Leap of Love • Torah.org

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Posted on April 22, 2021 (5781) By Rabbi Mordechai Kamenetzky | Series: Drasha | Level: Beginner

Among the many commandments explicated in this week’s Torah portion we find the ubiquitous phrase of brotherly love. “Love your neighbor as yourself” (Leviticus 19:18) has found its way, in varying forms, into the moral codes of an array of cultures and civilizations.

 

What is interesting, however, are the phrases that precede this exhortation “You shall not take revenge, and you shall not bear a grudge

against the members of your people; you shall love your neighbor as yourself — I am Hashem.”

 

Rashi quotes the Talmud in Yoma on the varying forms of grudges: If Reuven says to Shimon, “Lend me your sickle,” and Shimon replies, “No!” And the next day Shimon says to Reuven, “Lend me your hatchet,” and Reuven retorts, “I am not going to lend it to you, just as you refused to lend me your sickle” – this is avenging. “Bearing a grudge,” however, is: If Reuven says to another, “Lend me your hatchet”, and he replies “No!” And on the next day he says to him, “Lend me your sickle,” and Reuvain replies “Here it is; I am not like you, because you would not lend me” – this is bearing a grudge because he retains enmity in his heart although he does not actually avenge himself.

 

The strange juxtaposition seems a bit difficult to comprehend. Why would the Torah warn us against revenge, an act that is surely filled will malice and ill-will, and then command us to instead love our brother as our self? Surely one who wants revenge is not ready to take that great leap, from anger-filled rage to the highest level of brotherly love?

 

Shouldn’t the Torah rather end the exhortations with the plea of brotherly reconciliation? Isn’t asking the potential avenger to love the object of his anger like himself asking too much?

 

Rabbi Elchonon Wasserman, the Rosh Yeshiva of the Baranovitch Yeshiva, visited the United States in the latter part of the 1930s to raise funds for his yeshiva. Unfortunately, he made a greater impact on the America than America made on his yeshiva, and the funds raised did not help much. Reb Elchonon returned to a Poland clouded by the darkness of war to be with his students for the ensuing nightmare. The Nazis later murdered him together with his students in Kovno (Kaunus) Ghetto.

While he was in the United States, he was accompanied by young, enthusiastic students, my father amongst them, who felt privileged to help the great sage in his efforts.

 

Once, a student brought him to visit a wealthy man who had a philanthropic reputation. The bachur was confident that the meeting would prove successful. Unfortunately, the expectations proved fruitless, and Reb Elchonon and the student were shown to the door, empty-handed.

 

The young man left the house and sat down on the steps of the mansion utterly dejected. Reb Elchonon, who was quite tall, bent down to him, “Why are you so upset?” he asked softly.

 

“Upset? Why shouldn’t I be upset? This man has the ability to support your whole yeshiva for a year, and he sent us away as if he does not have the ability to give even a dime!”

 

Reb Elchonon smiled. “The Torah tells us that Moshe was told to choose Betzalel to build the Mishkan. Let us assume that Moshe went in the street and asked where he could find Betzalel. Moshe was told that Betzalel could be found in the Bais Medrash. He went into the Bais Medrash and asked someone, ‘Are you Betzalel?’ The man said no. Should Moshe have been upset? Of course not! It’s not the man’s fault that he was not Betzalel! He was not born Betzalel and his job was obviously not to be Betzalel! Moshe went to another man. Are You Betzalel? Again the man said no! Should Moshe have been angry with him? Again, of course not!

 

“Well, my son,” continued Reb Elchonon, “You can’t be upset with him! He is just not the man that was chosen to help!”

 

Perhaps one can explain the verse by saying that one cannot be upset when the hammer is not offered. If your friend did not give you want you wanted, then this particular neighbor is obviously not the vehicle, messenger, or shliach to give it to you! You can’t avenge that fact!

 

Perhaps that is why the phrase to love your neighbor as yourself follows the Torah’s exhortations against revenge. At a time that you are disappointed, even angry, at a friend or relative for not lending or giving you an item, take a step back and think. “Are you angry at yourself for not having a hammer?” Of course not! Why should you be? You don’t own a hammer! You can’t be angry at yourself if you don’t have the hammer! If you don’t have a hammer you can’t give yourself the hammer!

 

The posuk is telling us. “You shall not bear a grudge; you shall love your neighbor as yourself! Just as you do not bear a grudge at yourself for not having a hammer, don’t be angry at anyone else. After all, they obviously weren’t the ones chosen to give it to you! So next time you are upset at someone for not aiding you in what you yourself could not achieve, think. Do not take revenge or harbor ill-will. Treat your neighbor as you would have treated the original culprit of incapability and love him as yourself!

 

Dedicated in memory of Tillie Beer by Ira and Gisele Beer — 30 Nisan

 

Tons of Love • Torah.org

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Posted on April 23, 2020 (5780) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

 

And the person with Tzaraas, in whom there is

the lesion, his garments shall be torn, his head shall be unshorn, he shall cover himself down to his mustache and call out, “Unclean!

Unclean!”

 

All the days the lesion is upon him, he shall remain unclean. He is unclean; he shall dwell isolated; his dwelling shall be outside the camp. (Vayikra 13:45-46)

 

These are very harsh conditions for the

Metzora to endure. Yes, he spoke Loshon Hora (gossip) and he was the cause that people became separated from each other and this is his just repayment “Mida Knegged Mida” – measure for measure. However, isolation is severe. The toughest punishment a prisoner can receive is solitary confinement. That breaks a person more than physical deprivation. To be cut off from society is a huge dose of Din – Judgement!

 

Even if the goal is to get him to recognize “the evil of his ways” and to mend his behavior, it may just drive him further away in the end. I know too many examples of people who reacted negatively to punishment, not realizing it was tough love, and as a result they ran even further away. Therefore, it may be important for the Metzora, the isolated one, sitting alone in quarantine, to understand that he finds himself in a setting that is not a purely punitive.

 

This I heard from one of my holy Rebbeim, Rabbi Ezriel Tauber ztl. Every situation in life has a mixture of DIN- Judgment, Rachamim – Mercy, and Chessed – Kindliness! How so!?

 

Chaim just finished an inspired Davening and now he’s driving to work on the West Side Highway. He’s on his way to an important early morning meeting. Traffic is flowing swimmingly and the weather is fair and it looks like all systems are humming perfectly. Chaim is listening to a Daf HaYomi Shiur and life could not be better.

 

Suddenly, flub flub flub, his right front tire blows out and he puts on his yellow blinkers as he crawls in the right lane looking for a place to pull over. By the time he reaches the rare cut out area which qualifies for a shoulder on the road he has terribly torn up the tire and maybe ruined the rim too. He calls roadside service, AAA or Oy Oy Oy, and they tell him that help is on the way and will be there in 45 minutes. Now he will miss that important meeting. His boss will be upset.

Now let’s examine this situation using these three lenses of Din, Rachamim, and Chessed. The obvious Din is that he’s out the price of tire and he has some repairing to do at work. What  had he done to deserve this!? I don’t think anyone can say for sure. Maybe something terrible! Maybe nothing at all!

 

The Rachamim in this scene is that perhaps this was just a slap on the wrist in comparison to what he truly deserved. No one can be certain, but Boruch HASHEM it was his tire and not his car or him that was damaged or lost. He found a rare shoulder spot on the road. He is sitting in a safe place. He has road side service. He’s been spared, because he has a spare. He has only to wait 45 minutes and all will be well again very soon.

 

The Chessed in the scenario is he’s alive. He can breathe. At that very time his wife is doing carpool and taking their two healthy children to school. He has time to listen more carefully to his Daf HaYomi Shiur. This list is actually endless.

 

Employing these three ways of seeing each situation can free the person from obsessing on a “woe is me” and “why me” attitude and allow them to see that what looks like a punishment is really a hug. The Talmud says, “Push away with the left and draw close with the right!” The   standard understanding is that the left is weaker than the right and the pushing away is only to draw even closer. I heard an alternative explanation that if you do both the pushing away and the drawing close at the same time you turn the person, and that slightly new perspective can help them understand that in the tough is tons of love.

Good News and Bad News

 torah.org/torah-portion/dvartorah-5772-tazria/

Posted on April 26, 2012 (5772) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

 

And the person with Tzaraas in whom there is

the affliction – his garments shall be torn, the hair of his head shall be unshorn, and he shall cloak himself up to his lips; he is to call out, “Contaminated, contaminated!” All the days the affliction is upon him he shall remain

contaminated. He shall dwell in isolation; his dwelling shall be outside the camp. (Vayikra 13:45-46)

 

Tzarass is woefully misunderstood. It is seen as an archaic matter, a form of leprosy that for some reason is no longer applicable or relevant. The truth is that Tzarass, according to the sainted Chofetz Chaim was a blessing in disguise. How so?

 

I went through half a dozen clunker cars until I learned two important words that have served me in good stead. Actually it was not until I bought a more expensive vehicle and realized that I was not comfortable making payments for a car that no longer functioned that I bothered to take the user’s manual out of the glove compartment of the car and discover this two word phrase that has granted longer and healthier life to every one of my automobiles ever since. By the way, those two words are, “Oil change!”

 

Now, though, the newer cars have something the older ones did not and that is the proverbial, “Amber light!” Once the amber light goes on, or the “check engine” sign on the dashboard it’s time to ask. Without that earlier warning system we are at a real disadvantage. Tzarass was a sort of earlier warning system, an amber-light to alert us that spiritual deficiencies were starting wreak havoc on our system. We operate now at a distinct disadvantage without Tzarass!

 

There’s an old country folksy phrase that goes like this, “You can hide the fire, but what are you gonna do with all the smoke?!” Tzarass is like smoke bellowing out form the engine of our being, a scent of danger to remind us repair our ways. Although, Tzarass, technically, is   no longer active the concept of Tzarass is still very much alive!

 

Guilt also got a bad rap for similar reasons but it’s also good in a way that needs explanation. Guilt is to the soul what pain is to the body. Although nobody likes to experience pain it can be extremely beneficial. A person without the ability to feel pain would certainly be likely to be missing digits and whole limbs. While making a salad they might realize a little too late that the red in in the bowl is not from tomatoes, pardon me! Both guilt and pain if properly responded to, serve to guide us away from certain damage.

Another signal that helps us figure out what might be wrong is in the arena of raising children. In a class I have been giving for a while called, “The Ten Commandments of Parenting”. The first of the “big ten” is “I am HASHEM your G-d Who took you out from the land of Egypt, from the house of bondage!” The first commandment of parenting is that parents too stand before their children, whether aware or not, and say with their actions, “This is who we are and this is what we do!” It’s no wonder that in the first paragraph is written, “And these words that I command you today you shall place upon your heart and you should teach them to your children.”

First, they must be on your heart and then to be taught because children read the heart. They have a sincerity meter that’s extremely sensitive! In the second paragraph of “Shema” it says, “And you should teach your children to speak in them (Torah)” and then it continues to tell us how to teach this lesson, “with your sitting in your house, and your- going on your way and the way you go to bed and the way you rise up”.

Children are following their primary role models, their parent!

 

A young lady was asked by a Rabbi at a general lecture, “What is your parents’ greatest source of pleasure?” A broad smile came across her face and she replied, Me!” The Rabbi continued his line of questioning, “What’s your parents’ greatest source of pain?” Now with in a more somber tone she responded, “My sister!” Why are kids both the greatest source of pleasure and the greatest source of pain? I believe we all realize intuitively that they are “us- (mother and father) playing out our real selves on the big screen of life.

 

Many things are a form of Tzarass, in that they can lead us to make critical adjustment before  it’s too late. All of life is a self-portrait and the canvass on which we operate grabs our undivided attention, all too often only when we witness vivid pictures of good news and bad news.

 

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

 

Friends • Torah.org

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Posted on March 28, 2019 (5779) By Rabbi Pinchas Avruch | Series: Kol HaKollel | Level:

Beginner

 

“The sons of Aaron, Nadav and Avihu, each took his fire pan, they put fire in them and placed incense upon it; and they brought before G-d an alien fire that He had not commanded them. A fire came forth from before G-d and consumed them, and they died before G-d.” (Vayikra/Leviticus 10:1-2) At this moment of great intimacy between G-d and the

Jewish Nation, they were, Rashbam (1) explains, motivated to bring the daily incense that Moshe had not yet told anyone to bring. They were unaware that Moshe was waiting for a Heavenly Fire to descend and consume the incense, to have an even greater sanctification of the Divine Name. How could two so righteous individuals have made such a tragic miscalculation?

 

The Medrash Yalkut Shimoni (#524) expounds that “each took his fire pan” indicates that each took his on his own without consulting one another. Each thought they were fulfilling G- d’s will with this bold step. As people of great spiritual measure – as Moshe consoled his brother, “Of this did G-d speak, saying ‘I will be sanctified by those nearest to me…'” (v.3) – they must have given the act great forethought. How would consultation have altered the result? After great contemplation they both came to the same conclusion that it was a great act of piety to bring this alien fire. Would not that conclusion have been further solidified had they consulted with one another?

 

Rabbi Alter Henach Leibowitz (2) explains that the give and take of conversation is not merely an opportunity to confirm previously determined rationales. Rather, the reduction of thoughts and emotions to clear, concise expressions and the verbalization of one’s reasoning and justification compels one to delve deeper into the issue until he discovers the core truth.

 

Indeed, Pirkei Avos (Ethics of the Fathers, 6:6) states that one of the forty-eight essential qualities for acquisition of Torah is “friends attentive to detail”. Generally, this is thought of as referring to friends who will correct errors. But from our situation, concludes Rabbi Leibowitz, we comprehend another facet. When one has a friend with whom he can share and discuss his thoughts, the friend’s attention to detail will oblige the speaker to clarify the issues and arrive at the truth.

 

Have a Good Shabbos!

High Standards • Torah.org

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Posted on March 19, 2014 (5774) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

The Torah itself records the reaction of Moshe to the tragic deaths of the sons of Aharon.

Moshe tells his grieving brother that the Lord had informed him, “that I will sanctify My name through those who are nearest to Me.” Therefore, even though the harsh judgment against Aharon – the dramatic and unexpected deaths of his two elder sons, Nadav and Avihu – dominates the mood of the moment, there is a subtle message of consolation and explanation that Moshe offers to his brother.

 

And that perhaps is one of the reasons that Aharon remained silent in acceptance of the fate that befell him and his family. Aharon apparently realized that there was a higher purpose also involved in these events – the sanctification of G-d’s name and a warning against tampering with the ritual services of the Tabernacle/Temple/Mishkan – and this realization motivated his silence.

 

It is very difficult for we ordinary mortals to appreciate the nature of this means of sanctification. We tremble at having to think of G-d’s sanctification and the ennobling of

G-d’s name in the world when we are forced always to think of death and human tragedy. We much prefer to think of G-d’s greatness in terms of charity, compassion, comfort and consolation.

 

Yet, as mortals who possess an eternal soul, we all realize that death and tragedy are all part of life – unavoidable parts of life that we all experience and must deal with. Thus, Moshe’s words to his brother regarding death and tragedy are really addressed to all of us as well.

That is the reason they appear in the Torah, whose words are directed to all humans for all time.

The Reward for Silence

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Posted on April 12, 2018 (5778) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

 

And Aaron’s sons, Nadav and Avihu, each took

his pan, put fire in them, and placed incense upon it, and they brought before HASHEM foreign fire, which He had not commanded them. And fire went forth from before HASHEM and consumed them, and they died before HASHEM. Then Moshe said to Aaron, “This is what HASHEM spoke, [when He said], ‘I will be sanctified through those near to Me, and before all the people I will be glorified.’ “And Aaron was silent. (Vayikra 10:1-3)

 

And Aaron was silent: He was rewarded for his silence… (Rashi)

 

And Aaron was silent: [and did not complain. Consequently,] he was rewarded for his silence.

 

Why was Aaron rewarded for his silence? Is silence always an acceptable response? The Malbim explains that the word used to describe Aaron’s silence does not mean that he was passively silent and perfectly still. No! Aaron was a sensitive and real feeling person according to all accounts. How could quietly endure the loss of his sons? That is why in the beginning of the verse Moshe offers consoling words. Aaron accepted them and then Aaron was silent. He arrested himself from speaking and made himself silent. Initially he may have had what to say. “VayiDom”- and he was silent is an action of silencing, silencing himself.

 

Years ago, I had the honor and privilege to hear the following story from Rabbi Shimshon Pincus zt”l. He told us about a fine young man who had earned a marvelous Shidduch with a prominent family. This young man was an only child born to his parents after 24 years of marriage. Rabbi Pincus had asked the father if he had any sense of why they merited having a child that year. Had there been any unusual incident?

 

After 23 years of childlessness, approaching the edge of despair the husband did what amounts to an act of desperation. He had heard that on the other side of Jerusalem there was a small Chassidic synagogue that held out a special promise.

Anyone who would attain for himself on Yom Kippur the honor of Maftir Yonah would most certainly have his request answered. With that hope he uprooted himself from his usual place in the yeshiva where he had a seat of honor, and traveled to unfamiliar territory where he would be a stranger on a backbench. He arrived early enough on the eve of Yom Kippur and pre-arranged for himself, for a handsome price the coveted honor of Maftir Yonah.

 

After Kol Nidre and all the evening prayers while exiting the synagogue he noticed another young man like himself also not dressed like a Hasid seeming slightly out of place. He approached and asked him why he was praying here in this particular Shteibl for Yom Kippur.

 

The young fellow told his tearful tale that he and his wife had been married for almost three years and they had not yet been blessed with children. He had heard that whoever would attain Maftir Yonah in this synagogue would be granted their heart’s desire and he hoped to put in a modest bid for Maftir Yonah the next day.

 

The man just listened with astonishment. He could have shared with him the unfortunate news that he had already locked up the important honor for himself and made a good case why he was more desperate and deserving, but he said nothing. He just picked himself up and left, returning to the other side of Jerusalem.

 

Shortly after that his wife was finally expecting a child and she gave birth to their precious son. He felt that his deepest wish was granted that year not because he got Maftir Yonah but rather because he didn’t say a word and he let someone else have it instead.

 

He had what to say but he held himself back. It could not have been easy. So, like Aaron, he earned the reward for silence.

 

A Mirror of His Parent

Parshas Tzav

Posted on June 7, 2002 (5778) By Rabbi Dovid Green | Series: Dvar Torah | Level: Beginner

 

There is an interesting midrash concerning this week’s parsha. Moshe, in writing down the Torah at G-d’s dictation, noticed something strange. Nowhere in the Book of Leviticus in the description of priestly functions up to now is his brother Aharon referred to directly. Repeatedly the instructions referred to “the children of Aharon.” Why is this?

According to the midrash, Moshe pleads to G-d on behalf of his brother in the following way; “L-rd, is it possible that you hate the well, but love the water that flows from it?” [Meaning; “How can You hate Aharon by refusing to refer to him, but still love his sons?”] G-d, according to the midrash does not say: “you’re being hypersensitive. I’m not annoyed at Aharon!” In fact, He responds: “very well, because of your plea, I shall relent.” In the very next verse which begins the parsha it says: “G-d spoke to Moshe saying, command Aharon and his sons thus…” (Levit. 6:1). G-d’s annoyance is over!

This is a strange midrash! What is the reason for G-d’s annoyance? We know Aharon was a righteous person. If it was the Sin of the Golden Calf, we know that Aharon had already repented for that. Further, G-d Himself had subsequently appointed him High Priest. Why should He so that with one He was annoyed with?

The explanation, I think, is as follows. There is repentance, and there is repentance. One may repent for a sin according to all the rules, and there could still be something missing. That is that the cause of the sin is still intact in his personality, and has not been changed. Maimonides explains that the final step in repentance is to effect a change in one’s self that would make him like another person, and not the one who had previously sinned. It means that he has refined himself to such an extent that such behavior is beyond him now.

Perhaps Moshe understood G-d’s displeasure with Aharon in the following way. Aharon had indeed gone through all the technicalities of repentance for the Sin of the Golden Calf, and was therefore qualified to be High Priest. Perhaps Aharon had not yet completed this final step, and that was responsible for G-d’s continued ire.

How do Aharon’s sons compared to the water from the well come into this? Maimonides makes a fascinating comment regarding child-rearing. He says that a child is much more perceptive than we would give him credit for. A child can intuitively understand what his parent’s want from him. Even if the parent should say “I want such and such from you,” a child will realize if this is not in accordance with the parent’s deepest wishes, and act according to his intuitions.

Moshe was saying, in effect: “see how wonderful Aharon’s sons are! It must be due to their carrying out the desires of Aharon’s deepest nature. That proves that Aharon has carried out the final step of repentance.

Even though G-d knew of Aharon’s worthiness, He was not willing to consent to fully accept Aharon. There was still one detail left; Moshe’s prayer on Aharon’s behalf. Prayer is the bottom line for any endeavor to succeed. Even after everything had been accomplished humanly, there was still the need to pray to G-d on Aharon’s behalf.

Moshe’s unselfish behavior is an example for us all. He was more concerned for his brother Aharon than even the status he himself was standing to lose. Let’s take his example to heart, and may we merit the blessing of “one who prays on another’s behalf, and he needs the same thing, is answered first.”

Good Shabbos!

 

Pie From the Sky

Parshas Tzav

Posted on March 20, 2013 (5773) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

At the conclusion of each Passover my children always ask me to reward them for their strenuous efforts in packing away all the Pesach utensils with a late night (early morning!) trip to the pizza store. I have pretty much resigned myself to this annual ritual. The store is invariably packed and I don’t relish standing on line for half an hour for a poorly baked pizza pie. However, the alternative of dealing with disgruntled kids who have been counting on the post-Pesach treat is not too exciting either. (In life we do have to pick our battles.)

 

Last year, standing in a line that stretched way beyond the door got me wondering. Can it be that the yearning for pizza is so strong that it prompts people to go to such extraordinary lengths to obtain it as soon as the festival is over? Could there perhaps be something deeper here than meets the eye here?

 

In the Shulchan Aruch there is actually an opinion (follow by many Sephardic Jews) to eat chometz immediately after Pesach. Thus, many have the tradition of preparing the havdalah ceremony over a glass of beer. It’s striking that on Pesach itself we are forbidden to ingest even a crumb of chometz; and the prohibition of eating chometz is exceptionally stringent. Yet, after Pesach we are encouraged to eat chometz right away. But if it is so spiritually toxic, shouldn’t we gradually re-acclimate ourselves to eating something so dangerous?

 

Chometz is indeed considered spiritually toxic on Pesach. The commentaries explain that flour and water are the two most basic staples that enable life. They signify the material dimension of our lives. Taken in abundance, they encourage the ego to expand. We become inflated and lose the correct perspective of who is the source of our material prosperity. The matzah puts matters into perspective, reminding us of our obligation to surrender our desires while answering to a higher authority.

 

By removing ourselves from chometz and eating matzoh during Pesach, we are detoxifying and rebuilding our depleted spiritual antibodies, while fortifying our immune system so that we can re-engage the ‘real world’ and thrive in it. But immediately after Pesach, we celebrate having been ‘detoxified,’ ready and able to ingest chometz without being harmed by it.

 

The experience of Pesach should be felt as a process of rebirth as Hashem’s servants, similar to the process geirim undergo. Whereas we previously served our own egos, or bent our principles to align with the wishes of others, we now have been re-educated to subjugate ourselves to Hashem alone.

I once stayed with a close friend in the hospital while his mother underwent a bone marrow transplant. After she was transferred from recovery to a patient room, we visited her. As soon as we entered the ward, we had to put on surgical gowns and masks and go through a complete disinfection process. When we finally stood outside her room, we could only communicate with her through a thick pane of glass. Her white cell count was so low and her immune system was so fragile that any germs could prove fatal. The doctors wanted to ensure that the new marrow and blood had grafted into her system and the white blood cell count was beginning to rise. In the meantime, it was critical to maintain a totally sterile environment.

 

A couple of days later when her count began to rise, we were allowed to open the door and communicate with her through the doorway. It was a fantastic feeling when at the end of the week we were able to stand right by her bedside and talk with her face to face. She was in recovery mode and her immune system was becoming stronger. This was cause for rejoicing. The operation had been successful!

 

On Pesach we experience a delicate operation of a spiritual sort. Mitzrayim is connected to the word “meitzar,” oppressive straits. During the year, we are all imprisoned to some degree by external forces and inner drives that alienate us from Hashem. Pesach affords us the life-giving opportunity to rise above our enslavement, to free ourselves for seven days from the insidious poisons that invade our system. Upon the conclusion of Yom Tov it is a great simcha when we can demonstrate that the operation was successful – we are “detoxed” and have been blessed with a new lease on life spiritually. We can eat chometz and engage the physical in a state of harmony with our neshomoh.

 

“Next customer!” the fellow at the counter called, returning me to the hub-hub in the pizza store. Yes, the half-baked pizza did look a bit more attractive as the fellow whipped his pizza slicer around the pie and slapped the box in front of me. May we all be granted a good “detox” over Pesach, enabling us to live on a more elevated and sanctified plane of existence. Next year in Jerusalem!

Wishing you a Chag Kosher V’somayach.

Sincerely

Rabbi Naftali Reich

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