Category Archives: Torah

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World Wide Wrap – The Importance of Tefillin

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I wanted to take this opportunity to share about the World Wide Wrap (WWW) and its importance. However, before I do, I would like to share my experience. I’m thrilled to talk about my most favorite ritual. So much so, that long before getting involved with the WWW, ever since I discovered its significance, I’ve made it my daily practice. Like most rituals in Jewish life, it’s not simply about believing, but about loving HaShem Elohim with all your heart, mind, strength/might–the action of believing.

That said, this ritual has such importance to me that if for some uncontrollable reason I wasn’t able to do so in the morning to start my day, I feel naked and defenseless. Along with my tallit & tzitzit (Bamidbar/Numbers 15:38), it is literally my armor and weapon in dealing with the challenges of my daily life. I hope after my short discourse, it will give you pause for both its significance and value for your Jewish life as well.

To start off with, the CBI Men’s Club is an affiliate of the international Federation of Jewish Men’s Club (FJMC); and the World Wide Wrap (WWW) program is an FJMC initiative that has the following objective:

Design and implement programming to promote the daily mitzvah of tefillin use – emphasizing the deeply personal aspects of wrapping tefillin – a meaningful way to experience “first thoughts” of the day and reflection on our connection to God via prayer. Tefillin can be a powerful source of comfort and for coping with family illness, loss of a loved one and the infinite challenges of everyday life.

Every year on Super Bowl Sunday, Men’s Clubs from all over the world gather together to participate in this ancient ritualistic mitzvah to wrap tefillin along with our morning prayers.

As you may know, the mitzvah of tefillin is more than tradition. And like many Jewish traditions, this one too is rooted in Torah. In fact it is derived from the Shema,

“… And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes….” (Devarim/Deuteronomy 6:8)

Furthermore, in the instructions for us to remember the exodus from Egypt, we are commanded,

“And it shall be for a sign for you upon your hand, and for a memorial between your eyes, that the law of the LORD may be in your mouth; for with a strong hand did the LORD bring you out of Egypt.” (Shemot/Exodus 13:9)

A direct command from HaShem in Torah and has been a Jewish practice for thousands of years. Talk about incredible!

In addition to binding us together with the shared experience of being freed from the bondage of Egypt, and the Torah will be in our mouths. I hope by now you got a sense of my excitement and why this is more than an event, but an opportunity to connect together in unity. So much so that some attributes the coming of Mashiach (Messiah) to be tied to the coming together to wrap tefillin.

More more details, you can visit the FJMC website at https://www.fjmc.org/wrap. Here’s a video that can give you a short summary of the project. (https://www.youtube.com/watch?v=TseOUpuprr8). Enjoy!

Kedoshim: You Shall Be Holy For Holy Am I, HaShem Your G-d

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“You shall observe all My decrees and all My ordinances and perform them; then the Land to which I bring you to dwell will not disgorge you. Do Not follow the traditions of the nation that I expel from before you, for they, did all of these and I was disgusted with them. So I said to you: You shall inherit their land, and I will give it to you to inherit it, a land flowing with milk and honey–I am HaShem, your G-d, Who has separated you from the peoples.” (Kedoshim | Vayikra/Leviticus 20:22-24). [emphasis mine]

Kadosh HaShem

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Over the past few months I have been sharing about our responsibilities as Jews. “V’atem Tiheyu-Li mamlechet v’goy kohanim eleh.” “You will be to Me a kingdom of priests and a holy nation.” With Shavuot having come and gone, we’re left with a choice. Have we learned from the lesson at Sinai or do we go on with business as usual?

In the course of my learning over the years, I have often wondered what I might do when I’m faced with challenges that require me to actually take action. Upon reflection, I came to realize a few things:

(1) The lesson at Sinai and what we’ve been given with the written text of the Torah is more significant than we realize. This means we must pay closer attention to what’s written as well as what’s taught.

(2) In our efforts to do what we think is right, we must first seek the council of HaShem through the words of Torah and ask some fundamental questions: How is this being applied today? How does embracing/doing “this” keep/make me holy? (REMEMBER: The goal is: “…kedoshim tiheyu ki kadosh ani Adonai Eloheychem” “You shall be holy for Holy am I, Your God”)

(3) I don’t think that HaShem has overlooked anything when we were given the Torah. As fascinating as what is written, it is perhaps more fascinating what’s not. I don’t mean what’s not in terms of things like cars, airplanes, electricity, etc. I mean in terms of the dos and don’ts. I don’t think it’s by accident but by design.

For instance, isn’t it interesting that the text doesn’t outright prohibit slavery even though it speaks at length about how slaves and indentured servants are to be treated? Why not state it explicitly like so many other seemingly “bad” ideas? By doing so, I think it is HaShem’s way of telling us what’s really bad, so don’t do it.

Another intriguing thing is that most of the instructions are addressed to the men rather than to both men & women (or directly toward women). Please don’t misunderstand me. I’m not saying that we should or should not have slaves (or be a slave) or that women are incapable—but isn’t the silence interesting. And even more interesting is what is silent and what’s not.

Before you say, it’s because men wrote it in a world ruled by men. If that’s so, then why are there so many prohibitions, restrictions and requirements for the men. Whereas for women, there are disproportionally less prohibitions, restrictions and requirements. It seems to me that men have much fewer options while women get to choose whatever they want on so many more matters.

This means; and I hate to admit it. And men, you’re probably not going to like this, but this is why the woman is right no matter what she says or does. She can almost do no wrong! So, it seems that any restrictions, prohibitions or requirement are not from HaShem but strictly customary, traditional or cultural.

Here’s an example: Take the Shalosh Regalim: Chag HaMatzot, Shavuot & Sukkot. The men MUST appear before HaShem WITH an offering (no exceptions) these three times a year. While for women, there are neither requirements nor prohibitions. Hmmm…Isn’t that interesting?

It makes me wonder why and what does that mean for us today (or the future)? Over the years, I know there has been a lot of debate on this matter. If not, I don’t think we would have the volumes and volumes of Talmud, Mishna, etc.

However, I do think when we’re faced with “interpretive” choices; we do have to look to our Sages & Rabbis, but we also have to look within ourselves. I think the whole point of the Nishmat Chaiyim (the soul—breath of life) and B’tzelem Elohim, (“In God’s Image”) has been given to quicken within us to a deeper understand by connecting us to the divine.

Furthermore, the framework of the Torah is magnificently laid out for us in the 10 Statements (Ten Commandments). If this is so, how do we choose to do and to listen?

You Shall Be Holy

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This was a continuation of the discourse I share in the last issue of the shofar. As you know, we read from Acharei Mot that morning. It was nothing shy of miracle that we made it to Mt. Sinai. It began after the death of Aaron’s two sons, Nadab and Abihu. They died during the dedication of the Mishkan because they screwed up.

Often when reading the Torah we’re left wondering what’s the point of all the offerings, laws, rules and regulations. The intriguing part about this parshat is that at the end of it, we’re given some insights to the reasons and the intents. I believe that it gives us the and to the age old question, “Why be a Jew?”

At the end of Chapter 18, we’re told that the “Land” expelled the people because they contaminated it with their misbehaviors, which were listed like an episode of “Family Gone Wild!”

We’re not given the whole answer until the next parshat when we’re instructed,

“kedoshim tiheyu ki kadosh ani Adonai Eloheychem”

“You shall be holy for Holy am I, Your God”

We’re told to be holy (separate and distinct). The whole purpose of all the torot, chukim and mishpatim. Interestingly, this overall intention was declared months earlier in Sh’mot 19 right before we were given the 10 Commandments, which I talked about in my last shofar entry.

As a refresher, “Now if you harken to Me and keep My covenant, you shall be My special treasure among all nations, even though all the world is Mine.”

Notice: it reads, “My covenant” and not “My mitzvot”.

It continues,

“V’atem Tiheyu-Li mamlechet v’goy kohanim eleh.”

“You will be to Me a kingdom of priests and a holy nation.”

I think this verse and the verse in Kedoshim together tells us: Don’t just be Jew-ish. Like being red-ish or blue-ish. Meaning: to be a Jew “to some extent.” It’s more than gefilte fish, latkes, matzah ball soup, or the holidays like Rosh HaShana and Yom Kippur. Because that’s just being Jew-ish.

Instead, Just Be a Jew! Which means: Be a Kohen to the nations—to the world. We certainly need that today. Let’s learn together how to do that. Being a kohen wasn’t meant as a special title for only the sons of Aaron Ha-Kohen-Mashiach-The Anointed. It was meant for those who serve as ONE and that’s for YOU.

Coming Pesach & Chag HaMatzot Festival

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We’re coming upon my favorite time of the year. Although, if you’re an allergy sufferer like me, you’re probably shaking your heads in disbelief since this is by far the worst time for us. I would agree, spring time can be challenging. However, thank G-d for the recent rainfall that has kept things a bit milder than usual. And since we’ve been praying for rain, this is a good blessing. B’’H

Of course, around this time every year, we gather together to celebrate (one of my favorite holiday) Pesach (or Passover) and Chag HaMatzot (or Feast of Matzot/Unleavened Bread) which spans 7 days plus 1 day for the diehard diasporic observers. As Torah tells us, it is in the Spring to be the beginning of months (i.e. a New Year) for us—as a reminder that the beginning of our journey started with our freedom from Mitzrayim (or Egypt).

I am reminded how true it is to be filled with expectation and hope as we wrap up this spiritual year with the cleaning of chametz from our homes and our lives spiritually. Rabbis throughout the ages have often used this metaphor, so I won’t spoil things by repeating it here. If you are interested, you can certainly find a whole bunch of teachings by simply searching “chametz meaning” on YouTube or Google.

It is particularly interesting that chametz (“leavening”) is not permitted to be eaten or in our possession during this time. What can this mean? That was my thought. How can it be that we can’t have any chametz during such a festive time? Matzah is pretty boring compared to cake and challah. In some observances, the whole week is a test of willpower and careful methodical scheming to fight off the temptation to grab that piece of bread. Isn’t it interesting that human nature is such that when we have, we don’t seem to care? But then when we don’t have it anymore, all of a sudden, we’re clamoring for it.

One of many nice things about Pesach & Chag HaMatzot is that the first day and the seventh day is a holy convocation and a day off from work (Leviticus/Vayikra 23). Whoo-Hoo! However, for those of us workaholics, this year brings a unique blessing with the first day on Shabbat (which is already a day off), which leaves the seventh day on Friday the following week (April 26th). In other words, only one extra day off this year, sorry. ☹  Now of course, this also means no Chametz until after the end of Shabbat on Saturday evening. Double bummer! ☹☹

Okay, you might ask, “What does this all mean?” Here’s my take on it. I think the meaning lies in the type of holidays that they are and the type of offerings that are to be presented. You see, we’re to make a feast-offering during these specific times. What other religion on earth commands us to party, eat and drink until we are satisfied! Not only that, but the offerings must be completely eaten in one or two days. For instance, with the Pesach offering, you have to eat all of it by morning. That’s a lot of meat, even for all you super meat lovers out there. And for you vegans, you can forget about winning this round. 😉

This is the first one of the three pilgrimage holidays: Chag HaMatzot (Pesach), Shavuot and Sukkot (Exodus/Sh’mot 23:14). They are not only to be festive, they require community. This is the time set aside for us to make peace with HaShem and with one another. These are the designated time for us to bring our guilt offerings to make peace and restore ourselves. Isn’t it great that we don’t have to wait until Yom Kippur to be restored? Hallelujah!

The Tefillin

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It is an act of obedience to HaShem as we’re instructed to do, “so that HaShem’s Torah may be in your mouth—for with a strong hand HaShem removed you from Egypt.” (Sh’mot 13:9).

In that same Parsha (B’Shalach בְּשַׁלַּח), we read of the wonderful acts of strength that HaShem had done for us, delivering us from bondage and slavery in Egypt. (From which we celebrate each year, Pesach and Chag HaMatzot.) I am reminded of the bondage that we each face in our society, our community and within ourselves. Some of these bondages are visible, while others are silent, appearing only in our minds.

The word B’Shalach (בְּשַׁלַּח) is translated as “when [he] let go” demonstrates two immutable truths. The first is, when we’re release from our own Egypt, we’re free to go wherever we choose. And the second is, after leaving our Egypt, are we clamoring to return because things get dicey. I believe that the first speaks to our physical release from bondage, while the latter speaks to our mental one.

B’nai Israel was physically released from bondage (i.e. Egypt), but throughout the story, we can see that the mental bondage wasn’t ever shaken. From this Parsha forward until the very end, we read of the constant wrestling that our ancestors faced as they struggled to survive and make it to the Promised Land.

This story so beautifully illustrates to us: freedom is a partnership we have with HaShem. On the one hand HaShem will, in compassion, set us free physically, but are we prepared to release ourselves from our own mental prison of limiting beliefs, past mistakes and comfortable shackles. Are we progressing forward to a Promised Land, flowing with milk and honey, where men and women are free with the truth of the Torah and HaShem’s guidance; or do we want to return to Egypt, a place of false promises of utopia, perfection & peace, only to reap hardships, slavery and death?