The house is a place of mutual chessed. Whether the husband works or learns, he spends his days toiling to bring material or spiritual sustenance into the house. The wife spends her days taking care of the house and looking after their children. Each of them must constantly find ways to show their appreciation of their spouse for all that they do. Focusing on the many things the spouse does, as opposed to focusing on the few things that they do not do, brings one to appreciate the numerous qualities of their spouse and the many contributions that they make. If the angels felt it necessary to endear Sarah to the elderly and holy Avraham, we can be certain that acknowledgment and appreciation of a spouse's qualities is imperative to a good marriage no matter how long one is married!

Rabbi's Message

October 23, 2015

BS"D

Rabbanit Chana Henkin is the founder and dean of Nishmat, the Jeanie Schottenstein Center for Advanced Torah Study for Women in Jerusalem. CIS's own Arianna Kigner is studying at Nishmat this year. The following was taken from the OU website:

Rabbanit Henkin spoke to the staff and students of Nishmat last week, after getting up from shiva for her son, Rav Eitam Henkin, Hy”d. We are grateful that Nishmat allowed us to republish them.

First of all, I want to thank all of you. I have no words to express my gratitude… You helped us to get through a very difficult time. We are still immersed in a very difficult period.

I have several things I want to touch upon. We will begin from a very personal place and conclude with the situation in Eretz Yisrael today. All of you know, but I don’t know if there’s anyone sitting in this room who fully grasps the scope of this tragedy. On a personal level, of course, we have bereaved parents, four orphans, bereaved siblings. The tragedy for the family is immeasurable. It was also a tragedy for the Jewish people as a whole and for the Torah world in particular. Rav Eitam’s doctoral advisor called him “a prodigy.” People saw Rav Eitam as a humble, smiling person. But you should know that this was someone who within twenty years could have become one of the leaders of the religious community.

Everyone who knew our noble Naama at any point in her life was surprised by her ability to withstand pressure and, like Rav Eitam, to smile. We were in Neriya, where Naama and Rav Eitam lived, for Simchat Torah with the older children, and we took them to their home. We also sat there for the end of the shiva, and time after time Naama and Rav Eitam’s neighbors would tell us–“Did you know that the two of them would walk together every day at 4 PM to pick up Neta?” The neighbors told us over and over that they were a phenomenon, the two of them together, truly together.

The whole world is coming up to me now and saying, “Be strong! Be strong!” I want to tell them, I don’t know what will be in the future, but I do not feel any frustration regarding faith.

I never believed that HaKadosh Baruch Hu gives out prizes. I never thought that is what He does, so it’s not like I was dissapointed with Him.

HaKadosh Baruch Hu put us here to fulfill a role in the world. All of us have a role. Sometimes that role is pleasant, sometimes that role is not pleasant. But we must get up to fulfill that role, that’s why we are here in this world. So the Henkin family is going to learn about a less pleasant role than it had a month ago.

Unfortunately, since the return of Jews to the land of Israel in the modern era, many lives have been lost. But what is important is that we understand where we are living, despite the price.

I believe that things have never been better for the Jewish people than they are right now. Possibly, possible during the earlier years of King Solomon’s reign. But it’s important that we know that, despite the price, we are experiencing a great period of history. A period which is very, very far from simple.

Despite everything, I believe with all of my being that the miracles which we are experiencing now in history, the establishment of the state of Israel, the ingathering of the exiles from across the globle, dwarf the miracles of our Exodus from Egypt.

We are all being tested. We are being tested since times are hard.

And we must know that we are marching forward, we have a role, and we will fulfill that role. Your main role right now, dear students, is to learn Torah, to grow in your midot, to grow in Ahavat Yisrael.

I hope that I can be the bat kol uniting the Jewish people as much as I can. Let’s all grow in ahavat Yisrael, in good deeds, and together we will pave the way.

Rabbi's Message

BS"D
 
Dear Friends,
 
In these trying times I want to share some beautiful words of encouragement from Lord Rabbi Jonathan Sacks. May the coming week be filled with better news.
 
Good Shabbos,

R' Chaim 

Sitting here in New York on Thursday evening waiting for a plane, I received an anguished call from friends in Israel. Did I have any words to offer them in the wake of these days and weeks of terror?

What do you do when terror strikes, when all sense of security is lost, when you feel yourself surrounded by hate, when the voice of reason is drowned out by the clamour of rage, when all hope for the future seems lost and the world around you has turned dark? That, they told me, is how it has felt to be in Israel these past few days and weeks. And as I heard the anxiety and even despair in their voice, I thought of all those lacerating words from the Book of Psalms,

"From the depths I call to you, O God.”

“ I am for peace but they are for war.”

“My God, My God, why have You forsaken me?"

I heard an echo of King David's sense of betrayal – “I said in my anguish all men are liars.” 

Are there other words that can help us make the journey from darkness to light?

And as I was listening, I suddenly felt a voice, as if from the collective unconscious of our people, saying, we are Am Yisrael, the descendants, not just of Abraham the iconoclast, and Isaac, the almost sacrificed child, but especially of Jacob, Israel, because Jacob had one extraordinary strength of character with which he endowed us, his children. Jacob was the person whose deepest encounters with God took place when he was alone, at night, far from home and fleeing from one danger to the next. That was when he had a vision of a ladder stretching from earth to heaven, and said surely God is in this place and I did not know it. This is the man who, under almost identical circumstances many years later, wrestled at night with an angel, and was told his name would be changed to Israel, meaning one who wrestles with God and with man and prevails.

Jacob never lived in peace, but somehow he took all the fear and pain and loneliness and isolation and turned them into a vision of heaven and found God in the very midst of that place and moment of danger. Jacob was the man who rescued hope from the depths of despair, and who kept going despite his fear of Esau and of Laban, despite even the loss of his beloved son Joseph and who never stopped wrestling with history and destiny. This is the man who somehow endowed us, his descendants, to the end of time, with an inner strength that is almost beyond belief.

Ours is the people that empires tried to destroy, yet we outlived them all, the people often hated, but who did not repay hate with hate, and instead of cursing the darkness, lit a light that became an eternal flame. This is why the Jewish people became the voice of hope in the conversation of humankind in generation after generation and a compelling testimony to the power of life to defeat the forces of darkness and death. To be a Jew in whom beats the spirit of our ancestors and the hopes of generations to come is to feel the pain and yet carry on, to know fear and to refuse to be intimidated, to be surrounded by hate and yet to have the courage not to answer it with hatred in return. These are among the supreme achievements of the human spirit and it is to them that we are being summoned now by every syllable of our history.

The fear is real and the pain is deep, and yet that faith that carried our ancestors will carry us as we walk through the valley of the shadow of death into the light of the promised future that still awaits us, when an anguished people will finally know peace, the last of all our blessings, but still the greatest, speedily in our days. This is the moment when the prayers of all Jews – like a single person with a single heart – are with the people of Israel in the land of Israel, the people and the land that give us so much strength and pride. Let us be strong and strengthen one another, until the city whose name means peace at last becomes a true home of peace.

With you, with all my heart,

Wed, April 30 2025 2 Iyyar 5785