All Beginnings Are Hard

Parshas Bereishis

Posted on October 14, 2009 (5770) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The rabbis of the Talmud characterized all beginnings as being difficult. Well, for the Lord nothing can be said as being difficult. Nevertheless, we can all certainly agree that the universe created by   G-d is exceedingly wondrous and complex and difficult for us ordinary humans to grasp in its entirety. So, this beginning is a difficult one as well, at least for us, to consider and deal with.

Science has advanced many theories and only limited certainties as to the origin of our species – humankind – and of our planet, Earth, and certainly in regard to our galaxy and the immense universe of which we are barely a tiny speck. What are we to make of all of this?

The Torah has purposely hidden the secrets of creation from us in the narrative that it portrays of the six days of creation and of the arrival of Shabbat. It is as though the Torah is telling us that “how” is not important as to this universe but rather the issue is simply “what.” What are we supposed to do with our lives, our planet, our galaxy, our universe now that we are temporary residents here?

Human curiosity and further scientific and technological advances will continue to pursue the elusive “how” of creation. That is purely basic human nature – to attempt to know the unknown and to understand the infinite. But that will have only limited effect, if any at all, on human behavior. That certainly remains at best a work in progress. And it constantly demands more work from us.

Human beings were placed on our earth, according to the Torah, “to work and exploit its riches and yet to guard and protect that world.” That is the clear instruction given by the Almighty to Adam in the Garden of Eden. If humans are able to harmoniously blend the two – the work and the guarding – then this planet is and will remain a veritable paradise.

However, if humans lose their sense of proportion and balance regarding these two goals and veer towards working and exploiting too much or guarding overzealously then neither of these goals will be achieved. Harmony and a balanced relationship one to the other is the only way to ensure success. Human society seems to veer from plundering its habitat to overprotecting it at tremendous cost to human comfort and society’s economic wherewithal.

The watchword of our day is “green” – green energy, green housing, a green economy. This is a worthwhile goal, but it cannot be the only goal on the human agenda. After the rapacious treatment of the earth’s resources over the past centuries, the reaction of “green” has set in with a vengeance. Eventually we humans will have to find the balance between working and guarding that the Lord bade us to do at the beginning of the story of humankind.

Common sense, political wisdom and a balanced view of life and its problems can all help fulfill G-d’s blessings to Adam and Chava and their descendants to truly inherit this earth and live in harmony with it.

Shabat shalom.

Rabbi Berel Wein

The Eternal Embrace

Parshas Bereishis

Posted on October 24, 2019 (5780) By Rabbi Yochanan Zweig | Series: Rabbi Zweig on the Parsha | Level: Intermediate Beginner

 

 “…for on the day you eat of it, you shall surely die” (2:17)

Adam is warned that on the day he eats from the Tree of Knowledge, he will die. The commentaries explain that the death to which Adam was subjected, was the loss of his immortal status; after Adam ate from the forbidden fruit, man became mortal{1}. The punishment visited upon mankind for Adam’s disobedience appears to be vastly disproportionate to the transgression. What is the correlation between the transgression and the punishment? The very notion that Hashem meted out such a severe punishment evokes images of the vengeful and punitive G-d. How do we reconcile this event with the description of Hashem being a loving and merciful G-d?

The thought of one’s own mortality or the mortality of a loved one often leaves a person feeling depressed. Therefore, we frequently block out all thoughts of death because of the morbid feelings it evokes. How does a person view death with a healthy attitude?

Among the nations of the world respect to the deceased is shown by burying the body in a fancy casket. This also offers solace to the mourners. The most durable and impenetrable coffin is sought out. In some cases hermetically sealed containers are acquired to retard the decomposition process. In contrast, Halacha dictates that the coffin should be easily decomposable{2}. The custom in Eretz Yisroel is to bury without a casket, placing the body directly into the soil. Seeing a loved one placed ignominiously into the earth is among the most excruciating experiences a person will endure in his lifetime. Why would the Halacha appear to be insensitive to these feelings?

The Midrash states that Hashem created the potential for death in the world even before Adam transgressed. Commenting on the verse describing the sixth day of creation “And Hashem saw that it was very good”, the Midrash relates that “good” refers to the potential for life, while “very good” refers to the potential for death{3}. How can death be described as “very good”?

The verse records that Hashem created man from the dust of the earth. Rashi cites two opinions as to the source of this dust. According to one interpretation, Hashem gathered dust from all the corners of the earth to ensure that “kol makom sheyamus sham tihiyeh koltaso lekevurah” – “wherever man dies, the earth will absorb his remains after burial{4}.” The simple reading of the text implies that had man not been formed in this manner, his corpse would be rejected by the earth. Decomposition is a function of the soil interacting with organic matter. All creatures decompose in the soil, irrespective of whether they were created from the dust of the four corners of the world. What then does Rashi mean when he says “so the earth will absorb man’s remains”? The second interpretation is that man was formed from earth which was taken from the place where the Altar would rest in the Temple. Axiomatic to the study of Rashi’s commentary to the Torah is the rule that whenever Rashi offers more than one interpretation, the interpretations coalesce with each other; they are different perspectives of the same concept. How can these two interpretations be reconciled?

The Talmud records that Cleopatra asked Rabbi Meir whether man will emerge clothed after the resurrection. He answered her that if a simple seed of grain planted in the ground emerges layered with many husks, surely man will emerge well attired. Rabbi Meir was revealing to us the Jewish definition of burial{5}. The purpose of burial is not to dispose of the corpse; rather, burial is the beginning of the recreation process. Just as a seed flourishes and blossoms after being planted, the burial process reconnects man to his source, allowing him to be recreated and emerge in a perfected manner determined by his actions when he was alive.

Soil in each part of the world reacts differently to various types of seeds. Hashem created man from all the types of soil to ensure that the planting of his body would not be inhibited by the soil of the place where he would be buried. Rashi’s words are that man should be “niklat” in the soil. This term is used to describe the successful implanting of a seed or conception. Burial is not just a process that allows for the disintegration of the body; it is the process that allows the perfected body to sprout, ready to accept the soul at the resurrection.

The Hebrew word for grave is “kever”, which is also the Talmudic term for the womb. The grave represents the beginning of eternal life in the same manner as the womb is the home for a new child. The two interpretations as to where the dust used to create man came from are offering the same insight. The Altar on the Temple Mount was the place through which man connected to his Creator. Man was formed from the same place through which he connects to his source. Similarly, man is created from the four corners of the earth in a manner which allows him to reconnect back to his source.

Adam was created with the perfect body and soul, allowing him to experience an unparalleled relationship with his Creator. The sin distanced him from Hashem and imbedded imperfection within both his body and soul. Death was not a punitive act by a vengeful G-d. On the contrary, death is the process by which we can once more reconnect to our Creator and remove the imperfections that hinder our relationship with Him. Allowing man to reconnect is the ultimate chesed. Hence, Hashem saw that it was “very good” for this process allows both our souls and our bodies to reconnect.

The burial is the process by which we recreate the body, divesting it of all impurities. Therefore, Halacha does not allow for the preservation of the body in its current state, for this would deprive a person of the great chesed that Hashem has given us. The nations of the world who view death as the final step in a person’s life attempt to preserve the dead body, thereby maintaining the last vestiges of his existence.

The Jewish perspective on death is comforting to a person for it diminishes the fear we have of the finality of death. Instead of being disconnected, we are actually reconnecting. The Torah appropriately refers to death as “asifa” – “ingathering”.6 This sense of reconnection is borne out by those who have been present at the time of a person’s death. It is common for a person to exclaim “I am coming father” or “I am coming mother” for the feeling of reconnection prevails upon the soul as it is departing.

1.Ramban 2:17
2.Rambam Hilchos Avel 4:4, Shach Y.D. 236:1
3.Zohar Parshas Bereishis
4.2:7
5.Sanhedrin 90a 2.25:8

Meaning and Purpose: A Good Beginning

Parshas Bereishis

Posted on October 24, 2008 (5769) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

 

 (B’reishis) In the beginning of G-d having created the heavens and the earth- (Breishis 1:1)

(Reishis) The beginning of wisdom is fear of HASHEM! (Tehillim 110:11)

We know the Torah is not a book of cosmology for the curious but rather a book of instruction. What can we learn from the Torah’s first words?

The story is told about an extraordinarily wealthy person, we’ll call Mr. Vanderbilt. He wanted to go on an exotic vacation so he sent a servant on a mission to prepare the way. An ideal island with a fancy hotel was discovered. The advance scout came into the impressive lobby where he was met by the manager of the hotel. This emissary suggested strongly that Mr. Vanderbilt likes Gothic architecture and if they could please make that arrangement to be done in two weeks. The manager agreed, “Sure, for Mr. Vanderbilt? Anything!” Then the manager opened the master suite. The man was favorably impressed but he suggested to the manager that Mr. Vanderbilt is rather fond of a Greek motif. “If you could just put up some Greek columns and drapes and make it like the acropolis.” The manger agreed, “For Mr. Vanderbilt? Anything!” Then they went to inspect the beach. The fine sand and blue waters were on open display. Mr. Vanderbilt’s front man informed him again that his boss likes sand with varying textures. He wondered if different size particles could be imported for the occasion of his visit. The manager responded, “For Mr. Vanderbilt? Anything!” Turning their attention to the clear blue sky and ideal weather conditions the manager bragged, “It’s always just like this!” “HMMMMMM! Mr. Vanderbilt likes a cloud in the sky. Is there anything that can be done?” With all the professionalism he could muster the manager assured him, “For Mr. Vanderbilt? Anything!”

Two weeks later Mr. Vanderbilt arrives. Entering the lobby he is excited to see Gothic décor. In the deluxe suite he beholds to his delight the sheer elegance of Greek columns draped tastefully with fine silk cloth. Striding onto the beach his feet are pleased by the variety and textures of sand particles between his toes. Now reclining on his beach chair his eyes are vaulted to blue sky where a plane has inconspicuously just deposited a soft white puffy-cloud hovering overhead. Mr. Vanderbilt breaths a deep sigh expressing his most sublime delight and then he declares aloud, “This place is so exquisitely beautiful. Who needs money?”

If this would be a fundraising dinner for a Yeshiva, this would be the time for an appeal. Who needs money? One enters a building where everything is well-built to accommodate the students’ every need: There are masterful Rebbeim, instruments of climate control, and tasty food too just to be certain learning and growth takes place. It’s all a result of great effort, planning, and yes, money that makes this setting of perfection possible. It’s engineered so elegantly that one may be deluded into thinking, “Who needs money? Everything makes itself!”

So it is with this world. In six days of creation a stage is built with such precision and care that the benefactors of that excellence may stride a bit too casually at times and imagine foolishly, “Who needs G-d? Everything makes itself!”

Rabbi Yeruchim Levovitz ztl. writes, “As soon as you start studying the Torah, right from the first verse: “In the beginning The Almighty created…” you become aware that there is a Creator and Ruler of the universe. This first awareness already makes a major change in you for the rest of your life. You realize that there is a real reason for everything. The world has meaning and purpose.” A good beginning!

DvarTorah, Copyright © 2007 by Rabbi Label Lam and Torah.org.

 

You Can’t Have it All

Parshas Vzos Habracha

Posted on June 7, 2002 (5756) By Rabbi Mordechai Kamenetzky | Series: Drasha | Level: Beginner

 

Last week, a friend pointed out to me a very interesting insight. He noted that both the first direct command in the Torah to an individual and the last have a striking similarity. Hashem’s last charge in the Torah is the directive to His beloved servant Moshe. Hashem tells him to stand on a mountain and view the Land of Israel. He shows him its beautiful hills, valleys, and fertile plains. Then He says, “you shall not go there.”

Similarly, the Torah begins with a very similar scenario. Adam, in the Garden of Eden, is shown the entire Garden of Eden. After he is shown the fruit of all its trees and invited to partake in all its delicious beauty, he is warned. One tree, The Tree of Knowledge, is forbidden.

Can there be a connection between the restrictions placed upon Adam in the Garden and those placed upon Moshe in the final stages of his life? Why does the Torah begin and end with bountiful visions that are bordered by restrictions?

As Rav of the tiny village of Tzitivyan, my grandfather, Rav Yaakov Kamenetzky, and his family lived in dire poverty. On his meager wages, the children went hungry and had hardly any clothes to wear. It was no wonder that jubilation filled Reb Yaakov’s home upon hearing that he was the preferred candidate for the Rabbinate of Wilkomir, the third-largest Jewish city in Lithuania. He was assured of the position and was told that the K’sav Rabbanus, the Rabbinical contract, would be forthcoming.

After a few weeks of waiting, however, Reb Yaakov was informed that his hopes had been dashed. The position was given to a colleague whose influential family had affected the revised decision. Though the Kamenetzky family was almost in mourning, Reb Yaakov assured them that sometimes no is the best answer. “We may not always understand it at the time, but, there is a clear future even when your hopes and dreams seem to have been destroyed.”

The continued dire poverty solidified my grandfather’s decision to come to America, where he eventually created a life of Torah leadership.

The town of Wilkomir was decimated by the Nazis, who killed almost all of its inhabitants along with their Rav.

Perhaps the Torah is sending an underlying message through its greatest mortals. Not everything you would like to have is yours for the asking. And not everything that your eyes behold is yours for the taking. This world is confined. You can’t have it all. And what you don’t take may be a true blessing. On this earth there will always be wants that we will not, can not, and should not obtain.

The Torah is replete with restrictions. They present themselves in what we put in our mouths, what we put in our minds, and what we wear on our bodies. Life must embrace self-control.

Torah Jews are lucky, however. Their sense of “no” is already in the know. By following the clear guidelines of the 365 negative commandments, they are safeguarded and conditioned for many of the difficult responses they face in a very tempting society.

The Torah surrounds its entirety with that message. Moshe on his exit had to hear it, just as Adam did upon his entry. As we just ended a year and begin a new one, it is important for us to hear it as well.

Dedicated by Dr. and Mrs. Blair Skolnick in memory of their grandfather, Rabbi Morris Blair of blessed memory.

Mordechai Kamenetzky – Yeshiva of South Shore

Good Shabbos

Text Copyright © 1997 by Rabbi M. Kamenetzky and Project Genesis, Inc.

The author is the Dean of the Yeshiva of South Shore.

 

Tough Love

Parshas Vzos Habracha

Posted on October 18, 2006 (5767) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The final words of Moshe to the Jewish people in this week’s Torah reading are those of blessings and prophetic hope. Moshe, who certainly had much cause to remember the Jewish people in a contrary mood, is most magnanimous in taking leave of them. After his long oration that constitutes most of chumash Dvarim, which contains many harsh words and stinging criticisms of the behavior, past and future, of the Jewish people, Moshe reverts and blesses his people with the love of a father and teacher.

In his blessings, Moshe recognizes the different talents and personalities of each of the tribes. Each one has a specific role to fulfill in Jewish life. Judaism is not a one-size-fits-all religion. Rather, it recognizes differences of attitudes and personalities and attempts to unite these different people into a whole nation under the direction and observance of Torah precepts and values. Moshe’s words are a clear example of this goal and methodology.

But the outstanding feature of Moshe’s blessings is that they are suffused with his love for Israel. Love many times is an uncontrollable emotion, perhaps even more so at the end of one’s life. V’Zot Habracha is therefore a love song of Moshe to the Jewish people. All of the preceding words of Moshe in chumash Dvarim are examples of what today is called “tough love.” V’zot Habracha is an example of emotional, passionate, almost unreasoning love. That is what makes V’Zot Habracha the most fitting Torah reading for Simchat Torah, for it is Moshe’s love for Israel that fuels Israel’s love for Torah.

V’Zot Habracha should really be the saddest of all of the parshiyot of the Torah since it records Moshe’s passing from life in this world. But the Jewish people revel in joy on the day when this parsha is read. For Moshe has stood the test of time. The whole world studies his words and deals with the value system that he taught Israel. And his blessings to his people remain as vital and encouraging today as on the day that they were first given.

Judaism measures people and ideas in a long-run view. Those that still are pertinent and necessary after many generations are seen as being truly successful in their life’s mission. Thus the celebration of Moshe’s Torah that the holiday of Simchat Torah represents and commemorates is what validates Moshe’s life work. The Torah states that Moshe’s “eye did not dim nor did his vitality disappear.”

The Netziv in his commentary to Torah states that this was true about Moshe even after his death. It is true about him as long as Jews study Torah and are faithful to Moshe’s vision and directives. Moshe remains the supreme teacher of the Jewish people, our mentor and guide in all matters. If we see him in this light then we can rejoice in celebrating his Torah and his life achievement. And therefore Moshe’s blessings are not only fulfilled regarding Israel but they rebound regarding Moshe himself.

Shabat shalom.

Chag sameach.

Rabbi Berel Wein Rabbi Berel Wein- Jewish historian, author and international lecturer offers a complete selection of CDs, audio tapes, video tapes, DVDs, and books on Jewish history at www.rabbiwein.com

Text Copyright © 2006 by Rabbi Berel Wein and Torah.org

 

We Don’t See the Whole Picture

Parshas Haazinu

Posted on June 7, 2002 (5756) By Rabbi Yaakov Menken | Series: Lifeline | Level: Beginner

 “The Rock, his works are perfect, for all His ways are just; a faithful Almighty without blemish, straight and righteous is He.” [32:4]

In order to believe in G-d, one must be willing to accept that we don’t know the whole story. We see bad things happen to good people, and conversely, we see good things happen to bad people. Do we know why? No. And if we insist that all is as it appears to us, then there is no room in our world-view for a good and benevolent G-d.

The Chofetz Chaim offers the following parable, modified into story form:

Mr. Schwartz was a great and wealthy man. He had property, servants, all a man could ask for – but the joy of his life was his only son, David. His love of his young son was boundless. One day, his son fell ill – and it soon became clear that this was no minor flu. As David’s condition worsened, his father took him from doctor to doctor, from hospital to hospital, in a desperate attempt to diagnose the problem.

Finally, a leading specialist discovered that David suffered from an intense allergy to red meat. They restored David to health, but the doctor gave Mr. Schwartz the strongest of warnings to never permit his child to eat beef, veal or anything heavier than chicken.

He was indeed very careful – until he was called out of town on business. He warned his servants repeatedly, but on the last day of his trip, one of the cooks foolishly left a steak sandwich on the table. David wandered in, smelled the meat, grabbed a piece and ran outside.

Of course, David immediately became sick once again, just as his father was returning; Mr. Schwartz discovered his son near death. They rushed to the hospital, with the father swearing to never again travel for business – so as to be able to personally supervise his son.

With great effort, the doctors were again able to save David’s life. When he was able to return home, the father made a special meal of thanksgiving for all his relatives and friends. As they sat down to dinner, they saw that Mr. Schwartz had ordered a catered meal that surpassed even his ordinary standards. And of course, not serving meat would have been out of the question, and would have required all sorts of uncomfortable explanations.

Several guests, sitting near the entrance, heard something very surprising – and disturbing: the voice of David himself, crying loudly to be permitted into the dinner hall! They sat there amazed, not understanding the bizarre actions of the “cruel father” who would not permit his own son to enter, when after all it was his health they were celebrating…

So too, we often cannot understand why G-d runs the world as he does. All we can do is look at the miracles He performed for us, the Torah He gave us, and the Covenant He made with us – and realize that although we may not understand, “the Rock, His works are perfect… straight and righteous is He.”

Because this year Parshas Ha’azinu is on Shabbos Shuvah, the “Shabbos of Repentance” between Rosh Hashanah and Yom Kippur, it would be appropriate to also reflect on our inability to judge the actions of other people, as well. The same concept applies – we simply don’t know the whole situation, and what compels another person to behave as he or she does. As Yom Kippur approaches, we should try to understand the other person’s situation, as difficult as that might be, and forgive all sins against us, both real and imagined. May we all be forgiven, and may we be sealed for life!

Duality of Emotion

Parshas Netzavim Vayeilech

Posted on September 6, 2007 (5767) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The mood of this almost final portion of the Torah is one of seeming contradictions – sadness on one hand and soaring optimism on the other hand. Moshe’s sadness is evident in his words and his disappointment in not being able to enter the Land of Israel. But his optimism is abundantly evident in his statements regarding the eventual survival and triumph of the Jewish people and the reconciliation of G-d and Israel at the end of days.

This duality of emotion has continued within the Jewish people throughout our many years of existence. There is more than enough sadness to go around in the story of the Jews in history. Yet Jews on the whole have always been upbeat, even optimistic about their future. This attitude is reflected in the summation of the rabbis regarding the end of the old year and the coming of the new year. “Let the curses of the old year end with the passing of that year; let the blessings of the new year commence with the advent of this new year.”

Even though we know that the new year will not be free of problems and even difficulties, nevertheless we are confident that we will benefit from its attendant blessings. Hard realism always tempered with optimism seems to be the Jewish formula towards life and circumstances. The mood of the parsha seems to be not a temporary one but rather it is a guideline for all later generations of Jews. Sadness is not in order but seriousness is. The struggle to prosper begins with a spirit of inner optimism.

Moshe’s demise is not only his personal tragedy. It is a tremendous blow to the Jewish people, though as is usual in human affairs, it is not appreciated until after it happens. Yet the Torah views Moshe’s death as being a source of comfort and strength for the Jewish people. It teaches us that even without the physical Moshe being present and active in our midst, the spiritual Moshe – the Torah of Sinai that he transmitted to Israel – will be sufficient in itself to be the guarantee of Jewish survival and success.

No human being, even Moshe is indispensable. Yet no human being is replaceable either. Moshe teaches this to the Jewish people on his final day on earth. He cautions them to heed the Torah and its commandments. It is their only guarantee of success and longevity in this world.

Life will be different without the presence of Moshe. Yehoshua is not Moshe. Yet all of this is immaterial in the long run of the Jewish story. For the people will remain and the Torah, which is eternal, will always be there to guide and inspire Israel.

Moshe, who sees all of the events that will befall the Jewish people until the end of days, is serene and peaceful at the end of his life. He is comforted by the knowledge that the G-d of Israel will see the people through the times of sadness and not allow them to despair of their future and fate. His optimism overcomes his sadness and out of this is born the nature of Israel in all of its generations.

Shabbat Shalom.

Rabbi Berel Wein Rabbi Berel Wein- Jewish historian, author and international lecturer offers a complete selection of CDs, audio tapes, video tapes, DVDs, and books on Jewish history at www.rabbiwein.com

Text Copyright © 2007 by Rabbi Berel Wein and Torah.org

 

Long Way Back

Parshas Vayeilech

Posted on September 20, 2012 (5773) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The parsha of Vayelech is the parsha that contains the smallest number of verses – only thirty – of any other parsha in the Torah. It also is the parsha that usually coincides with Shabat Shuva, the holy Shabat between Rosh Hashana and Yom Kippur. The words of the parsha are part of the last testament of Moshe uttered on the day of his passing from this earth.

As is his wont, Moshe minces no words regarding the fate of the Jewish people in its future story. Thus the shortest parsha of the Torah is also one of the most powerful of all of the parshiyot of the Torah. In effect Moshe warns his people Israel that the Lord will hold them accountable to the terms of the covenant of Sinai and that that covenant is irreversible and unbreakable.

It will take a long time and much twisting and turning by the Jewish people before they accept that reality of covenantal responsibility. But Moshe assures them that eventually the message will set in and that this will be the basis for the Jewish return to G-d and His Torah. This is the essence of the parsha’s content and the brevity of the parsha only serves to enhance the power of its message.

There are certain self-evident truths that need no extra words, explanations or language. This parsha especially gains in power and relevance as Jewish history unfolds over thousands of years. Every deviation from the covenant of Sinai has eventually brought with it angst and pain if not even disaster in the Jewish world. Just look around at Jewish society and history and Moshe’s words are clearly vindicated by circumstances and events.

Personal repentance and return is far easier to achieve than is national repentance and return. The Jewish people or at least a significant part of it has strayed very far away from the covenant of Sinai. The situation here in Israel is far better than it is in the Diaspora where, ignorance, alienation and false gods have eroded Jewish faith, family, self-identity and values. How is it possible to hope for a national return to the covenant of Sinai under such circumstances?

Our short parsha seems to indicate that it will be a process and not a sudden epiphany. The prophet in the haftorah indicates that such a process will be incomplete without the recognition that the false gods and temporarily popular ideals all have led nowhere. He echoes Moshe’s words in our parsha that return and repentance in a national sense can only occur if there is a realization how badly we have gone astray.

The great challenge, of the modern culture upon us, is how pervasive it is in every facet of our lives. The confusion that this engenders in the Jewish people prevents clear thinking, accurate judgment and honest assessments of true Jewish values versus current faddish correctness.

Our parsha is short but our way back is long and rigorous. In this good and blessed year that has just begun let us start – and continue that journey that leads back to Sinai and forwards to complete national redemption.

Shabat shalom Gmar chatima tova

Rabbi Berel Wein