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  • Pesach - It Needs To Be About Me
    2025/04/01

    When I was a kid I enjoyed playing baseball. We started at whiffle ball on the
    sidewalk and the driveway, graduated to soft ball in the park and when we had
    only a few of us, grabbed a broom stick and spalding and headed for the school
    yard. The key to hitting in baseball is to make contact. I think the key to the
    Seder and to Pesach is to make contact

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    57 分
  • The Thinning of the Veil during Nissan
    2025/03/30

    During the first 12 days of Nissan, we read the korbanot hanesi’im — the offerings brought by each tribal prince during the dedication of the Mishkan (Bamidbar 7). On day 13, we read “Zot chanukat hamizbe’ach.” After that, many communities continue saying the reading each day through day 21, and add names of departed loved ones for merit.

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    10 分
  • Rosh Hodesh Nissan 5782 Part 2 - Please listen to Part 1 first
    2025/03/28
    19 分
  • Rosh Hodesh Nissan 5782 part 1
    2025/03/28
    10 分
  • Money Matter The Ohr HaChaim and Don Isaac Abarbanel- Pikudei
    2025/03/25

    Audits and Public Trust

    Parshat Pikudei begins with Moses giving a
    complete accounting of all the raw materials collected for the building of the
    mishkan along with details on how these materials were used. Realizing that we
    already were given this information we ask why the need for an official audit
    which seems to be a redundancy. We know that audits typically follow
    questionable actions or accusations. So what led to this audit?

    The Midrash tell us: “They gazed after
    Moses” – People criticized Moses. They
    used to say to one another, “Look at that neck. Look at those legs. Moses is
    eating and drinking what belongs to us. All that he has belongs to us.” The
    other would reply: “A man who is in charge of the work of the Sanctuary – what
    do you expect? Do you expect that he should not get rich?” As soon as he heard
    this, Moses replied, “By your life, as soon as the Sanctuary is complete, I
    will make a full reckoning with you.”

    We wonder was this idle chatter widespread
    or perhaps only the conversation of a very few? And how could they accuse Moses
    of living off the communal till? Ironically they accuse Moses of taking what is
    theirs and using those funds to purchase and eat the choicest cuts of meats. I
    find the accusation itself the most ludicrous. Recall that the man who ascended
    Mount Sinai in order to receive the Torah on their behalf and following the
    incident of the Golden Calf when Hashem tells Moses that he will destroy these
    people returns to beg forgiveness for them did not eat or drink for forty days
    and forty nights.

    What do they think that he was making up
    for lost time and opportunity? Why even give substance to this ridiculous
    chatter by responding to it?

    We can add to the question based on
    another midrash which asks, “Why did Moshe make an accounting with them when
    Hashem trusted him, as the pasuk says:

    לֹא־כֵ֖ן עַבְדִּ֣י
    מֹשֶׁ֑ה בְּכׇל־בֵּיתִ֖י נֶאֱמָ֥ן הֽוּא׃

    “My
    servant, Moshe, is not that way; in all My house he is trustworthy” If he has
    G-d’s trust, is that not more than enough testimony to his honesty?

    I would suggest that Moses may have not
    been looking to defend himself. After all, he was neither the storage manager,
    nor the artisan, nor the seamstress. Where others might have opportunity to
    pilfer a bit of gold here or some silk there, he had none. So perhaps in
    seeming to defend himself, he was really looking to avoid any accusation ever
    being made against Bezalel, Aholiav and their teams of artisans and he was
    setting an example to future leaders involved in any sort of public funding.

    Moshe Rabbeynu’s actions teach us that a
    leader must avoid even the slightest hint of impropriety especially when it
    comes to the public’s money and their trust.

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    56 分
  • A subtle Purity: The Jewelry Still Worn - Vayakhel
    2025/03/21

    My son in law Moshe Alouf shared this with me this morning. A short thought on appreciating the women in our lives:

    A Subtle Purity: The Jewelry Still Worn

    In Shemot 35:22, the Torah describes the donations to the
    Mishkan:

    “וַיָּבֹאוּ הָאֲנָשִׁים עַל־הַנָּשִׁים כֹּל נְדִיב לֵב הֵבִיאוּ
    חָח וָנֶזֶם וְטַבַּעַת וְכוּמָז...”
    “The men came upon the women—all whose hearts moved them brought brooches,
    earrings, rings, and pendants…”

    Rashi, based on Chazal, explains “עַל הַנָּשִׁים” as “with
    the women,” suggesting the men came closely following them. But the Meshech
    Chochma (on this pasuk) notices that Onkelos translates it
    literally: “while the jewelry was still on the women” (guvraya al
    neshaya).

    Why emphasize that the jewelry was still being worn?

    The Meshech Chochma brings in a powerful halachic framework.
    From the laws of Isurei HaMizbeyach, if an object is merely declared for
    Avodah Zarah, it's not inherently forbidden. But if any action—like
    placing it or shaping it—is done in the service of idolatry, the item becomes
    assur (forbidden).

    At the time of the Golden Calf, Bnei Yisrael (or at least
    the Erev Rav) said: “אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל”—“These are your
    gods.” That plural language reflects a desire for multiple powers, and their
    contributions of gold were accompanied by physical acts of creation. This could
    render any gold connected to the sin invalid for use in holy service.

    Enter the brilliance of the women. When Aharon asked
    for their jewelry to delay the Egel, they refused to give. That gold
    remained pure.

    So when it came time to build the Mishkan, the men didn't
    just bring gold. They brought the women themselves—with the jewelry still on
    them—to show clearly: this gold was never involved, never tainted. It
    was still “על הנשים”—on the women, not given over for sin.

    A Thought to Take With Us

    From this detail, we learn that not participating in
    a wrong is itself a form of powerful avodah. The women’s refusal to give to the
    Egel became the very foundation of their gift’s kosher status for the
    Mishkan.

    A Story to Illustrate

    Rav Shlomo Zalman Auerbach zt”l once walked into a room full
    of people discussing whether certain donations could be accepted by a yeshiva
    due to questionable sources. He said gently, “Sometimes the most valuable gift
    is not the donation itself, but the way it was held back when it could have
    gone to the wrong place.”

    Just like the gold that remained on the women until it could
    be offered to Hashem.

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    4 分
  • Besalel - Young Architect of Holiness - VaYakhel
    2025/03/18

    Bezalel is one of the most fascinating figures in the Torah. Despite being only 13 years old, he was entrusted with the immense responsibility of constructing the Mishkan and its sacred vessels. His wisdom, connection to divine inspiration,
    and spiritual legacy offer profound lessons. We have given a number of classes
    on Bezalel over the years and they are available in podcasts. I have an
    affinity towards Bezalel due mainly to my father’s admiration of him and how my dad and for generations before him were craftsmen of holy objects. You can hear more about that in the previous classes posted.

    This class will explore Bezalel’s unique role through some key themes: his wisdom, and I would like to specifically explore the power of the Aleph Bet on a level joining the spiritual and the physical, his connection to Hur and the concept of Ibbur and reincarnation or the Ruach of Chur entering him at the age of 13, his approach to constructing the Mishkan which seemed to differ from Moshe’s instructions where we will review an approach from Above to Below, vs Building up Below to Above, And perhaps the personal lessons we can learn from Besalel

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    53 分
  • The Kiyor and the Sanctification of the Mundane - Vayakhel
    2025/03/16
    The Kiyor and the Sanctification of the Mundane I recall the rabbi, Rabbi Abittan A’H, would go to Hollywood Gym in Long Beach, surrounded by weightlifters, bodybuilders, and surfers. Dressed in his white shirt, black suit pants, and all-black walking shoes, he would walk on the treadmill. Sometimes, he would even teach the people around him. He explained to us that when one keeps in mind the precept of Ushmartem et nafshotechem—the mitzvah to guard one’s health—and that maintaining physical well-being enables a person to learn Torah better and fulfill mitzvot more effectively, then even every minute spent in the gym becomes a mitzvah. It is our thoughts and intentions that convert the mundane into the holy. We see this same principle in this week’s parashah. This week, we read Parashat Vayakhel, which details the construction of the Mishkan. Among the vessels described is the kiyor—the laver used by the kohanim to wash before performing their sacred duties. The Torah first introduces the kiyor in Parashat Ki Tisa: (יז) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יח) וְעָשִׂ֜יתָ כִּיּ֥וֹר נְחֹ֛שֶׁת וְכַנּ֥וֹ נְחֹ֖שֶׁת לְרָחְצָ֑ה וְנָתַתָּ֣ אֹת֗וֹ בֵּֽין־אֹ֤הֶל מוֹעֵד֙ וּבֵ֣ין הַמִּזְבֵּ֔חַ וְנָתַתָּ֥ שָׁ֖מָּה מָֽיִם׃ (יט) וְרָחֲצ֛וּ אַהֲרֹ֥ן וּבָנָ֖יו מִמֶּ֑נּוּ אֶת־יְדֵיהֶ֖ם וְאֶת־רַגְלֵיהֶֽם׃ (כ) בְּבֹאָ֞ם אֶל־אֹ֧הֶל מוֹעֵ֛ד יִרְחֲצוּ־מַ֖יִם וְלֹ֣א יָמֻ֑תוּ א֣וֹ בְגִשְׁתָּ֤ם אֶל־הַמִּזְבֵּ֙חַ֙ לְשָׁרֵ֔ת לְהַקְטִ֥יר אִשֶּׁ֖ה לַֽיהוָֽה׃ “Hashem spoke to Moshe, saying: Make a laver of copper and its base of copper, for washing, and place it between the Tent of Meeting and the altar. Put water in it. Aharon and his sons shall wash their hands and feet from it. When they enter the Tent of Meeting, they shall wash with water so that they do not die, or when they approach the altar to serve, to burn a fire-offering to Hashem” (Exodus 30:17-20). Later, at the end of Vayakhel, the Torah specifies the material used for the kiyor: וַיַּ֗עַשׂ אֵ֚ת הַכִּיּ֣וֹר נְחֹ֔שֶׁת וְאֵ֖ת כַּנּ֣וֹ נְחֹ֑שֶׁת בְּמַרְאֹת֙ הַצֹּ֣בְאֹ֔ת אֲשֶׁ֣ר צָֽבְא֔וּ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד “He made the laver of copper and its base of copper, from the mirrors of the women who massed at the entrance of the Tent of Meeting” (Exodus 38:8). It is striking that the Torah specifies the source of the copper for the kiyor, a detail not mentioned for other Mishkan vessels. These mirrors, rather than being an ordinary donation, carried deep symbolic significance. The Significance of the Mirrors In ancient times, mirrors were not made of glass but of polished metal, typically copper, silver, or bronze, worked into a reflective surface. Mirrors have long been associated with beauty and self-admiration, raising an important question: Why would objects symbolizing vanity be used to construct a vessel for spiritual purification? Rashi, quoting the Midrash, provides a powerful explanation. He notes that Moshe initially hesitated to accept the mirrors, seeing them as instruments of the yetzer hara (inclination toward desire). However, Hashem instructed him otherwise: “Accept them, for they are more beloved to Me than anything else. Through these mirrors, the women of Israel ensured the continuation of the nation in Egypt. When their husbands were exhausted from grueling labor, the women would bring them food and drink, and using these mirrors, they would endear themselves to their husbands, rekindling their affection. As a result, they bore many children and strengthened the Jewish people.” These mirrors, once symbols of personal adornment, were transformed into tools of devotion, unity, and perseverance. Because of their role in sustaining Klal Yisrael, they were deemed worthy of being repurposed for the kiyor, a vessel that prepared the kohanim for avodat Hashem. Elevating the Mundane This story teaches us a profound lesson: even the most seemingly superficial objects can be sanctified and given deeper meaning. The mirrors, originally used for personal beauty, became a means of preserving Jewish continuity and ultimately became part of the Mishkan. Rabbi Mordechai Kamenetzky illustrates this concept with a personal story about his grandfather, Rabbi Yaakov Kamenetzky. After my grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, had officially retired from his position as Rosh Yeshiva of Mesivta Torah Voda’ath and had moved to Monsey, New York, he still remained very active not only in the needs of Klal Yisrael as a ...
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    11 分