I would like to start out by telling a story that I heard many times in the past 10 years. This story has many versions using different rabbis and various cities in Germany or Poland.

One day Rabbi Eliezer Silver visited survivors of the Holocaust who were in a displaced persons camp, waiting to find permanent locations to start rebuilding their new lives. As he was handing out Torah materials and prayer books, he came across a Jewish man qho refused to accept anything from the Rabbi. He told the Rabbi that after what he saw in the camps, he no longer wanted to have anything to do with religion. He went on to explain that in the camp there was a religious Jew who had one of these prayer books. The man would only allow people who would exchange their daily bread ration to use it. This man was angry because he saw a Jew selling the right to pray for a peace of bread. Rabbi Silver asked, "how many customers did this person have?" The man told him "way too many." Rabbi Silver responded, "why are you only looking at the one bad Jew who sold the right to pray? Why not look at all the other beautiful Jews who were willing to give up their daily portion of bread, who went hungry, just to pray. Isn't that what you should be look at?"

In the Torah there are two sections that teach about an affliction called tzora'as. The best English translation is leprosy. Our sages teach that this affliction can appear on a person, his clothing or his house. A person was afflicted with this when he spoke slander or gossip, he was also put in quarantine and separated from the rest of the community.

The great Torah commentator Rashi tells us that this affliction on the house was really a blessing in disguise, how so? When the house was afflicted some of the stones turned dark green or dark red, and in order to purify the house the stones had to be removed. Upon removal, the owner found a hidden treasure of gold, which was placed there by the Canaanites or the Amorites. The Torah tells us that when Joshua sent spies to the land they were told, "I know that G-d is giving you the land and that fear of you has fallen upon us and all the inhabitants of the land have melted because of you." This is why they fled their homes and their cities and left the gold behind. When the Israelites came into the land and took possession of the houses, they were unaware of the treasure behind the walls. In order for Hashem to allow the Israelites to find treasure, He caused the affliction of tzora'as to come upon the house, when the owner broke down the walls, for purification purposes, he found the buried treasure.

Chassidus tells us that since tzora'as of the house reveals a deeper good, it is utterly unique.
So what is the point? A person who slanders or gossips is rewarded with a golden treasure? Maybe there's a deeper meaning that the Torah is trying to convey to us.

As I keep telling you, the Jewish nation is a special, precious treasure to Hashem. Each and every Jew has in him a soul that is a part of Hashem. Not only is every Jew connected to Hashem but also connected to each other, we are one with him and one with each other.
Each Jew is very unique, and every one of us was put here in this world for special purpose and given a special mission. We are to reveal the G-dliness that already exists in this world, to tell the world that there is one true G-d, to be the light to the nations of  world and to make this world a dwelling place for Hashem.

Therefore the next time you look at a fellow Jew and think that his actions or speech are inappropriate, or he does not meet your expectations in his business dealings or his manner of dress or you think he may not be up to par in his Torah observance, Look Again!!!

As a matter of fact, look little deeper, look past the outward appearance and see the beautiful precious treasure that's inside your fellow Jew.

Remember
do one more mitzvah
love one another
learn a little more Torah
change the world

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I am sure by this time everyone is in their last-minute preparations for Pesach. I wish everyone a kosher Pesach and above all a Pesach full of simcha. even at this time, running to and fro, last-minute shopping and final cleaning. I would like to exhort everyone to keep in mind, to look for and find a very special Jewish person to bring to your Pesach Seder. not just any person but the one that chassidus calls, the fifth son.

As we begin the telling of the story of the Exodus from Egypt, we read about four sons at the table. one is called the son who doesn't know how to ask, another is called the simple son, then there is the wise son and finally the wicked son. All these have one thing in common: they are present at the Seder. Even the wicked son. Eventhough he is rebellious. he still has somewhat of an interest in the Jewish tradition and someday will become a wise son observing Torah mitzvahs.

The son that chassidus is talking about is the one that is absent from the Seder table, the Jewish child who has no interest whatsoever in his Torah, mitzvah, laws and customs. Most probably he is not even aware that it is Pesach. actually we should have been thinking about this person long before this time. We need to make every effort to bring this person to the table. Like we wrote about previously, it must be done with loving kindness and compassion and with words of endearment. He must be made aware of who he is, a precious special Jew and that he is an actual part of Hashem and nothing that he has done or could ever do will separate him from Hashem.

How he became the fifth son can be blamed on a lot of people and circumstances. That's not our purpose, we need to focus on the positive and concentrate on today, not the past. This child was separated from his Jewishness for whatever reason, it seemed necessary to assimilate into the culture and country he found himself in. This could be America, England even the land of Israel. Wanting to avoid conflict and to  be able to succeed in high school, college and eventually in the work environment. This assimilation gave him the sense of freedom; freedom from Torah, freedom from mitzvahs, freedom from anything Jewish, freedom from being different and freedom from anti-Semitism.

The truth however is that this freedom is really not freedom at all. In trying to imitate a non-Jewish environment and escaping from his heritage, he became a slave to what he was trying to accomplish. This can cause even greater problems than those that he was trying to avoid. The non-Jewish society would lose respect for him and those that he was trying to run from would turn from him.

Today is no different than the days of our servitude in Egypt. The festival of Passover and the Exodus from Egypt are reminders to us today that assimilation is not the hope for survival, deliverance and freedom. Rather, we must stand strong in our traditions and our Jewish way of life.

Our sages tell us that the Jews were redeemed from Egypt because of three things: they never changed their names, they never changed their language and never changed their dress. In other words, they did not assimilate into the country that they lived. They lived in difficult times, were slaves and a minority, but they kept the traditions and their uniqueness. This is what assured their freedom from slavery and gave them physical, material and spiritual success. They were thus able to travel on to Mount Sinai where they received our precious Torah.

Therefore there is no room to ever give up on a Jewish person who has wandered off the course of his ancestors. We should not look on him as an outsider but as a son, the fifth son. We should all strive with love and affection to bring the son back to the Pesach Seder. Not only will he be included at the table with the four sons but in just a short period of time he will become a wise son. 

So again I would like to wish you all a kosher joyous Pesach.

Remember, Pesach takes us out of our boundaries and limitations; but simcha will break them all entirely and bring the final redemption. The redemption from Egypt took place in the month of Nissan, which is among the miracles. The final redemption will be in the month of Nissan and may it be speedily in our time and may we all be together in Jerusalem for this Passover meal. Don;t forget to find that fifth son and bring him along.

Remember one more mitzvah

Learn a little more Torah

Love one another

Change the world

Lchaim lchaim

r. yaakov ephraim

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Yaakov Ephraim also studied in Morristown and can speak about the Yeshiva if requested!

Please contact lchaim@yaakovephraim.com

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Every Jew--- every man, woman, and child has a soul that is an actual part of G-d. Of this people, God says "I created this nation for myself, they will recite my praise." Chassidus teaches that every Jew is heir to the entire spiritual legacy of our people. This legacy goes all the way back to our forefathers Abraham, Isaac and Jacob. As such, G-d cherishes every Jew as a father cherishes his only son.

In the beginning of parsha Vayikra, the Torah states "and He called to moshe, and G-d spoke to him." Before G-d spoke to moshe He called to him, showing a unique measure of endearment. He called to him to express a fundamental love He shares with our people and wanted to bring each and every Jew closer to Himself. This is why He gave us the sacrificial offerings. The Hebrew word for sacrifice is korban, meaning to come close. Sacrifices were given to bring the Jews' spiritual potential to the surface.

When we speak to another Jew we must be aware that we are speaking to a soul that is ''an actual part of G-d." when we have a relationship with another Jew whose conduct is not up to par with our heritage, there is no need to focus on the negative aspects of his conduct. Instead we should make him conscious of the G-dly spark within him. We should show him a degree of closeness and endearment and thus encourage the expression of his G-dly core. When we do this, we speak to the very essence of our fellow Jew and he will respond, at his own pace, by coming close to G-d. since he is a part of the nation "created for myself," he will ultimately "relate my praise" by following Torah and mitzvos.

We should never be impatient or critical but always accentuate the positive qualities which every member of the Jewish nation has. The very fact of the Jew's existence is an expression of G-ds praise, no matter the level of his service. Although the Jews have faced severe persecution we have endured, while nations seemingly far greater and more powerful have disappeared. this fact alone shows that G-d has a dimension of His eternality within His people. Our continued existence as a nation and as individuals is an expression of Divine Providence. Every Jew is a living miracle. The fact that we are still here today even after the Holocaust and that we were able to endure that terrible time and give birth to a new generation reveals the working of G-d's hand (even with our spiritual shortcomings).

The Jewish nation was given a mission to make this world a (dira tachtona) a dwelling place for Hashem. The G-dly potential within every Jew and within our nation will blossom and G-dliness will be revealed in this world. We will relate G-d's praise in a complete manner showing our gratitude for all the miracles performed on our behalf.

This is the month of Nissan and our sages associate this month with miracles. Nissan is the month in which the Jews were redeemed and the month in which we will be redeemed in the future. At that time, our nation will proceed to Yerushalayim and relate Hashem's praise. May it take place immediately.

Each and every one of you is special and we can bring out that specialness in each other. When we really love one another we will be relating G-ds praise and then we will truly see G-dliness revealed in the world.

Remember:
Do one more mitzva
Learn a little more torah
Love one another
Change the world

R. Yaaakov Ephraim

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1. After Joseph revealed himself to his brothers, the Torah states that Joseph fell upon Benjamin's neck and wept and Benjamin wept upon Joseph's neck. The Torah commentator, Rashi, tell us that Joseph wept over the two temples that were destined to be in the portion of the tribe of Benjamin and would inevitably be destroyed. Benjamin wept over the tabernacle at Shiloh, destined to be in the portion of the tribe of Ephraim, descendents of Joseph, which too was destroyed.

One might ask, why not weep over your own loss, your own situation? Chassidus teaches that when it comes to another person's problem, ultimately he must deal with it. One can offer advice, give comfort, pray and do all that is possible to help. Finally when there is no more that can be done for another, you cry and they have to solve the problem.

When it comes to one's own situation, crying is inappropriate, it's time to do more. Things could still be done, crying is out of the question. Perhaps the next little thing you do will change the situation completely, never ever give up.

2. Josephs brothers went back home to tell their father, Jacob, that he was alive and that the entire family should come down to Egypt to be sustained by Joseph during a famine that plauged the entire region. Jacob left Hevron and traveled south to Ber Sheva towards Egypt, at which point he was close to the leaving border of Israel.

At that time HaShem spoke to Jacob in a night vision and told him not to be afraid of descending yo Egypt. The often asked question is what was Jacob afraid of? Rashi explains that he was distressed about being forced to leave Israel. Others add that our forefathers were promised that their children after them would become a great nation and that they would inherit the land of Israel. Therefore, Jacob did not want to leave. He wanted to see the fulfillment of this promise in Israel.

Chassidus asks what exactly was Jacob's fear about leaving israel, why did HaShem wait until now to comfort him and why not before he started the journey?  In addition, the verse says, "do not be afraid of descending to Egypt," no mention of leaving Israel. Hashem also said that "I shall establish you as a great nation, I shall descend with you to Egypt and I shall also surely bring you up." So the question remains, what was jacob afraid of? After all, he had received all the promises and assurances he needed.

Chassidus explains that even though Jacob knew that he would be successful in Egypt and that eventually he would be brought back to Israel, he knew that he needed to be separated from the land promised to the nation and until they would would return he would always feel distressed. Today we are in galus, exiled from Israel. HaShem has scattered us all over the world, with the promise that one day He would gather us all home to israel, the moshiach and the third temple.
We need to thus learn a great lesson from Yaakov Avinu. Although we may be successful in both material and spiritual things, we should always remain a little distressed. Yes, we were put here for a purpose and a mission, but that is not the end goal, we must always long and yearn to be brought home and the total redemption, may it be soon.

3. At the beginning of the parsha we see a confrontation between Joseph and his brother, Yehudah, over the release of their younger brother, Benjamin. The situation becomes so tense that both sides prepare for war at all costs. Each one shows his ability to destroy the other. We also see that the other brothers were willing to give their lives to free their younger brother. when joseph saw this, he realized that all the brothers really loved and cared for each other. At this point joseph could not hold himself back any longer. The next words in the Torah may be two of the most powerful words spoken. Not only powerful and emotional, but these two words brought peace, love and answered all the questions all parties had up until that point.

Joseph looked at his brothers and said, "Ani Yoseph"  (I am Joseph). Joseph said that they should not be afraid, that G-d put him in Egypt for the good, to sustain his family for a great deliverance. All the questions were answered, there was total peace and calm and all the brothers were reunited in love.

Every week, along with the Torah portion, we also read a section from the Prophets. At the end of this week's portion we read two words, Ani HaShem. When the moshiach is revealed and all of Israel is taken out of galus and brought back home to Israel, HaShem qill speak these two words and then, not only will our questions be answered, but the whole world will know that Hashem is the one true G-D.

Good Shabbos

...and remember

do one more mitzvah
learn a little more Torah
love one another
change the world

l'chaim, l'chaim
r. yaakov ephraim
 
  
 
    

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I this week's Torah portion, Vayeishev, we again see hashgacha pratis ( divine providence).

There was a plot among Yaakov's sons to kill Joseph because they saw that their father loved him most. The brothers hated Joseph and could not speak peacefully to him. Reuben, the oldest brother, rescued Joseph from their conspiracy; he told the brothers not to shed his blood but, rather, throw him into a pit and they heeded his plea.

Could the brothers have known that this event was the beginning of the redemption of Israel from Egypt and the receiving of the Torah at Sinai? From this pit joseph was sold as a slave to the Ishmaelites who brought him to egypt. This sale caused all of israel to come down to Egypt.

In the narrative, Joseph was placed in prison and then taken out to interpret the two dreams of Pharaoh and was subsequently promoted to be ruler of Egypt, second only to Pharaoh. Due to a famine in Canaan, Joseph's brothers and all the children of Israel came to Egypt, including yaakov, and he provided for their needs. This was the fulfillment of the promise that HaShem made to Avraham, that his offspring will be sojourners in a foreign land only to be later redeemed. The rest of the story we know, they were redeemed from there and received the Torah three months later.

From a pit to Torah---hashgacha pratis (divine providence) in action.

Now for more of the story:

The Torah states that the brothers took Joseph and cast him into a pit. The pit was empty, there was no water in it. The gemora in tractate shabbos 22b asks a very interesting question: If the pit was empty why did the Torah have to state that there was no water in it? why the extra words? The gemora thus explains that the torah teaches that there was no water, but there were snakes and scorpions in the pit. Amazingly this lesson is found in the only tractate that deals with Chanukah, it is placed right after the law the limits the height of the chanukah light to 20 amos, 30 feet.

This is one possible connection between the pit and Chanukah.

The reason for the height limitation is that one's eye cannot see clearly at a height beyond 30 feet and the purpose of kindling lights on the menorah is to publicize the miracle of Chanukah.

Let's examine this a little closer: if Reuben and his brothers decided not to kill yoseph, why throw him into a pit with snakes and scorpions? For sure these vipers would kill him. Could it be that the pit was over 20 amos deep and they did not see the snakes and scorpions? Even more so, perhaps they could not see the miracle taking place, that Joseph was not harmed by them at all?
As we read earlier in the Torah portion, Joseph brought bad reports about his brothers to his father, which angered his brothers. Joseph even told them about dreams he had about them bowing to him, which arroused greater more anger.

Maybe another reason that the gemora discusses the pit within the laws of Chanukah is to make a deeper connection.

So what did they see? An empty pit and no miracle? a tattletale, a dreamer of dreams, not the future leader of Egypt and their redeemer?

When it came to Chanukah, what did the people see? A little bottle that contained only enough oil for one day, or did they look deeper and see enough for eight days?

Just a couple of interesting side note on the Torah portion:

1. The opening words of the Torah portion are: Yaakov settled in the land of me'gurei aviv (his father's dwellings). The gemetria (numerical equivalent) of me'gurei aviv is 278, which is the same as Chevron. According to one of the great torah commentators, the Baal HaTurim, the Torah is telling us that Yaakov settled in Chevron.

2. There is a midrash on the words "And Yaakov settled" that says that Yaakov sought to live in tranquility. If you remember from last week's torah portion,Yaakov experienced tremendous pain and suffering. The midrash continues that "HaShem says that the righteous seek to dwell in tranquility, is it not enough that it is prepared for them in the world to come, rather they want tranquility in this world?" After Yaakov seeks tranquility, Immediately the sale of Joseph and another 22 years of hardship for yaakov occur.

Chassidus teaches two lessons here:
      a. This was not a punishment, but a time for yaakov to grow in spirituality, to be able to reach  the ultimate tranquility during the last 17 years of his life in this world, from the time he was re-united with joseph.
      b. We were put here in this world to work, not rest, to change the world and not allow it to change us.

3. As we saw above, Yaakov favored Joseph. The Torah says that Joseph was the child of his old age, the Targum Onkelos says this means that, he was a wise son to him, because all that Yaakov learned in the yeshiva of Shem and Eber, he taught Joseph.

    a. Chassidus asks why did Yaakov teach Joseph what he learned with eber for 14 years? Why did Yaakov not teach what his father Isaac taught him for when he was at home for 63 years?

HaShem did not allow isaac to leave the land of israel. Yaakov was on his way to live with Lavan in Padan Aram for 20 years. Eber taught yaakov how to live a Torah life in the diaspora. So too with Joseph, Yaakov knew that joseph would be living in a foreign land and would eventually become a ruler of that land. Therefore Yaakov taught joseph how to take Torah and mitzvahs into the diaspora and not be affected by the world but, rather, change it.

We see from the above teachings that, as Jews, we have a mission in this world. We are all living in the diaspora, but it's not by accident, it's design.

We need to change the world, make this world a dwelling place for HaShem, reveal the G-dliness that already exists here, and tell all the nations that there is only One G-D.

Do one more mitzvah,
learn a little more torah,
love one another,
change the world,

l'chaim, l'chaim
r. yaakov ephraim

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Chanukah and Vayishlach: the ultimate in hashgacha pratis ( divine providence)

In keeping with the theme of part 1, Kislev as a month of miracles, power, victory and redemption, let's take a look at another event in the life of Yaakov Avinu, an event that occurred in this week's Torah portion.

At night, Yaakov was preparing for the encounter with his brother. He brought his two wives, two maids, his eleven children and everything he owned across the river, Yabok. After bringing everyone accross the river, the Torah tell us that he was left alone. Rashi explains that this means  that he forgot small bottles and returned for  them. Many commentators explain that the reason he did so was because tzadikim are very careful with their possessions.The Torah also explains that money comes to them with difficulty, as they are honest and do not mislead anyone. Also when they have to earn money, it takes away from their Torah study.

We can learn from here that we need to be careful with our time, both in business, in praying and learning. We need to be honest and trustworthy in all our business dealings. From here we can learn some practical lessons as well: when you lock up your business or house, double check to see that is was locked properly. Also before you leave a hotel room, check again that you have all your possessions.

Now for the rest of the story. A couple of years ago while learning this week's Torah portion, I saw the following commentary in Me'am Lo'ez from a midrash.

When Yaakov left his father's house heading toward Lavan, the sun abruptly set and he took 12 stones and placed them under his head. That night the stones became one large stone and in the morning Yaakov made a monument there. By divine providence he found a bottle of oil and poured it over the monument (see last week's Torah portion Vayeitze). After he emptied the bottle, it automatically filled up. He realized that this was not an ordinary bottle and took it with him.

Through divine inspiration, Yaakov realized that the oil from this same bottle would be used to annoint the tabernacle and its vessels, the alter, Aaron, the high priest, and his sons. It was the bottle used by Elijah to perform the miracle for the woman of Tzarephat, where the bottle produced an inexhaustible supply of oil until the rains came. Also Elisha repeated a similar miracle for the
widow of the prophet Ovadiah and her two children.

That takes us to our Torah portion over 20 years later: this is the bottle that the midrash explains Yaakov returned for, this little bottle of precious miracle oil. At night, while he was alone on the other side of the river, an angel appeared before Yaakov and an all night fight ensued. Yaakov was injured in the thigh, which caused him to limp, but he prevailed and thus received a blessing from the angel. The angel told yaakov that his name will be changed from Yaakov to Yisroel, since he fought with G-d and man and has prevailed.

I always wondered if there could be a connection between this bottle and Chanukah, just today i saw another midrash:

God said to Ya'akov, "For endangering yourself for a small container, I Myself will repay your children with a small container to the Chashmonaim [at the time of Chanukah]." (Midrash Tzeidah LaDerech)

So what is that small container that was given to the Chashmonaim? you guessed it, the little bottle of oil with the seal of the priest, which was only intended to last one day and lasted eight.

Was it the same bottle? Was all this a coincidence, happenstance or hashgacha pratis, divine providence? You be the judge.

Aside from that what is the connection that the midrash makes between Yaakov endangering himself and the gift to the Chashmonaim?

The answer could be mesirus nefesh, self sacrifice, that was Yaakov's connection. His whole life examplified mesirus nefesh, from getting the birth right to living with Lavan, confronting Eisav and fighting with an angel, even going back for a small jug. The is found true of the Chashmonaim, who stood for Torah and risked their lives., but in the end they were victorious.

Nothing is an accident, we as Jews have a purpose and a mission, to change the world. We were give the ability and a powerful neshama to succeed in this mission, we need to start right where we are even if it takes a little self sacrifice.

May we see the final redemption, now.

Change the world
do one more mitzvah
learn a little more torah
love one another
l'chaim, l'chaim
y. yaakov ephraim

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In this week's Torah portion, vayishlach, the Torah relates some of the events that took place in the life of our patriarch, Yaakov.

We see Yaakov Avinu battle with an angel as well as his preparetion and confrontation with his brother Eisav, who is filled with over twenty years of hatred and is coming to kill him. Yaakov then deals with the kidnap and violation of his daughter, Dinah, and the subsequent retaliation by his two sons, Shimon and Levi. This act caused Yaakov to fear the revenge of the surrounding nations.

Yaakov then learns of the death of his mother's handmaid, Devorah, who helped raise him as a child. He also had to deal with the death of his mother, Rivka, and finally the death of his father, Yitzchak. All of which comes after a tremendously difficult ordeal with his father-in-law, Lavan, in Padan Aram for 20 years. The Torah tells us that when Yaakov was in Padan Aram, he worked day and night, never slept and his wages were changed 100 times.

So what is this all about? it seems like Yaakov Avinu's life was just one heartache after another, which is specially difficult to understand, since this Torah portion is usually read in the month of Kislev. Why do I say especially this month? Because Kislev is a month of miracles, power, victory and redemption--so why do we have all these events, which are apparantly contrary to this month's theme.

In Kislev we celebrate Chanukah, which marks the defeat of the mighty Greek army--a victory of the few over the many, the weak over the strong. Chanukah is also the taking back of the second temple, its purification and the miracle of the little bottle of oil that lasted eight days.

On the 19th of Kislev the first Chabad Rebbi, the Alter Rebbi, was miraculously released from prison. On the 10th of Kislev his son, the Mittler Rebbi was released from prision. The 19th is therefore considered the Rosh HaShannah of Chassidim. All of the above mentioned events show that Kislev is incredibly special.

The Torah is the divine wisdom of G-d and all the stories of our patriarchs, Avraham, Yitzchak and Yaakov were recorded for a purpose. All of their actions and deeds were written to teach us
how to apply the infinite wisdom of the Torah into our lives today. Therefore we need to dig deeper into all the aforementioned events and see what lessons we can learn.

Let's analyze a few of the events:

1. In preparation for meeting his brother Eisav, who wAS coming to kill him, Yaakov sent messengers, angels. The angels were instructed to say the following to Eisav:

This is what your servant Yaakov said, I have been living with Lavan and I have been delayed.

The great Torah commentator, Rashi, explains that Yaakov was telling his brother that even though he was in the diaspora, he kept all 613 commandments and did not learn Lavan"s ways. From here we learn that Yaakov was in the diaspora like us today and still kept all the mitzvahs and learned Torah. Furthermore, he was redeemed from there and brought back to the land of Israel. But what is the point of adding the part about his ways?

Is it possible to keep all the commandments and still be affected by our surroundings? Maybe the Torah is telling us that at times we can take the Torah and commandments for granted or do them out of routine. It's even possible to wear all the right outward garments, but inwardly take on some of the ways of our surroundings.

Yaakov taught that we can live Torah observant in the diaspora and be unaffected by our environment and that today, if we harken to his voice, we will be redeemed.

 2. Yaakov prayed, sent gifts to appease his brother and made two camps in preparation for war. When he saw Eisav, who was harboring 20 years of pent up hatred and anger, what did Yaakov do? He bowed down to him seven times while walking toward him. All of a sudden they embraced and kissed each other and both wept.

What happened and why would Yaakov bow down to the one coming to kill him? There are many commentaries on this incident but one stands out, derived from a story in the Talmud in tractate Gittin. In gittin, a rabbi rid a local shul of a demon. That night, a seven headed snake came to atack the rabbi. the rabbi beganto pray and as he bowed, one of the heads of the snake was destroyed. He did this seven times until the snake was totally destroyed. The gematria, the numerical equivalent of hebrew letters, for Eisav is 376. Yaakov saw that Eisav was impure, so in order to rid him of his impurity, Yaakov prayed and bowed. Each time he bowed one level of impurity was removed from Eisav. The gematria for the word impure is 50. 50 X 7 is 350. When you subtract 350 from 376 you are left with 26, which is the equivalent of the 4 letter name of HaShem. As a result, all that remained in Eisav was love and compassion for his brother, Yaakov, and when he kissed him it was real and with all his heart.

From here we learn a great lesson, the power of prayer and the extraordinary power of a Jewish neshama. We have the power to change the world and thus, even our enemies will love us.

 3. After Eisav departs, the Torah tell us that Yaakov came to the city of Shechem, whole. Rashi tells us that Yaakov was physically whole, cured of a limp he suffered at the hands of the angel with whom he wrestled: financially whole, he did not lose anything even after sending Eisav an enormous amount of gifts; and whole in his Torah knowledge, he had not forgotten his Torah in Lavan's house.

If you study carefully, you wil see that these were above and beyond what G-d had promised Yaakov upon entering the diaspora. We are all in the diaspora now and will be redeemed, may it be now, but this time it will be the final redemption. We may think, though, that the long exile has had an ill affect on us. Maybe we are permanently scarred, physically and spiritually. When we think like this, we need to learn from Yaavov Avinu, that we will be redeemed and we will be whole, physically and spiritually.

And to some who think that redemption means leaving all of our possessions behind, that too will come with us, because you will be financially whole.

So this truly is a Kislev parsha, in the deeper aspects there ia a story of miracles, power victory and redemption.

We, as Jews, are here for a reason, nothing is an accident. You have been given a mission and you have a purpose for life--to change this world.

In the place you find yourself, in the current time, you have the responsibility and the power to change the world and all the people around you--even your enemies.

Do one more mitzvah,
learn a little more Torah,
love one another,
change the world
l'chaim, l'chaim
r. yaakov ephraim

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A 5 year old  boy  was learning this week's Torah portion, Vayeitzei, with his rebbi. When they came to the section of Yaakov's dream, the rebbi posed a question to his young student:

In the dream there was a ladder and angels were going up and down, do you see anything out of order here?

The boy just smiled and said it seems normal to me. But angels come from heaven, said his rebbi, they should be coming down first then climbing back up. The young book smiled again and said, rebbi it is just a dream and in the dream Yaakov can have the angels going up then down if he wants.

Actually our great Torah commentator, Rashi, asks the same question. Rashi answers that since Yaakov was leaving the land of Israel, the angels who were protecting him could not accompany him, so HaShem dispatched new angels to protect him outside the land (diaspora). Thus we see angels ascending first then descending.

Later, when Yaakov returned with his wives and children to the land of Israel, angels came to escort them home. What changed? Now guardian angels from Israel were able to come a great distance into the diaspora to escort Yaakov and his family?

Chassidis teaches that we, who were given a Jewish neshama, have a special mission in this world. We have been entrusted with making this world a dwelling place for HaShem, to reveal the G-dlinnes that already exists here. We also have the responsibility to teach all the other nations that there is only one G-d and that they are to keep the 7 Noahidic commandments.

This is what Yaakov, our father, did when he left the land of Israel. He transformed the diaspora into a spiritual Israel, a dwelling place for HaShem, by learning Torah and doing mitzvahs.

Now we can understand why the angels were allowed to come to meet Yaakov outside of the Land. They were honoring Yaakov, not acting as guardians, showing that he transformed the place where he had been into the Land of Israel.

This is the lesson for all of us today. We can change the world and make it into a dwelling place for HaShem. Each one of us can start right where we are living and make it into the land of Israel.

Change the world
Love one another
Do one more mitzvah
Learn a little more Torah today

lchaim lchaim

r. yaakov ephraim

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In this week's Torah portion, Shoftim, we are commanded not to practice sorcery, fortune-telling and divining. These were the practices of the nations living in the land that we were about to enter, the land that G-d was giving to us as an inheritance, Eretz Israel. The Torah calls these practices an abomination to G-d.

Instead of following these practices, we are told that we should be perfect (tamim) with G-d. The great Torah commentator, Rashi, in translating the word tamin goes away from the more common use and translates it as "simple-heartedly." To quote Rashi:

walk with Him simple-heartedly and look forward to what He has in store. Do not probe into the future but rather accept whatever happens simple-heartedly. Then you will be with Him and His inheritance.

The Torah goes on to teach about prophecy and how it is permissible to consult a prophet when there is good reason, but not to probe into one's destiny. Rashi does reconcile the seemingly apparent contradiction.

As you know by now, for me the best way is to keep it simple. Yes, there are many many great teachings and insights to be learned here, but let's keep it simple: we just need to have simple faith like a child and trust that our future is safely in the hands of HaShem. Everything is divine providence.

Remember when the soothsayers told Avraham and Sarah, that according to the stars and nature, they were destined never to have children. We know that their future wasn't in the stars, it was in the hands of HaShem.

HaShem told Avraham to go out and count the stars, the message was that Avraham, you are above the stars, above nature. Do not believe the fortune tellers because you will have children. In the end, they had a child named Issac, from whom came Jacob and the entire Jewish nation.

I told you before and I will keep telling you: The Jewish people are the most special nation on earth, privileged with the most special task. Our mission is to make this world a dwelling place for G-d, to reveal the G-dliness that already exists here. You have the power and ability to change the world and to make known to the world that there is only one G-d. And you can do it because you are above nature. Trust HaShem, walk simple-heartedly with Him and look forward to what He has for you. Always remember that you are in the hands of HaShem and that everything is divine providence.

As always,

Learn a little more Torah.
Do one more mitzvah.
Love one another.

Change the world.
L'chaim, L'chaim
r. yaakov ephraim

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Sometimes when I visit shuls across the country, rabbis ask me about why I keep telling the Jewish people how special they are. They tell me that we all know that we are chosen, so tell us something new; maybe a new insight on the Torah portion, a novel idea in chassidus or some new story that will inspire the people.

Everyone of us is special and precious to HaShem and must be reminded constantly. No matter how many times we hear it, it will never be enough. It must be said over and over again and then even more. We need to encourage, give hope and strength to each other and above all, help and love one another.

How we view ourselves and others is what we will become and it will  shape how others will, in turn, view us. When our teacher Moses sent men to spy out the land of Israel, which HaShem gave to the Jewish nation, the spies came back and said "there are giants in the land and we are like grasshoppers in their eyes." Such a negative self-perception put tremendous fear into the entire nation, but two men, Calev and Joshua, spoke up and said "we can take the land."  They thereby encouraged and gave hope and strength to the nation.

In the Torah reading for this week, Bamidbar (Numbers), HaShem instructs Moses to count the children of Israel. Rashi, our great teacher and commentator on the Torah, explains that the

reason for the counting is that the jewish people are precious to Him and HaShem counts them all the time.  If Hashem counts and reminds the jewish people of how special and precious they are, how much more should we remind each other.

This Torah portion is always read before the feastival of Shavuous, the day on which we recieved the Torah. On Shavuous we read in Exodus 19:5-6, "You shall be My special segulah (treasure)
among all the nations....you will be to Me a kingdom of priests and a holy nation."  Here, again, Rashi explains that segulah means a cherished treasure, the same as costly vessels and precious stones which a king stores up.

Chassidus teaches that this means that the jewish people will be perceived by G-d not only as something precious, but also as something very special which must be cherished. Here the Torah also states that "You will be to me," describing an essential association to G-dliness, an intense intinsic and ultimate relationship with G-d. This high and lofty status of kings and priests was conferred upon us in order to make this world a dwelling place for G-d, the ultimate purpose of creation.

I am excited about my relationship with G-d, about Torah and good deeds, about being a jew and most of all about being part of the most special nation on the earth. So I will keep on telling you how precious and special you are, who you are and why you were chosen. Each and every one of you have the power to change the world and make it into a dwelling place for G-d.

Learn a little more Torah.
Do one more mitzvah.
Love one another.
L'chaim, L'chaim
r. yaakov ephraim

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Our sages teach that the affliction described in Parshas Tazria/Metzora is not a bodily disease but a physical manifestation of a spiritual illness. A type of punishment designed to show the offender that he must change his ways. The primary cause of this affliction is slander. The malady is named tzara'as, a discoloration that can appear on the skin, hair, clothing or even a house.

The Torah teaches that the afflicted person should be brought to Aharon the priestor one of his sons for examination to determine whether the affliction is, in fact, tzara'as. The great Torah commentator, Rashi, states that only a priest can pronounce a person pure or not pure because the affliction is a supra-rational decree of the Torah. Chassidus teaches that the priests, like the first High Priest Aharon, were men who where inherently kind and always blessed the Jewish people with love. Therefore, they were entrusted with the power to pronounce someone impure, have him put outside the camp, isolated from the rest of Jewish community.

From this we learn that if one feels that another has acted improperly, one must first check his own motives to see if his desire to chastise another is being done purely out of love. Both Rashi and Rambam teach that tzara'as first appears on the walls of the offenders house, then his clothes and finally on his body. The affliction can be remedied at any stage through repentance and a change in the person's ways. In the case of tzara'as we can clearly see the mercy of HaShem and the love He has for us.

The Torah also teaches that when the Canaanites heard that the Jewish Nation was entering Canaan, they hid their gold and silver in the walls of their homes before they fled. So now the Jewish people are living in these homes, a priest comes and pronounces a home impure and orders the discolored stones to be removed. All this because the new owner was in the first stage of tzara'as. Upon removal of the stones, the offender finds a fortune in gold and silver inside the wall. Punishment or blessing you decide?

Again we can learn a beautiful lesson here. The next time you look at another person, look past the outward manifestations, look a little deeper and see the precious Jewish neshamah that lies within. 

We all have a mission and a responsibility as Jews to make this world a dwelling place for G-d and to reveal the G-dliness that already exists here.

Learn a little more Torah.
Do one more mitzvah.
Love one another.
L'chaim l'chaim,

r. yaakov ephraim parisi

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The Torah never uses extra words or even extra letters unless conveying a special message. For example, in one case, the Torah uses extra words to teach us not to say negative things when possible and to, instead, put words into a positive light. In parsha Shemini, though, we see the opposite. Here the Torah tells us that certain animals are tamei (impure) and warns us against eating such non-kosher food. It could have added extra words to say they are not tahor (not pure) thus avoiding negative language.

The Torah teaches that there are appropriate times to be politically correct and express situations positively, as in the narrative of Noah recorded in the book of Genesis. But now is not that time, now is a time to scream trief! Do not eat! Danger! Poison to the Jewish soul!

In a matter of life and death, when lives must be saved, quick immediate action must be taken; even if it lacks politeness or political correctness. Chassidus teaches that today the walls of galus (the diaspora) are burning all around us in a raging fire. Many Jews are being swallowed up in this fire of assimilation leaving households around the world void of Torah Judaism. Some even, G-d forbid, leave their faith completely and even worse some embrace other religions.

Chassidus teaches that all Jewish people are actually considerd as one body and are thus responsible for one another. This means that those of us that are capable must smother the flames. Our Rabbis tell us that now is not the time for intellectual discussions, organized debates or polite exchange of ideas about Torah Judaism.

Wild, reckless, raging forest fires are put out with fire not water. So now is the time to be passionate, to speak words of truth, words of Torah, even sharp words. It is the time to say to your loved ones, No!!! Stop!!! Poison!!! Danger!!!

Remember, when you speak passionately from your heart the words you speak will penetrate the
heart of the listener. This will in turn save him from the immediate danger.

We need to love one another, this is the passion that needs to be expressed today, right now in these times!!!!

The passionate love for every Jew, every Jew, no matter how observant or non Torah observant he or she is, will stop the raging fires. The Baal Shem Tov taught, "G-d loves every Jew just like the parents love an only child born to them in their old age."  HaShem calls Israel His first born son. The essence of every single Jewish soul is part of G-d and nothing can distance us from the love that He has for us as a Father. The Torah commands us "to love your neighbor as yourself." Just as HaShem loves us, we need to love our neighbor.

Let's work together, encourage one another, give hope to each other and bring joy into the lives of others and love one another. We can save each other from the burning fires around us and help each other to increase in Torah observance and performance of mitzvahs. We are all the children of haShem and were chosen for a special mission: to reveal G-dliness in this world and to make this world a dwelling place for HaShem.

Together, every single Jewish soul, we can transform the world.

Learn a little more Torah!
Do one more mitzvah!!
Love one another!!!
Extinguish the fire of galus!!!!

L'chaim l"chaim
r. yaakov ephraim

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An inspirational clip about the final step in the conversion process of Yaakov Ephraim and wife, Sarah Devorah. As we can learn from here, we all have a special mission to bring G-dliness into this world and we can each do it in our own unique way.

ye_1.m4v Watch on Posterous

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In the last parsha of the book of Shemos (Exodus) one of the vessels discussed in the building of the tabernacle is the Kiyor (Laver) used by the priests to wash their hands and feet before beginning their holy work. The Torah tells us that the Kiyor was made from the mirrors that the women contributed.

Our sages teach that Moses initially refused these mirrors because they were used for mundane, unholy purposes: inciting lust in the home. When their husbands came home, from the harsh slave labor imposed on them by the Egyptians, the women would make themselves attractive and entice their husbands to continue in normal family life.

HaShem told Moses to accept the mirrors for they played a major role in the survival of the Jewish Nation. Thanks to the efforts of the Jewish women, legions of Jewish children were born. These mirrors were so precious to HaShem, that when it came to making the Kiyor, the Torah gave no specific dimensions because the mirrors were so sacred that every last one had to be used.

These special women took a vain object, a mirror, and transformed it into an object for holiness. By doing so, they transformed their homes into dwelling places for HaShem. Their contribution constituted the final vessel made for the tabernacle but the first to be used for sanctifying the priests daily. The women played an integral role in building the tabernacle, a miniature world, a dwelling place for HaShem.

On Shabbos Pekudi we also blessed the coming month, Adar ll, in which we celebrate Purim. On Purim we read Megillas Esther, named after the Jewish woman who risked her life for her nation.

Chassidus teaches that Mordechai revealed to Esther who she was, why she was born, put in the position of a queen and the power that she had within. She then accepted her mission and purpose in life: to save the Jewish nation from destruction. In the midst of darkness, in a time when it appeared that there was no G-dliness in the world and that HaShem had hidden Himself from the Jews, this great Jewish woman fulfilled her mission. Esther brought salvation and the days of Purim will be remembered and publicized among the Jewish people and their descendants forever. Esther revealed light in a dark world, G-dliness in an unholy world; she made this world a dwelling place for HaShem.

So what can we learn from these two stories and how is it relevant to us today?

Today is no different than anytime in the past. From the birth of our nation until this present day, the nation exists because of the strength and fortitude of the Jewish women. We speak about the greatness of the women to also make everyone aware of the Jewish women's great responsibilities.

Every Jewish woman is the mainstay of her home. She has to raise her children in Torah and Judaism. She must make sure that the home is pure and filled with Torah and mitzvahs. She has the responsibility of Kashrus, Shabbos lights and family purity.

She has the task of making her home into a dwelling place for HaShem. In order to achieve her mission, she was give an extra measure of understanding, kindness and modesty. With these special gifts, she has the ability to do more than men. Just like the women in Egypt she can transform the world, starting in her home, then making the world a dwelling place for HaShem. 

Just like Esther she can save the nation from the current destruction of assimilation and the worship of other gods.

Just like the nation was show signs and wonders in the coming out of Egypt, so to in this last redemption we will see signs and wonders and again the Jewish women will be at the forefront.

We should not only give our Jewish women a great big thank you but also support them and follow their example. We all have the responsibility to make this world a dwelling place for HaShem to reveal the G-dliness in this world. We all have the power and ability given to us by HaShem, we can do it!!!!!! 

Change the World.

Do one more mitzvah.

Learn a liitle more Torah each day.

Love one another.

L'chaim l"chaim
r. yaakov ephraim

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The Torah commands us to love your fellow man as yourself. This seems simple if you like the other fellow, or if he showed that he deserves this reciprocal love. On the other hand what if he publicly insulted or stole from you? Even worse, what if he slandered your name in your community? Does the command still apply in these circumstances?

In this week's parsha, Vayakhel, we are shown an example of how a man can love others even in the most difficult situation. We learn that G-d always provides a solution before the problem occurs, the repair before the break, the vehicle for forgiveness before the sin. In last week's parsha, the Jewish nation made a golden calf and called it thier god, a form of idolatry. Before discussing the sin, G-d tells Moses to make a sanctuary for Him, a dwelling place in this world. Our sages teach that this sanctuary was the repair for the grave sin that would occur.

Here G-d is teaching us about His infinite compassion and love for His children. He also told Moses that He has filled a young man with the wisdom, understanding and knowledge to complete all the work of the sanctuary. The name of this man was Bezalel, son of Uri, son of Chur. As we read about the actual construction we are told that all the wise-hearted men that were given wisdom and knowledge by G-d did the work. Throughout the narrative we read, "and he made the the panels, he made the screen, he made the lid" and so forth. One verse in Shemos (Exodus 37:1) stands out. The verse states, "Bezalal made the Ark." The commentators tell us that he was called by name because he devoted himself to the work more than any other man. From this we can see that he, Bezalel, loved the entire nation so much that he put every fiber of his being into the task so that the nation would be forgiven for their terrible sin; total unconditional love.

At this point you might ask: how can you call this unconditional since he needed forgiveness too? Well not so simple, now for the fly in the ointment, the ultimate test of true love. One of the names mentioned above is Chur, who was he? In the war against the nation Amalek, as long as Moses raised his hands, the Jewish nation remained victorious. Chur and Aaron held up Moses' hands when he became tired. ensuring jewish nation's victory. This same Chur was killed when he attempted to stop the nation from making the golden calf. This man Chur was the grandfather of Bezalel !!!!!!

Not only did Bezalel build the sanctuary that provided forgiveness for the nation, he also showed that he, Bezalel, forgave them
for killing his grandfather. This is the ultimate in fulfilling the command to love your fellow as yourself.

Bezalel made a dwelling place for G-d in this world, we too are commanded to do the same. We, the Jewish people, have the ability and the power to do it. We are the most special people on the face of the earth, filled with the wisdom, knowledge and understanding from G-d to accomplish our mission.

Remember, you can change the world. Do one more mitzvah, learn a little more Torah and love one another.

L'chaim L'chaim
R. Yaakov Ephraim

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