Pacific Jewish Center | Rabbi » Guest Post

A Total Education | A Guest Post

rabbifink — Fri, 25 Nov 2011 07:34:53 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Toldos
A Total Education

The beginning of Parshas Toldos reintroduces us to the birth of Yitzchak Avinu as it begins to detail his legacy as a second of our avos. The Parsha begins v’eileh toldos Yitzchok ben Avraham, Avraham holid es Yitzchok. The commentaries wonder what the second half of this pasuk is teaching us since the verse already explained that Avraham was Yitzchok’s father. Rashi quotes the chazal which tells us that Avraham holid es Yitzchok is placed in the verse to teach us that Yitzchok looked exactly like his father and anyone who saw him knew that Avraham holid es Yitzchok, only Avraham can be his father (and not Avimelech, as the cynics of the generation had posited).

The Ibn Ezra takes a different approach. He explains the declaration that Avraham holid es Yizchok is referring to Yitzchok’s chinuch. Having fathered Yishmael, Avraham Avinu knew full well what it was like to have a child at risk. This time he took no chances. Not only did Avraham father Yitzchok but he also reared him to follow his teachings!

In the nature versus nurture debate Avraham had discovered that both our needed. He thus faithfully transmitted all his values and priorities to Yitzchok his son. In every way Yitzchok was the physical and spiritual heir to Avraham Avinu. Similarly we are taught kol milamid ben chaveiro kielu yaldo. From the moment he was born, education, Yitzchok’s chinuch was Avraham Avinu’s full time preoccupation. He put all his kochos leholid Yitzchok, to guide, inspire and direct him on the path of greatness. And, with siata dishmaya he was blessed with success.

If we reflect back on nuances of the previous parsha leading up to and following Yitzchok’s birth we can mine some vital gems of chinuch priorities we can apply today. The Meforshim wonder what is the linkage between the destruction of Sedom and the besurah tova to Avraham and Sara that they will be blessed with a son? The three malachim traveled together, obviously there was a connection to their individual missions. Some explain first and foremost that Sedom had to be destroyed before Yitzchok could be born. There would be no way to rear a Yitzchok to the status of a korban olah with a Sedom in the environs. Thus when the malachim told Sara she would have a son they immediately set out to destroy that which could corrupt and derail all that Yitzchok could grow to be.

Avraham and Sarah understood this message and when the time came they exiled Yishmael from their home. A painful choice that with Hakadosh Baruch Hu’s blessing cleared the environment for Yitzchok to thrive. Even with his new beloved son growing up before his eyes, Avraham stuck to his own mission of outreach in kiruv. Vayeeta eishal b’Vear Sheva, and guest filled his home connecting to Hakadosh Baruch Hu (eishal was the acromyn for achila, shtiya velina). In this manner Yitzchok learned his achrayus to the klal and the need to spread the reality of Hashem Yisborach to a lost and pagan world.

Finally, after the akaida (22:19) Ibn Ezra wonders why the pasuk says vayashav Avraham el niarav, it seems that Avraham alone returned. Where was Yitzchok? The Ibn Ezra explains that following the akaida, the climactic moment of gelui shchina and mesiras nefesh when he was almost shechted, Yitzchok reached a tremendous madraiga. Avraham wanted to capitalize on the energy of the moment and therefore sent him to learn in the Yeshiva of Shem V’ever so that he could build on his inspiration and through limud haTorah to soar to even greater heights that would remain with him long after the inspiration had waned. Avraham holid es Yitzchok. He directed every aspect of his total development, b’gashmius, b’ruchniyus, b’middos, b’mitzvos, b’yiras shamayim ub’limud haTorah.

This message should never be lost upon us. Chinuch must be the full time preoccupation especially in our challenging environment where the elimination of the Sedom’s of our world are simply impossible. As such, we must be even more careful in providing balance between removing corrupting influences from our home (Yishmael) and providing healthy opportunities to see others not committed to our values but who we confidently bring under our sphere of influence without the fear that we will be corrupted by them. As careful as Avraham was with the chinuch of Yitzchok, he did not put his head in the sand nor completely isolate him from the world at large. Finally, we must show our children that Talmud Torah is kineged kulam. It is not enough to be inspired but we must live inspired. Therefore at the moments of great spiritual peeks we must look towards our learning to be the glue that enables us to hold onto that moment and maximize its impact each and every day.

Like Avraham we cannot have a hesech hadaas from the chinuch of our children. We can learn from him. Iy”H as our children grow it will be said of each of us that we were holid each of our offspring.

God is With You | A Guest Post

rabbifink — Fri, 11 Nov 2011 07:47:54 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parsha Vayeira
Elokim Imcha

Nestled within the many lessons of Parshas Vayera is an amazing insight into the nature of the relationship between Hakadosh Baruch Hu and klal Yisrael. It is a yesod which should inspire us. It is a lesson which emanates from the second interaction between Avimelech Melech Plishtim and Avraham Avinu. Let us investigate.

Subsequent to Avraham Avinu’s departure from the land of the Plishtim, he once again encounters Avimelech and Phichol his chief of staff who wish to make a treaty with him. They justify their pursuit of this pact with Avraham Avinu by declaring (21:22) Elokim imcha bechol asher ata oseh. Seemingly, this means that they noted in Avraham Avinu that he was blessed with siyata deShmaya and that Hakadosh Baruch Hu was with him in all his endeavors. This of course was true. Avraham Avinu had survived the kivshon ha’esh, defeated Nimrod/Amrafel, emerged unscathed from Sedom, had amassed incredible wealth and now, in his old age, he and Sarah Imeinu were blessed with a son, Yitzchok.

Indeed, Avraham Avinu was blessed with a tremendous amount of siyata deShmaya and was recognized as the n’see Elokim wherever he went. Avimelech, Melech Plishtim, wanted to tap in to that success that was reflected in the life and accomplishments of Avraham Avinu. Sure enough, with singing of their treaty, Avraham Avinu spent yamim rabim (21:34) in the environs of Eretz Plishtim generating success for not only himself, but, for Avimelech and his countrymen.

The Malbim however places a slightly different spin in understanding Avimelech’s perspective and what motivated him to seek this accord with Avraham Avinu. According to the Malbim, it was not merely that Avimelech viewed Avraham Avinu as one who was blessed with incredible siyata dishmaya who lived a G-dly, spiritual life, rather Avimelech saw “Elokim imcha bechol asher ata oseh” – ratza lomar she’ain maasecha nimshachim el gezaras haElokim, it is not that you, Avraham, are following the decrees of Hashem, rak ritzono haElokim nimshach achar maasecha, rather, Hashem’s decrees are based on your actions. In other words, Avimelech was able to detect that not only did Avraham do Hashem’s will, but Hashem did Avraham’s will, too! What an observation.

This yisod is more than just an application of the concept of tsadik gozer veHaksadosh Baruch Hu mikayim. Rather, it reflects the power imbued to us to be able to, kaviyachol direct G-d’s will through our actions! Amazingly, we are empowered by the choices we make to influence the ratzon Hashem. It is a privilege and a power not to be taken lightly. What a gift, what an opportunity and what a responsibility. Hashem Yisborach trusts us to make the correct decision. He gives us the tools and then lets us decide. When we choose well we are not only blessed with siyata diShmaya but we can climb the ladder of aliya ruchanis to reach the madreiga where the ratzon HaElokim will be, nimshach achar maasenu, and ultimately be determined by us!

Merubim tzarchei amcha, with Klal Yisrael needing so much let us not have daas ketzara. Rather, let us be aware that we can “inspire” the Melech Malchei Hamlachim to do our will if we but, asei ritzoneinu kirtzono. We, too, can follow the example of Avraham Avinu and influence, through our actions, the ratzon Hashem to answer our prayers and bring the ultimate geulah to a rapid reality. The power in is on our hands.

Breaking Through Barriers | A Guest Post

rabbifink — Fri, 29 Apr 2011 07:17:06 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Kedoshim
Elohei Masecha

Parshas Kedoshim is chockful of Mitzvos, all of which direct us toward the goal of living a Torah life imbued with the mantra of Kedoshim Tihiyu. At first glance, one such Mitzvah seems so easy, yet, according to the Ohr Hachayim Hakodesh, it is a constant struggle. Indeed, it is a Mitzvah which expands or r”l constrains our Kedushah potential. It is the Mitzvah of elohei maseicha lo sa’aseh lach.

Most of the mifarshei hamikrah focus this commandment on the azahara to not even fashion idols for others. However, with the Yetzer Harah for idolatry neutered by Chazal, we find the whole notion of idolatry repugnant, even silly. Furthermore, as the Ohr Hachayim Hakadosh points out, this issur is already included in the general Halachos of avoda zara. He therefore renders a different approach that is especially inspirational during this sefira season.

He explains, “when a person performs a mitzvah, the Shechina rests upon him. But when one r”l does an aveira, a ruach tumah sets upon him – v’hu masach hamavdil beino uvein Elokav – it forms a barrier between him and the Ribbono Shel Olam.” Comes the Torah to teach us, with all of the bounty I have provided you – strive for Kedusha. The secret: elohei maseicha lo sa’aseh lach, do not create barriers between yourself and Hakadosh Baruch Hu. Why? The posuk continues, “Ani Hashem Elokeichem” – for I am Hashem your G-d. When our relationship is barrier free we can appreciate the reality of Hashem Yisborach’s kindness and hashgocha, 24/7. Barrier free, we can appreciate the gift of Torah u’mitzvos and our opportunity and responsibility of being an ohr la’amim. With out any obstacles in the way, the road to perfection is smooth traveling. It seems so easy.

But as the Rambam explains, when one succumbs to temptation, he can get stuck in the quagmire of cheit. In so doing, layer of upon layer of thicker and thicker material form a blockade between the Shechina and the nishama so desperate to see its Father. We can degrade into the ultimate hester panim, as a thick iron curtain of sin obstructs our view of Kudsha Brich Hu until He seems almost non-existent, chas v’shalom. This was the most pernicious impact of the golden calf, the eigel maseicha which Klal Yisrael fashioned in the desert.

Sadly, that barrier to giluy shechina and the clarity of the luchos rishonos is still with us today. We are challenged to tear down the vestiges of the eigel hazahav’s obstruction to emunah found in each generation and eliminate as well the impediments to emunah rooted in our own personal iniquities.

How can we succeed? Sefiras Ha’omer provides the answer. We count toward matan Torah. One day at a time, we dismantle the barricades. Through Talmud Torah, asiyas HaMitzvos and refinement of our middos, we invite, as the Ohr Hachayim points out, the Shechina back into our lives and in so doing we eliminate the barriers found along the way. Indeed, with the avodah of each day’s count, we can, b’ezras Hashem, eliminate the hindrances to revelation and spiritual clarity. Inching ever closer to feel His presence, and achieving a life lived as kedoshim – ki kadosh ani Hashem Elokeichem!

Glued to G-d | A Guest Post

rabbifink — Fri, 08 Apr 2011 01:21:23 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Metzorah
The Mishkan Within

As parshas Metzorah draws to a close we are reminded and warned of the importance of retaining our state of tahara as a people.

Following the myriad halchos of tumah and taharah which fill the parsha, we are told v’hizhartem es Bnei Yisrael mitumasom v’lo yamusu bitumasom bitamam es mishkani asher b’socham. This is a quite a critical posuk as various Tannaim and Amoraim throughout Shas darshan this verse for important halachos l’maasah. The many important halachic drashos derived from this posuk are accompanied by powerful aggadic drashos, as well. One such message is both inspiring and profound.

The Sifrei expounds upon the words which conclude the posuk, bitamam es mishkani asher b’socham, and says; R’ Nosson omer: chavivim Yisrael sheb’chol makom shegalu Shechina imahem. Klal Yisrael is indeed special as the Shechina accompanies us when and wherever we go. Hashem’s love for us knows no bounds. This message is vital for our confidence and survival throughout the golus. Our continued existence depends on His love even when we do not fully deserve it. Boruch Hashem, He is with us throughout the trials and tribulations of the long and bitter exile.

But just where is He found?

As we scurry about the Diaspora, dispersed to the four corners of the earth, is there a place to find hope, sanctuary and salvation? Can we truly point to a particular repository of Shechina?

An insight form the Netziv says we can.

The Netziv teaches that at one level we should learn the words of the posuk literally. The phrase bitamam es mishkani asher b’socham, means to say – “haynu adam atzmo shehu mishkan laShechina!” Each Jew is a resting place for the Shechina in as much as we are a tzelem Elokim. Therefore the Shechina literally rests in us, not just in Eretz Yisrael, but wherever we are. Even b’tamam, when we mess up, Hakadosh Baruch Hu sticks with us. He clings to our neshama keeping the pintele Yid lit in every one of His children.

It is this profound element which makes us so special and dear. But it also carries with it responsibility. We need to be able to draw inspiration from introspection. We must be willing to open our eyes to feel His hashgacha pratis governing our lives and reach for the connection our inner soul naturally seeks with our Creator. If we but reflect upon all His goodness and our spiritual endurance, despite millennia of exile, we can tap into the power of the mishkan within and feel ourselves home to all of His glory. Even more, perhaps the Netziv is telling us that the building of the mikdash begins inside us all. With Pesach just around the corner there is no better time than the present to start.

What’s In a Name? | A Guest Post

rabbifink — Fri, 24 Dec 2010 08:01:21 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Shmos
What’s in a Name

What’s In a Name?

Sefer Shmos defines the character of Bnai Yisrael. The entire experience from Golus to Geulah, Matan Torah and Hakamas Hamishkan are permanent patterns which define the values, outlook and hashkafas hachayim of each and every Jew. It is fascinating, therefore, to note some of the many poignant messages which are seemingly disconnected from the content of the Sefer, yet are used by the Midrashim to introduce Sefer Shmos. One such Chazal expounding on the name of the Parsha/Sefer states: Shlosha Sheimos nikrau la’adam: Echad shekaru lo Hakadosh Baruch Hu, Echad shekaru lo aviv v’imo, v’echad shekoneh hu l’atzmo– “Three names are given to people, one given them by Hashem Yisborach, one given by their parents and one which they earn for themselves.” The lesson is critical for both the klal and individual Jew

Each individual is given an exceptional and singular neshama with unique kochos hanefesh. These define the G-d given potential embodied in each of us. Embodied within that lofty sole are the natural likes, trends and tendencies of character we all have. Components of personality, talent, skills and innate abilities are all rooted in the distinctive soul which animates our life each day and forms our spiritual root and exclusive spiritual “name.” In addition, parents have dreams and aspirations for their children. They create and control the environmental factors which define each child’s calling. They impart values, priorities and sensitivies which stay with their youngsters for life. These imbued and acquired traits are hopefully well paired with the state of soul naturally found in everyone.

But this is not enough. What we are to become is not merely a product of our natural G-d given ability and/or the environment conditions which mold us. In reality, the ultimate potential we can fill is a reflection of the decisions we make and the reputation we earn through our actions: it is found in the name we earn for ourselves. We must use our innate talents and acquired traits to make Him proud.

V’eileh Shmos, Klal Yisrael is no different. We, too, have three names. We have been gifted a lofty neshama able and ready to be mikabel Torah and serve as an ohr la’amim. Indeed, there is a spark of Shechina in each Jew. Moreover, we have the legacy and spiritual genetics of our Avos and Imahos as described in Sefer Bereishis. Their strength, commitment and devotion are ours. As loving parents, Avraham, Yitzchok and Yaakov, Sarah, Rivka, Rochel and Leah defined dreams and brachos for us, their children. Yet, after the study of Sefer Bereishis is said and done and the birchas Yaakov delivered to the shivtei kah, the responsibility of being a mamleches kohanim v’goy kadosh is up to each and every Jew. We cannot rely on our past, but we must learn from on it. And, we cannot take our responsibilities for granted though we can grow from them. We have all the tools we need. Let us seize each moment to make Hashem Yisborach proud.

Abraham As A Role Model For Making Choices | A Guest Post

rabbifink — Fri, 22 Oct 2010 07:37:19 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayera

Reaching Out and Growing Forth

Immediately following the destruction of Sdom and Lot’s escape to the mountain where he fathered Amon and Moav, the Torah tells us that Avraham Avinu moved to a new home. “Vayisa Misham Avraham Artza Hanegev Vayeishev Bein Kadesh Uvvein Shur… – He traveled to the Negev and pitched his tent between Kadesh and Shur.” The Mifarshim are intrigued by this seemingly unnecessary information. What is the lesson therein?

Rashi explains the motivation for Avraham’s move. We know that Avraham opened his home to all passersby. He introduced his guests to hakoras Hashem Yisborach through his outstanding hachnasas orchim. After the destruction of Sdom and the surrounding cities, tourism to the former great metropolis of Sdom ceased. Avraham’s house was no longer on a main thoroughfare. Not wanting to be passive, when the opportunity for Mitzvos slowed, Avraham changed location. If mitzvos were not coming his way he made sure to go their way! This is a vital message for us all. We should never become complacent. We must constantly strive to run after mitzvos, even if it may be difficult.

There is more. Rashi adds a davar acher, a second insight, even more powerful than the first. He explains that Avraham moved in order to distance himself from Lot, who had developed a notorious reputation for immorality. Avraham did not want to be known as a part of Lot’s circle. A mere association with him could negatively impact both Avraham’s personal and familial Ruchniyus as well as his ability to positively influence others. Therefore, despite the challenge, Avraham moved.

Rashi’s dual message has practical implications for each of us. When making choices regarding career, community, home and friendships we must constantly consider these two aspects of our life. How can we best perform and reach out spiritually? Are we running toward mitzvos? Are we set up to make a difference by being Mikadesh Shem Shamayim, being a Torah role model for others? At the same time, we must be vigilant in safeguarding our own ruchniyus and the spiritual mores of our children. Reaching out to others while growing and safeguarding ourselves is the formula for success in Avodas Hashem and emulating Avraham Avinu each and every day.

Building a City | A Guest Post

rabbifink — Tue, 28 Sep 2010 03:08:38 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Bereishis

The Chinuch Environment

The tragic story of Kayin and Hevel is familiar to us all. The Torah recounts that Kayin went about rebuilding his life after murdering his brother. We are told that the first step in this self-renewal was his starting a family. Soon thereafter, Kayin had a son. He named him “Chanoch,” reaffirming his dedication to chinuch, educating his child. Then, we are told, Kayin took another step. He built a city, “vayikrah shem ha’ir k’shem b’no Chanoch — and he named the entire city for his son, Chanoch.” Why? What is the lesson we are to learn from this?

Chazal teach us that we are all descendants of Kayin born of Noach’s wife, Naama, who was Kayin’s (grand)daughter. When Kayin was born, Chava proclaimed “kanisi ish es Hashem — I have acquired a god.” Cute baby Kayin. His mother treated him as a little deity and assumed his perfection. She did not rear her son with limits and values. Indeed, her first born may have been somewhat spoiled. Lacking boundaries and priorities, he grew into a murderer. However, the adult Kayin, given the opportunity for teshuva, recognized that indeed, children need nurturing. Each child is a delicate flower which must be personally tended to. Yes, Kayin understood all too well, that a laissez faire attitude toward child rearing produced a horrific result. He therefore, focused his passion on chinuch habonim, educating his child with ethics and standards. But he knew (as do we) that to actualize a singular commitment to education requires more than a good home; it demanded that an entire community be developed that reinforced his ideals. Only then could he be sure that his son would be equipped with the morals necessary to make the right choices in his future. So Kayin built a city and created the environment for his offspring to thrive.

This message is insightful in rearing our children. We need to set standards and priorities for them as we nurture them at home and inculcate them with values in school and in the community. Their circle of friends, their exposure to media and their leisure activities need to be in consonance with our long term goals for their spiritual growth and development. Our activities as well, must reflect the realities we wish for our children. A consistent message of ahavas Hashem, yiras Shamayim and devotion to personifying b’chol drachecha da’eihu in each of our own undertakings will ensure the life long vitality of our children’s growth into the bnei and bnos Torah that we daven for them to be.

Yom Kippur in Fall River | A Guest Post

rabbifink — Mon, 20 Sep 2010 23:16:40 +0000

This post was written by my Father in Law, Shimon Pepper.

Some readers of this blog will not understand every word. Read it anyway – it carries universal messages. My Father in Law was raised in a traditional Jewish home, not a very religious home like the religious home in which he raised his children. He went back to the synagogue of his youth for Yom Kippur this year.

His experience was inspiring and the account of his experience is beautiful and important.

I recently spoke at a High School orientation and urged the students to “Listen to your messages” especially during the Yom Noraim (the high holiday period). So when a random text message arrived on my BlackBerry with the following message: “A Few Men needed to help ensure a Minyan in Fall River Massachusetts”, I was eager to respond. While I live in the culturally rich community of Monsey, New York with three Shuls on my block and almost 60 Jewish Schools, I was born and raised in Fall River. When I was growing up in the 1950′s and 60′s there were around 3000 Jews out of a population of close to 100,000 people. Today the Jewish Community has dwindled dramatically through outmigration, assimilation, and aging.

For me, this was a unique opportunity to give back to my community in some small way and to help the shul that helped me and shaped much of my personal history. In this shul, I first learned “Alef Bais” and Mishnayos, (with Rabbi Lipschutz and Chazan Schneider) and even delivered my first complete Haftorah (which ironically enough was Maftir Yonah – which I chanted again on this Yom Kippur). More than these “activities”, the Adas Israel Shul gave me memories: memories of my zaydie and bubby whose hybrid European and American cultures provided me with a glimpse and a small anchor back to the old country (Belarus circa 1910). It gave me memories of the years I attended services on Erev Pesach with my uncle with whom I shared the distinct merit of being a “first born son”; the memory of pleasantly surprising my parents on one Neilah afternoon by making certain that despite the fact that I was a “1960′s college student” I was not going to forsake the precious moment when G-d opened up the gates of repentance; and my Aufruf held in the very same Shul – more than 36 years ago.

These thoughts raced through me as I headed North from New York to Providence on Route 95, and then 20 miles East over the bridge to Fall River on Route 195.

I was also motivated to go because I had recently learned that the Shul was up for sale. After all, how could the 70 remaining members, most of whom were in their 80′s maintain the synagogue. Minyanim were harder and harder to come by even on Shabbosim. Even on Rosh Hashonah and Yom Kippur. I felt as Avrohom Fried sings about Moshiach, “Now’s the Time”.

I spent 26 magical hours in the shul. In fact, from 6:00 PM Erev Yom Kippur until after Shofar blowing, at 8:15 PM the next evening, I remained inside the building. I even slept in the shul on an air mattress which the visiting chazan had brought from New Jersey.

I had five significant reactions during my experience.

Gratitude: I most profoundly felt gratitude and humility that the Kadosh Baruch Hu had provided me with a “GPS which recalculated my direction” and put my family and me on the right roads. After all, the five little Peppers had all grown up here in Fall River and today, Baruch Hashem each of us have families (spouses, children, and grandchildren) who are fully committed frum Jews.

Sadness: As I entered the sanctuary I had a visceral reaction to the brightness. The shul was lit up. There were 1155 names on the nine memorial plaques which illuminated the shul. Yet there were just 16 men and less than 20 women at the height of attendance on Yom Kippur. I thought and actually hummed the following:

Where have all the children gone long time passing?
Where have all the yidden gone long time ago?
Gone to places everywhere but most about their Judaism they are unaware?
When will they ever learn? How can they can they recognize that they must learn?

Family Pride: Of the 30 people present, about one third were family members. While these children and offspring of my Uncle Zack had only received the same rudimentary Hebrew school education that most young people in New England get (as did I), these cousins have worked tirelessly to keep the shul alive and to breath a little Jewish life into the community. I felt the concept of the Pintele Yid in action.

Confused: In Monsey and in other well developed communities, Jews have labels for each other: FFB, BT, ashkenazi and sepharedi, Litvish and chasidish, Frum, Frei, the list goes on. In Fall River there we no labels. Just the Jewish children, of Avraham, Yitzchok ,and Yaakov. While not technically very religious or observant, these Jews showed reverence during the service. They didn’t talk during prayers and stood throughout neila as the holy ark was opened.

Responsibility: The Yom Kippur experience gave me a renewed sense of Jewish Ownership: the world was created for me and that which I do matters. I chanted along with the chain, conversed with everyone during the breaks, and felt that my tefillos and those of my Fall River brothers and sisters were inextricably connected.

This was a most profound Yom Tov for me, one which allowed me to remember the past, live the present, and trust the future. I felt a connection from generation to generation and I felt the renewed sense of responsibility that all Jews are responsible for one another and that indeed we are one people with a single destiny.

Am Yisroel Chai.

- Shimon Pepper, September 2010.

Personal Responsibility | A Guest Post

rabbifink — Fri, 11 Jun 2010 19:29:22 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Korach

Personal Responsibility

Parshas Korach is famous for its tale of strife, conflict and ambition as the leadership of Klal Yisrael is called into question by Korach and his minions. Corrupted by jealousy they fatally err in questioning the authority of Moshe and Aharon. They are forever known as baalei machlokes – dangerous fomenters of dissent whose ego and pride literally removed them from this world and the next! Ultimately they find themselves swallowed alive to declare forever Moshe emes v’Toraso emes.

Though the machlokes and downfall of Korach is the primary feature of the parsha there are many other iyunim to be studied. One interesting issue to explore is found in the details of pidyon haben reviewed again as a part of the parsha’s summary of the matnos Kehuna unto which Aharon and the Kohanim are entitled.

The Torah reminds that (18:16) pidyon haben is accomplished through the transfer of five shekalim to the Kohein. This somewhat rare mitzvah is always a delight to behold. Interestingly there is a machlokes Rishonim whether or not one can fulfill the mitzvah of pidyon haben with a shaliach. L’chora it is not a mitzvas haguf. So why, then, are there Rishonim who exclude using an agent for mitzvas pidyon haben. After-all one can even marry using a shaliach. Why is using an agent not a viable option for pidyon haben?

Naturally, there is much “reid” on the subject. However there is a mehalach based on aggadah which is worthwhile exploring and taking a lesson from.

The Medrash Hagadol states that one of the taamim for the mitzvah of Pidyan Haben is that it is to provide a tikkun and a kapporah to Klal Yisrael for mechiras Yosef by his brothers. As such the answer to our quandary is simple. Since forgiveness and atonement are involved, one’s personal engagement is necessary. kaporrah cannot be accomplished by someone else. When one hurts another (even if he thinks he is right as was the case with the brothers) it is he who has to say he is sorry, an emissary is not enough. Moreover, the responsibility for that tikkun is personal.

This vital message is sometime lost in the day to day rigors of life. We tend to treat people as commodities or objects. We can even forget that others have feelings too! This aspect of pidyon haben reminds us to stop and take our actions, responsibilities and other people seriously. It admonishes us to watch what we say and do and be concerned with its long-term impact.

When it comes to our bein adam lachaveiro we must be responsible, sensitive and caring. That responsibility cannot be doled out to a representative it must be personal.  It is so worth our time!

To Serve With Song | A Guest Post

rabbifink — Fri, 28 May 2010 18:54:51 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parsha Beha’aloscha

Nisunim Nisunim

For three weeks we have been learning of the uniqueness, responsibility and leadership expected from the tribe of Yaakov and Leah’s third son, shevet Levi. The Rambam explains their role in his famous words which conclude hilchos shmitta v’yoveil and teaches us that shevet Levi is huvdal la’avod es Hashem l’sharso . . . as cheil Hashem. Moreover, the Rambam continues not only is shevet Levi so designated but any Yid, who wishes to devote his life to the total service of the Ribbono Shel Olam, is considered an honorary member of shevet Levi as well.

While parshiyos Bamidbar and Naso introduced us to the Levites role and their special tasks of the nosei haMishkan, Bahaaloscha defines their ascent to distinction. Though a Levi is accorded the rights to maaser and the second aliya by virtue of his birth it is only as a result of the ceremony described at the beginning of this week’s parsha that their role is defined for eternity. It is a ritual worth studying. First they were purified. Indeed the prerequisite quality of leadership is tahara. Corruption has no place at the helm and must be eradicated from the start. Next is a korban. Personal sacrifice and selflessness for the Ribbono Shel Olam and for the klal is the mantra of every Levite’s life. Ultimately the final act of consecration is hanafah – the waving of each Levi as if he were the arbah minim. This protocol directs the Levi to focus his spiritual energies on each and every one of the six sides – north, east, west, south, top and bottom of our three dimensional world. Finally, he is ready for the task ahead. This entire ceremony leads up to shevet Levi’s Torah ordained role. Not just to be the distinctive spiritual shevet of Klal Yisrael but to be nisunim nisunim mitoch Bnei Yisrael.

Rashi quotes Chazal and explains that the phrase nisunim nisunim means nisunim l’masah nisunmin lashir, selected for burdens and selected for song. What defines a Levi? It is his ability to carry the spiritual load of Am Yisrael and to do it with song. To manage responsibility with joy! This defines the quintessential role of the Levi and is a model for us all. Ivdu es Hashem b’simcha is not just a catch phrase. It is to be a way of life.

The Netziv notes that the hanafah portion of the ceremony is done twice. Once before and once after the korban, Why? The first hanafah was to wave their hearts towards the darchei Hashem the second was to focus their mind to Yedias Hashem. These two ingredients heart and mind, feelings and intellect are critical for the Levi to achieve his mission. One cannot reach the madreiga of nisunuin nisunim without them. First is a feeling heart corresponding to nisunim limasah. Indeed, it is the nisinas halev, the love we have for the Ribbono Shel Olam that helps one tolerate the ol mitzvos. Nevertheless, with all the heart in the world, it will remain a burden, which risks being cast aside, unless there is also an intellectual understanding of the important job being done. One needs limud, and yideas haTorah to enable the song of simcha to burst forth. True joy is not found in emotion alone. It must be combined with deep and penetrating knowledge. This is a valuable message to heed. In many ways we all carry the distinct banner of “shevet Levi” as His beacons of Torah living. We must strive to be nisunim nisunim – responsible and happy in the great role we have been gifted.

You Eat What You Are | A Guest Post

rabbifink — Fri, 07 May 2010 20:33:22 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parsha Behar Bechukosai

V’tzivisi Birchasi

Giborei koach oseh Dvaro. The laws of Shmitta are well known as the barometer of personal and communal yiras Shamayim. Indeed., Chazal tell us that golus Bavel was a direct result of our being negligent in adhering to the Shmittah codes. In exploring the fascinating psukim and narrative of the parsha there are many fabulous lessons to be learned, one insight from the Alshich serves as a valuable reminder as we prepare ourselves for Shavuos.

The Torah tells us that Hashem Yisborach anticipates the insecurity Am Yisrael will feel while allowing their fields to remain fallow for an entire year. “What will we eat, they worry, when there are no crops in the field? We have not planted nor harvested the produce.” So Hashem Yisborach reassures us, “v’tzivisi es birchasi lachem bashanna hashishis v’asas es hativuah lishlosh hashnaim,” there will be enough bounty from the harvest of the sixth year to sustain all of your needs. What a gift from the Ribbono Shel Olam! It seems to good to be true. And… in a way it is.

The Alshich points out a critical diyuk in the words of the posuk. It says v’tzivisi es birchasi lachem. It would have been sufficient to state just vitzivisi birchasi. What does the lachem add? The explanation is simple says the Alshich. The word lachem comes to teach us that “habracha tihiyeh lifi ma’aseichem l’fi ma sheta’asu es chukosai!” The bracha we receive during the sixth year will be defined by us. The bounty we end up harvesting before the onset of shmitta will be reflective of the quality of our keeping His mitzvos. The greater our commitment to Him the better off we will be. Of course, now this bountiful blessing is much more complicated and personal. The maaminim bnai maaminim were blessed with plenty. But not everyone was so blessed. Unfortunately, those whose meager harvest in the sixth year filled them with angst had much to worry about, not just physically, but also spiritually. It was not easy to acknowledge their personal role in their sparse harvest. Instead of introspecting and doing tshuva, many blamed G-d for r”l failing to keep His promise. What they really needed to do was a self analysis of their own Yiras Shamayim. Golus came fast and furious. What a powerful yesod.

We need to remember that birchos Shamayim are a two way street. They are a reflection of our maasim tovim and an opportunity we must master. As the Rambam explains at the end of Hilchos Teshuva, every mizvah we do provides us the brochos and opportunities to perform even more Mitzvos with which to garner a greater place in Olam Habah. What better way to prepare for Matan Torah than to remember vitzivisi es birchasi lachem – Hashem gives His brachos to us dependent on our actions. With our comprehensive Kabbalos Hatorah on Shavuos we can iy”H count upon all of His blessings to follow.

Our Symbiotic Existence | A Guest Post

rabbifink — Fri, 12 Mar 2010 01:41:24 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayakheil Pikudei

Mirror Worlds

As we conclude sefer Shmos we are provided with a full accounting of the donations to the Mishkan. Moshe Rabbeinu answers the call of his critics who wondered whether or not he was truly an honest leader. A full accounting is provided. It is interesting to note that Moshe Rabbeinu’s din v’cheshbon vis-a-vis the funds contributed to the Mishkan provide the backdrop of the actual hakomas hamishkan for the very first time. We are being taught that in order for the Mishkan to be a repository for the Shechina, we must be willing to accept accountability. Chazal, however, draw another wonderful yesod from this context.

The Posuk (40:18) declares, “vayakem Moshe es hamishkan,” Moshe Rabbeinu erected the Mishkan. The Baal Haturim wonders why the word HaMishkan is presented with the hey hayideah? He quotes the psikta which teaches that the letter hey of Hamishkan is coming to include the Mikdash shel Ma’alah. We are being taught that at that same moment that Moshe Rabbeinu erected the Mishkan in this world, Hashem Yisborach commanded the malachim to build the Mishkan Shel Ma’alah. Our efforts in this world are rewarded middah kineged middah in the olam ha’emes. What we build down below is established in a mirror universe on high.

Indeed, the Mishkan Shel Ma’alah is a reflection of our efforts on this world. Klal Yisrael’s collective efforts, devotion and commitment are rewarded not just for us to enjoy in olam hazah, rather they create a reality in the Olam haElyon, as well. This is not only true of the construction of the Mishkan; it relates to the mitzios for each and every mitzvah we perform. And there is more. The Psikta a few verses earlier (39:33) expounds on the words vayavi’ooh es hamishkan, they delivered the Mishkan. It states that the hey hayideah in that verse has an additional ribui. According to the Psikta it is to include brias shamayim vaaretz! The powerful message is clear. What we do on this world creates the reality we enjoy on Heaven and earth. Do well and mitzvah goreres mitzvah – we are rewarded with opportunities for more mitzvos with which to earn the schar of Olam Habah as we spread ruchniyus in this world. Of course, r”l, the opposite is also true. Vayaveuh es Hamishkan: our personal olam habah is the reflection of the spiritual accomplishments we deliver to the Kisay haKavod following our sojourn in this ephemeral world. We define our world then as well as now.

As we conclude sefer Shmos there is no more important lesson. The creation of these two worlds is in our hands. The backdrop of accountability is now clear. The kiyum of our world and the structure of the olmei olamim is our opportunity and responsibility. What we do matters. It is up to us to build well in this world so that the Ribbono Shel Olam will build for us our personal and communal mikdash of splendor in the world to come. Where we arrive, b’chol maasehem – in all of our journeys, in this world and the next, is ultimately the product of the mitzvos and maasim tovim we do each day.

The Sweet Smell of Simcha | A Guest Post

rabbifink — Fri, 26 Feb 2010 06:24:26 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Titzaveh – Parshas Zachor

Pitom Hakitores

The Mizbeach Hazahav is mentioned in this week’s parsha as the final utensil Hashem Yisborach instructed Klal Yisrael to fashion for the Mishkan. Upon it, B’nai Yisrael offered the Ketores, the fragrant incense offering. Seemingly, the Mizbeach should have been sequenced along with the other keilim in Parshas Trumah. With its, zer zahav, golden crown, corresponding to the kesser kehuna, it naturally belongs together with the Aron and the Shulchan. Chazal wonder why this tzivui is saved for last. What lesson are we being taught?

Mifarshim explain that it should be no wonder that the Mizbeach Haketores is saved for the end; after all, it represents the climax of our avodah. Its sweet aroma offered on high, expresses the ultimate accomplishment of our Yiddishe Neshama. In fact, Chazal darshan in sefer Shir Hashirim, that the Chanukas Hamishkan could not take place until the ketores was finally offered. In addtion, so vital is the Ketores that it was the focus of a significant portion of the Yom Kippur avodah once a year.

So what is the significance of the Ketores? The Midrash Tanchuma points out that, Hakadosh Baruch Hu, kivayavhol, exclaims, “No korban is more precious to Me than the Ketores. All other korbanos are needed by Klal Yisrael for kaporah. The Ketores, however, does not atone for sin or for any other personal need. Its only purpose is Simcha!” Yes, it is Simcha – true joy in our avodas Hashem, that is the penultimate ambition yielded by our avodah each day. That is the tachlis of the Aron, Menorah, Shulchan and Mizbeach in accessing new heights in connecting with the Shechina. Today, mirroring the avodah in the Mishkan, we study the Torah Shebichsav (Aron), shteig in Torah sh’baal peh (menorah) and sanctify our material surroundings (shulchan). We offer Hashem Yisborach our avodah sheb’lev, Tefilah, in place of the korbanos sacrificed on the Mizbeach. But those all have to be followed up with our own “Ketores,” the simchas hachayim we project and that we offer to Hakadosh Baruch Hu. That is the sweet fragrant aroma of living the Torahdike life we are expected to follow. The greater our joy in bringing Hakadosh Baruch Hu pride in us, the more significant our avoda will be. Living a life b’simcha  seems a simple prescription but it can require a lifetime of work. Nevertheless, without it we could not have consecrated the Mishkan then, nor can we hope to build the Bais Hamikdash today.

Perhaps this is why Purim is the final chag of our year. Before entering Nissan, the chodesh hageula, we desire to demonstrate our desire to grow in internalizing and projecting the simchas hachayim which helps lead to our redemption. Amalek, the ultimate cynic, finds no joy in our happiness as he tries to infect us with lethargy and negativity toward serving Hakadosh Baruch Hu. With the true simcha of Purim we can vanquish the Amalek both within and without and strengthen our kesher with Hashem Yisborach. Ending the year with that joyful high of being His chosen people is the best preparation for that Day of Days to come. May our ketores of simcha , be received and offered once more, bimhara b’yameinu.

Make a Difference, Just Do It | A Guest Post

rabbifink — Thu, 28 Jan 2010 20:48:28 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas B’shalach

Lasting Inspirations

The inspiration of Krias Yam Suf was short lived. Almost immediately following the parting of the sea, Bnai Yisrael challenges Moshe (and Hashem Yisborach) with a litany of complaints. First there is no water, then no bread, next ,no meat and then again no water. One complaint after another.

Always there for his people, Hashem Yisborach lovingly responds to all of our “wants.” First, by sweetening the water at Marah. This was followed with the gift of “mon” and the daily arrival of the slav. Hashem even delivers a stream of water after Moshe (correctly) hits the rock. Ultimately, however, it was not enough. The Torah tells us that Klal Yisrel encamped in Riphidim and Amalek attacked. Why? Bacause klal Yisrael behaved in a way which reflected a lack of appreciation for all of the gifts Hashem had provided. Sadly, Bnai Yisrael kept upping the ante, so to speak, as they tested Hashem saying, “hayeish Hashem bikirbeinu im ayin.” So Amalek attacked and we once again turned back to Hashem and realized just how much we need Him..

The Torah not only records the problem but provides the response. It is a lesson for us still today.

What was the method to overcoming Amelek. Moshe told Yehushu tzei v’hilachem ba’Amalek— go out and battle Amalek. The only way to vanquish the cynicism and indifference of Amalek is to “tzei”-go forth. We must gird ourselves with a pro-active, positive energy and move forward with alacrity and appreciation for the gifts Hashem has bestowed upon us. But it was not “tzi’u” in the plural—a group approach toward being effective in conquering Amalek. It was “tzei”— each individual had to feel the responsibility of making a difference. Just as it only takes one cynic to destroy the spiritual health of a nation, so, too, it would require each individual to put their positive energy into the totality of klal Yisrael’s relationship with Hakadosh Baruch Hu. Each of us makes a difference. The success of our individual efforts yields the greatest collective results.

Borrowing For Success | A Guest Post

rabbifink — Fri, 22 Jan 2010 02:43:12 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Bo

Borrowed Success and a Shared future

The process of Geulas Mitzrayim is filled with the Hashgacha of the yad Hashem each step of the way. It reaches its climax with makas bechoros, as Pharaoh finally demands that Klal Yisrael leave what was left of his tattered empire. The Torah delineates the events leading up to and immediately following Yitzias Mitzrayim to teach us that the Geula was a step-by-step process. Along the way, a fascinating dichotomy is revealed. As the Mitzrim were being readied to expel Bnei Yisrael from their midst – through the impact of the makkos, Klal Yisrael was being prepared for Geula through various takanos and tzivuyim which culminated with the Korban Pesach and continued to progress until ma’amad Har Sinai.

One interesting requirement was the tzivui to “borrow” gold and silver from the Mitzrim. It is thrice referred to in the sipur yitzias Mitzrayim, each time with a different twist. First, Moshe Rabbeinu is told (Shmos 3:22) “V’shaalah isha mishchenta umigaras beisa klei kesef uklei zahav,” that the Nshei Yisrael will “borrow” from their Egyptian neighbors silver and gold. Moshe was being reassured that Bnai Yisrael would not leave Mitzrayim empty handed. However, when it came time to carry out this tzivui following makas choshech, Klal Yisrael is told, “Viyshalu ish me’ais reyahu, visha me’ais reusa” each man should borrow from his friend, and each woman from hers silver and golden finery. The third reference found a perek later expresses that when Klal Yisrael left Egypt, “Vayishalu mimitzrayim”, they took from the Egyptians silver, gold and clothing.

Whereas the first and third points refer to what ultimately transpired with the Mitzrim, the second command seems to convey a different message. It describes an expectation for the Jewish people to borrow objects from reyahu, a friend – a term that usually implies a fellow Jew. Clearly the Mitzrim were not our friends. What, then, is the message being conveyed? The Toldos Adam explains that, indeed, before the exodus, Klal Yisrael was first commanded to ask and borrow valuables from each other. This was done to teach the importance of sharing as a prerequisite for nationhood. Interdependence, the essential component of Arvus, had to be learned before we could stand at Har Sinai and embark on our national destiny as the Ohr Laa’amim. To become the Am Segula, free to do mitzvos and spiritually mature and ready for Matan Torah, Jews could not behave “each man for himself.” We had to learn to appreciate and depend upon each other. To ask, give and receive, to and from whoever comes our way. Hashem Yisborach asked the Jews in Mitzrayim to borrow (and return) from one other, not merely to acquire valuable treasures, but, more importantly, to treasure the value of being part of the family of Klal Yisrael. Only then would we be ready for the next step in the Geuala. Once this happened it was only natural that the Mitzrim sensed the obvious chein of Klal Yisrael and gave them even more than they asked for.

This lesson should not be lost on us as we await the Geula Ha’asida. Each and every Jew must feel a kindred sense of dependency and comfort with others. We are all sisters and brothers, ready to be mamlich the Ribbono Shel Olam, and IY”H be mikabel Ol Malchus Shamayim k’ish echad blev echad.

"The Thief" Part II | Why Not Be A Thief?

rabbifink — Sun, 10 Jan 2010 11:36:10 +0000

A Guest Post By The Thief

Introduction here. Part I here.

Now you know what my life as a thief was like, why I stole and how great it felt. Part II is about my transition from thief to non-thief. My learning of Judaism which caused me to no longer be a thief did not follow a progressive time line. One event did not lead to the next. I do not know in which order I learned which concepts, but it was a conceptual relationship between the ideas, not a temporal one which caused a shift in my outlook and life choices. In addition, at no point in my life (prior to my change) did I ever regret being a thief or have any intention of learning how to fix that part of my personality.

So this section will instead list the various Jewish stories and laws which gave me a new perspective on things. I am not going to quote sources, because I don’t know them. However, before I begin I will make some philosophical points. Halacha is a set of rules, and because of this I have strong aversion to following them. It is not in my nature to follow rules. Rather, I tend to work around rules. However, unlike most system of rules, Halacha can also be seen as philosophical and moral principles. That is, often when you learn Jewish law you are not /should not be learning a list of do’s and don’ts, but rather you are learning the boundaries of metaphysical principles as applied to life.

The next section is going to be a rather long look at these boundaries and principles as they apply to theft. For the sake of understanding what I mean though, I will for now just put out another example without proof or argument so that you may have a rough understanding of what I mean. One of the 10 commandments is to give Kavod (honor) to your mother and father. The halachas regarding honoring your parents, doesn’t teach you what to do or not do for your parents, rather it teaches you in very specific detail, what it means to give kavod to somebody. That is, the 5th commandment to honor your father and mother is a rule that teaches you everything you need to know about honor. How to give it, why to give it, and to whom to give it.

Now onto theft! In no particular order, I learned the following ideas.

1. It is worse to be a thief than a robber. A thief is shamed by other humans, but not by G-d. A robber however is better because they are not even shamed by humans!

2. Theft does not only apply to objects that a person wishes to keep. You can steel sleep, thoughts, time, and even objects that a person is trying to give away.

3. Halacha has very strange rules of what is consider theft and what is not. It also has very strange rules about what you can do with stolen objects. This is not a post about the intricate laws of stealing or robbery, so just take my word for it. But a few brief examples, some stolen items can be used for a mitzvah, while others can not. Another is that a thief who never admits to stealing, does not have to make the 4 or 5 fold penalty payment. Sometimes, when an item is stolen, the object suddenly becomes owner-less, because the owner has given up hope of ever getting it back, and so the thief is allowed to keep the item but not sell it to others. I am certain that I am remembering some of this laws incorrectly as it has been many years since I studied those tractates of the Gemora. Never the less, they are strange, often counter-intuitive and worth exploring in depth if you are interesting in the subject.

4. There is a midrash (homiletic method of biblical exegesis), that an artist from Moav went to draw Moses’s face. Each time he came back the “experts” said that he drew the wrong person. The man in the picture is arrogant, selfish, and a tyrant. The Moses they heard of, was humble, giving, and understanding. The picture was of Moses as his inner nature and instinct would have him be. Moses overcame this. The message of the midrash is that it is possible for a person to overcome their natural desires and beyond that, go 180 degrees to turn their greatest weaknesses into their greatest strengths.

5. A righteous person, it is said, will be able to give a blessing to others, because it is G-d’s will. That is, a righteous person asks what is already G-d’s Will, instead of asking G-d to change Its Will to match that of the righteous person.

6. There is another saying that theft is the same as idolatry. To steal something is to tell G-d that you do not agree with It’s allotment of resources and instead you, as the thief, know better than G-d does about who should own what.

7. Charity is more important for the person giving it, than for the person receiving it. It is a testament to the understanding of a person’s role in this world for the “divine plan.”

You might be asking at this point what any of those ideas have to do with anything. How do any of those points change the feelings of excitement and joy from a properly executed theft. How do these ideas counteract the arguments regarding justice and redistribution of wealth. In what manner do these points discredit the idea that if a person does not properly protect their items, they deserve to be stolen?

The answer is, THEY DON’T! None of these concepts are even remotely related to the reasons why I would steal, would like to steal, or justified stealing. If a person would try to fashion these points into an argument, and suggest that here is a list of reasons why you should not steal, I can and would counter every one of them.

However, what they do instead is teach a new perspective of the world we live in, and a new perspective of my relationship with that world. Basically, theft and stealing are no longer needed. It is counter-productive to steal items. My strong desires to steal items becomes an easy game. There is no reward, no challenge to do what comes naturally. Instead, if I become a person who never steals, not even the slightest… that becomes a real challenge. That becomes a talent I can harness and grow from. Instead of taking items that I think I deserve, I try to work hard and have those things given to me. Its a tough challenge, but when I succeed it is uplifting. When I look at how I am to give my 10% (charity tithe) to those who can use it, and I accept that those who have things, have them for good reason, I can change my behavior and my attitude in life.

Granted, I still steal today and it’s something I struggle with. But today, my thefts come from accidentally waking people up when they are sleeping, or stealing time away from my boss, or deceiving bloggers in one way or another. But for a good five years or so maybe more, I was proud of the fact that I never stole a thing from anybody. Not with deceptive words, or with waking people up, or anything. I would not borrow a pen without asking first. I would not dry my hands on a towel without first knowing that I was allowed to use it. I took it upon myself to do true teshuva (repentance) regarding theft, and held myself to the highest of standards. At this point in my life, the stealing of things doesn’t just feel wrong or immoral, it feels outright counter-productive.

But none of the reasons ever given to me to not steal by other people ever made a dent. It was only through learning many different Jewish topics, that one idea at a time, slowly invaded my mind and changed my personality completely.

"The Thief" Part I | Always a Thief

rabbifink — Sat, 09 Jan 2010 10:31:20 +0000

A Guest Post By The Thief

Introduction here.

I used to be a thief. Let me tell you my story.

As a child I always played by my own rules. My mother would often say that I danced to the beat of a different band. A different drum was not enough to describe my differences, no, I needed a full band.

My career as a thief started when I was about 5 years old. At-least, that was the first time I remember recognizing that I was a thief. Perhaps I started earlier, but it just did not have the same impression on myself. I was taken to the doctors office, and after the visit, we had to buy some medicine from the pharmacy/gift-shop. This was a normal activity at the time, and I decided to walk around the store and explore. At some point, I found a rack of key-chains, and one of them was a “working” pirate gun. An old dragoon. I played with it and when it was time to go, my mother called me and I ran out of the store as instructed. When I got into the car and my mother asked me how I was feeling, I was about to answer “Great, this new toy is lots of fun.” But I stopped myself, because it dawned on me, that I had not asked my parents if I could have this toy key-chain, nor did we go to the front of the store and buy it. I realized suddenly that I had -stolen- this toy. I debated if I should tell my parents so they could return it. However, I did not feel it was fair to make them turn around and ruin their day. This is important for later, but I was very big on the idea of fairness. If something wasn’t fair, I’d make a big fuss about it. So I kept the toy and marveled at how easy it was to accidentally steal something.

Time went on, I lived a normal life, but every once in a while I would see something that I liked, but would not be allowed to have it, or I saw something laying around “just asking to be taken.” I would steal little things, like coins and cheap Chinese toys, or I would steal toys from my friends and return it back later. I never got caught stealing anything. There were two reasons for this. 1) I learned early on by example, that people got in trouble when they looked guilty. Kids running away from smashing a window always got caught. Thieves and bad guys in movies always run away from the police. However, if you didn’t look guilty, nobody looked twice. 2) I never actually felt guilty about stealing anything. I always had a good reason to take the item, and if anyone ever seemed sad that something was gone, I would return it to them in the same way I took it. All without them noticing.

By the time I was in my tweens, I was got pretty good at this stealing thing. I remember one time my friend had gotten caught for trying to steal a leather jacket from a department store. It was his first time stealing anything, and I was surprised that he got caught or found it difficult. To me, only people who tried robbery (with a weapon) or felt guilty about stealing, ever got caught. His punishments meant nothing to me. I even used my gift of stealing to get girls gifts in my school. They thought I was the nicest person and that I must have rich parents. It felt really good to be a thief, and the best part was that nobody knew it.

Eventually, I got really close to some of the girls that I would steal things for and I had to confess to them that I did not buy them gifts, but rather I stole them. At first she did not believe me. She was shocked, and was certain I was just making up stories. We were at an amusement park at the time, and so I told her that I would show her how easy it is to steal things, and that people really don’t care if something is stolen or not. I asked her what she wanted me to steal, and she pointed to one of those invisible dog walking leashes saying that it was too large to hide in my shirt, and so I would never get away with it. I accepted the challenge happily. I explained to her my two theories about stealing, and calmly and casually walked up to the store, took the leash and left the building, pointed out to some strangers how fun the toy was, and danced loudly back to the girl I was with. She could not understand it. And I explained again, that if act as if you are doing nothing wrong, nobody else will think you are doing anything wrong either. Being a thief was not about wearing black clothing and sneaking around, it did not require any magical sleight-of-hand skills. All that was needed was confidence, and an awareness of how well protected an item was from being stolen. In my mind, if the owner did not make it difficult for me to steal the item, then obviously they did not mind if it was stolen in the first place. At the end of the day, she asked me to throw the leash away and I did, not thinking anything of it. It didn’t really fit in the car anyway.

Years later, there was another girl. I was in the store with her, and she wanted some glow in the dark thing. Can’t remember what it was exactly, but I otherwise remember this incident clearly because it was the first time I ever had to justify my theft to another person. I told her I would buy it for her , but when I looked at the price tag it was much more than I thought it should cost. I was outraged. I turned to her and said that this was not fair. The item probably cost $0.05 to make, and they were selling it for over $2.00! This injustice could not go unpunished. And so I stole the item for her, and a few other items that one might find at a rave or in a room with a black light. This girl, unlike the other one, was really upset with me. She would not stand for me stealing things. She told me I had to go back and return the items, and if I wasn’t willing to pay for the item then we were best not having them. And so this resulted in a long conversation between the girl and myself. Here is a summary of the conversation.

She told me that stealing was wrong, because if everybody stole, nobody would make anything. I replied, that the store was stealing from everybody who paid so much for those items, and I was restoring justice by stealing back. Besides, not everybody has the guts to steal I had learned, and so I was not worried that everybody was going to go around stealing. She responded by asking me how I would feel if my stuff was stolen. I told her that my stuff doesn’t get stolen, because I look out for it, and if it does get stolen, its probably because I didn’t mind if it got stolen anyway. The conversation ended, and I was never able to be really friendly with her again after that. It was the only time in my life I regretted being a thief, because I thought I had a chance to be with her otherwise. (As an aside years later my first and favorite car stolen. I was surprised when I was only upset that I had no way to get to and from school and was not upset about the theft itself. In fact I felt like I deserved it, and felt good at having ‘Divine Justice’ thrust upon me.)

A few months after these incidents, I started to learn more about Judaism and to study it seriously and my career as a thief came to an end. While I never planned any heists, nor did I steal any cars or get involved with gangs, I definitely stole thousands of dollars worth of junk. Anything that was overpriced, not worth my money, or was to be given to other people was stolen. I was doing the world a service and using my god given talents to restore justice and balance in the world. I felt good about myself, and was impressed with my talents.

Read About How The Thief Turned It All Around In Part II.

Not Done Yet | A Guest Post

rabbifink — Fri, 08 Jan 2010 00:43:20 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Looking Forward and Dreaming On

With parshas Shemos we begin to discover the many yesodos which define our destiny for eternity. Every posuk contains nuanced filled messages for us to model and learn from. One halacha derived from this week’s parsha is especially insightful on inspiring the vision each Yid is supposed to seek to build a successful future.

Following Moshe Rabbeinu’s encounter with the Ribbono Shel Olam at the sneh, he returns to Midyan to get Yisro’s permission to embark on the arduous mission of redeeming Klal Yisrael from Mitzrayim. (That sense of derech eretz for his father-in-law is a lesson in and of itself as Moshe Rabbeinu puts Hashem Yisborach on hold while he, with Hakadosh Baruch Hu’s consent, seeks the acquiescence of Yisro for his sacred mission.) B”H Yisro provides his consent. In so doing he tells Moshe Rabbeini, “leich l’Shalom.” And the rest is history.

Chazal explain that this expression, of lech l’shalom, is not some innocuous arbitrary phrase of goodbye offered to Moshe by the Kohein Midyan. In fact, the gemarah in maseches Brachos, (64a) teaches that when an individual is saying goodbye to his friend he should NOT say lech b’shalom rather lech l’Shalom. Why? For Yisro said Lech l’shalom to Moshe Rabbeinu and Moshe was as successful. Whereas, Dovid Hamelech said lech b’shalom to Avshalom and soon thereafter, Avshalom encountered his tragic demise.

How are we to understand this nuance. What is the actual difference between l’shlaom and b’Shalom. Why is one a good omen and the other portend death and suffering?

The Eitz Yosef in this week’s Medrash Tanchuma provides us the answer. He explains that b’Shalom indicates a sense of fulfillment and accomplishment which has reached its apex. It reflects mah shekvar kanah, what one has already achieved. There is no more room or, for that matter, a need to grow. All is done, the chapter is closed and the book complete. How poignant, when we only look back we have no future. We have arrived at the proverbial end. Without dreams and ambitions life is all but over. Thus we tell a niftar upon his interment lech b’Shalom as his life is complete.

However, says the Eitz Yosef, the individual who is vibrant and alive desires to grow and accomplish. He still has a destiny to seek. There is a mission to take on, goals to achieve. He is hungry to shteig and strive step by step l’shalom toward shelaimus, in a never ending pursuit of growth and advancement in avodas Hashem. Indeed, when one’s vision is set l’shalom, toward the future, toward making a difference, bright and successful prospects await him.

Interestingly, this vital yesod is presented to Klal Yisrael before our geula from Mitzrayim, even before Moshe Rabbeinu returns to Mitzrayim! Indeed, we are being taught that one requisite foundation in becoming the am Segula, a nation of destiny, is that we must be ready and willing to look forward and dream on. We must never be complacent. Rather we must seek spiritual ambitions to strive for and sacred goals to shteig towards. Climbing ever higher in pursuit of shelaimus, we must be prepared and eager to make a difference. Only then will we be zocheh that sheim shamyim will be misaheiv through us, giving our life meaning; then, now and in the future.

The Grass Is NOT Always Greener on the Other Side | A Guest Post

rabbifink — Fri, 25 Dec 2009 19:53:49 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

The Fall into Exile

The drama of the parsha seems to reach its climax with Yosef’s revelation to his brothers. In reality, however, a message and pattern of events much more profound than the discovery of Yosef’s identity is being conveyed to us for eternity. Indeed, the inner lesson of parshas Vayigash is really Bnai Yisrael’s descent into golus. To emerge into a state of geula we must heed its lesson and learn how to undo the damage and prepare ourselves for redemption. Let us explore further.

Chazal teach us that golus is not only about location; it is about a mindset. It is not only about where we are now, but where we are heading. Avraham Avinu was told at the Bris Bein Habisarim, that ger yihyeh zarecha b’eretz lo lahem, his offspring would be strangers in a strange land. However, the text of the parsha at the end of Vayigash is slightly different. The Torah tells us, “vayeishvu bnai Yisrael b’eretz Mitzrayim” Bnai Yisrael settled into Egypt.” Not content with being “geirim—strangers,” they made Mitzrayim home. They became active and contributing citizens of Egypt. Indeed, as the Bnai Yaakov took up residence in the land of Goshen they took it all in. They blended with the prevalent culture and adapted to the mores of Egyptian civilization. As they grew from an immigrant population of a mere seventy households they adopted Egyptian customs and made them their own. Their homes became indistinguishable in some ways from their Egyptian counterparts. They were living the “Egyptian dream.” Sadly, as a result, Bnai Yisrael absorbed the decadent, permissive and immoral values of their society. No one was safe from the spiritual assault. The bigger we were the harder and deeper we fell. And, we accepted our spiraling descent into the debauchery of Mitzrayim as “normal.” We would rationalize our degenerate behavior with a shrug-of-the-shoulders “stuff happens” attitude. What a mistake.

As a result, Klal Yisrael suffered through the horrific shibud Mitztrayim (the bondage of Mitzrayim) instead of passing through it with relative ease. Despite the efforts of Yaakov Avinu, who charged Yehuda with the mission of establishing a Yeshiva and a building a Torah communal infrastructure, the golus came fast and easy. Why? The answer, the Kli Yakar explains, is found in the last posuk of the parsha where we are told that not only did Klal Yisrael settle into Egypt—vaye’achzu bah—they took hold of it with gusto.

This is a valuable reminder to us. We, too, can r”l find ourselves captivated and captured by the green grasses of our golus. Chazal tell us that the geula ha’asida, the final redemption, will parallel the geulas Mitzrayim. We need to work on redefining our status to be sure we conduct ourselves as mere visitors in this society and not G-d forbid part and parcel of its downgraded standards. By keeping the current golus out of our heart and out of our home. Then we and our families will iy”H pass through the Malchus shel chesed called “America” intact. Indeed, Mashiach awaits us. We need to be ready for his call.

Put Your Heart Into It | A Guest Post

rabbifink — Fri, 09 Oct 2009 03:41:54 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Lev Tahor, A Pure Heart

So often understudied, the final parsha in the Torah is as its name implies filled with bracha. In his final words, Moshe Rabbeinu offers us the gift of nitzchiyus.

Indeed, included in his closing blessing to his beloved people are the essential words with which we begin and define the paradigm for our chinuch Habanim, Torah tziva lanu Moshe, morasha kehillas Yaakov! All we must do is follow the lessons contained therein. The entire corpus of Torah is ours. We must treat it, study it and live it as a treasure. As such, we conclude the Torah and start it right over again. We celebrate simchas Torah – the joy of Torah. Although much of the blessing and guidance are found overtly in the text, there are many yesodos that are found only by reading between the lines. One incredible insight is derived from not only looking between the lines but by analyzing the first and last letters of the Torah.

We all know that the Torah begins with the letter “bais” (Bereishis). V’zos Habracha concludes with the letter “lamed” (Yisrael) The combination of these two letter spell lev, which means heart. Our chachamim teach us that it is not enough to know Torah; we must feel it – it must be our love. Hashem Yisborach hides this message in the cycle of Torah learning. As we conclude the Torah and begin anew we must give it our heart. Only then will we truly shteig.

However, an even deeper insight was once offered by Rav Yaakov Greenwald, shlita. He noted an interesting anomaly. There are three letters which are used to spell out Hashem Yisborach’s name. They are “yud,” “hay” and “vav.” He asked, which letters of the alef bais can form a two letter word by combining with each letter in the Shem Hashem? The gimmel cannot at all – (gi, gah, go). The daled cannot. While it can form the word daay, there is no word dah or do. Zayin can form two words zeh, and zo but there is no word zey, (zayin yud). This is true of almost the entire alef-bais except for two letters.

In fact, only two letters of the aleph-bais can form words with all three of the letters of the Shem Hashem, the lamed (li, lah, lo) and the bais( bi, bah, bo). The message is profound. The only way to be fully misdabeik with the Shechina is with the heart. This is why we daven v’taher libeinu lavdicha bemes. Yes, to achieve divekus, to become one with the Almighty we need heart. Let us give it to Hashem Yisborach, unconditionally. In so doing we will merit to fully feel and appreciate that His ahava rabba is truly an ahavas olam.

Sukkos: Holiday of Happiness | A Guest Post

rabbifink — Fri, 02 Oct 2009 06:59:57 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Sweet Waters of Torah

In Parshas Haazzinu, Moshe Rabbeinu compares the Torah to rain, dew and other forms of precipitation which sustain the earth. Chazal teach, ein mayim elah Torah. Torah is the water of our life. There are many poignant lessons to be learned from the fact that Torah is compared to water. First and foremost, without water life would cease to exist. Torah too, is the sam hachaim, the elixir of life for us all.

Another insight comes from the Chassidic masters who note that when one waters a garden he is engaged in a tremendous act of bitachon. The watering does not yield any instant gratification (being patient for long term results is an important reminder for us all). Moreover, the water slowly seeps into the soil, steadily nurturing the seed. It gradually ignites the spark of growth for a plant to emerge from the earth in the future. Such is Torah. As we study and learn we do not always see immediate growth. The transformation of an individual into a true ben or bas Torah is a gradual process. As Torah seeps into the soul it is mashpiah on our character; it steadily influences our Middos, nourishing us with ruchniyus and helping us to emerge as real ovdei Hashem as we grow more and more each day.

Lastly, we all know that water is the quintessential liquid. Chazal note that liquid has no shape of its own. It always takes the form of the vessel it is put into. The same is true with Torah. If we put Torah into an appropriate container, it is the most beautiful object in the world. But if r”l we put Torah into or pour it out of an inappropriate container, the luster is lost and its beauty is hidden. This is why it is so important to work on our middos. We must prepare ourselves to be beautiful decanters of Torah knowledge.

However, just as critical as middos tovos are the attitudes we develop as ovdei Hashem. We must seek to fulfill the challenge of Dovid Hamelech who says, ivdu es Hashem b’simcha – to serve Hashem with joy. When we serve Hashem B’Simcha, the joy and exuberance for life permeates the Torah we study and exudes Kedusha for all to see with warmth and radiance from our very being. It is for this reason that our birchos HaTorah each morning reflect a yearning of v’haarev nah! Let the Torah be sweet!

Perhaps this is why it is on Sukkos — the zman simchaseinu that we celebrate the nisuch hamayim. We even climax our zman simchaseinu activities with tefillas geshem and Simchas Torah! Indeed, what could be more important than beseeching Hakadosh Baruch Hu that the waters of Torah that enter our lives be touched with simcha all year long.

Moshe's Finale | A Guest Post

rabbifink — Fri, 25 Sep 2009 15:39:08 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

An Eye on One’s Heart

With the conclusion of the parsha Moshe finishes his soliloquy, beseeching Klal Yisrael to stay the course of Yiras Hashem and Shmiras Hamitzvos. After 40 years of leadership, the prose of Haazinu and indeed all of Sefer Devarim was to be his epitaph and our eternal inspiration.

The Torah tells us that after Moshe Rabbeinu concluded his message he framed his final instructions by saying, “simu livavchem l’chol hadivarim asher anochi mei’id bachem hayom asher titzavum es bineichem lishmor la’asos es kol divrei Hatorah hazos” — And Moshe concluded his words and said, “now place them on your heart… that you should transmit them to your children.”

In defining the structure needed for effectively conveying our Mesorah to our children, Moshe did not merely say to heed his voice and follow his directions. Rather, he said to take the message to heart. Why?

Rashi explains that Moshe Rabbeinu was expressing a powerful message for Chinuch Habanim, educating our children. Tzarich adam sheyihiyu einav v’aznav v’libo michuvanim l’divrei Torah! Yes, to transmit our heritage one must have his eyes, ears and heart tuned in to the powerful lessons of Torah.

Lip service alone won’t do. A Torah lifestyle has to be seen as relevant in all aspects of our lives. Yiras Shamayim has to be heard as the natural sound of our daily Avodah. Indeed, our dveikus b’Hashem has to be so palpable that it can be felt, heart-to-heart in our home and on the job. Our children will then sense and absorb this multi-modal lesson and live it as well.

So how does one get there? Upon closer examination Rashi leaves us with an even more profound message. In commenting on the posuk and the need to “simu livavhchem” to engage your heart in avodas Hashem, Rashi presents a vital sequence. First he tells us sheyhyu einav—that your eyes must be focused on your relationship with Hashem and His Torah. Without training our outlook, refining our vision and conditioning our perspective to a Torah point of a view we will never get our heart into to it.

Our avoda starts with our eyes. With seeing ourselves and the Ribbono Shel Olam as relevant, personal meaningful and loving. We can then “hear” what he wants from us and we can feel with a full heart our deep closeness to Him and His closeness to us. After all, if we only knew how much Hashem Yisborach loved us, we would never do anything wrong.

Moshe Rabbeinu’s paradigm for Chinuch is as relevant today as it was the first time he spoke these words. When it comes to our yiddishkeit It is not enough to know. We must have heart. To get there we must develop our outlook. Indeed, it is vital for children to see and hear the living words of Torah in our lives.

In so doing we will be zoche to a g’mar chasimah tova, lanu ul’chol Yisrael.

I Think I Can | A Guest Post

rabbifink — Fri, 18 Sep 2009 20:04:43 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a (hopefully) weekly Dvar Torah (Torah “Thought”) series.

I Think I Can

With the Yamim Noraim upon us, our thoughts and deeds turn to preparations for the yemei hadin. This is the season of “Dirshu Hashem bihimatzo.” We seek to reconnect to the Ribbono Shel Olam, Who lovingly awaits us kaviyachol with open arms.

Indeed, He gifted us the mitzvah of teshuva so that we could return to Him with love. It is a priceless gift. However, looking back over a year past the task seems daunting.

Can we really recall our every action? Can we justify our every endeavor from Rosh Hashannah past till present? How do we rectify our mistakes? Where do we begin? Last week’s Torah portion, Parshas Nitzavim offers a clue.

The Torah describes the great chesed of Hashem Yisborach, for making the mitzvah of teshuva so easy. We are taught lo bashamayim hee lamor mi yaaleh lanu hashamyima. The mitzvah of teshuva is not a distant, far away concept far off in the sky that we require a leader to ascend to the heavens and show us the way. Rather, bificha ubilvavcha lasoso — it is in your reach and very near to you; it is in your mouth and your heart to achieve.

Our Rabbis marvel at this unusual expression. It seems to be backward. Shouldn’t Teshuva first begin in the heart and then be expressed by one’s lips? Don’t we have to first feel before we make commitments to change. Why is it reversed? They explain: the most difficult part of the Teshuva process is getting started. Before we begin, we must generate the self confidence that we can truly be better and improve. We must encourage ourselves to take those first few steps down the path of Teshuva. Like the little engine that could, we must tell ourselves, “I think I can—I think can.” In fact, teshuva is not as much about result as it is about effort.

The Rambam in Hilchos Teshuva explains to us how we all have free choice to choose right or r”l wrong. He then states (Hilchos Teshuva 7:1) Ho’eil urishus kol adam nisuna lo k’mo shbearnu yishtadel adam la’asos teshuva – since each person has free choice as we explained each individual should try and do teshuva. The mifarshei HaRambam wonder, if we all have choice then we must do teshuva. Why does the Rambam insert the word “try” into his exhortation that we all repent? Is just trying enough? The answer is absolutely, yes! Teshuva is all about in the effort. Too often, people give up even before they start. They think that change is too difficult or too late. The Rambam’s message and that of thr parsha—if we just try, one step at a time, we can succeed. B’phicha ubilvavcha la’asoso — tell yourself you can and iy”H you will. L’shana tova tikaseiv v’seichaseim.

Interdependence | A Guest Post

rabbifink — Fri, 11 Sep 2009 15:38:46 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a (hopefully) weekly Dvar Torah (Torah “Thought”) series.

Arvus

As a part of Moshe’s last words of chizuk and reproach to Am Yisrael, we are told that there will be a time when we will r”l stray so far from the Ribbono Shel Olam that Hakadosh Boruch Hu will be doubly hidden from us. Bereft of feeling His presence we suffer terrible tragedy. What are we to do? We are to turn to Torah. The “song” written for us to sing in our most difficult days. Indeed, Chazal teach us, Barasi yetzer harah borasi Torah tavlin. This maxim reminds us that the power of Torah and learning can help us overcome every obstacle.

Interstingly, the Kli Yakar expands on this theme and wonders what was the critical avierah that put us over the edge. Where did we lose it? What caused us to drift so far away? His poignant answer is wake up call to each and every Jew.

Our failure, says the Kli Yakar, is a breakdown in our arvus – in our interdependence, when our sense of national identity becomes misplaced. Tragedy is born when we stop loving other Jews unconditionally and instead, despise them for their short comings. We feel as if another Jew’s faltering is a personal affront rather than a shortcoming to help be corrected. The pain we feel as we see another Yid do an aveira should inspire us to reach out with love and help him reconnect to Hakadosh Baruch Hu. If, however we feel his behavior makes him unworthy of being part of the Am Segula we ourselves become diminished and distanced from Hashem Yisborach. Indeed, when our sense of arvus is dependent on what is good for me rather than what is good for the Ribbono Shel Olam we are in big trouble.

Arvus, explains the Kli Yakar, like almost every middah, is a double edged sword. We can view cheit as loathsome but not the chotei – the sinner. Our successful application of this mantra and every Torah standard is always dependent on our outlook. Tov ayin hu yivorach – the one with the positive attitude is the recipient of blessing. We can be selfish or selfless. It simply depends on whether we are positive or negative in our perspective. As such, we are guided, when you feel Hashem is far away sing the song of Torah which Hashem Yisborach gifted us unconditionally. Realize that by looking at the goodness in others you will find the goodness in your self and be the recipient of goodness from Hakadosh Barush Hu Himself. There is no better formula to help us be zoche to a ksiva vchasima tova lanu ul’chol Yisrael.

Pacific Jewish Center | Rabbi » Guest Post

A Total Education | A Guest Post

Parshas Toldos A Total Education

God is With You | A Guest Post

Parsha Vayeira Elokim Imcha

Breaking Through Barriers | A Guest Post

Parshas Kedoshim Elohei Masecha

Glued to G-d | A Guest Post

Parshas Metzorah The Mishkan Within

What’s In a Name? | A Guest Post

Parshas Shmos What’s in a Name

Abraham As A Role Model For Making Choices | A Guest Post

Parshas Vayera

Reaching Out and Growing Forth

Building a City | A Guest Post

Parshas Bereishis

The Chinuch Environment

Yom Kippur in Fall River | A Guest Post

Personal Responsibility | A Guest Post

Parshas Korach

Personal Responsibility

To Serve With Song | A Guest Post

Parsha Beha’aloscha

Nisunim Nisunim

You Eat What You Are | A Guest Post

Parsha Behar Bechukosai

V’tzivisi Birchasi

Our Symbiotic Existence | A Guest Post

Parshas Vayakheil Pikudei

Mirror Worlds

The Sweet Smell of Simcha | A Guest Post

Parshas Titzaveh – Parshas Zachor

Pitom Hakitores

Make a Difference, Just Do It | A Guest Post

Parshas B’shalach

Lasting Inspirations

Borrowing For Success | A Guest Post

Parshas Bo

Borrowed Success and a Shared future

"The Thief" Part II | Why Not Be A Thief?

A Guest Post By The Thief

"The Thief" Part I | Always a Thief

A Guest Post By The Thief

Not Done Yet | A Guest Post

The Grass Is NOT Always Greener on the Other Side | A Guest Post

The Fall into Exile

Put Your Heart Into It | A Guest Post

Lev Tahor, A Pure Heart

Sukkos: Holiday of Happiness | A Guest Post

Sweet Waters of Torah

Moshe's Finale | A Guest Post

An Eye on One’s Heart

I Think I Can | A Guest Post

I Think I Can

Interdependence | A Guest Post

Arvus

Parshas Toldos
A Total Education

Parsha Vayeira
Elokim Imcha

Parshas Kedoshim
Elohei Masecha

Parshas Metzorah
The Mishkan Within

Parshas Shmos
What’s in a Name