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With Hashem's help, we will not give up!

rivkacoi_admin — Mon, 09 Jun 2025 22:54:31 +0000

*With Hashem's help, we will not give up*!

There is a principle: (סופו נעוץ בתחילתו ותחילתו בסופו) ."Their end is attached to their beginning, and their beginning to their end". The end and the beginning are connected to one another. Even the beginning and end of each book of the Torah are connected and there is a common theme between the opening and closing sections.

Pekudei is the last parsha of the book of Shemot. Therefore, we must find the connection between the end of the book of Shemot and its beginning.

At the beginning of the book of Shemot, we find the story of Pharaoh's daughter who stretched out her hand to take the baby she saw in the Nile River. It is written: "וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְהַאֲחוֹתֶיהָ הִתְהַלַּכְנָה עַל־יַד הַיְאֹר וַתִּרְא אֶת־הַתֵּבָה בַּגֹּמֶא וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶנָּה" (Shemot 2:5). The commentary on the words "and she sent her arm (amata)" quoted by Rashi expounds the word (amata to mean arm and the verse to means that her actual arm elongated many cubits.

את אמתה. …… וְרַבּוֹתֵינוּ דָּרְשׁוּ (סוטה שם), לְשׁוֹן יָד, …. דָּרְשׁוּ אֶת אֲמָתָהּ – אֶת יָדָהּ, וְנִשְׁתַּרְבְּבָה אַמָּתָהּ אַמּוֹת הַרְבֵּה: (רש"י שמות ב' ה')

At the end of the book of Shemot, the Mishkan was completed and ready for be erected, but no one was able to raise it up, since it was so heavy. Therefore, it was brought to Moshe to deal with erecting it.

How was Moses supposed to raise up something so heavy, when everyone together had failed?

Rashi tells us (39:33) that God told him: "Put your hand to it, and then it will stand up by itself" (שְׁמוֹת ל״ט:לג, Shemot 39:33):

ויביאו את המשכן וגו'. שֶׁלֹּא הָיוּ יְכוֹלִין לַהֲקִימוֹ; וּלְפִי שֶׁלֹּא עָשָׂה מֹשֶׁה שׁוּם מְלָאכָה בַמִּשְׁכָּן, הִנִּיחַ לוֹ הַקָּבָּ"ה הֲקָמָתוֹ, שֶׁלֹּא הָיָה יָכוֹל לַהֲקִימוֹ שׁוּם אָדָם מֵחֲמַת כֹּבֶד הַקְּרָשִׁים, שֶׁאֵין כֹּחַ בָּאָדָם לְזָקְפָן, וּמֹשֶׁה הֶעֱמִידוֹ; אָמַר מֹשֶׁה לִפְנֵי הַקָּבָּ"ה אֵיךְ אֶפְשָׁר הֲקָמָתוֹ עַ"יְ אָדָם? אָמַר לוֹ עֲסֹק אַתָּה בְּיָדְךָ, וְנִרְאֶה כִּמְקִימוֹ וְהוּא נִזְקָף וְקָם מֵאֵלָיו, וְזֶהוּ שֶׁנֶּ' הוּקַם הַמִּשְׁכָּן (שמות מ') – הוּקַם מֵאֵלָיו; מִדְרַשׁ רַ' תַנְחוּמָא: (רש"י שְׁמוֹת ל״ט:לג)

They brought the mishkon, etc. — for they were unable to erect it. Because Moshe did no work whatsoever in the mishkon God left it for him to erect, for no man was able to erect it because of the weight of the planks for no man had the strength to stand them up, but Moshe stood them up. [Actually, Moshe himself could also not do it but…] Moshe said to God: How is it possible for man to erect it? [Whereupon] He answered him: “You busy yourself with your hand”! It appeared as if he (Moshe) had erected it but it had stood upright of its own. This is what is meant by what is said: “The mishkon was erected” — it was erected on its own. From the Midrash of Rabbi Tanchuma.(Rashi , Shemot 39:33 )

Now, at the beginning of the book of Shemot, we see that Pharaoh's daughter performed an impossible task when she succeeded in obtaining the basket in the Nile . But the question is asked: At first, for what reason did Pharaoh's daughter stretch out her hand to take the basket, when she saw that it was far away from her?

Granted, Moshe performed the impossible in erecting the Mishkan when God told him to try, "Apply labor with your hands."

From where did Pharaoh's daughter know that she would succeed in doing the impossible, that a miracle would happen to her and her arm would be elongated?

Rather, she merely did what was within her ability and power to do, and God blessed her efforts. This teaches us a valuable lesson: We should never refrain from undertaking a task that seems too difficult to attain. If we do what we are supposed to do, with sincere effort, God will bless us with success.

We must remember the words of Rabbi Tarfon:

"פִּרְקֵי אָבוֹת פרק ב משנה טז: "לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, וְלֹא אַתָּה בֶן חוֹרִין לִבְטֵל. " (Pirkei Avot 2:16) It is not incumbent upon you to complete the task, but you are not free to desist from it ….

Many aspirations are not realized because of the thought: "I will not be able to do it all," or "I will never succeed." Maximalism, the pursuit of perfection, and the failure to appreciate partial achievements – all these are the undoing of countless people.

Every achievement is valuable. Even if the path to the summit is blocked, any ascent up the mountain is considered an ascent.

We are not free to "throw up our hands" and despair; we are not permitted to give up and fail to realize the good ideas that arise in our minds. We shall do what is within our ability to do – and we will come out ahead.

Shabbat Shalom and may we blessed the success of our soldiers, the healing of the wounded, and the return of the captives

!חזק חזק ונתחזק

*Rabbi Eliezer Simcha Weisz, Member of the Chief Rabbinate Council of Israel*.

"Yoseph's Lesson: Combating Indifference Today"

rivkacoi_admin — Mon, 09 Jun 2025 21:07:09 +0000

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"Yoseph's Lesson: Combating Indifference Today"

When Yoseph reveals himself in Egypt, he says, “I am your brother Yoseph, whom you sold into Egypt” (Bereshis 45.6). However, as Rashbam comments on (Bereshis 37:28), the brothers did not directly sell Yoseph. Instead, while they were eating some distance from the pit, Midianites passed by, extracted Yoseph from the pit, and sold him to the Ishmaelites. Although the brothers may not have known the details of the sale, their actions indirectly contributed to it.

לחם ורחוקים היו קצת מן הבור לבלתי אכול על הדם וממתינים היו לישמעאלים שראו, וקודם שבאו הישמעאלים עברו אנשים מדיינים אחרים דרך שם וראוהו בבור ומשכוהו ומכרוהו המדיינים לישמעאלים, ויש לומר שהאחים לא ידעו, ואעפ"י אשר כתב אשר מכרתם אותי רשב"ם בראשית פרשת וישב פרק לז (כח) ויעברו אנשים מדיינים בתוך שהיו יושבים לאכול מצרימה, י"ל שהגרמת מעשיהם סייעה במכירתו

“Midianites passed by while [the brothers] were sitting down to eat a meal some distance from the pit, awaiting the Ishmaelites whom they had seen. Before the Ishmaelites arrived, the other Midianites passed by, saw [Yoseph] in the pit, extracted him, and the Midianites sold [Yoseph] to the Ishmaelites. And one can say that the brothers did not know… [However], the indirect effect of their actions assisted his sale.”(

(Rashbam's commentary on Bereshis 37:28:)

If the brothers did not actually sell Yoseph, why does he accuse them of the sale? The answer is that the brothers' indifference enabled harm. Though not present for his actual sale, the brothers’ indifference still amounted to moral complicity. Their inaction enabled Yoseph’s suffering, demonstrating the deeper dangers of passive indifference to injustice rather than active assistance.

Similarly, we cannot stand idly by while conflict persists in Israel. Over time, we may become numb to the war in Israel and grow indifferent to what is happening there. We must continue to assist, as much as we can, those in Israel and actively engage through aid, politics, Tefillot, and Torah study. The brothers' indifference led to harm to Yoseph; ongoing active support can alleviate the suffering for Israelis, families at war, war orphans, and those in need. Allowing ourselves to grow indifferent risks enabling tragedy. We must beware of getting used to the situation and it not affecting us.

This Chanukah, over half a million Israeli soldiers are on the frontlines fighting for the Jewish state’s very survival, as many in Israel live in daily fear of rocket attacks. During this season commemorating past miracles, the miracle of Israel’s continued existence hangs in the balance. We must actively assist through aid, political engagement, passionate prayer, studying Torah, being proud Jews notwithstanding rampant antisemitism, and by ensuring our Chanukah celebrations reflect solidarity with those experiencing Israel’s violent realities.

Our tragic history, from Yoseph’s sale to the Holocaust, demonstrates the severe consequences of passive inaction to oppression and violence.

I am writing this on November 7th – the anniversary of Pearl Harbor. Much like that date will live in infamy for catapulting America into WWII, the global indifference leading up to and during the Holocaust represents an enduring stain on humanity's moral record.

Tragically, history provides ample examples of indifference enabling harm to the Jewish people on an unimaginable scale. Despite mounting reports of Nazi atrocities, much of the world responded with apathy and inaction towards Jews, allowing the Nazi war machine to grow stronger. International refusal to intervene or accept Jewish refugees remains an enduring stain of moral failure.

Having endured the world's uncaring eyes to our plight before, it is incumbent upon us not to perpetuate indifference towards our brethren. We know all too well the costs of the world standing idly by, and to a great extent, the recent statements of the United Nations and the heads of universities in the USA on the conflict allow rampant antisemitism to persist in the world today.

"As we reflect on the lessons from this week's Torah portion regarding the sale of Yoseph and consider our collective history, let us steadfastly commit ourselves to continuous active engagement and unwavering support for our brethren. From the tragic events of the Holocaust to the ongoing challenges faced by Israel today, the consequences of indifference are too grave to overlook. Together, let us ensure that our actions embody the imperative of standing united against those who declare their aim to destroy us. We cannot afford to be indifferent bystanders or passive spectators when harm is inflicted upon our brethren. Hanukkah Sameach."

Rabbi E S Weis

Israel's Pearl Harbor

rivkacoi_admin — Mon, 09 Jun 2025 20:53:50 +0000

*Israel's Pearl Harbor*

Israel is at war with terrorists who have brutally murdered over 1000 innocent civilians in their own homes, sadistically killing, torturing and causing immense suffering through displacement of hundreds of thousands in Israel's north and south. These vicious enemies sadistically seek out civilians to inflict maximum bloodshed and carnage. Tragically, Israel is now fighting an enemy that is the embodiment of evil.

This week, December 7th, marks the 82nd anniversary of Japan's horrific bombing of Pearl Harbor – an infamous act of profound evil, which President Roosevelt described as a “day that will live in infamy.” It also marks the 1st night of Chanukah, when we celebrate the victory of the Chashmonaim against oppressors. In Al HaNissim we declare this ancient miracle:

מָסַרְתָּ גִּבּוֹרִים בְּיַד חַלָּשִׁים וְרַבִּים בְּיַד מְעַטִּים וּטְמֵאִים בְּיַד טְהוֹרִים וּרְשָׁעִים בְּיַד צַדִּיקִים וְזֵדִים בְּיַד עוֹסְקֵי תוֹרָתֶךָ

You delivered the גיבורים mighty into the hands of the חלשים weak, the רבים many into the hands of the מעטים few, the טמאים impure into the hands of the טהורים pure, the רשעים wicked into the hands of the צדיקים righteous, and the זדים degenerates into the hands of עוסקי תורתך those who cling to your Torah..

The description of “the גיבורים mighty delivered into the hands of the חלשים weak,and the רבים many into the hands of the מעטים few” clearly reflects the miracle of an outnumbered military force fighting and winning. But how do “the רשעים wicked into the hands of the צדיקים righteous, and the זדים degenerates into the hands of עוסקי תורתך those who cling to your Torah” reflect a military advantage? What difference does personal morality make to one's fighting ability? We understand the miracles of vanquishing numerical odds numerical odds – but what of moral odds?

At the Agudas Harabonim Convention in New York the summer of 1942 after Pearl Harbor, the first speaker was Rav Yisrael Rosenberg. He asked: In Al HaNissim, we thank Hashem for miracles like “the impure fell into the hands of the pure.” We understand why victories by the few and the weak are miraculous, but what was miraculous about the morally pure defeating the impure? What military edge do the unethical have in battle?

Rav Rosenberg answered that the tactics of Germany and Japan give insight. They pretended peace before surprise attacks – such deceit marks the immoral טמאים . When deceit is one’s tactic, it is miraculous for sincerity to prevail.

Just as Pearl Harbor galvanized America into fully resolving to destroy its attackers, the horrifically cruel missile attack on Simchat Torah finally united Israel into realizing there can be no restraint against genocidal enemies openly declaring intent to annihilate the Jewish state. Israel must respond overwhelmingly against those seeking a Second Holocaust. Like President Roosevelt said, this Jihadi attack “will live in infamy” for Israel, marking the moment when they shed illusions about organizations targeting civilians while calling for Israel’s extermination. Facing such wicked threats to survival, there can be no moderation in self-defense – it is a fight for national continuation.

Israel acts with truth, ethics and mercy – even aiding aggressors by providing humanitarian aid. No nation at war ever showed such nobility. The terror groups kill unrestrained while exploiting Israel’s own morality against her. Thus righteous Israel fights with one hand tied – upholding ethics despite the disadvantage -indeed טהורים the pure against טמאים. The impure

In Al HaNissim we recall God giving similar victory to the Chashmonaim, defeating immorality against the odds. We pray God likewise grants ethical Israel victory over her ruthlessly immoral evil enemies speedily in our days Amen

Lessons to be Learnt from Rivka, Especially in Times of War

rivkacoi_admin — Mon, 09 Jun 2025 20:28:38 +0000

"Lessons to be Learnt from Rivka, Especially in Times of War" Toldos 6^th week of war

Rivka (Bereshis 27) devised a plan to secure Yitzchak's blessings for Yaakov. Recognizing Esav's unworthiness and Yitzchak's failing eyesight, Rivka guided Yaakov to mimic Esav and take his blessings by bringing to Yitzchak favorite meal, usually prepared for him by Esav, and by donning Esav's clothing to replicate his scent and feel. Though hesitant, Yaakov followed his mother's instructions. Rivka reassured him with the words "עלי קללתך בני" (Upon me be your curse, my son), aiming to alleviate his fears of being caught and cursed by Yitzchak instead of receiving the blessings.

Rivka's use of עלי to ease Yaakov's concerns about stealing the berachos and potentially facing a kelalah instead of a beracha provides a deeper understanding of this biblical story. The Vilna Gaon interprets Rivka's words עלי represents the three major nisyonos (challenges or trials) in Yaakov's life—עשו, לבן, יוסף— and thus offers a unique perspective on the narrative and broader lessons.

1. עשו (Esav) – Symbolizing persecution and anti-Semitism, Yaakov's struggle with Esav reflects external threats and animosity faced by the Jewish people. By taking the berachos, Yaakov secures his spiritual heritage but will have to endure this challenge.

2. לבן (Lavan) – Representing those who promote assimilation, Lavan's deceptive tactics mirror challenges of assimilation Jewish communities have encountered. Yaakov's experiences with Lavan emphasize the need to remain faithful to heritage and values amid pressure.

3. יוסף (Yosef) – Symbolizing internal strife within the Jewish community, Yosef's story reflects discord and division. Yaakov's ability to navigate and reconcile with his sons illustrates the importance of unity.

Rivka's use of עלי underscores the idea that facing these nisyonos is integral to the Jewish people's avodas HaShem (service to God). These challenges, represented by Esav, Lavan, and Yosef, offer opportunities for growth, learning, and strengthening one's connection to faith and heritage.

The Vilna Gaon's observation in Parashat Miketz on Bereshit 42:36, where Yaakov exclaims "עלי היה כלנה" ("All these things are against me!") alludes to a tradition of only three major nisyonos, challenges that

cover fundamental aspects of the Jewish experience. When faced with a potential fourth nisayon concerning Binyamin, Yaakov's response, עלי היה כלנה("All these things are against me!"), indicates his astonishment at another major challenge emerging.

Rivka's words to Jacob serve as a blueprint for the historical challenges the Jewish people have and will face. Yaakov's descendants will encounter external persecution from the Esavs of the world, pressure to assimilate from the Lavans of the world, and internal strife, just as Yoseph and his brothers did, as indicated by Rivka's—a prophetic insight that מעשה אבות סימן לבנים (the deeds of the forefathers serve as a sign for the children). We are to be aware of the עלי; the results of internal strife can lead to the desire to assimilate and encourage our enemies to attack and try to destroy us.

In conclusion, Rivka's guidance underscores the importance of unity in facing challenges, providing strength against external threats and fostering a deeper appreciation for the beauty of Jewish life. Through unity, the Jewish people can uphold their heritage and remain resilient in the face of adversity. In our times, we continue to face monumental challenges – disunity, assimilation, and the need to defend ourselves against those who wish to destroy us. As Israel confronts war, Rivka's timeless message serves as a reminder that unity is the key to overcoming our challenges. When unified as one people, we will merit miracles and redemption, as Rivka's timeless message emphasizes

This week we celebrate Rosh Chodesh Kislev, wish "Chodesh Tov" and in our blessing for Rosh Chodesh we said: "He who performed miracles for our ancestors and redeemed them from slavery to freedom will soon redeem us and gather our exiles from the four corners of the earth. Chaverim Kol Yisrael and let us say Amen." The prayer says that He who performed miracles in the past will redeem us again in the future. What miracles are we looking for? On the surface it refers to Geulah- redemption, but it is not just the redemption. Redemption is predicated on unity, on what is all to often seen to be a miracle: "Chaverim Kol Yisrael."

As Israel confronts war, we must come together as one people. By uniting and supporting each other, we gain strength to overcome current trials and fulfill our destiny. May we merit miracles and the complete redemption speedily in our days, Amen.

Rabbi Eliezer Simcha Weisz Member of The Chief Rabbinate Council of Israel

Vaetchanan- "The Ripple Effect of Society's Morality on Individuals"

rivkacoi_admin — Thu, 03 Aug 2023 20:55:50 +0000

*Vaetchanan*
*"The Ripple Effect of Society's Morality on Individuals"*
The Gemara ( Makkot 9 b )explains that there was a widespread prevalence of murderers in Gilad, the region situated on the east side of the Yarden (Jordan) River. Despite being occupied by only two and a half tribes, three cities of refuge, Orei Miklat, were required there – the same number as the cities established in Israel proper, where ten tribes settled. However, a question arises: How does the abundance of murderers in Gilad justify the need for the same number of cities of refuge as in Israel proper? After all, the Arei Miklat were intended as safe havens for accidental killers, not for murderers.

The Maharal(Gur Aryeh Bamidbar 35 .14 ) answers that the moral state of the general society has a profound impact on individuals. The Maharal's interpretation of the Gemara's explanation suggests that the presence of murderers in a community can desensitize the people living there to the value of life. When society becomes more tolerant or indifferent to acts of violence and the value of human life is diminished, the overall moral standard of the community can decline. Consequently, individuals may become more careless in their actions, leading to an increase in accidental harm or killings.

There is a ripple effect of moral decline: The increase in accidental killings due to the presence of murderers in the community demonstrates the ripple effect of moral decline. When society loses its reverence for life, the consequences extend beyond intentional acts of violence. It serves as a reminder that our choices and actions have broader implications and can indirectly impact others.

The principle derived from this interpretation is that a society's moral climate can impact individuals within that society, even if they maintain a higher moral standard. When the general societal norms and values are lower, there is a risk of that affecting the behavior and attitudes of individuals, albeit to varying degrees.

As such, it becomes crucial for individuals to be conscious of the prevailing moral environment and strive to maintain their personal integrity and ethical principles. It also highlights the importance of actively working towards upholding and promoting higher moral standards within the broader society to create a more positive and compassionate environment for everyone.

In summary, the Torah's teachings and the Maharal's interpretation remind us that the moral state of the general society can influence individuals and communities, and being aware of this influence can motivate us to choose an ethical and compassionate society in which to live and to bring up our families in a positive moral environment for the next generation.

*Rav . Eliezer Simcha Weisz*.

* Beware of your dreams, they may come true…*

rivkacoi_admin — Thu, 05 Jan 2023 22:18:24 +0000

* Beware of your dreams, they may come true…*

In the four Torah readings that describe his life, Yosef was overwhelmed with emotion and bursts into tears. There are eight instances in which Yosef cries. Each case has its special meaning. We will focus on the tears at the end of Yoseph's life. Yosef met with his brothers after the burial of their father Yacob. This family meeting could have been a meeting Where his brothers showed appreciation, reconciliation, love, and understanding for all his actions on their behalf, but Yosef discovers that his brothers are afraid of him, and they believe he holds a grudge against them Despite everything he has done for them, they are not sure that he has forgiven them. It is then Yosef discovers the limits of power. He discovers to what extent the human connection, the personal connection, and the family connection have much more value and importance than power – both for the person himself and for all those around him. Yosef cries at this realization of the terrible price he paid for his dreams coming true and the way they came true. His dreams did come true, to some extent, but the tragedy remains just as real. The torn shards of the family were not completely repaired.

Every person has dreams, we all dream about different subjects, some dream about fame or wealth or other good fortunes. Sometimes prayers seem to be answered and people get what they have long wanted. There is, at least for a while, great happiness and cause for celebration. Then, in one of life's great ironies, a dream come true turns into a nightmare. We dream and sometimes we make our dreams come true, but the price can sometimes be too expensive. Marriages crumble, families fall apart, and personal friendships end bitterly

In our pursuit of wealth and power, we sometimes make our families suffer as a result.

A person should always stop and examine whether, on the way to the realization of his dreams, there can be unexpected (negative) consequences that may put at risk his values and everything that is truly dear to him. When his dream finally is fulfilled Yosef cried tears of sadness for it was the last thing that Yosef wanted – not to be reconciled with his brothers!

“Wish not so much to live long as to live well.”(Benjamin Franklin)

rivkacoi_admin — Thu, 29 Dec 2022 07:19:43 +0000

“Wish not so much to live long as to live well.”(Benjamin Franklin)

When Yaakov meets Pharaoh an interesting conversation ensues: Pharaoh asks Yaakov how old he is Yaakov replies that “The days of the years of my pilgrimage are one hundred and thirty years; few… have been the days of the years of my life,…" He distinguishes between " the years of my pilgrimage" and" the years of my life".

What is the nature of this conversation Pharaoh and Yaakov had two different worldviews on what it means to live? Pharaoh defined life in a purely physical sense. He wanted to know how old Yaakov was. Yaakov, on the other hand, defined life by the ability to serve HaShem and be productive without distractions. Yaakov lived until now for 130 years, but during many of those years he was preoccupied with crisis and tragedy Yosef’s plight was on his mind for the last 22 years and that inhibited his ability to focus on improving his life.

Yaakov did not feel that the years he spent dealing with crisis and tragedy were as productive as they could have been, certainly when he compared those years to his father Yitzchak’s life. We certainly can try our best to make the most out of any situation by avoiding distractions that disturb us from using our time positively and creatively Our life is compared to a book, we speak of the Book of Life. The value of a book is arrived at not by its length but by its quality. “Wish not so much to live long as to live well". Thus Yaakov spoke of ” the years of my pilgrimage" and" the years of my life"!

Rabbi E. S. Weisz

Take Advantage of Opportunities in Your Life

rivkacoi_admin — Thu, 30 Jun 2022 21:23:55 +0000

There are many suggestions made by the Commentators to answer the age-old question of what sin Moshe and Aaron committed at Mei Meriva when striking the rock to get water that resulted in them being forbidden to enter the Land? The text says that Moshe failed to sanctify G-d through the water. Rashi's explanation of Moshe's sin is his decision to hit the rock as opposed to speaking to it and he writes: "For, if you had spoken to the rock and it had brought forth water, I would have been sanctified in the eyes of the community. They would have said: “Now this rock, which can neither speak nor hear and does not require sustenance, fulfills the word of the Omnipresent. How much more should we do so.” Had Moshe and Aaron spoken to the rock, the people would have experienced a tremendously awesome Kiddush HaShem and deduced a powerful religious message when the rock burst forth with water for if an inanimate object such as a rock heeds a command of G-d when spoken to even more so a human should!
This was no mere simple contrast between hitting and speaking to the Rock for by hitting and not speaking to the Rock Moshe and Aaron missed an essential opportunity for Kiddush HaShem that was sorely needed at the time, after 40 years of wandering in the desert during which the people had reached the miracle saturation point. Rocks had been hit before and produced water(Shemos 17:6), every morning, bread descended from the heavens, and every evening, quail would mysteriously appear out of the sky to satisfy the Israelite's cravings for food. Through all of this, the Israelites had become desensitized lacking interest or excitement in the miracles that always accompanied them. These sacred miracles had become commonplace. Moshe’s brief at that moment was not to repeat a miracle already performed. Instead, Moshe and Aaron needed to sanctify G-d by performing a miracle producing water through speech alone that had so far not happened. The people needed to be awakened from their spiritual slumber and brought back into the presence of G-d after having become accustomed to everyday miracles for almost forty years. The fact that Moshe hit the Rock rather than speaking to it was not a mere minor infraction of G-ds will it failed to bring about the Kiddush Hashem that the Israelites desperately needed at the time This failure to take advantage of the opportunity to create a great Kiddush HaShem was the reason that Moshe and Aaron were severely punished.
There is a constant need to realize the miraculous in our lives and to understand that there are grave costs to pay when we fail to do so. Also, we learn from what happened to Moshe and Aaron how important it is not to miss opportunities to do good that come our way.
*Rabbi Eliezer Simcha Weisz*
*Member of The Chief Rabbinate Council of Israel*.

Emor -with Love -Teach with Tenderness

rivkacoi_admin — Thu, 05 May 2022 21:12:19 +0000

Parashas Emor opens with אמור אל הכוהנים… ואמרת אליהם. 'Speak to the Cohanim, the sons of Aaron, and say to them' Rashi notes that the repetition אמור ואמרת 'speak and say' can be interpreted as להזהיר גדולים על הקטנים to indicate that adults are responsible to teach the minors. The Cohanim are expected to make sure that their children continue to observe the responsibilities of the Cohanim The word אמור is used in the verse and not the word דבר because אמור implies a soft tone while the word דבר is an intensive form indicating speaking sternly. The Cohen is instructed to teach with love and softly as indicated by the word Emor and not to teach by being stern and tough. We are all like Cohanim teachers to our children and have the duty to transfer our tradition to them. To influence our children, when we speak to them we should speak to them softly, even if we have to tell them the same thing more than once, the most effective way to reach them is with a soft tone.

The Lubavitcher Rebbe noted that the word להזהיר comes from the root Zohar – to shine because if we show our students the proper path and do it effectively, we can get them to shine.

A Sukkot Allegory – excerpt from the book “With All Your Might”

rivkacoi_admin — Wed, 26 Jan 2022 11:19:51 +0000

A Sukkot Allegory – excerpt from the book “With All Your Might”

A Sukkot Allegory – excerpt from the book “With All Your Might”

Reb Yisrael and his sons erected their Sukkah adjacent to the kitchen door of their palatial home in one of the Five Towns, as they had done for many years, in the past.

But this year was different. Reb Yisrael had just learned from his rabbi that one of the reasons for residing temporarily in a Sukkah is in case one’s destiny was decided on Rosh HaShana to be expulsion into galut, the departure from the comforts of home into the sukkah could be considered to be that galut.

So, Reb Yisrael, his wife and children left the warm comforts of their beautiful house and entered the Sukkah, with the knowledge that by taking up temporary residence therein, they would be absolved of any galut-related sins.

As the family continued to reside in the Sukkah, they got quite used to the pleasant smell of the sechach (branches used to roof the Sukkah) and the pretty pictures on the walls and the overhanging decorations, and were content to remain there even after the chag
(holiday).

They were able to peer into their permanent home with its luxurious amenities, electrical gadgets, and state-of-the-art under-floor heating units, thick hanging drapes, lush carpets and much more, but entertained no interest in returning there.

As odd as it may seem, the family became accustomed to the crowded interior of the sukkah. Their relatives and neighbors tried to point out the irrationality of what they were doing, but the very idea that this was galut did little to encourage the family to return home.

When their Rabbi came to visit, he encouraged them to remain in the Sukkah rather than to return home, because it was in the Sukkah that the family felt comfortable and closely knit. In the meantime, several strangers noticed that the previously brightly-lit home was vacant, and they decided to move in as if it were indeed their own!

Reb Yisrael and his wife and children saw the strangers living in the house; but in veneration for the Sukkah, they stubbornly bonded with the thin walls and dried-out sechach and refused to leave. The whole thing was so absurd. To leave such a beautiful home for the feeble, fallible construction of the Sukkah, despite the fact that their beautiful home was beckoning them to return was beyond the understanding of any rational person.

Then came the stones thrown by the local anti-Semites who wanted to rid the neighborhood of this Sukkah eye-sore, but Reb Yisrael and his family dodged them one by one and steadfastly remained in their fragile dwelling, rationalizing these acts as irrelevant nuisances.

Then came the terrible night when one-third of the Sukkah was torched by the local bullies. Reb Yisrael and his family were aware of what was happening, but their minds had become so warped that no amount of reasoning could move them.

To them the Sukkah was home and their home was galut. Eventually the Sukkah came crashing down, killing Reb Yisrael and his entire family in their beloved galut!
The time has arrived for the Jews in the US, Europe and all the lands of the galut to return home.

english – מורשת התורה | הרב אליעזר שמחה וויס שליט"א | האתר הרשמי

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Emor -with Love -Teach with Tenderness

A Sukkot Allegory – excerpt from the book “With All Your Might”

A Sukkot Allegory – excerpt from the book “With All Your Might”

With Hashem's help, we will not give up!