Rabbis' Blog

We just received the Torah anew for the 3,337th time on the holiday of Shavuot. Since Torah is an eternal guide for life relevant for all times and places, I would expect the Torah reading for this Shabbat would be super appropriate to us here and now. However, at first glance, this week’s parsha opens with a ritual that seems narrow in focus and interesting only to Jewish history buffs.

The opening narrative of the fourth book of the Torah, Bamidbar, is about Moses and Aharon counting the Israelites in the Sinai desert shortly after the inauguration of the Mishkan (Holy Tabernacle). Three separate censuses were taken at the time. First, all Israelite men aged 20 through 60 were counted, excluding the Levites. Then all Levite males aged one month and older were counted. As the “Kings' Legion” who served in the Mishkan as priests and supporting staff like musicians, singers, guards, and porters, they were designated to be counted differently.

Finally, the men of the three Levite families of Gershon, Kehos, and Merari aged 30 to 50 were counted separately. This elite cadre of men was tasked with transporting the Mishkan through the desert. Each time the divine cloud lifted, signaling it was time for the Israelites to journey closer to the Promised Land, the Levites dismantled the Mishkan, transported it, and set it up at their next destination.

This week’s parsha opens with the census of this divine moving team. I always wondered how this piece of information is relevant to us today. After all, this team was only operational for approximately forty years, so why does the Torah focus so much on it?

Here is the deal. The forty years in the desert served as the template for life. After we received the Torah at Mt. Sinai, G-d set up the Israelite camp and the process of its journeys through the wilderness as a guide to how we as a nation and as individuals can navigate the wilderness of life.

The wilderness is an area devoid of, and often hostile to, human habitation, cultivation, or significant use, and is a metaphor for any time, place, or thing devoid of divine meaning and purpose. G-d gave us the Torah in the wilderness to illustrate that the goal of Judaism is to reveal divine purpose in everything, even in the mundane and hostile. This is accomplished by carrying the Mishkan, the embodiment of holiness, into the mundane. Instead of battling impurity and evil through condemnation or persuasion, we transform it all through observing a Mitzvah or learning and teaching Torah, the embodiment of divinity we received at Sinai.

Reading about the divine moving team that did their holy work in the desert so many years ago is super relevant today. It reminds us that we are all divine porters, tasked with the mission of bringing Torah and Mitzvos to every corner of the spiritually desolate wilderness of our world, allowing the brilliant divinity inherent in every single Mitzvah and every word of Torah to transform it into a lush garden of divine peace and tranquility for all.

A prince once fell in love with a princess and wished to marry her, but she was stranded in a market of tanneries. Royals never entered the area because of the terrible odors of the tanning process, but because his beloved bride was there, the prince considered the foul stench pleasant and sweet like the most aromatic scents. He ran into the market to be with his bride.

This fairytale-esque story is a metaphor taught in the Zohar to describe the relationship between G-d and the Jewish people during the times of exile.

In this week’s parsha, we read about G-d’s covenant with the Jewish people. If we diligently study Torah and joyfully observe the commandments, we will merit long, prosperous, and peaceful lives in the Holy Land. But if not… what follows is a lengthy list of intense curses to befall the nation culminating in exile from the homeland.

Yet, the nuanced language of the curse of exile expresses one of the most vital characteristics of our divine relationship with G-d.

“I will have treated them reciprocally with stubbornness and brought them into the land of their enemies.” (Leviticus 26:41)

The eleventh-century commentator Rashi points out that instead of saying “sent them to the land of their enemies,” G-d says, “I Myself will bring them.” This does not conjure the image of an insulted monarch banishing his child to wander the wilderness while he bitterly stews in his rage in the comfort of his palace. Even when G-d needs to banish us from our true home, He comes into exile along with us, despite the spiritually foul odor.

Rashi continues: This is a good matter for the Israelites, so they should not say, “Since we are exiled among the nations, we may do as they do.” I will not allow them to do so, but I will appoint My prophets to bring them back under My wings, as it says: “That which enters your mind will never happen, that which you say: ‘Let us be like the nations….’ As I live, declares G-d, so with a mighty hand…I will rule over you.”

Although we are surrounded by spiritual and moral decay and filth, we must remember that its impact on us is never internal. It is only external, like the impact of a foul smell. When we reject the temptation of assimilation and continue to study Torah and observe Mitzvot while still in exile, we connect with G-d, who is present with us in the dark and difficult times, thus transforming the spiritual stench of exile into the most pleasing spiritual aromas.

But just as the prince in our story would never dream of marrying his beloved bride in the filthy corridors of the tannery market despite his blinding love for her, so too, G-d plans to imminently bring us back home. He only seeks to hear us demand and cajole for that blessed moment, and for us to do our part to hasten the onset of the era of redemption when peace and tranquility will reign for all.

On Tuesday, when I arrived at City Hall for the City Council meeting, I was holding an ARK giving box to give charity before delivering the invocation. City Representative Art Fierro said to me, "Rabbi, those boxes are everywhere!" He even displayed his ARK on the dais during the invocation and the pledge of allegiance. A month ago, Mayor Renard Johnson gifted these ARK giving boxes to 1,300 city employees in observance of Education and Sharing Day, and clearly, they are very popular because of the message they represent, which is connected to the hero of today’s holiday of Lag B’Omer.

We celebrate the legacy of the great Rabbi Shimon Bar Yochai, a Talmudic scholar of epic proportions, best known for being the author of the Zohar and the father of Kabbalah, Jewish mysticism. When he was overheard criticizing the Roman Empire and was sentenced to death, he hid in a cave together with his son, Rabbi Elazar, for thirteen years.

When the decree was annulled, the two sages emerged from hiding, transformed men. Thirteen years of non-stop Torah study elevated them to unparalleled spiritual heights. Yet, despite his superior spiritual status, Rabbi Shimon inquired whether there was any way he could be helpful to the local population. The citizens of Tiberias suggested he visit their town to attend to a matter of significant inconvenience.

In this week’s parsha, we learn of the laws concerning Kohanim, the descendants of Aharon the High Priest who would serve in the Holy Temple. Required to be in a state of ritual purity, they are barred from attending funerals or being in close proximity to a grave (with few exceptions).

The main road of Tiberias was off limits for Kohanim because the marker of an old grave had vanished, and no one recalled its exact location. Hence, the local Kohanim were forced to make a long and inconvenient detour to circumvent the suspected grave. Miraculously, Rabbi Shimon located the grave, and the decades-long problem was finally solved.

What is striking about this episode is that, upon rejoining society, Rabbi Shimon immediately searched for ways to be helpful and worked hard to correct a problem that impacted very few people in town.

Instead of waiting to be asked, seek ways to give. Be alert for the opportunities that abound, and even if your efforts impact even one person, be grateful for the ability you have to put a smile on someone’s face.

This is why having a Tzedaka box in your home and office and putting small amounts of charity into it every day is so important. It helps us begin the day on the right note. Instead of asking ourselves each morning, “What can I make today?” we should ask ourselves, “What can I give today?”

The connection between Rabbi Shimon Bar Yochai as the patriarch of Jewish mysticism and the paragon of initiating goodness and kindness is significant. His teachings are the primer for the awareness of G-d to reach every human being, which will happen when Moshiach comes, and increasing in acts of goodness and kindness is the best way to hasten the advent of that blessed era.

May the tremendous merit of Rabbi Shimon Bar Yochai bring blessings to us all, and inspire us to our part in preparing the world for the ultimate redemption through Moshiach, when peace and tranquility will reign for all.

“G-d is in the details” is an idiom often attributed to a German architect whose buildings are masterpieces of proportion and detail. Although an appreciation for art and creative vision is necessary to craft beautiful things, the true grandeur of anything will depend on the mundane, tiny, and often hidden details.

As I studied the two Torah portions we read this week during Shabbat services, I realized this idiom is more accurate than we’d think. Not only are success and beauty in the details, but literally “G-d,” the realization of the purpose of creation and its perfection, is in the details of life.

The first portion, Acharei Mos, opens with the Holy Temple service of Yom Kippur, the holiest day of the year. The Kohen Gadol (High Priest) represented the entire nation in the holiest place on earth, achieved atonement for them, ensuring a good and sweet new year. After describing the dramatic process, the Torah extolls Aharon the High Priest for following the formula meticulously, down to the minutest detail.

The second portion, called “Kedoshim” which means “holy,” opens with the statement “You must be holy, for I, G-d, your G-d, am holy.” What follows is a list of 51 Mitzvot that run the gamut of Shabbat observance and monotheistic devotion to having accurate scales and abstaining from gossip. If you thought holiness meant running away from life and meditating on remote mountain peaks, you must know that conducting your business honestly, helping the poor, and giving proper advice is the real deal.

This past Shabbat, Rabbi Shalom Lipskar of Bal Harbor, Florida, passed away. He was an iconic Chabad emissary who served as a mentor and inspiration for so many and was the embodiment of the possibility for the average guy to live life to its fullest. His accomplishments are legendary, and I have been spiritually enriched reading about him. For me, this story he shared from his teenage years encapsulates everything you need to know about living a life of meaning and purpose.

As a seventeen-year-old student studying Chassidic teachings and training in its application, Rabbi Lipskar started to engage in “Iskafya” – loosely translated as self-restraint – a fundamental aspect of spiritual refinement and divine service. Iskafya is promoted in Chassidus as the way to become holy and the formula for perfecting the world and ushering in the era of Moshiach. The problem was, his frame of reference for Iskafya was stories of legendary Chassidim physically depriving themselves, and living this way to an extreme was hurting him.

When he had a private audience with the Rebbe to receive a blessing for his birthday, the Rebbe explained that he had misunderstood Iskafya. “Iskafya means to not waste your time, to not do what you want, and to eat healthy,” the Rebbe said.

Iskafya is a principle, not a lifestyle. Appreciating that every detail of life can and should be harnessed in the service of G-d. Living this way joyfully sets you on a path to true spiritual fulfillment and holiness. Whereas in previous generations this service may have looked more dramatically ascetic, today it’s achieved through mastering the nuts and bolts of living a focused and productive life, because G-d is revealed through us in this world, specifically in the small details.

This week, I had an interesting experience with social media. WhatsApp Status is a feature on the messaging app that allows users to post temporary updates that disappear after 24 hours, visible only to their contacts. I went fishing for tips on mastering the art of utilizing time by posting a question on my WhatsApp Status: What tips have worked for you to master the art of utilizing your time properly?

As friends and family responded to me privately, I posted screenshots of the responses to my WhatsApp Status, and it blossomed into a wide-ranging conversation on this topic, from practical tips to in-depth analyses on why many struggle managing their time.

From the many massages I received throughout the week in reaction to this slow-motion, completely anonymous conversation, I learned that even very successful people struggle with mastering their time, and that time is a commodity everyone wishes they utilized better.

I found it providential that the day I started this conversation had a unique relation to the topic. In 1943, the Rebbe published a special calendar with short Chassidic teachings, anecdotes, or customs for each day of the year called Hayom Yom. Here is the entry for this past Tuesday, the first day of Iyar:

At a chassidic gathering during the period of Sefirat HaOmer, in the 1890s with the fifth Chabad Rebbe, Rabbi Shalom Dov Ber Schneerson, known as the Rebbe Rashab, someone said: "The students of the Alter Rebbe (the founder of Chabad) were always keeping count." The Rebbe Rashab commented: "That idea characterizes man's divine service. The hours must be 'counted hours,' then the days will be 'counted days.' When a day passes, one should know what he has accomplished and what remains yet to be done... In general, one should always see to it that tomorrow should be much better than today."

Starting from the second day of Pesach, we are instructed to count 49 days, or seven weeks, and celebrate the 50th day as the holiday of Shavuot. This 49-day counting period, called Sefirat HaOmer, is not the only context in which Jews count. We count six days of the week and rest on the seventh. When living in Israel, we count six years of agricultural work and observe the seventh as a Sabbatical year without working the fields.

However, Sefirat HaOmer is unique in that it requires every individual to make a blessing and intentionally count the days, and every individual keeps track of their own count. Whereas Shabbat happens for everyone the same, with Sefirat HaOmer there are scenarios where someone may be on a different counting schedule than the rest, and even celebrate Shavuot on a different day! Crossing the international date line during this period can complicate Shavuot observance. Read more about this here and here.

My weeklong conversation about time management helped me appreciate the correlation between “counting the hours and days” of life and the unique style of the counting we do with Sefirat HaOmer. Everyone must do it, but everyone must do it in their unique way. There is no one-size-fits-all formula for mastering time, because time is extremely personal. Although I went fishing for practical tips - and still need to decide which tips work for me - I reeled in much more than that. The appreciation that time is the most individual and personal treasure I have, and every moment G-d grants me is mine to fill in ways no one else can.

I’d love to hear what has worked for you to master the art of best utilizing your time. Thank you in advance!

This week, the Annor Family Discount Store opened in Lubbock, Texas, and an article from a local podcaster about the grand opening illustrated a deep lesson from this week’s Parsha Shemini.

When the Israelites constructed a golden calf and served it as a deity, G-d’s presence, which had permeated the camp since the revelation at Sinai with the Giving of the Torah, disappeared. After Moshe succeeded in securing their forgiveness from G-d they were instructed to build the Mishkan (holy tabernacle) to serve as a conduit for G-d’s presence to return to the camp. After months of preparations, Moshe constructed the Mishkan and officiated the daily services for seven days, but G-d’s divine presence did not dwell in the edifice. Only on the eighth day, after Aharon, his brother, was initiated into the priesthood and offered a calf as a sacrifice, did G-d’s presence return.

Why was Moshe’s service not sufficient to trigger the revelation of G-d in the Mishkan?

While idolatry in its crassest iteration and ritual relevance means serving a physical image or object as a deity, its origins and core philosophies are more nuanced than that. The first humans interacted with G-d and did not doubt His existence, power and relevance, but later generations started viewing the forces of nature as independent and powerful conduits for G-d’s blessings. They reasoned that these forces are like waiters in a restaurant. Just as it is appropriate to respect, appreciate, and tip the waiter to get good service, even though the meal is provided by the restaurant owner, the same is true for the sun, moon, stars, clouds, and rain. From there, it was a slippery slope to bowing down to molten images of the sun and all the other nonsense they came up with.

Their mistake was comparing nature to human waiters instead of correctly comparing them to tools and computers. Just as one would never genuinely credit a hammer for banging a nail into place or a computer software for producing accurate data, crediting nature for providing for our needs, or a business venture as the source of income, is similarly misguided. While we must engage in agriculture, commerce, and research on nature's terms, it must be done primarily on G-d’s terms, because every component of nature, and every man-made mechanism, is G-d’s tool to provide us nourishment, health, wealth, and peace. Thinking differently sets everything up to be a potential idol.

That’s why Aharon and the sacrificial calf, both associated with the scandalous golden calf, were necessary for G-d to once again dwell among the people. To illustrate that our G-d consciousness must be all immersive. We must feel G-d’s presence and act accordingly not only when we study Torah, do a mitzvah, or pray at the synagogue, but even in the “potential idols” of our mundane daily lives of eating, sleeping, exercising, working, and relaxing.

Which brings me back to the new discount store in Lubbock. Yesterday, the Jewish owners invited Chabad Rabbi Zalman Braun to help them mount a Mezuzah to the door at their grand opening, and Richard Jenkins wrote this in his article on Focus LBK after explaining what a Mezuzah is: We sensed the strength of the Ezer family’s faith in G-d and family the whole time we browsed and mingled with them at Annor Family Discount Store.

When could you feel most Jewish? Whatever you do, whenever and wherever, can and should be your most Jewish experience, provided it is done following G-d’s will and wisdom as articulated in the Code of Jewish Law.

In this week’s parsha, we learn about the construction of the Mishkan, the first portable holy sanctuary, which accompanied the Jews through their forty-year journey to the Promised Land. It was set up permanently in three respective locations until King Solomon built the Holy Temple in Jerusalem, destroyed 410 years later by the Babylonians. After seventy years, the second Holy Temple was rebuilt and destroyed 420 years later by the Romans. The biblical prophets foretold that a third Holy Temple will be built when Moshiach comes which will stand forever.

The fundamental difference between all previous divine sanctuaries and the third Holy Temple is their relationship with the world. While the Holy Temples of the past represented the wholesomeness of Jewish observance and our relationship with G-d, the world they inhabited was far from perfect. War, disease, poverty, and chaos were rampant around the globe, and jealousy, corruption, and hatred plagued all humanity, including the Jewish nation.

The third Holy Temple, however, will inhabit a world of health, prosperity, peace, and tranquility for all. This is the era Moshiach will usher in. Everything humanity can agree to wish for will be fulfilled at that time.

This is the meaning of the short prayer recited at the beginning of our morning prayers and after the Amida prayer: “May it be Your will, L-rd our G-d and G-d of our fathers, that the Holy Temple be speedily rebuilt in our days, and grant us our portion in Your Torah.” The third and final Holy Temple and our service in it represents the blessed era of Moshiach we all crave.

In addition to reading the weekly Parsha Vayak’hel, this Shabbat every congregation will read an extra portion known as Parshat Parah. One of the hallmarks of the Holy Temple was the necessity for anyone who entered it and all participants to be ritually pure. The laws of ritual purity are complex, but the most severe type of impurity occurs when coming in contact with or being under the same roof as a corpse. In addition to immersing in a Mikva, to be cleansed of the impurity of a corpse one must be sprinkled with spring water mixed with the ashes of the Red Heifer, as described in Parshat Parah.

This reading was instituted to remind the Jews living in the times of the Holy Temples to ensure they were ritually pure in preparation for the sacrificial service of the Paschal Lamb which was the centerpiece of the Passover Seder. Although today, in the absence of the Holy Temple, these laws do not apply to observe Passover properly, we continue to read this extra Parsha on schedule because Moshiach may arrive at any moment, perfect the world, rebuild the Holy Temple, and set in motion the original rituals of Passover, including the process of ritual purification. We need to be ready for that.

As we read Parshat Parah, consider the fact that we all can influence and expedite the perfection of the world and the rebuilding of the Holy Temple. In the words of the twelfth-century sage Maimonides, “Each person must view themselves as though the entire world were held in balance and with a single good deed, spoken word or even thought, they could tip the scales” ushering in the era of redemption.

In Israel, the word “protekzia” gets thrown around a lot. It is a Hebraized version of the English word “protection,” which signifies the practice of using connections or "knowing the right people" to gain an advantage, often bypassing standard procedures or requirements. Someone might say "I got the job through protekzia" to mean they got the job because of who they know, not necessarily because of their qualifications.

While it sounds unfair, when surrounded by enemies who wish to destroy you, it is often the only way to survive. At the time of the Purim story, the Jewish people had the greatest protekzia possible. Not only was the Jewish sage Mordechai a national war hero, trusted advisor to the king, and the judge at the palace gates, but his cousin Esther was the queen to King Achasveirosh, who ruled over the whole civilized world! Jews had never had such proximity to global power before that era or after.

Yet, specifically at a time when the Jews enjoyed such protekzia, they were faced with their greatest existential threat ever. Every Jew was Achashveirosh’s subject, and his prime minister, Haman, masterfully manipulated him to decree that every Jew be killed on the same day. There was no way to escape and no way to hide. How does this match up with the privileged position Jews enjoyed at the time?

The Roman Emperor Hadrian once expressed to Rabbi Yehoshu ben Levi how impressed he was with the Jews. “They are like a lone sheep surrounded by seventy wolves who want to tear it apart, yet they manage to survive!”

Rabbi Yehoshua rejected the emperor’s inference that Jewish survival was due to Jewish smarts. “This proves the greatness of the shepherd - G-d - who protects the sheep from the wolves.”

The Purim story recorded in the Megillah opens with the lavish 180-day feast King Achashveirosh hosted for his empire, followed by the 7-day feast he hosted for the inhabitants of his capital city, Shushan. The Jews were welcomed to the feast and provided kosher food and wine to dine on. For many, it was the highlight of their new existence as subjects to a foreign king. They felt protected by the global monarch who honored them with an invitation to the palace and felt no need to place their faith and trust in G-d anymore.

This attitude was like the proverbial sheep leaving the shepherd to stand under the protection of a friendly wolf. Inevitably, the “protector wolf” and the other wolves will tear it apart as they always wanted to. The sheep's demise is not a punishment for leaving the shepherd but rather the natural consequence of its choice.

Haman’s decree of annihilation was the natural outcome of the Jewish overdependence on their high connections. Therefore, Mordechai and Esther first inspired the Jews to repent, pray, and refresh their commitment to Judaism before “pulling the strings” in the palace.

The enduring lesson is clear. While protekzia is necessary, we must remember it is only a tool for G-d’s blessings of security and prosperity to flow to us. Our priorities must be invested in Torah study, Mitzvah observance, and ensuring our children receive the best possible Jewish education. Only this will guarantee Jewish survival forever.

On Tuesday, March 4,  a delegation of 17 Chabad rabbis from throughout Texas traveled to Austin to witness all three branches of the Texas state government dedicate the Rebbe’s upcoming birthday (four days before Passover; this year it occurs on April 9) as Education and Sharing Day.

Education and Sharing Day recognizes the importance of teaching our young people the values of a moral life and giving to others. For over 40 years, presidents, Congress, and state and local governments have honored the Rebbe for bringing moral and ethical education to the forefront of public discourse by recognizing his birthday as Education and Sharing Day.

Texas Governor Greg Abbott 

“Education entails more than the mere transmission of facts and figures,” wrote Governor Greg Abbott in his proclamation. “Rather it must prepare pupils for a life of responsibility purpose and honor. Few understood this profound truth better than Rabbi Menachem Mendel Schneerson, the Lubavitcher Rebbe. A scholar and leader, he strove to advance a mode of education rooted in both knowledge and virtue. He believed that learning should inspire students to a higher calling and uplift others. His work touched lives throughout the world, and his vision resonates to this day.”

Texas Senate

In the Texas Senate, Senator Cesar Blanco from El Paso introduced Senate Resolution 44 in honor of Education and Sharing Day, and several senators acknowledged and welcomed their local rabbis to the Capitol.

“This year marks the 75th anniversary of his leadership of the Chabad-Lubavitch movement,” reads the Senate resolution. “‘Chabad’ is an acronym of three Hebrew words for “wisdom, understanding and knowledge.” The name "Lubavitch" comes from the city which served as the movement’s headquarters for over a century and means city of love. Of all the ethical values which inform our civilization, none is more important than love - love of wisdom, love of humanity, and love of our Creator. These values have guided the Chabad-Lubavitch movement throughout its history and are the essence of education at its best, and we should be certain to pass on this precious heritage to all young Americans.”

Click here to watch the video.

Texas House of Representatives

That afternoon, Speaker Pro Tempore Joe Moody from El Paso invited me to open the House session with a prayer. (The text of my prayer is at the end of this message.)

Click here to watch the video.

Rep. Moody then introduced House Resolution 351 in honor of Education and Sharing Day and spoke movingly about the importance of educating our children to be good people through daily charity giving. An ARK charity box, together with an explanation card, was placed on every desk in the chamber.

“The Rebbe taught that every individual and every individual action has an impact on our universe,” explained Rep. Moody. “The plastic yellow box on your desk is a giving box, known as an ARK, which stands for Acts of Random Kindness. This box is yours to keep, to fill, and then share the contents with the charity of your choice. Place this in a position of prominence in your home or at your work. It will start a conversation about charity and giving. It instills in us the value of giving. There is no greater way of observing Education and Sharing Day than by making giving a habit in our lives, thereby transforming acts of random kindness into acts of routine kindness.”

Click here to watch the video.

Text of my prayer at the Texas House of Representatives:

Master of the universe, bless all of us gathered here today, and especially the distinguished members of the Texas House of Representatives, who have been chosen to make laws and decisions for the citizens of our state in their noble pursuit of justice and equality. This is not only a civic responsibility but also a holy endeavor. Our tradition teaches of Seven Universal Laws given to mankind by G-d through Noah, including the instruction to foster a moral society governed by law.

These laws also include the importance of serving G-d alone, respecting G-d’s name, and the prohibitions against murder, theft, adultery, and cruelty against all living creatures.

In these unprecedented and challenging times for our nation and for all humanity, we recall the timeless words of my revered teacher and global spiritual leader, the Rebbe, Rabbi Menachem M. Schneerson, whose 75th anniversary of leadership we celebrated last month.

He taught: “Difference need not lead to division. On the contrary, true unity comes from a synthesis of different - even opposite - thrusts. Differences between people are overshadowed by what is common to all of us: we are G-d’s creations.”

Almighty G-d, inspire us all to nurture an environment of love and acceptance. A deeper appreciation that within each individual lies untapped potential. In the words of the twelfth-century sage Maimonides, “Each person must view themselves as though the entire world were held in balance and with a single good deed, spoken word or even thought, they could tip the scales” ushering in the era of redemption as proclaimed by the prophet Isaiah when, “nation shall not lift the sword against nation, nor shall they learn war anymore.”

In the spirit of unity and the power of a single deed, I take this opportunity to place this dollar bill - upon which is printed IN G-D WE TRUST - into a charity box. The charity box reminds us of our obligation and opportunity to be a force of goodness and sharing for our families, our neighbors, and society at large.

Almighty G-d, May our great state serve as a beacon of light, strength and moral courage as we do our part in preparing the world for an era of global peace and tranquility.

Let us say Amen.

The recent news from Israel indicates we experienced a miracle of epic proportions. It seems that the fact bombs exploded in multiple busses and no one was hurt is only the most revealed part of a miraculous web of events that have occurred, the full extent of which we may never properly comprehend.

Since I don’t have access to more information than what is available to everyone on the internet there is no use in me sharing political or security commentary about the thwarted attack. But as a Jew, I have the benefit of learning Torah daily and seeking to understand reality through its prism and I’d like to share my thoughts on last night’s events from that vantage point.

Every weekly Torah portion which is read during synagogue services on Shabbat is divided into seven sections, parallel to each day of the preceding week. The first section is dedicated to Sunday, the second section to Monday, etc., and the final section is dedicated to Shabbat. Also remember that on the Jewish calendar, every day of the week begins the night before, just like Shabbat starts on Friday at sunset. The bus explosions happened on Thursday evening at approximately 9:00 pm which means it was already Friday on the Jewish calendar. Here is what you will find in the sixth section (parallel to Friday) of this week’s section Mishpatim:

“I (G-d) am going to send an angel before you to protect you on the way, and to bring you to the place that I have designated. Be watchful in his presence—heed his voice and do not rebel against him, for he will not overlook your iniquity, since My Name is with him; For if you will diligently obey him and thus do all that I say, I will be an enemy to your enemies and persecute your persecutors.” 

“For My angel will go before you and bring you to the land of the Amorites, the Hittites, the Perizites, the Canaanites, the Hivites, and the Jebusites, and I will annihilate them. You must not prostrate yourselves to their gods nor serve them, nor may you follow their practices; rather, you must shatter their idols and demolish the pillars they have set up to worship as idols. You must serve G-d, your G-d, and I will bless your bread and your water, and I will remove illness from your midst.”

There are no coincidences in the world, especially not in the Torah. In these six short verses dedicated to this Friday, G-d declares our eternal ownership of the Land of Israel, and His promise of divine protection. Our brothers and sisters in Israel are surrounded by millions of enemies who wish to harm them every day, but G-d protects them constantly.

Last night G-d’s protection was felt throughout the world with the “kaboom!” of several empty buses exploding with no casualties. Let us thank G-d for this tremendous miracle and do our part to usher in the era that is described in the final verse of today’s Torah section. Through serving G-d with increased Torah study, mitzvah observance, and encouraging others to do the same, we will merit G-d’s blessings of abundance, and the removal of all “illness” - including the threats of violence and terror from any of our numerous enemies. May this blessed era of Moshiach begin very soon!

This month the U.S. Commerce Department announced it would consider business entities owned by Jews to be “minority business enterprises.” The advocates for this new policy argued that since Jews make up about 2.4% of the American population, they should therefore benefit from business grants geared towards ethnic minorities in this country.

In a society that values labels and categories, defining whether Judaism is a religion, culture, nationality or ethnicity is an ongoing debate. Without expressing an opinion on this matter, I’d like to highlight a seemingly small detail in this week’s parsha that sheds light on the unique nature of the Jewish nation and the importance of every individual Jew.

Two weeks before the exodus from Egypt G-d commanded the Jewish people to slaughter a lamb or sheep on the fourteenth of Nissan as a sacrifice and to smear its blood on their two doorposts and lintel. That night they would eat the roasted meat with Matzah and Maror and remain indoors until morning, while G-d killed all the Egyptian firstborn sons; the final plague that would break Phraoh’s obstinacy and pave the way for the long-awaited redemption.

The blood on the Jewish doorways that night served as a signal for G-d to not strike the inhabitants of their homes, as the verse states: “The blood will serve you as a sign on the houses in which you are: I will see the blood and I will mercifully pass over you, and there will be no destructive plague among you when I strike Egypt.” (Exodus 12:13)

There were, however, certain exceptions to the rule. The eleventh-century sage Rashi notes that the precise wording of the verse indicates that if an Egyptian firstborn son was spending the night in a Jewish home, he was killed in the plague, despite the blood on the doorposts. And if a Jewish firstborn son was spending the night in an Egyptian home, he was saved despite the fact there was no blood on the doorposts of that home.

While this seems like a technicality, it reveals something radical about G-d’s love for every single Jew. Imagine how assimilated and lost a Jewish child must be to be spending the night in an Egyptian home on the eve of Exodus! While millions of Jews were observing the first Seder in history, this guy turned his back on his people and hung out with their enemies!

And yet, G-d saved this Jew and invited him to join his brethren in the redemption from Egypt, to be present at the revelation at Sinai, and to be an integral part of the Jewish nation.

This teaches us the unique value of a Jew, which transcends all quantifiable measures of observance or stated allegiance. A Jew remains a Jew no matter what, and we all have the mandate and privilege to inspire and welcome even the most stubbornly assimilated ones to acknowledge their heritage and become active participants in Torah study and Mitzvah observance.

On Tuesday, at Rep. Elise Stefanik’s confirmation hearing for ambassador to the U.N. the following exchange happened with Senator Chris Van Hollen.

Van Hollen: “Do you subscribe to the view… that Israel has a biblical right to the entire West Bank?”

Stefanik: “Yes”

Van Hollen: “[This is] a view that was not held by the founders of the State of Israel.”

While I commend Rep. Stefanik for publicly declaring the truth and am delighted that many in the new administration share this view, this part of Senator Van Hollen’s response was unfortunately on target. Not only did the state founders not publicly declare this view, but it remains virtually absent from the official public relations talking points of its representatives until today.

If the representatives of the United States are publicly proclaiming the truth, the time has come for Israel to do the same, publicly and unabashedly. Now is a good time to correct this historic and tragic error.

This week’s Torah portion Vaeira opens with G-d’s promise to the Jewish people they will be redeemed from Egyptian slavery and inherit the Promised Land. “I will bring you to the land regarding which I raised My hand to swear that I would give it to Abraham, Isaac, and Jacob, and I will give it to you as a heritage; for I am G-d.’”(Exodus 6:8)

The land is ours. Not because it was a Jewish state 3,000 years ago. Not because ever since then there has been a continuous Jewish presence. Not because the United Nations agrees that this is the Jewish homeland. Not because an independent state was proclaimed in 1948. These facts, when devoid of the true basis of our claim, fail to hold firm in the current struggle. The basis of our right to the land is that G-d, the Creator of the world, gave it to us as an eternal inheritance, as recorded in the Torah.

Israel is facing tremendous challenges. We hope and pray for G-d’s protection, and that true peace and tranquility reign there for all. However, we must know and appreciate why Jews belong there in the first place, and be open and candid about it. Even if Israel’s detractors and enemies refuse to share these beliefs, they will certainly respect Israel for being honest in its beliefs.

While it would be wonderful to influence Israeli society with this, I believe this message is relevant to every Jew in the world. Although I discourage engaging in useless debates on the topic, every Jew automatically represents Israel to a circle of friends and acquaintances. Just being confident and secure with the knowledge that we have the strongest, irrefutable claim and right to the land is enough to project this truth to everyone and make an impact.

I highly recommend watching this video entitled Israel's Deed of Ownership | The Rebbe's Roadmap to Peace, Episode 1 to appreciate this perspective’s fundamental truth, intellectual depth, and practical relevance.

These days are very intense for so many. The terrible war that started on October 7th is at a critical juncture and, with so much on the line, there are furious debates and conversations about the proper path forward. Upon reflection, it seems pointless for the masses to discuss these matters at all. We are not military strategists, government operatives, political leaders, or diplomats, so why do we even invest so much emotional energy in talking about issues we cannot practically influence?

Democracy is about representative government. The vast majority of the citizenry cannot formulate plans for building roads and bridges, setting up a healthcare system, or training and maintaining an army to maintain security, so we hire people to work in government to do the job for us and leave the nuts and bolts of accomplishing these goals to these professionals.

However, decisions must be made, and the human choices these elected professionals make will be determined by the values they believe in and live by. Every citizen in any democracy has a civic duty to vote for a representative who will represent his or her value system in government. Every individual must understand their value system well and discuss and debate it. Even if you don’t have the solution to every problem, you have the right and obligation to analyze every choice made by your representative government and determine if it fits with your value system.

In this week’s parsha, we learn how G-d communicated with Moshe at the burning bush and instructed him to lead the Israelites out of Egyptian slavery to freedom. During the dialogue, Moshe asked to understand the purpose of this redemption. Could their pain and suffering not go away while they stayed where they were?

G-d responded they needed to leave Egypt in order to come to Mt. Sinai and receive the Torah. It was not just about leaving the construction sites and settling in a land flowing with milk and honey. The Israelites were destined to break away from the flawed and corrupt worldview and culture of their Egyptian hosts and receive the Torah which would provide them a true and holistic approach to reality. A worldview that would hold true through the test of time, trial, and tribulation. A divine gift that would enable them to be a light unto the nations and prepare the world for an era of true peace and tranquility.

This is the value system we must know well and apply because these are the only values that can ensure security and prosperity for Israel and Jews around the world. The more familiar we are with the Torah’s value system, the better equipped we are to empower the decision-makers to make the right choices. Even Jews who have no right to vote in Israel’s elections can impact the zeitgeist of our brethren in the Holy Land, and familiarity and fluency with our heritage are critical.

I invite you to join me at Chabad on Tuesday, January 21 at 7:00 pm for an enlightening multimedia seminar entitled “How Israel Wins - The Lubavitcher Rebbe’s Vision for Achieving Lasting Peace.” Instead of discussing the specifics of what Israel’s politicians or the IDF should do today, tomorrow, or next week, we will discover how the Rebbe articulated the Torah’s principles with which we can appreciate the grim reality in the Middle East and the proper approaches to solving the many problems we face as a nation. Dinner will be served.

Please click here to register.