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Rabbi's Message

BS"D

 

          At the beginning of the Maggid section of our Sedarim, we will be singing, “Kol dichfin yaisay v’yaichol, Kol ditzrich yaisay v’yifsach – Whoever is hungry, let him come and eat. Whoever is needy, let him come and celebrate Passover.” This traditional expression of openness, of brotherhood and responsibility, certainly seems to encapsulate the essence of what being part of the Jewish People is all about, but why is it proclaimed here? It is well-known that exceptional interpersonal behavior is a hallmark of Judaism, but on Pesach night we are focused elsewhere, namely, examining the fundamentals of faith. The Pesach Seder, and by extension, the Haggada, is dedicated to detailing the liberation of body and soul from the Egyptian exile. Where does tzedaka, charity, fit in? Why not focus on some other mitzvos right at the commencement of this classic commemoration?  

It has been explained that the abovementioned declaration is directing us to the origins of our belief, and at the same time, to the basis of the Galus Mitzrayim, the exile in Egypt. Upon thinking back to the early history of our people, before we were even a nation, we confront the source of the exile in a fight, the fight between Yosef haTzaddik, the righteous Joseph, and his brothers. It was their quarrel that eventually, through a strange sequence of events, brought Yaakov Avinu, our forefather Jacob, and his entire family to Egypt. This directly led to the Jews settling there, and ultimately becoming enslaved to Pharoh. With this statement of ‘kol dichfin,’ the Haggada is hinting to the fact that it was a lack of arvus and achdus, a sense of responsibility and family harmony, that brought about disaster. At the beginning of our Seder we reject that act of the brothers so long ago, and fix the mistake they made with our actions of tzedaka, demonstrating that we have learned from the past. 

 

 

In our community, we want to make sure that ‘kol dichfin’ is taken care of before Seder night. If you have room at the Seder table for extra guests, or conversely, you need a place to go for the Seder, please call our Seder coordinator, Marilyn Bielory at 973.379.4778. Let’s all assist Marilyn is this mission, and pave the way for the end of our galus, our exile, with kindness.

Have a great Shabbos.

Rabbi's Message

BS"D

After the Sin of the Golden Calf, Moshe calls for Bnei Yisrael to make a decision. He asks them to stand up for the sake of G-d’s Honor, and take up arms to defend His Name. When commanding those who came forward (32:27), Moshe begins the instructions by saying, “Koh amar Hashem Elokei Yisrael- So said Hashem the God of Israel...” This is the only instance where Moshe, when addressing the Jewish People, uses the phrase, “Hashem the G-d of Israel.” Why here and no other place in the entire Torah? 

By examining the context of his remarks, I think we can begin to understand why this phrase is employed. Moshe comes down the mountain in furious anger. He proceeds to break the luchos,and confronts the Bnei Yisrael and his brother, Aharon. Moshe, acting as a barometer of the Divine attitude towards the Jews (see Shemoneh Perakim of Rambam for further elaboration of this idea), is clearly demonstrating Divine displeasure. However, even under these trying and tragic circumstances, Moshe is quick to point out that Hashem is still “G-d of Israel.” The newly formed relationship persists in spite of the betrayal. The covenant of commitment forged by the giving of the Torah faces its first serious challenge, and it survives…until this very day.

Have a great Shabbos.

 

This Dvar Torah is dedicated as a zechus for my beloved father, Nachman Shimon ben Yehuda Meir Hakohen z

BS"D

"He (Moshe) went out the next day and two Hebrew men were fighting. He (Moshe) said to the wicked one, "Why would you strike your fellow?" (Shemot 2:13
 
Rashi comments based on Gemara Sanhedrin 58b that even though the second man was not actually hit, the first person is called "wicked" just for raising his hand to strike. The question is why is the first person called "wicked" for just lifting his hand to strike. By just lifting his hand no damages were incurred. Can he then be possibly called 'wicked"? 
 
I would like to, B"EH, provide an original answer. Damages were incurred but to whom? The person lifting his fist to strike his fellow did tremendous damage to his very own spiritual well being. He did not see the Tzelem Elokim, the Divine Image, in his friend. When Moshe encountered the person ready to strike his fellow, Mocha was shocked. He could not fathom or entertain the thought that anyone could do such an act. Moshe, thereby, considered this person wicked. However, there is much more to this act that warrented the distinction of being wicked. The striker showed a callous disregard for his own spiritual self. Moshe reasoned how could the striker not be cognizant of his own inherent greatness that he could possibly damage his soul by such a callous act. 
 
From this episode we learn a very important lesson. A fundamental concept in spirituality is knowing that we have a soul, and further knowing the greatness of that soul. We must care for its well being just like we would care for a precious gem or expensive watch. Would a rational person trample on his gold watch? Of course not! Then why would someone callously trample on his or her soul? The first step to greatness is knowing the greatness that lies within, namely the soul. 
 
Have a Good Shabbos.
 
Wed, April 30 2025 2 Iyyar 5785