Good Shabbos!  I saw a friend this week who asked me a difficult question.  He has recently been diagnosed with an illness which he never expected to get.  He asked me why would G-d punish him when had tried all of his life to be good.  What he was asking was:  Why do bad things happen to good people”?

To begin to answer this question, we must first define what is “good” and “bad”.  On one level - having a lot of money, a fancy car, a couple of homes, and then passing away on the tennis court…… at 88, might be a really good life.  Yet if we think about the fact that we all have a soul and that the soul is eternal, then how many cars or homes we have for 88 years of that eternity, may not matter quite as much.  

Who might we say had a better life - a man who lives 80 years with little relationship with others and with G-d or someone who was born with a handicap, yet despite all difficulties and challenges, he developed a meaningful connection with both others and with G-d.  I will not propose answers to these questions today, but I do feel they are an important  part of the equation.

I heard a story of a farmer in a village in Russia who sold all of his goats to buy a horse.  The villagers all said what a great deal he had made. The farmer shrugged and said:  “I do not know whether this is good or bad”.

The next day the horse ran away.  The felt bad for the farmer and tried to comfort him.  The famer simply shrugged and said:  “I do not know whether this is good or bad”.

A few days later the horse returned, accompanied by nearly 20 other horses that followed him from the forest.  Now all the villagers said how good things worked out and how lucky he was, to which the farmer replied, “I do not know whether it is good or bad.” 

The farmer’s son went our riding on one of the new horses but got thrown from the horse and broke his leg.   The villagers came back and said how sad this was, to which the farmer replied “I do not know whether it is good or bad”. 

A few days later, the country declared war on its neighbor and drafted all able-bodied men to fight on the front.  All the young men of the village were taken except the farmer’s son. “Now” said the farmer, “I realize buying the horse was a indeed quite good.  The point of the story is we all have a very limited view of life and can’t always tell if something is truly good or bad.

Some people are quick to say that only good things come from G-d and negative things come from some other place.  I don’t buy that.  I think it is a little too “neat” and possibly even “cowardly”, from a theological perspective, to say G-d is responsible for the lollipops and chocolate drops in life, but when the dog bites or the bee stings, it is just your bad luck. Or even worse, that evil is simply: “Man’s Inhumanity To Man”.

On the other hand, I do not believe that G-d is not some wicked dictator who indiscriminately punishes the innocent along with the wicked. G-d is fair and just and most of all kind.  Therefore, whatever happens to a good person must be indeed be something good. 

Imagine a mother who takes her young child to the doctor. The doctor examines the child and prepares to give the child an injection.  The child sees the needle and starts to fidget. “I don’t want the shot, I want to go home.”  Please Mommy, “don’t let the mean man give me a shot.” 

By now the child is squirming all over the examination table.  Finally, the mother holds the child down while the doctor gives the injection. The doctor finishes his task and the child buries his face in moms shoulder.  Mom kisses the child on the head and embraces him and hugs him close.

My question is why?  The mother was a party to the crime. The mother was the one holding the baby so the doctor could stick him with the needle.  Mom is the enemy.  So why is it that after being stuck and hurt by the doctor/mother team, why would the baby then go to the mother for comfort? 

The answer is of paramount importance.  Virtually every healthy child instinctively knows that their mother loves them. If for some reason their mother held them down to get this shot, then at some level that they can’t quite understand, there must be something good about it.    The lesson here is: “Not everything that hurts is a punishment”.

The same thought process can be related to G-d.  Sometimes we may be crying.  It may seem to us at the time that G-d has allowed, or even worse has joined, with forces of evil to do us harm.  But this can not be!  We all instinctively know that G-d created us and loves us much more than any human parent could love their child.  So even after the sting or the bite we should be able to attain some degree of comfort by the knowledge and conviction that G-d loves us.

We know that G-d created the world and has a Divine Plan for the perfection of that world.  As a child may not understand the purpose of a particular injection, we too may not understand the purpose of a sting that seems so painful at the time.  And when good people are in pain - we all should share in their ache and hurting.  You see:

• I don’t understand why G-d would allow so much depth and upheaval in Darfur.
• I don’t understand why G-d would allow fires in Santa Barbra, CA to destroy hundreds of homes of good people, and
• I don’t understand why G-d would allow my good friend or anyone here to be sick or have pain in their life.

It bothers me when other people have pain in their lives and I pray to G-d that He alleviate that pain immediately.

Over the years I have seen too much suffering.  One thing that has become apparent to me is that a positive attitude is more beneficial than any other possible balm.  I have seen some people go through a difficult loss or illness and they have built up so much anger that they can’t get beyond that pain.  On the other hand, I have seen people go through the absolute most difficult situations imagined - yet their attitude was positive.  They accepted their situation with dignity and were an inspiration to myself and to others.

In our moments of difficulty and our days of distress, let us always remember that G-d loves us and try to maintain the best attitude we can, and let us say, Amain

Good Shabbos.   There is a Chinese folk story that speaks of a  woman who got so frustrated with her elderly father repeatedly dropping glass dishes and breaking them that she told her young son to go to the store and buy a cheap plastic plate so grandpa wouldn’t break it.  He returned a short while later with 2 plastic plates, instead of just one. 

“Why did you buy two plates when I only asked you to buy one”, asked the mother? “One is for grandpa”, the boy answered, “and one is for you when you get old”.  

In last week’s parsha we saw the mitzvah of “Honor your Father and your Mother.” This mitzvah is so important it even made it to the 10 commandments.    Interesting to note is the fact that Honor your Father and Mother is listed on the first half of the commandments which deal with the commandments between man and G-d, as opposed to the 2^nd tablets which contains the mitzvos dealing between man and man. 

Is honoring parents truly a mitzvah between man and G-d, or would it be a better fit among the commandments which deal with the relationship between man and man? 

The Sages answer this question by teaching that honoring parents is really a mitzvah between man and G-d, since it teaches respect and appreciation for a higher authority. It is precisely this child-parent relationship that is supposed to prepare the child for a relationship with G-d once he becomes an adult and capable of a more abstract relationship.

Furthermore, honoring parents is not a mitzvah restricted for little children.  It is a mitzvah that lasts all of one’s life.  The way we treat our parents is often the way our children will treat us. 

How should a child be expected to learn to respect a parent if he or she doesn’t see this respect while growing up in their own home? In most cases, a child’s feelings of respect for parents later in life will be directly based upon the respect shown by his parents to his grandparents in earlier years.

I recently came across the lyrics to an old song entitled “Cats in the Cradle“.  It is about the relationship between a father and his son.  I will paraphrase the lyrics which read something like this: The son asks his father:  “When you coming home dad”?  The dad answers: “I don’t know when - but we will get together then, son. You know we’ll have a good time then”.   

Another time the boy asks his father to play ball with him.  The father answers: “Not right now son, I don’t know when - but we will get together then, son. You know we’ll have a good time then”.  The boy says: “That’s OK”, and thinks again how he wants to be just like his dad.    

The song concludes, with the dad saying as follows: 
I’ve long since retired, my son’s moved away
I called him up just the other day
I said, “I’d like to see you if you don’t mind”
He said, “I’d love to, Dad, if I can find the time
You see my new job’s a hassle and the kids have the flu                                 

But it’s sure nice talking to you, Dad                                                           And As I hung up the phone it occurred to me,                                             My boy was just like me.

If we think about this just a bit further, perhaps it can help us to make sense of a difficult passage in this week’s portion.  The portion states that a Kohain should remain holy unto G-d and only become defiled to attend to the burial of his parents and of his other closest family members. Then it states: “The High Priest, upon whose head the oil of anointment was poured and who was consecrated to wear the holy clothing……, shall not tear his garments in mourning for any dead body.  Nor shall he defile himself to leave the Temple even to mourn for his father or his mother”. (Vayikra 21:10)

It is like a clash between two mitzvos that seem to require an opposite action.  On one hand you have the High Priest who is supposed to remain holy at all times to serve in the Temple.  On the other hand - one of his parents has passed away and he has a mitzva to respect them by attending the funeral.   So why does Torah decide that he should remain in the Temple?  Now that we understand that honoring parents is so important, why doesn’t the mitzvah of honoring parents supersede the high priest’s obligation to remain holy and serve in the Temple? 

When two mitzvos clash like this, we can only try to delve even deeper into the teachings of the Sages to try to understand why one mitzvah should ultimately be fulfilled, even at the cost of not fulfilling the other.   

A deeper understanding of the mitzvah of honoring parents is that it teaches us the importance of “hakores hatov” - of appreciating the good that someone does for you.  Since it is parents who give life to a child, those parents should be respected. This is also part of the reason for respecting G-d, for He too gave us life and existence.  Furthermore, the child should show thanks for that life by living that life in an upright and proper manner.

One of the most important things that the High Priest did was to set an example for all of the Jews to value life and to be appreciative of this Divine Gift and Blessing. He did this is many ways, but ultimately, he taught this lesson by living his life in a way in which he remained spiritually perfect and ready to serve G-d at all times.   Therefore, although normally one’s respect for parents achieves this goal of showing meaning and value of life, in the case of the Kohen Gadol, to leave his place of holiness and put G-d aside would have shown the opposite of this respect.  So indeed, it is most appropriate for him not to defile himself even for his parents. 

A similar lesson can be seen by considering the Tabernacle.  The Tabernacle  was the holiest place that ever existed for it housed the actual presence of G-d on Earth.  Yet we find that one must delay the building of the Tabernacle in order to celebrate the Shabbos.   Once the Tabernacle was built, the holiness was so great that there were sacrifices that were offered even on Shabbos.  Yet the Tabernacle was forced to be delayed to properly celebrate the Shabbos.  The obvious question is:  If the Tabernacle was so holy and special, why not build it on Shabbos as well?

Our Sages explain that on Shabbos we experience a degree of G-dliness similar to what was felt in the Temple.  Serving G-d in the Temple was the true Divine experience. But building the Temple was only a means towards that end.  To build the Temple on Shabbos would be denying ourselves a full positive experience of G-dliness while we worked towards creating another such experience sometime in the future. 

So too with the High Priest.   He was already experiencing the relationship one must have with G-d that honoring one’s father or mother was meant to foster. Therefore, in his case, to become spiritually defiled and to leave his role as High Priest, even for the sake of honoring a parent, would defeat that very purpose. 

For the rest of us who are not high priests, we should life upright and meaningful lives with honor for pour arents and for G-d in appreciation of the gift and blessing of life.  Mazel Tov to all those who are honoring parents and marking significant occasions in their lives at kiddush today.  May we all celebrate many more happy occasions together, and let us say, Amain.   

Good Shabbos!  Today we read two portions and, as always, there is clear insightful guidance for our daily lives.  In the portion of Kedoshim it says:  “Do not stand by while your fellows’ blood is shed.”  Rashi explains:  If you see someone else in a situation of danger then you are obligated to do all you can to help save them.

How many times have we heard this verse and been challenged to help save the Jews of Israel or those in other places who are threatened with peril and persecution.  It is forbidden to sit comfortably while ignoring a fellow Jew is in pain or danger. 

In the first portion which we read today, the portion of Achrei-Mos, all of the laws governing who we may or may not marry, are listed.  We have talked about these laws in the past but there is a new attack on marriage which I feel, in light of this portion, we should consider.   

As you know, a number of states, are either considering or have recently allowed, the marriage between two people of the same gender.  I want to be very clear.  In this week’s portion, we are obligated to love other as we love ourselves - and be caring and compassionate and respectful of their feelings regardless of their race, background, or how they choose to live their lives.   Therefore, if the government wants to allow citizens to have full choice of who should be their medical surrogate or who should be their beneficiary or who they may claim to receive tax benefits - all of that is fine and wholly acceptable. 

However, this does in any way mean that we should therefore change the institution of marriage to include any additional types of relationships and call them marriage.  Marriage is not, nor has it ever been, an affirmation of love.  Love may be found between minors, siblings, or those involved in any of the numerous adulterous relationships described in our portion. Love may be present in a marriage.  Or, it may not be present in a marriage.   

What then is marriage?  Marriage means one thing and one thing only.  It is a religious and cultural institution in which a man and woman mutually obligate themselves to one another and to build a family and act in the best interests of that family unit. 

Why am I bothering to talk about an issue which is so great in its scope rather than sharing how we all can do some particular good deed in our own personal lives?  Because the portion requires that we not stand idly by when we see any problem or issue that requires attention.  As it states in Ethics of the Fathers, we are not obligated to solve all of the problems of the world - obviously, they are too great.  Yet, we are also not excused from trying our best and doing what we can to make our lives, our community, and our world a better place.  Indeed, we read in this week’s portion that the High Priest would pray on behalf, of himself, of his family, and for the entire community of Israel.  

Allow me to take this opportunity to share with you a momentous happening in the history of Louisville Jewish community that occurred yesterday.

In this case as well, people saw certain areas of communal life that were at risk and they rose to the occasion to hopefully provide for the betterment for the Jewish community both now and for the future. 

As of yesterday, the Louisville Jewish Community Federation and the Louisville Jewish Community Center both ceased to exist as they did in the past.  They are now governed by the Jewish Community Association of Louisville.  This new group will include a fund raising arm and a programming arm but is charged with a much greater mission than just the combining of those two organizations. 

The president of this newly formed group, Mr. Ed Weinberg, set a goal of building a Jewish Community in Louisville that will be flourishing in the year 2050.  Mr. Weinberg and his committees feel that their goal must be to increase the size of our Jewish community, lower the average age of our Jewish community, and help build every communal agency and institution so we may experience a flourishing Jewish future. 

I attended the first meeting of this new group and I must say that there was more positive energy in that room than in most any meeting that I have ever attended in this city over the past 20 years.  Will everything they do be perfect?  I will guarantee that it will not.  Yet, it is clear that the group is trying to make a positive impact and are committing to all of the right goals.  I do not know what the future will bring but I do know that our portion forbids us to stand idly by as we see an individual, and surely a community, in danger.

Rome was not built in a day and positive change will certainly take time.  I encourage you to think of things this community could have that would build interest and involvement and excitement and passion for Jews to live here.  Share them with myself, or in a few weeks, with Ayala Golding, who will be returning from Israel and will be a member of this board.  Mr. Weinberg has also invited anyone with any type of suggestion to contact him directly or any of the vice presidents of this new association.    

G-d instructs us to do our part and then promises to bless our actions with success.  May we go from strength to strength to add to our rich golden history in Louisville by providing for a rich Jewish future, and let us say, Amain!

Good Shabbos!  Everywhere we look, we are told that there is a recession going on. The stock market is down.  We hear about companies having to close and others, including General Motors, who are on the verge of bankruptcy.  On the other hand, we are told that every cloud has a silver lining and that there is always a blessing in disguise even in those things that seem to be a curse.  What does the Torah say about this?

This week’s Torah reading deals with the purification of those afflicted by the spiritual illness known as Tzaraas.  The Portion recounts different types of Tzaraas such as Tzaraas that might appear on a person’s body, on their clothes or even on the walls of their home. 

What is fascinating to keep in mind is that the Talmud explains that tzoraas is a Divine punishment for the sins of slander and gossip. In fact, the Talmud comments that the reason that the afflicted is sent out of the camp was because “he separated friends and families through his words, and deserves to be separated from his community.” (Arachin 16b).

Rashi and the Ramban both explain that the first form of tzora’as does not begin on the person. Hashem in His mercy first strikes at inanimate objects — one’s possessions. The discoloration first appears on the walls of a home, forcing the affected stones to be removed and destroyed. If that does not succeed as a wake-up-call, and the person continues to gossip, then his clothing is affected. If that too fails to shake him or her into changing their behavior, eventually their skin is affected with lesions, forcing him to leave the Jewish camp until the Kohen declares him acceptable to return.

Imagine…. the walls of your house are being demolished.  Does this sound like a blessing or a curse?   No doubt, the homeowner in question would not feel particularly blessed. But, according to our sages, the case of Tzaraas on a home was a blessing in disguise.  You see, before the Canaanite inhabitants of the land fled from Israel, they would often hide their treasures inside the walls of their homes. The only way an Israelite would ever discover those hidden valuables was if the stones of the house would be removed. When this happened, it didn’t take long for the poor unfortunate tzaraas-afflicted homeowner to be transformed into the wealthy heir of a new-found fortune. Suddenly his dark cloud was filled with linings of not just silver, but of gold too and many other precious gems.  For him, the curse was truly a blessing in disguise. 

Yet there is an obvious question here.  Why should the first warning of tzora’as be a windfall for the person who sinned and gossiped about their neighbor?  What possible lesson can one get from discovering a treasure? 

Simon Wiesenthal, the famous Nazi-hunter, once spoke at a conference of European Rabbis in Bratislava, Slovakia. The rabbis presented the 91-year-old Wiesenthal with an award, and Mr.Wiesenthal, visibly moved, told them the following story.

It was in Mauthausen, shortly after liberation. The camp was visited by Rabbi Eliezer Silver, head of Agudat Harabanim, on a mission to offer aid and comfort to the survivors. Rabbi Silver organized a prayer service, and he invited Mr. Wiesenthal to join the other survivors in prayer.  Mr. Wiesenthal declined, and explained why.

“In the camp,” Mr. Weisenthal said to Rabbi Silver, “there was one religious man who somehow managed to smuggle in a siddur. At first, I greatly admired the man for his courage — that he’d risked his life in order to bring the siddur in. But the next day I realized that this “wonderful” man was renting out his siddur to people in exchange for food. People were giving him their last piece of bread for a few minutes with the prayer book”.

Mr. Wiesenthal continued: “If this is how so called religious Jews behave, I decided I would never again touch a siddur or take part in a prayer service.”

As Mr. Wiesenthal turned to walk away, Rabbi Silver touched him on the shoulder and gently said in Yiddish, “Zei Nisht Narish” (don’t be so foolish). Why do you look at the negative and not the positive?  Why do you look at the Jew who used his siddur to take food out of starving people’s mouths? Why don’t you look at the many Jews who gave up their last piece of bread in order to be able to use a siddur? That’s faith. That’s the true power of the siddur.” Rabbi Silver then embraced him.

Mr. Wiesenthal concluded, “He was right, and I attended the service”.

Perhaps Hashem in His compassion is sending something more than money to that first time gossiper.   Maybe the lesson was to look a little deeper at life. On the outside he may see a dirty wall of a former Canaanite home. Dig a little deeper and you may well find gold on the inside. 

So too, the next time you look at a person superficially - pause.  Think.  Dig a little deeper. There may be gold beneath the surface. Sometimes you have to break past your walls to find the gold you may not have even realized existed.   

So while I don’t quite understand the blessing G-d is showing us as we struggle with the global recession, maybe it has to do with seeing past walls that divide people.  May we need to dig a little deeper and see the positive in all those we meet. 

Dear G-d, please send the silver linings for all our clouds and let us say, AMAIN. 

Good Shabbos.    While most of us were busy yesterday putting away everything from Pesach and getting ready for the onset of Shabbos, my wife was cooking 19 chickens.  

You see, just before the onset of the last days of Yomtov, one of my children plugged in a Pesach deep fryer which we don’t generally use into the same circuit which controls the electricity to our freezer in the basement.  The wires couldn’t handle all that request for power so it blew the circuit.  My freezer died, the chickens defrosted, and they ended up having to all be cooked yesterday. 

While Goldie cooked the chicken, I read up about power surges and electrical overloads and I learned something which has an amazing similarity to this week’s Torah portion.  You see, every circuit has both a plus and a minus and it has electricity running through it.  But the most important part of the circuit is the resistance to the flow of current.  You see, when the power hits that resistance, then, for example, the compressor is powered and cools the freezer and all the chickens stay cold.   But, if this is too little resistance or if there is too much resistance, then an overload occurs and either the wires can burn or you can end up with 19 defrosted chickens like we did. 

What does this have to do with our portion?  You see, I think that is exactly what happened in our portion.  There was an overload or surge - not of electricity but an overload or an overdose OF LOVE. 

Can someone love too much?  I would like to say no, but I am afraid the answer is YES.  If you love an alcoholic so much that you give him money to buy more alcohol - it is too much love with not enough resistance.  If you love a child so much that you let them skip homework and play games instead - it is too much love without enough resistance.  The same is true in any relationship.  If you love too little, a marriage is doomed.  But if you love too much, especially when you don’t temper that love with restraint, such a marriage is equally disastrous.

People naturally yearn to be connected…, they desire to bond,…, they seek to attach.., -so they often hook up with another person with the expectation that “Love Conquers All“.  They figure if they can just “love each other” - then everything will be fine.  Divorce lawyers get rich because of such thinking!   For a marriage to work, and the same goes for most any other relationship, the love must be given with “resistance” so it can be accepted and appreciated by the recipient.  Love isn’t about the person doing the loving, it is about providing something of benefit to the person who is the recipient of that love.

When love is genuine and there is healthy restraint as outlined in the Torah, then the marriage can flourish and the love can flow.  But if the love burns with unbridled passion, with no limits or restraint, then the love “burns out” and the relationship is destructive.

In an electrical circuit, the attraction between the positive and negative charges creates a current of energy joining the two, forming what is called “a closed circuit”.  The natural tendency of a circuit is to seek the shortest possible route and to carry the highest possible current, to join the two sides. But if this is allowed to occur, the circuit can “overload” and “short out”, and may cause fire and harm instead of the benefits which had been intended.

In this regard, a relationship is quite similar to an electrical circuit.  The natural tendency of an attraction, like the natural tendency of a circuit, is to seek the shortest possible route and to carry the greatest amount of passion and love, to join the two sides.  But should this tendency be indulged - should the couple bypass the “resistance” of the Torah - then the circuit called marriage can “burn out” - destroying the connection between the two sides and likely causing fire and utter destruction.

This week’s Torah reading tells of the tragic death of Aharon’s two sons, Nadav and Avihu.  There are way to understand this episode and many lessons to learn.  One way to understand it is as follows:  After much work and anticipation, the Tabernacle was built and G-d’s Presence rested there.  Then, during the dedication ceremonies, “Nadav and Avihu each took a pan, put fire in it, and put incense spices on it, and offered strange fire before G-d”.  At that point, “A fire of G-d came down and consumed them, and they died.” (Vayikra 10:1-2).

What really killed these two Tzadikim was an overdose of love!

Once a year, on Yom Kippur, the High Priest would enter the innermost chamber of the Sanctuary, the Holy of Holies, to offer incense to G-d. This occasion - on which the most spiritual human being…, performed the most sacred service…, in the holiest place in the world…, on the holiest day of the year…., was the point of utmost intimacy which man could achieve with G-d.

Nadav and Avihu were righteous priests, but they were NOT High Priests!  The dedication of the Temple was a very special time but it was NOT Yom Kippur.  Yet they wanted intimacy with G-d now - for their love knew no bounds.

In their enthusiasm to bond and to express their love to G-d, they were not careful to respect the resistance as outlined in the Torah.  So while their goal was to love, since this love was given without the resistance of G-d’s law, the ensuing relationship violated that bond and caused death instead of life.

May G-d bless us all to realize that the greatest expression of love is when we love with the “proper resistance” as taught in the Torah so that the relationships we create are those of joy, goodness and blessing, and let us say Amain.

We are about to say the Yiskor memorial prayers when we pause to remember our loved ones who have been called by G-d to their eternal reward.   We are all surely thinking about them - but I was recently asked:  If, after death, do they still ever think of us? 

The answer is very important for a number of reasons.  Judaism teaches that each of us consists of two contradictory components - body and soul. Upon passing, it is only our bodies that wear out and die, but our souls live on eternally. Since families are bonded through both body AND soul, therefore their connection and bond is also eternal.

This is hinted to in the Torah itself where it describes the death of the Patriarchs as: “going to rest with their fathers.” Furthermore, there is a well known Jewish teaching which maintains that three generations of ancestors return from the spiritual realms to attend the wedding of their descendants.  Also, in the Zohar it is written that the souls of family members in heaven often intercede on behalf of their loved ones still living in this world and that their prayers and efforts on our behalf have great influence on our lives.   

It is readily understood that the Jewish family reaches from birth to the grave. Yet, in truth, it extends further still, in both directions.    Our loved ones are looking down from heaven and what they want most in that we live good lives and get along within the family.   They want us to fulfill all that G-d expects of us.  They want us to be honest, caring, ethical, moral and especially to love one another. 

I guess some families may be like the “Waltons” - like the perfect blended vegetable soup that my wife serves each year on the last day of Pesach.  A turnip, a carrot, a potato, a tomato, a squash and even an onion - every vegetable getting along with all of the others.  Each one helping the others to become one smooth, consistent, pleasant mixture.   They simmer together and meld and the tastes join with one another to reach absolute perfection.  

But most families I know include a bit of matzah as well.  Especially, in a box of handmade Shmura Matza, each piece is a little different.  One may be just a bit too well done.  Another may a bit too thick.  One looks to be perfect….or is it?  They all were made exactly the same way, but they ended up unique and distinctive.  And often, they require a bit of patient chewing before they can be easily swallowed and digested. 

That is not to say I like vegetable soup better than matzah.  I love eating Matzah, even if it isn’t always the easiest thing to chew.  What I enjoy most is to dip my matzah in my vegetable soup and enjoy the tastes together.   I look forward to the matzah and all of the diverse foods of the Seder.  I look forward to Pesach Seders with much family and many friends celebrating together.  It is my favorite time of the year.   It is all about family and all about the children.  It is all about the family of Israel all getting along. 

I heard a story of two siblings in a certain family who did not talk for over twenty years.  After that long, one of the siblings could not even remember why they became so estranged.  How terribly sad!  I can only imagine how bad the parents must have felt.  I can only imagine how bad G-d must feel.  Hashem likes it most when His children get along.  

I would suggest that we use this Yiskor day to meld closer with our families.  I would suggest that we say “I Love you” to a family member and mean it.  I would suggest we look to our families and see if there is someone we haven’t spoken to in a while who we can call up after Yomtov and wish a belated happy Pesach.

The Talmud teaches that G‑d loves a person who does not get angry at others.  It also teaches that if someone offends us we should respectfully raise the issue to hopefully reach a peaceful and amicable resolution.  But it must be done without hostility or withdrawing into a cold prolonged silence.

The bottom line is:  Families need to get along! 

Many therapists and family counselors report a recurring tragic family scenario.  Over the years, a person maintains an angry distance from a relative - it may be a parent, child or sibling. Suddenly, the relative dies, and the love, that was long masked by a veneer of anger, now erupts into the open and the person is full of guilt and regret.   They cry: “How could I have wasted these years” - But it is too late. 

Hashem seeks closeness among people.  It is the evil inclination which seeks to destroy that intimacy and upend the closeness of family.  Consider using this Holiday to reach out to an estranged family member, or even a longtime friend, in a spirit of love and caring.

And, in our own little Anshei Sfard family, wouldn’t it be wonderful if we all could just get along a little bit better.  Wouldn’t it be grand if we only said nice things about each other and see the good that others are doing, rather than allowing ourselves to only focus on what they may be doing…. WRONG. 

Pesach reminds us - it is all about family.  Our immediate families, and the larger Jewish communal family as well.  We are all intertwined.  All of us.  The living and the dead.  We are spiritually linked and connected always. 

Our caring for others, the mitzvos we fulfill and the good deeds which we do can still have a positive impact on our loved ones and on their heavenly experience.  The way we act directly impacts their lives.  We can live lives to make them proud and bring them much merit and blessing. 

With these thoughts, we prepare to say the Yiskor Memorial Prayers.  

Good Shabbos.  This Thursday I had the honor and pleasure to host a brunch for Israeli Knesset member Benny Elon, and Former Indiana Congressman, Mike Saudrell.  Mr. Elon was in town to thank and to help build further support for Israel among Christians who are committed to the existence and viability of the State of Israel.  

I gave the congressman and Mr. Elon a tour of our synagogue and then we sat together in the library to enjoy what turned into a lovely 2 hour brunch.  (Many thanks to Mrs. Judy Wallace for catering that wonderful meal.)

I had expected to ask Mr. Elon about the situation in Israel and to get his outlook on the many issues facing Israel today. However, as soon as we sat down, Mr. Elon turned to Former Congressman Saudrell and said the following:  “This coming Saturday is known as “the Great Sabbath” and Rabbis are known to deliver an extremely pertinent message to their congregants on this special day.”  He turned to me and asked, “Rabbi, please tell us what your Torah message is for this coming Shabbat.” 

I shared with him that in the beginning of this week’s portion, it says: Aish Tamid Tukad Al Hamizbaech Lo Tzichbe -a constant fire shall burn upon the altar, it shall never go out. (Vayikra 6:6).  I shared the lesson that every Jew has an inner sanctuary and we are obligated to keep a “fire” burning within our hearts at all times.  The fire is the passion and enthusiasm that a Jew must have in his service of G-d and commitment to “Tikkun Olam” to making the world a better place.  

Regretfully, human nature is such that after a long period of time one’s enthusiasm often begins to wane and die down.  We need to remember the lesson of our portion - ”lo tzichbe” - never allow that passion or enthusiasm to be extinguished. 

Mr.  Elon broke into a large smile and congratulated me on the Torah lesson.  ”This is exactly what we face in Israel every day.  We all need to stay vigilant and passionate in the many important issues that face us.  The only question that remains is how to maintain that constant passion that is so vital in virtually every area of life.” 

 I thanked Mr. Elon for his kind remarks and asked him for his thoughts on the many changes going on in Israel today.  Specifically, I asked him what he thought was the significance and implications of Likud coming to power and Benjamin Netanyahu becoming Prime Minister of Israel.  I also asked what were the biggest issues that faced Israel today. 

Mr. Elon shared with me that the recent elections were clear proof that the vast majority of Israeli citizens now realized that the unilateral withdrawal from Gaza and the entire concept of trading land for peace was a terrible mistake.  He explained that the public opinion in Israel was changing and now sought to find new and different models to promote peace and good relations between the people of Israel and its neighbors. 

Mr. Elon was happy that Prime Minister Netanyahu was able to solidify a party which included religious groups as well as the Labor party.  He felt this unity would be most helpful when dealing with the international community on issues such as the threat from Iran. He said that virtually all of the Israeli political parties agree that the greatest threat to Israel is the nuclear intentions of the Iranians.  He felt that this was a situation that had to be dealt with quickly, certainly within the next 12 months. 

Mr. Elon outlined the following scenario as being very likely.  The Israelis and the Americans would agree that Iran had to be segregated from all other nations and dealt with appropriately.  However, in order to separate Syria from Iran, Mr. Elon feared that President Obama might use this as an excuse to strongly pressure Israel to give up the Golan Heights as a gesture of goodwill to the Syrians.

Mr. Elon was adamant that this would be a terrible mistake which would cause untold grief, pain, and terror to the Northern communities of Israel.  He said that the vast majority of all Israelis understand the danger posed to Israel if the Syrian army can use the Golan Heights as a staging ground for missiles and for, G-d forbid, a military incursion into Israel.   He hoped that Prime Minister Netanyahu would have the courage and strength not to bend under any pressure and to resist from making such a dangerous concession. 

Mr. Elon presented a possible solution. He suggested that Israel might return the Golan on paper to the Syrians and then “sublet” it for a period of 50 or 100 years, similar to what transpired with Hong Kong.  If indeed Syria chose peace, then they would get the actual land at the end of that 50 or 100 year period.  But any exchange of land for a mere promise of peace, would be too dangerous and reckless of a choice at this time. 

Mr. Elon concluded that the situation in Israel was really quite good.  He said it was important to remember where we have been and where we are going.  For 1900 years we did not have a Jewish State.  In the last 60 years, we have made amazing accomplishments in the State of Israel.  We have literally seen the desert bloom and cities grow from nothing.  We may have a long way to go but make no mistake; we are on the right path.  We also have to know where we are going.  With G-d’s help, we will soon welcome the Moshiach and an era of true peace and abundant prosperity in the land of Israel. 

Too quickly the time passed and the Mr. Elon had to leave to attend his prescheduled meetings.  I was extremely impressed by his understanding of the issues facing Israel today and his devout faith that ultimately it was G-d who would protect Israel and guide its future.  Indeed, it was his unashamed confidence and positive attitude about the future of Israel which led me to realize the answer to the question he had posed as we sat down to eat brunch together. 

Mr. Elon had asked how one can maintain the inner passion and enthusiasm to remain vigilant in all of the issues which confront us each day?  The answer, I realized from Mr Elon himself.  Indeed, this answer is found in the words of the very  which we discussed.  If you want to keep the fire burning within your heart - lo (which means no) tzichbe (which means extinquish)  - extinguish the “no”.  To remain passionate requires that we extinguish the pessimism, remove the negativity and strive to see the positive in all things.  I saw this clearly from Mr. Elon and I think we would all be well served by remembering it daily. 

I woke up yesterday and was shocked and horrified to read that Palestinian terrorist had viciously murdered a 13 year old boy with a pick ax and seriously injured a young 7 year old child in a horrific attack in the city of Bat Ayin.  I called Minister Elon and asked him the following question.  “In light of this vicious terrorist attack in Bat Ayin on Prime Minister Netanyahu’s very first day in office, what possible lesson and response should we have?”  

He answered that this terrible tragedy was yet another stark reminder that we must remain vigilant and passionate about the safety and security of the entire State of Israel.  He said that this will be the first challenge which Prime Minister Netanyahu will face, yet, if as the head of the nation, Prime Minister Netanyahu remains strong and fearless in his response then the rest of the body of Israel will follow the head and remain strong and resolved to the safety and security of all of Israel.  He suggested that this village build a security fence around their community which is the standard practice in most Jewish settlements in that area.  He said this is a time for Israel to show a strong hand to prevent any such attacks in the future.  Yet he remained totally convinced that the right path was being followed and the future in Israel was extremely positive. 

In conclusion, I must say how pleased I am to share this message as Henny Witzer celebrates her 90^th birthday, because Henny is truly a woman who personifies optimism and a vibrant passion for life.  At 90 years old she is still the life of any party.  She is full of vitality and never allows negativity to darken her thoughts.  On behalf of the entire congregation, I would like to wish Henny a wonderful happy birthday and many more happy, healthy, and passionate, optimistic, enthusiastic years of life.  

May God grant that the prayers which we all shared a year ago at the Seder “Next year in Jerusalem” be quickly fulfilled with the coming of Moshiach so that all Jews return to Israel to an era of peace, safety and abundant blessing and let us say, Amain

Good Shabbos! Our portion begins: “Vayikra El Moshe - And G-d called to Moshe.”  Rashi explains that the word “Vayikra” is in recognition of the great love that G-d had for Moshe.  For that reason, before speaking to Moshe, “Vayikra”, G-d would call to him first.  

When looking at the word Vayikra in the Torah, it is obvious that the letter Aleph at the end of the word is written smaller than the other letters.  The Baal Haturim explains that when Moshe was writing the Torah, he wanted to skip the Aleph totally so that it would read “Vayikar” instead.  That expression was used regarding the prophecy of Bilaam, indicating that Hashem suddenly began to speak to him without any advance warning or preparation.  When it was time for Moshe to write the Torah, Moshe, in his humility, wanted to downplay the affection which G-d showed him and use the same word Vayikar.  Yet G-d required that Moshe write Vayikra.  Moshe followed the directive of G-d and wrote Vayikra, but did so with a small aleph at the end of the word, not wanting to “show off” that G-d treated him with such consideration and fondness. 

Conversely, we find in the book of Chronicles that Adam’s name is spelled with a large Aleph, symbolizing his greatness - and his awareness of it.  Adam knew that he was the handiwork of G-d Himself.  He imagined he must be the most perfect creation of all.  He reasoned that nothing should be beyond his scope - not even the tree from which G-d forbade him to eat. His recognition of his greatness was exactly what caused his ruin and downfall. 

Awareness of one’s good qualities is all well and good, but it must not go to one’s head.  With Adam, it did - but not with Moshe.  Moshe recognized his greatness but more importantly, he recognized that whatever greatness he had came only as a gift from G-d. 

Humility does not mean self-delusion.  It does not mean saying you are “nothing special” when you obviously have achieved great things.  Humility is the awareness of one’s talents, yet it is tempered by the acknowledgement of where these talents came from.  Moshe was aware of his qualities but he did not take the credit for them.  In fact, he said: “Were someone else to be granted these qualities, they might have done even better.”

This provides us with an important lesson for our daily conduct. If, from time to time, we feel inadequate or incapable of fulfilling some task we may face, we should remember that we are “Adams”, with a BIG Aleph.  We were created by no less than G-d Himself, and empowered by Him to fulfill our Divine Mission.  However we must learn from the humility of Moshe and avoid the over-confidence and arrogance that could lead us to ruin. 

Recognizing this lesson helps us to understand a difficult Medrash. The Medrash asks, “How did Moshe’s face become so radiant, as described in the verse: “The skin of his face had become radiant”?  (Shemos 34:30)  The Medrash answers that there was a small amount of ink left in Moshe’s quill after He wrote the Torah.  This ink dripped onto his hand. Moshe then wiped his forehead and from that moment it began to shine. 

What could this mean?  Did Moshe misuse the Divine ink of G-d?  How can we imply that G-d did not know how much ink to give  and would give any more or less than exactly what was necessary?

The Medrash may be understood as follows:  G-d gave Moshe exactly enough ink to write the Torah - but that was calculated with Moshe writing a full size Aleph in the word Vayikra.  Moshe, in his humility, chose to write the word with a small Aleph instead.  This act caused G-d to reward him by having his face shine with a G-dly light.  So it wasn’t really the extra ink that made his face shine.  It was the blessing from G-d as a reward for his humility. 

You see, because Moshe was the most humble of men, there was the chance that the people would not treat him with the respect he deserved.  Therefore, G-d made his face shine as the verse declares: “The skin of his face had become radiant, and they feared to approach him.” 

The point is that feelings of insignificance do not make a person selfless, nor do feelings of great self worth necessarily lead to arrogance and selfishness. Both feelings may be used as the drive to do something meaningful with one’s life.  The difference between these two attitudes is the difference between the 2 Alephs. 

The secret of the Aleph is to consider that G-d is the Yud on the top, and we are the yud or the “yid” down below.   We are joined together by His Divine gift of the ability to grasp Him by the study of the Torah and the fulfillment of the mitzvos. 

The big Aleph reminds us of our greatness.  We are indeed the handiwork of G-d with the ability to impact the entire world through our deeds and actions.  The little Aleph reminds us that this greatness comes as an undeserved gift from G-d.  It spurs us on to make the utmost of the talents and opportunities we have been given. 

Adam and Moshe were both great men, and both were cognizant of their greatness.  Adam was the “handiwork of G-d” made in His ”Divine Image.”  Yet his pride in being the crown of all of G-d’s creations is what led to his downfall.

Moshe was well aware of the fact that of all of G-d’s creations, he was the only one to whom G-d spoke “face to face”, and through whom He communicated His wisdom and will to His world.  But rather than the arrogant inflated Aleph of Adam, this knowledge evoked in Moshe a humble miniature sized Aleph in the word Vayikra. 

 May we all fulfill our personal and collective part in G-d’s plan and may we always remember the lesson of the Aleph, and let us say AMAIN.    

Good Shabbos!   Most people have heard of the famous banking family headed by Meir Anschel Rothschild with banking branches all across Europe.  “There is but one power in Europe and that is Rothschild,” said a French journalist of the Rothschild’s in 1841.  But how did this family grow from being modest coin dealers in the ghetto of Frankfort in 1800 to gain worldwide respect and become one of the world’s wealthiest families in just a few decades?  

There are many stories told of this remarkable Jewish family but one comes to mind as I think of this week’s portion.  It is told that when Napoleon was about to conquer Frankfort, King William IX, ruler of Germany, entrusted his fortune to Meir Anschel for safekeeping.  The German king knew that Rothschild could be trusted to safeguard his money until it was safe to return to Germany. 

Meir Anschel once explained that he gained the confidence of the King by quoting the Jewish teaching from Ethics of the Fathers:  “Always consider the money of your neighbor dearer to you than your own”.  Indeed, he protected the money of the King and was rewarded with the trust of virtually all of the European nobility after the fall of Napoleon. 

It is a beautiful story, but what does this story have to do with our portion?   You see, our ancestors had been slaves in Egypt for over 200 years.  Then Moshe Rabainu led our people from that country through a miraculous liberation with direct intervention by    G-d.  Moshe brought the people to Mount Sinai, where G-d enters into a covenant with them and gives them the Torah.

It was the greatest revelation of spirituality in the world that ever took place.  But then, only a few weeks later, our ancestors make a terrible error in judgment and worship the Golden Calf. It is like a spiritual recession. 

Moshe leads the people in seeking forgiveness from G-d.  Finally G-d agrees.  G-d then instructs them to build a physical structure, called the Tabernacle, to house His Divine Presence in this world.  The people bring to Moshe all of the needed gold, silver, copper and other materials required for the construction of this exquisite House of G-d.  And then, in this week’s portion, Moshe teaches us an important lesson. 

You see, the Torah pauses in its elaborate description of the Tabernacle for Moshe to present a detailed account of all the contributions received for the construction of the Tabernacle. He reports to the people how many talents of gold, silver and copper he received, and how exactly it was used to build the Tabernacle. 

But why?   Why did Moshe need to go so far as to give an account for every last piece of jewelry and metal that came into his hands?  The reason may be, as I referred to earlier, to teach us the lesson:  “Always consider the money of your neighbor dearer to you than your own”.

Moshe had been given funds from the entire nation - so he wanted to show total transparency and accountability of how it was used and how it was distributed.  This is not because people didn’t trust Moshe.  Remember, we are talking about Moshe, whom Maimonides defined as the greatest human being to ever walk the earth.

This wasn’t a question of did they trust Moshe to have used all of the funds for the construction without skimming any off the top.  This wasn’t a question of needing to prove he didn’t give a bonus to Bezalel or Ahaliav for the excellent job which they did on behalf of the group.  

This was simply an expression of Moshe feeling compelled, in total humility, to give an accounting for every penny that went through his hands.  By doing so, Moshe taught that when you deal with money that comes from other people - you need to be extremely careful in how you use it.

Fast forward 3300 years.  A recession hits the land which has been flowing with money for numerous years.  Financial institutions loan money to those who are obviously unable to repay it.   Other companies insure those financial institutions so they can continue to make more and more of these ridiculous loans.  Finally, the bottom falls out and it seems like many of these companies will close.  There is a fear that people will lose their jobs, and worse, lose their faith in the entire system. 

So the leader props them up with 173 billion dollars of communal money.  But then something crazy happens.    The company uses 165 million dollars of this money to give bonuses to a small number of their employees.  If AIG had shown a large profit over the year and wanted to give hefty bonuses to those who helped them achieve that success - then no one should have any complaints.  But when they are receiving money from us - the portion is teaching they must treat that money with a higher degree of responsibility.   

Moshe, in his humility, sets an example for all future generations.   He looked at every single Jew as a full and equal stockholder in the business venture called the “Nation of Israel”.  Insecure leaders might remain aloof and arrogant and refuse to share transparency and accountability with the multitude of individual people whose money they are using.   Genuine leaders, on the other hand, gain the trust and respect of their constituents because they realize, and respect the fact that the money which they control ultimately belongs to the masses. 

Moshe taught this lesson about money but it is also true in virtually every area of life. If you wish to inspire genuine loyalty - in a marriage, in the work place, even in a friendship -you must have a respect for the other person and you must treat the possessions and feelings of that person with more care and consideration than your own.

May our leaders quickly take this message to heart and may we be blessed with great spiritial and financial success and let us say, Amain.

Good Shabbos.  With the holiday of Purim comes the age old question, what is best, quality or quantity?  Should one fill a basket with all types of candies and foods or should they pick two or three elegant items and send that instead?  I looked to the portion to gain insight and understanding. 

In today’s Torah portion we read of the sin of the Golden Calf.  Moshe comes down from the mountain with the Ten Commandments in his hand and sees his beloved nation worshipping the idol.  He breaks the tablets and then goes about seeking atonement for the errant Israelite nation. 

The portion introduces the concept that a person can contribute money to the Temple as a “Kofer Nafsho” - an atonement of his soul”.  Moshe was perplexed.  How could one atone for a sin as grave as idolatry by simply making a donation to the Temple?  How much money would it take to buy one’s way into G-d’s favor?  Would it be ten gold pieces or a hundred, or even a thousand?  Obviously, it would be a great bargain at whatever price G-d might demand.   

G-d then showed Moshe the image of a coin of fire in the amount of a half shekel and said, “Zeh Yitnu” - this is what you shall give as a portion unto G-d.  The lesson here is obvious.  To G-d, the quantity of the donation was not to be emphasized but rather the quality of the offering. 

It seems to me that G-d has shown this to Moshe time and time again.  When Moshe was first told to build the Tabernacle in the desert our Sages tell us that Moshe trembled in fear.  Moshe was at a loss as to how it was possible to build a home big enough and great enough to house the presence of an unlimited and infinite G-d. 

G-d answered.  “Lo Lefi Kochi Ani Mevakaish - not according to My capacity do I ask you to build this house, but rather according to the ability I have given you as a mortal.  The sanctuary should be 20 planks to the north, 20 planks to the south and 8 planks to the west.  G-d wasn’t interested in quantity. He wanted something else.  He wanted quality. 

Inside the Temple there was a daily sacrifice which was offered to G-d each morning and each evening.  It was referred to as “Korbani Lachmi” - G-d’s daily bread offering.  This time too, Moshe could not understand: how many animals would it take to satisfy the hunger of G-d?  How great of a sacrifice would be required to be considered the bread of G-d?  At that point G-d instructed him.  “Keves Echad” - a single lamb in the morning and a single lamb in the evening.  Again, it is not about the quantity but about the quality of the offering. 

Society tells us that more equals better.  More money.  More homes.  More cars.  More clothes.  More things means more happiness.  The lesson from our portion may be quite the opposite.  A smaller quantity of something of a much higher quality might indeed be more satisfying.  Is it not true?  A single piece of creamy chocolate may create a memory and a positive taste that could not be matched by many bars of a lesser quality substitute. 

A few moments spent with a child - talking to them, listening to them and sharing with them may be much better than many more hours spent sitting next to them at a movie.  A relatively short time of “restful” sleep will almost always be more refreshing than many hours of “restless” or interrupted sleep.  A short time catching up with a spouse of the events of their day will surely carry more meaning than hours of time wasted away in front of the television. 

The portion is teaching that in the pursuit of quantity we run the risk of cheating ourselves out of quality.  This is not to say that quantity is bad.  More money.  More smiles.  More hugs.  And, of course, attending more prayer services are all good things and should be done in great quantity.  However, when faced with the choice of a single passionate embrace or meaningful smile as opposed to a continuous yet hollow similar expression throughout the day, quality wins over quantity every time.  Ultimately, it is not about how long you live or how much you have but rather about how well you make each moment count. 

When G-d showed Moshe the half shekel coin of fire and said “Through a coin like this the Jews will receive atonement”, the message may have been as follows.  Fire symbolizes passion and enthusiasm.  If you are passionate and enthusiastic in your relationship with G-d, then G-d promises to accept your offerings and forgive any and all indiscretions. 

May we always serve with a burning flame of passionate love and may G-d grant us total atonement and bless us with His most bountiful blessings, and let us say Amen.