Rabbi Fishel Todd

Shulchan Aruch Project


Who said to whom, and under what circumstances?

(a) The wilderness has locked them in.

(b) Do not fear! Stand fast, and see the salvation of G-d.

(c) For G-d is waging a war for them against Egypt.

(d) G-d shall reign for ever and ever.

(e) Sing to G-d, for he is exalted above the arrogant, having hurled horse with its rider into the sea.

(f) As we sat by the flesh-pots of Egypt, as we ate bread to satisfaction.

(g) This is what G-d has spoken: tomorrow is a rest day, a Holy Sabbath to G-d.

(h) How long will you refuse to observe My commandments and My teachings?

(i) Is G-d amongst us or not?

(j) The war of G-d against Amalek shall be from generation to generation.


Rabbi Fishel Todd

(a) G-d to Moses – about His tempting Pharaoh to pursue the Israelites by changing their route, giving him the impression that the Israelites were stranded in the desert. (14:3)

(b) Moses to the Israelites – as they saw the Egyptians in pursuit. (14:13)

(c) The Egyptians to each other – realizing the power of G-d as He gave them a rough ride in their chasing the Israelites though the parted Red Sea. (14:25)

(d) Moses to the Israelites – as a conclusion to the Song of Moses in thanksgiving for the miracles of the Red Sea. (15:18)

(e) Miriam, to the women, in leading them in the Song of Miriam, sung in thanksgiving for the miracles at the Red Sea. (15:21)

(f) The Israelites, to Moses and Aaron. They were complaining about the food in the desert, looking at the past in Egypt with rose-colored spectacles. (16:3)

(g) Moses to the Israelite princes, when they reported the double portion they received on the sixth day of the week. (16:23)

(h) G-d to Moses – following the disobedience of certain Israelites who went out to gather the manna on the seventh day. (See the commentaries section for further explanation of this verse.) (16:28)

(i) Moses – in calling the place of the Israelite protest Masa U-Meriva (strife and quarrel). He records that they were ‘testing’ G-d, as they had contended ‘Is G-d amongst us or not?’ (17:7)

(j) According to the simple context of the verse, it is Moses declaring that war of G-d against Amalek shall be from generation to generation. Amalek is the permanent enemy of His people. (17:16)

Rabbi Fishel Todd


Rabbi Fishel Todd

From where, within Rashi’s commentary, may the following values / rules be found?

(a) One ought not to demand the impossible from one’s children.

(b) G-d makes Himself known to humanity as He enables good to triumph over evil.

(c) There is a time for prayer, and there is a time for action. The two should not be confused with each other.

(d) G-d punishes the wicked according to their degree of evil.

(e) G-d does not only bring distress to those who actually harass Israel, but to those far away who support the harassment.

(f) When a person complains and protests, he should do it in a decent manner.

(g) A person should ask for what he needs in whatever he is doing, not for luxuries.

(h) It is forbidden for a person to travel a substantial distance from his own settlement into an uninhabited area on Shabbat.

(i) G-d has His ways of supporting those who study Torah.

(j) It is important for a leader to give his people the benefit of the doubt.

(k) One should respect one’s students as one respects oneself.


(a) The text recalls that Joseph adjured his descendants that his final resting place should be in the Holy Land, and that his remains should be transferred there when the Israelites finally leave the country. Unlike his father Jacob, he did not command his children to bury him in the Holy Land immediately after his death. For Jacob had a son – Joseph the Viceroy of Egypt – with enough authority to carry it out: Joseph himself did not. (13:19)

(b) The text states that after Pharaoh pursues the Israelites, G-d ‘will be honored though Pharaoh’ – through the miracles forming His judgement over him. (14:4)

(c) As the Egyptians approached the fleeing Israelites, G-d told Moses not to stand in prayer, but to direct the Israelites to travel forward. (14:15)

(d) The text of the Song of Moses states that some of the Egyptians drowned ‘like stone’ (v.5), others ‘like straw’ (v.7) and yet others ‘like lead’ (v.10). This shows that each Egyptian was treated according to what he deserved. The worst were tossed about like weightless straw – incessantly thrown around – suffering the most. The best of the group sank like lead – a quick death, and those in the middle sank a little slower – like stone. (15:5)

(e) The text states that the ‘princes of Edom will panic, the powers of Moab will tremble’. (15:15) Even though these people did not actually oppress the Israelites, they are made to suffer deep unease and fear. This is because the power they had faith in and supported against the Israelites was hurled into the abyss in such a spectacular manner. (15:15)

(f) We may learn the importance of asking for essentials in a respectful manner in Rashi’s comment to 15:25 – where he states that the Israelites should have asked Moses to pray to G-d to send them water, rather than merely grumble to Moses and Aaron (15:24) about the lack of water.

(g) The Israelites complained about the lack of bread and meat in the desert. Bread is an essential – therefore the ‘bread from heaven’ fell at the convenient hour in the morning. Meat is a relative luxury – and in any case they still had cattle from the spoils of Egypt – therefore G-d showed His displeasure in bringing the quails at inconvenient evening hours. (16:8)

(h) G-d’s telling Moses that on the seventh day ‘everyone should remain in his place: let no person leave his place on the Sabbath day’ (16:29), is used as a source by the Talmud as a basis for the Rabbinical rule that a person may not travel more than two thousand cubits into uninhabited territory, and if he does, he may not travel more than four cubits until Shabbat is over.

(i) The text states that a small amount of Manna was to be set aside in a suitable container as a reminder to future generations that, as in the desert, G-d has His ways and means of looking after His people who serve Him (16:32-33).

(j) When the Israelites suffered thirst at Rephidim and they complained vociferously to Moses, he cried out to G-d with ‘what can I do for these people – they are about to stone me’! (17:4) Although the people did not protest in the most polite way, they did not personally threaten Moses. In G-d telling Moses to ‘pass before the people’ he was demonstrating to him that he should see for himself that the Israelites did not have violent intentions towards him even in the most extreme circumstances, and that he should have given them the benefit of the doubt.

(k) Moses is recorded to have told Joshua to ‘choose men for us’ (17:9) to go into battle against the Amalekites. Joshua was Moses’ student, yet he treated him as an equal…


Rabbi Fishel Todd

(a) Why, according to Ibn Ezra, did Moses tell the Israelites to wait for Divine Intervention against the pursuing Egyptians, rather than urge them to physically go into battle, as he did later with the Amlekites?

(b) Why, according to the Ohr Hachayim, did G-d tell Moses not to stand in prayer as the pursuing Egyptians approached, but to order the Israelites to go forward – into the Red Sea?

(c) What, according to the Ramban, is the relevance of ‘G-d shall reign for ever and ever’ (15:18) to the content of the Song of Moses?

(d) G-d declared that He would give a daily supply of food to the Israelites, so that He ‘would test them – whether they would follow… (the) Torah or not’. (16:4) What was that actual test according to Rashi, the Ramban, and the Ohr Hachayim?

(e) On Shabbat, some people went out to gather Manna and found none. For that, the text states, G-d said to Moses: ‘How long will you refuse to observe My commandments and My teachings?’ (16:28) Why was that rebuke directed at Moses instead of at the errant Israelites? – according to Rashi, and Ibn Ezra.


(a) Ibn Ezra suggests that the Israelites were incapable of fighting without miraculous Divine intervention, because generations of being slaves to the Egyptians had destroyed the necessary initiative and fighting acumen. That is why only Moses’ prayers enabled them to later overcome the Amalekites.

(b) The Ohr Hachayim states that this was not the time of prayer for the following reason. The Israelites had to have the merit of showing faith in G-d in order that they might be saved through Divine intervention. That was that they should ‘journey forth’ (14:15) – and demonstrate that faith by entering the Red Sea when it was in full flow… It would be that act of faith – not the prayers of Moses and Aaron – that would make them worthy of G-d’s salvation at the Red Sea.

(c) According to the Ramban, these words link the miracle of the Red Sea to G-d’s salvation in the future. Just as He destroyed the might of Egypt, so may He reign forever, saving His faithful from those who seek their harm.

(d) The test connected with the Manna was, according to Rashi, whether they would keep the intricate laws of Shabbat associated with it or not. The Ramban prefers a simpler interpretation – would the Israelites follow Me even though they do not have food for the next day? The Ohr Hachayim places the emphasis on ‘Torati’ (16:4) – now all their needs are taken care of, would they employ their free time to Torah study and service of G-d?

(e) According to Rashi, the rebuke was directed at Moses as he had failed to impress on the people that they were to receive a double portion on the sixth day for Shabbat. Ibn Ezra, however, argues that although the rebuke was directed at Moses, he was not its object – he was the spokesman to convey that message to those who were actually guilty Rabbi Fishel Todd.


We read in the Hagadda shel Pesach that ‘in every generation they rise against us to destroy us, but the Holy One… saves us from their hands’. Of all our enemies why is the nation of Amalek – who was the grandson of Esau – singled out as the worst of all our attackers? as reflected in the Mitzva of ‘you shall blot out the memory of Amalek from beneath the heavens’. (Deut. 25:19).


Rabbi Fishel Todd


Parsha Bo Rabbi Fishel Todd

Haftarah: Yirmiyahu 46:13-28

Rabbi Fishel Todd


“Hashem said to Moshe, ‘Come to Pharaoh.’” (Shemot 10:1)

In Egypt, we became a great nation, united to receive the Torah. At the time, it only looked bad. We need to know how to think more deeply and see the wisdom and hesed of Hashem. The following story, told by Rabbi Yitzchok Hisiger, teaches us how to think.

The Skulener Rebbe’s oldest son, Rav Yeshaya Yaakov Portugal, Rav of Khal Meor Hagolah in Montreal, told the following story about an acquaintance of his, R’ Boruch. A large crystal chandelier in R’ Boruch’s home became dislodged and crashed onto the dining room table. Hearing a loud bang, R’ Boruch’s parents, who were in an adjacent room, ran to see what had happened. They were shocked to discover that the chandelier had landed on their infant grandchild, who was lying in an infant seat on the table. With great trepidation, they moved aside the fallen debris in a bid to get to the baby. They discovered that miraculously, despite the force of the fall and the shards of glass strewn all around, the baby was unharmed, without a scratch. The joy of the elated grandparents knew no bounds. They hugged and kissed the baby and ran to inform R’ Boruch of the miracle. The family later made a seudat hoda’ah (a meal of thanks) to express their gratitude to Hashem for what occurred Rabbi Fishel Todd.

In commenting on this incident, Rav Portugal remarked, “Look at the kindness of Hashem. For whatever reason, Heaven had decreed that R’ Boruch’s expensive crystal chandelier had to break, but this monetary loss would have caused great heartache to R’ Borcuh and his family. Thus, it was orchestrated for their infant baby to be on the table underneath the chandelier at that very moment and for the baby to emerge untouched, safe and sound. In this fashion, not only would R’ Boruch and his family not be distressed over their loss, but they would be full of happiness and would actually make a seudah in celebration.” It’s how we interpret the things that happen to us that makes all the difference. Shabbat Shalom. Rabbi Fishel Todd

“And the blood shall serve as a sign on the houses in which you are.” (Shemot 12:13)

This verse refers to the smearing of the blood from the Korban Pesah on the doorway of each Jewish home. Rashi explains that this sign shall be for you and not for others. Hence we may derive that the blood was smeared on the inside of the doorway. An important lesson may be learned here. Often we attempt to help others in the fulfillment of Torah and misvot, even at great sacrifice to ourselves. This may sometimes be at the expense of our own families. We are ready to sacrifice our time and energy for others, but are we finding time for our own personal study and self-development? The Torah enjoins us to establish in our homes Torah sessions for ourselves. We must be aware of our responsibilities to our own children, to guide and encourage them ourselves, not by proxy through tutors. We are obliged to do for ourselves and for our families that which we so readily do for others. Shabbat Shalom. Rabbi Shmuel Choueka

Rabbi Fishel Todd

* * * * *

A quick tip to boost the power of your prayer. Hazal tell us (Masechet Baba Kama Daf 92A) that Hashem loves the tefilot of one Jew for another so much that anyone who prays on behalf of a fellow Jew with similar needs will have his prayer answered first. A special service has now begun to provide people with names of others who find themselves in a similar predicament. You can call with complete anonymity and get the name of someone to pray for and give the name of someone that needs our prayers. The name of the service is Kol Hamitpalel. Categories include: Marriage; Income; Health; To have children etc.

“Hashem granted the people favor in the eyes of Egypt” (Shemot 11:3) In the midst of the Egyptian exile of slavery, we find an unusual phenomenon. The Torah relates that, during the plagues, the Israelites were loved by the Egyptians. One would have expected the Egyptians to hate the Jews, blaming them for the suffering of the plagues. But, the Torah tells us that this was not the case. The population bore no grudge. The Egyptians said that the Jews had been righteous while they, the Egyptians, were the wicked ones.

Even more interesting is the fact that before the plagues began, the Jews tried to get close and friendly with the Egyptians. They picked up the Egyptian customs and gave great honor to the Egyptians. This didn’t help a bit; the Egyptians turned around and degraded the Jews and enslaved them.

The Ramban in Beresheet (37:16) says that the decrees of Hashem are true and will be born out, and man’s effort, at times, is futile. This means that when the Jews follow the decrees of Hashem all will turn out for the best. If, however, man decides instead to use his logic, he will not succeed. The experience of the Israelites confirms this rule. When they followed their own strategy it backfired. However, later on, when the Israelites followed Hashem’s will as told to them by Moshe, suddenly the Egyptians fell in love with the Jews.

This is a great lesson for us today. The more we become Jewish, the more the gentiles will love the Jews. Shabbat Shalom.

Rabbi FIshel Todd

– Rabbi Fishel Todd

“All of your servants will come down to me…and he left Pharaoh’s presence in anger” (Shemot 11:8)

When Moshe was telling Pharaoh about the last plague, which was the death of every first born, he said to Pharaoh, “Your servants will come to me to ask me to leave, and that’s when I will leave Egypt.” Moshe didn’t say to Pharaoh, “You will come to me to ask me to leave,” even though that’s what really happened, because he didn’t want to show dishonor to the king of Egypt. This is truly amazing, because right at the end of this verse it says that Moshe stormed out of the palace in anger for the way Pharaoh had spoken to him. If someone is angry, does he still have the presence of mind to show honor and to speak in a certain way? This should reinforce to us the greatness of our leaders, such as Moshe Rabenu. Although he got angry at Pharaoh, he was in complete control of himself, down to the exact words with which he should speak to the king. Everything Moshe did was exactly measured in order to be able to do the will of Hashem.

Indeed, many of our great Sages followed in Moshe’s footsteps in this respect. There was a great Rabbi of the previous generation who once got angry at what his son had done, but waited two weeks, until he was totally in control of his emotions, before rebuking him! On the one hand, we can’t help but be in awe of such self-discipline, but on the other hand, we have to learn from them how to behave in such situations. How often do we fly off the handle just because we’re upset? Even in anger or frustration we must learn to stay in control and use the right words and the right tone of voice. We will be the real beneficiaries of such self-control. Shabbat Shalom.

COME WITH ME Rabbi Fishel Todd

“And also our cattle will go with us; not a hoof will be left behind, for from it we must take to serve G-d” (Shemot 10:26)

Why does it say, “our cattle will go” instead of “we will take”? When the prophet Eliyahu debated the false prophets of Ba’al, he challenged them to a test: He and they would separately bring sacrifices, and the G-d that accepted the offering would be recognized by all as the true G-d. The oxen were willing to be Eliyahu’s sacrifice but refused to be used by the false prophets of Ba’al. Eliyahu whispered to an ox that he should agree to be used by the false prophets, because the failure of their efforts would prove the falsehood of Ba’al worship, and through the ox there would be a great Kiddush Hashem (sanctification of G-d’s name). Moshe told Pharaoh, “Even if we should agree to let our cattle remain in Egypt, it will be to no avail. For even if we do not take them, our cattle will go with us of their own volition, due to their deep desire to be used as sacrifices for Hashem.” (Vedibarta Bam)


“And the blood shall serve as a sign on the houses in which you are” (Shemot 12:13)

Rashi explains that this sign shall be for you and not for others. Hence we may derive that the blood was smeared on the inside of the house.

The principal reason for smearing the blood on the inside of the threshold was for the Jew to comprehend the importance of self-sacrifice in the privacy of his home. He must concentrate on the inner dimensions of his personality. The essence of the Jewish act is not the one performed on the public stage, but the one performed on the inner stage, when the audience is only Hashem. The only audience to which a Jew should attach significance is the audience of Hashem. Inner heroism and self-sacrifice is the hallmark of a Ben Yisrael.

Another lesson may be learned here. Often we will attempt to help others in the fulfillment of Torah and Misvot, even at great sacrifice to ourselves. This may be at the expense and the neglect of our own families. We will sacrifice our time and energy for others, but will we find time for our personal study and self-development? The Torah enjoins us to establish in our homes Torah sessions for ourselves. We must be aware of our responsibilities to our own children, to guide and encourage them ourselves, not by proxy through tutors. We are obliged to do for ourselves and our families that which we so readily do for others. (Peninim on the Torah)

Rabbi Fishel Todd


This week’s Haftarah: Yirmiyahu 46:13-28.

In this haftarah, the prophet Yirmiyahu is sent by Hashem to tell Nebuchadnessar, king of Babylon, to attack Egypt. He then describes the complete devastation of Egypt, similar to the theme of this week’s perashah.

The haftarah ends with Hashem’s assurance that he will save Israel from all their enemies, and although he will punish Israel with justice, he will never wipe them out.

Rabbi Fishel Todd

“And each man should borrow from his [Egyptian] neighbor, silver and gold vessels” (Shemot 11:2)

As we read about the final stages of the Exodus from Egypt, Hashem takes care of a promise He made to Abraham Abinu. Hashem promised that when they leave Egypt, they would go with great wealth. In Perashat Shemot (3:22) Hashem predicts to Moshe that the Jewish people will “borrow” from the Egyptians great wealth. In our perashah, Hashem requests of Moshe to actually tell the Jews to borrow from the Egyptians great wealth of gold and silver. This seems a little strange. If Hashem wants to give the Egyptian wealth to the Jews, couldn’t Hashem find a way that would not leave the Jews beholden to the Egyptians? Rabbi M. Shlov explained in a humorous vein that human nature is such that a person who owes something to someone else is careful to avoid his creditor. Therefore to ensure that the Jews will never return to Egypt, he instructed them to borrow valuable items from them.

If one would analyze the verse in Shemot (3:22) that first mentions this concept of borrowing the wealth, we might notice that the wording is a bit difficult. It says, “They would borrow gold and silver and clothing to put onto their sons and daughters.” Why doesn’t it simply state that they should “dress their children” instead of the more awkward phrase “to put onto their sons and daughters?”

The Pardes Yosef explains that, as we know, the Jews in Egypt retained their own style of dress. They could not possibly just take the Egyptian clothing and dress their own children in them. They had to first alter them and adapt them to their own modest style. These alterations would make the clothing much smaller than their original size, just fit to be “put onto their children.”

This is a profound lesson for us. If the Jews, who were subject to intense persecutions, did not give in to the immodest dress styles of the Egyptian society, why should we? May the merit of reclaiming our heritage of modesty bring about the speedy end of our current exile. Shabbat Shalom.

by Rabbi Fishel Todd

“And the blood shall be a sign for you on [the doorposts of] the houses.” (Shemot 12:13)

The Jewish people were commanded to slaughter the sheep as the Korban Pesah and put its blood on the doorposts of their houses. In that way G-d would see the blood and pass over their houses during the plague of the Destruction of the Firstborn. We would therefore assume that the blood should be put on the outside of their homes. Rashi tells us that in fact they were to put the blood on the inside, where they themselves could see it, and it should be a sign for them.

The message we can derive from here is that putting the blood was not just an arbitrary act which would protect them. By slaughtering the sheep, which was worshipped by the Egyptians, they showed that they were breaking their ties to any idol-worship that they might have had. In order to reinforce this, they put the blood on the inside of the doorposts so that they themselves could see it and be strengthened in their resolve to abandon idol-worship.

Although a person can make a resolution to become better, when he sees a constant reminder of his resolve, this gives him the strength to go even further. Hashem saw this zechut (merit) of the blood and therefore passed over their houses to protect them, since He saw their commitment to serve Hashem exclusively. We would do well to apply this to our own lives and try to reinforce our acceptance of certain positive traits by seeing how the negative traits are not good for us. This will help us serve Hashem better.

Shabbat Shalom.

Rabbi Fishel Todd

“You shall tell you son on that day, saying, ‘Because of this Hashem acted on my behalf when I left Egypt'” (Shemot 13:8)

It is a holy duty for a father to educate his children, to act as a spiritual guide for them. According to the Rambam, the commandment to educate children is fulfilled especially when the father gears his lesson to the child’s understanding. If we approach the issue sensitively, and respond with courtesy and care to questions the child might pose, and address him as an individual, taking into consideration his unique needs and abilities, the child will understand the spirit of what we are trying to teach him. There is hope that he will arrive at full understanding and be convinced of the truth of what we are teaching him.

A father must even use his belongings as collateral for a loan if he needs funds to educate his children properly. The Rav of Lublin sees this from the laws concerning the implements of the Bet Hamikdash. All of the holy implements must be made of gold, but if gold is unavailable, they may be made of silver. There is one exception. That is the cherubim. They must be made of gold, and nothing else. The cherubim represent Jewish children. Their education is the only insurance of Israel’s eternity. We must use our energy and resources to the maximum to ensure that Jewish education be of the highest quality. One must never be satisfied with cheap substitutes for the best. In the end, this is the best investment. What might seem economical in the short run, will cost dearly in the long run, and in the World to Come. Shabbat Shalom.


“Come to Pharaoh for I have made his heart stubborn” (Shemot 10:1)

Many commentators ask: How could Hashem have hardened Pharaoh’s heart? Did He really take away Pharaoh’s free will to decide whether to let B’nei Yisrael go?

Yalkut Ma’amarim answers with a story. A Jew once had a financial dispute with a non-Jew, and the non-Jew took him to court. Before the case was scheduled to begin, the Jew sent an expensive gift to the judge who would be presiding over the case. The judge asked him, “How could you send me a bribe? Doesn’t your Torah state that a person who receives a bribe will be unable to judge fairly? Rabbi Fishel Todd”

The Jew answered, “If you had been a Jew, and the two parties standing before you were also Jews, then you would be impartial to each of the two parties. Then if one of them would give you a bribe, you would be swayed to his side. However, in this situation, you are already leaning to the side of the non-Jew, so I sent you the bribe simply to even the scale and get an impartial judgment.”

This can explain why Hashem hardened Pharaoh’s heart. Pharaoh’s true desire was to deny B’nei Yisrael the right to leave Egypt. The suffering from the plagues was so intense that they were forcing him go against his desire, almost against his will. In effect, Pharaoh at this point, had no free will. So Hashem hardened his heart in order to remove some of the fear of the plagues, so that Pharaoh could once again have his free will to make his own decision. (Lekah Tob)


Rabbi Fishel Todd

“An uncircumcised male may not eat of it” (Shemot 12:48)

One who is uncircumcised may not partake of the Korban Pesah. The sacrifice celebrating our liberation from bondage demands that one be aligned with the Jewish people if he is to share in their freedom. The story is told that Rav Chaim Brisker once came to an inn at St. Petersburg to join in a halachic conference. The question arose regarding the acceptability of children whose parents did not circumcise them. The majority of the Rabbis argued that a child who was not circumcised may not be included in a community’s Jewish register. It was their way of censuring those assimilated Jews who rejected Berit Milah as their way of showing disdain against what they felt was an archaic religion. The consensus was that by excluding these children from the register, their renegade parents may change their minds about circumcision.

Hearing their decision, Rav Chaim emphatically demanded, “Show me where it says that an uncircumcised child is not a Jew! I understand that he is prohibited from eating Kedoshim and Terumah. He may also not eat of the Korban Pesah. But where does it say that he is not Jewish? Why blame the child for the fault of the father?”

One of the speakers at the conference recounted that, in the city of Warsaw, a certain Jew refused to circumcise his son. After a while the child became ill and died. The community leaders did not permit this child to be buried in the Jewish cemetery. Most of the attendees at this conference agreed with the decision of the Warsaw community who took this stand. The only one who protested was Rav Chaim Brisker. “There is no halachah that forbids an uncircumcised child from being buried in a Jewish cemetery. While there are certain areas that exclude an ‘arel,’ burial in a Jewish cemetery is not one of them. If you’re concerned about making a safeguard to serve as a deterrent against assimilation, don’t take it out on the children. Take it out on the parents. Don’t bury the father who refuses to have his child circumcised!” This reaction was applauded by many – even those who were alienated from Torah and misvot. Rav Chaim had the courage to place the blame where it belonged. It would serve us well to attempt to conjure up some of this same courage.

Rabbi Fishel Todd

CHANUKAH 2020 Rabbi Fishel Todd

Rabbi Fishel Todd

Three gifts were created in the world. Anyone who merits  any one of them takes all the delight in the world. They are wisdom, strength and wealth.

Of these three gifts wealth is the most external to a person, since it is not actually a part of him, but rather an appendage and thus most visible to others. Strength is a little less external, since it is not possible to determine a person’s might with a superficial glance.  Indeed, there are small, weak-looking people who are in fact very strong.

Strength does nevertheless reveal itself outside the person.

Of the 3 WISDON is the most personal and concealed.

The intellect resides in the deepest recesses of the person and is completely obscured from others.

The 3 early exiles to which the Jews were subjected correspond to those three gifts. In each case, the oppressing was able to suppress a particular aspect of the Jews identity.

Paras and Madai were known for their wealth. In fact, at the beginning of the Purim story we find that the Persian king Achashverosh, as we read in Megelas Esther where Achashverosh showed them the glorious wealth of his kingdom and the majesty of his royal greatness.

Rabbi Fishel Todd
Rabbi Fishel Todd

The Greeks were known for their outstanding wisdom, their philosophers and their ideas have been tremendously influential.

Thus when they oppressed Israel, they were even able to reach the wisdom of the Torah and enslave it to their own ends. Oil in Torah thought expresses wisdom [The Menorah in the Beis Hamikdash represents the light of TORAH radiating to all corners of existence].

So when Chazal, in our original quote, say that the Greeks defiled the oil, they mean that they were clever enough to subjugate the very heart of the nation, to contaminate their Torah wisdom, the oil of the Jews, and to defile it with Hellenism.

In this sense, the Greeks polluted “all the oil in the Temple”; that is , their twisted form of wisdom seized of all areas of Torah wisdom.

The Torah subtly hints at the Yom-tov of Chanukah, says the Ba’al Rokei’ach, by virtue of the juxtaposition of the Parshah of olive oil for the Menorah immediately following the Yomim-tovim in Parshas Emor.

The Torah actually concludes the Parshah of Mo’adim with the words “And Moshe told the Mo’adim of Hashem to the B’nei Yisrael”, and continues “Command the B’nei Yisrael and they shall bring you pure olive-oil”. And as we know, the ideal Mitzvah of Chanukah lights is with olive oil.

In fact, he goes on to explain, there are a number of points in this paragraph that are connected with Chanukah. To begin with, he points out, the words “Tzav es B’nei Yisrael” has the same numerical value as ‘bi’Yemei Matisyahu ben Yochanan’ (including the ‘kolel’ [the phrase], which is perfectly acceptable in terms of the rules of Gematriyos, and which he then explains at great length).

Rabbi FIshel Todd


The reason that the miracle took place with oil, the Rokei’ach explains, is based on the fact that the Greeks attempted to negate the light of Torah and to replace it with their own Chochmah (Greek culture). So the miracle took place with oil, which represents Chochmas ha’Torah, for so Chazal have said in Menachos (85b) ‘Wherever olive-oil is found, there one will find Chochmah. They based this on a Pasuk in Shmuel, where Yo’av sent to Teko’a to fetch a wise woman (to convince David to accept his son Avshalom back into the fold). And ‘Teko’a is the supreme place for oil’ (see ‘Why? Because’ in Parshah Pearls).

Moreover, the miracle ocurred with the Menorah, which represents Chochmas ha’Torah, too. For it is in connection with the Menorah that Chazal declared ‘Who wishes to be wise should turn to the south’ Because it was on the south-side of the Heichal that the Menorah stood. This can be understood by bearing in mind the connection between light and Chochmah (did Chazal not say that the original light of the creation was not for the use of the Resha’im, so Hashem hid it – according to the commentaries, in the Torah? Note also, the juxtaposition of the B’rachah of Torah to that of light, before the Shema at Shachris). And the south represents Chochmah, because, due to the fact that the sun shines there all year round, it is the brightest of all the directions.

Incidentally, the original light shone for thirty-six hours, say Chazal, before it was hidden, and correspondingly, we kindle thirty-six lights on Chanukah.

Rabbi Fishel Todd


What’s more, the Rokei’ach adds, the dual expressions “le’ha’alos Ner Tamid” (singular) and “ya’aroch es ha’Neiros” (plural) hint at the Mitzvah of Hadlakas Ner Chanukah, one light on the first night, and a number of lights on the subsequent nights. In addition, says the Rokei’ach, the numerical value of “kosis la’ma’or” is equivalent to that of ‘Zera” (children), a hint to what Chazal say in Shabbos (23b) ‘Someone who observes the Mitzvah of ‘Lights’ meticulously, will merit children who are Talmidei-Chachamim’, and which many commentaries ascribe to Chanukah-lights Rabbi FIshel Todd.

He also extrapolates from the fact that Chanukah comes immediately after Sukos, that it had to be eight days, and helps to answer the Beis Yosef’s Kashya, why Chazal fixed eight days and not seven, seeing as the jar contained sufficient oil for one day, and the miracle therefore, lasted only seven.

Finally the first letters of the words “Zayis Zoch Kosis La’mo’or, Le’ha’alos”, the Rokei’ach points out, are equivalent to that of ‘be’Hallel ve’Hodo’oh’, the very words used by the Gemara in Shabbos, in describing the essence of Chanukah.


The very fact that the Torah chooses to hint at Chanukah using the medium of oil with connotations of wisdom, provides us with an insight into the deeper meaning of Chanukah. For the battle with the Greeks may have ended on the battlefield, but it began and, for the major part was fought, as a battle of cultures, of truth against falsehood, and of G-dliness against secularism. And this is indeed hinted in ‘Al ha’Nisim’, where we say – ‘You delivered strong men into the hands of the weak, many into the hands of the few, impure into the hands of the pure, wicked into the hands of righteous and slanderers into the hands of those who study Your Torah’.


This idea runs parallel with the inherently spiritual nature of Chanukah at all levels, which contrasts so greatly with the physical nature of Purim. This in itself, is well-known. It is however, worth adding that in this context, the word ‘shemen’ (oil) also contains the main root-letters of Neshamah. For you see, just as the seat of desire is the heart, so too, is the seat of wisdom in the brain, which is also the part of the body that one associates with the Neshamah.


Parshah Pearls

(Adapted from the Ba’al ha’Turim)

The Seven Cows

Paroh dreamt about cows, explains the Ba’al ha’Turim, because Yirmiyah described Egypt as “Eglah Yefefiyah” (a beautiful calf [46:20]).

And why seven?

Well, he says, the Pasuk in No’ach (10:13/14) lists Mitzrayim’s six sons: Ludim, Lehovim, Naftuchim, Pasrusim, Kasluchim and Kaforim – plus Mitzrayim itself, makes seven.

And also because of the seven nations of Cana’an, which were sustained by the Egyptians during the time of the famine.


Rabbi Fishel Todd

All on One Stem

” … and behold, seven ears came up on one stem (be’koneh echod)” (41:5).

The words “be’koneh echod” appear three times in the Chumash, twice here (in connection with the good years), and once in Vayakhel (37:19), because the good years are like light to the world. And Par’oh saw the ears of corn on one stalk, only by the good years but not by the bad ones. It hints to the fact that, unlike the bad years, which got progressively worse, the good years were all equal in their goodness.


It’s In the Hands of the Interpreter

“Ka’asher posar lonu kein hoyoh (just like he interpreted them, so it was)” 41:13.

Our sages have taught us that dreams follow their interpretation. In that case, the Ba’al ha’Turim’s comment, that the words “ka’asher posar” has the same numerical value as ‘she’chalomos holchim achar ha’peh’ should hardly come as a surprise.


The Reward of Nice Words

” … ve’al picho yishak kol ami (and all my people will be sustained by your word)” (41:40).

The word “yishak” appears also in Mishlei (24:26) “Sefosayim yishak meishiv devorim nichochim (lips will kiss the one who responds with correct speech” (even though the meaning of the word is quite different in both cases).

This teaches us, says the Ba’al ha’Turim, that Yosef merited to sustain the entire Egyptian nation because he responded correctly to Paroh.

Bearing in mind that he was exiled for improper speech, we see both from here and from other instances throughout the current Parshiyos, how Yosef had rectified his original mistake.


Believe It or Not

“va’Yikro Paroh shem Yosef Tzofnas Pa’nei’ach” (41:45).

“Tzofnas Pa’nei’ach” means ‘the revealer of hidden things’, as Rashi explains, and what’s more, it has the same numerical value as Megaleh Nistorim, which also happens to mean ‘the revealer of hidden things’ (Ba’al ha’Turim).


And Tzofnas Pa’nei’ach, he says, also forms the first letters of ‘Tzadik Pitpet Nefesh So’eivah, Potifar Inah Nafsho Chinam’ (a Tzadik fought a desirous soul, Potifar afflicted his soul, for no reason), as well as ‘Tzofeh, Fodeh, Navi, Somech, Poser, Anav, Navon, Chozeh’ (One with foresight, redeemer, prophet, supporter, interpreter, humble, wise and seer).


Beyond Recognition

” … ve’heim lo hikiruhu (but they did not recognize him)” 42:8.

And the same word is used in connection with Iyov (2:12) “me’rochok ve’ lo hikiruhu (from afar they could not recognize him)”, only the former is missing a ‘Yud’, whereas the latter is not.

Just as Iyov’s friends could not recognize him because he had changed so drastically on account of his suffering, so too, could Yosef’s brothers not recognize him because of his change from a slave to a great prince.

The difference between them was that, when Iyov’s friends came closer, they recognized him, whereas Yosef’s brothers did not.

Why is that? Because Iyov’s friends knew the identity of the person they were visiting, but Yosef’s brothers did not.


Missing One

“We are all sons of one man” (42:11).

The word for ‘We’ ought to have been “Anachnu”. Yet here the Torah misses out an ‘Alef’, and writes “Nachnu”. The brothers were referring to themselves, and indeed, says the Ba’al ha’Turim, bearing in mind that ‘Alef’ is equivalent to one, there was literally one missing – Yosef.

Or perhaps, without realizing what they were saying, they were hinting that all those present (Yosef included) were sons of one father, and the missing one was – Binyamin (absent because his father had not sent him with his brothers).


Three for Three

“And he placed them under arrest for three days” (42:17).

The three days, explains the Ba’al ha’Turim, corresponded to the three things that his brothers did to him: 1. They stripped him of his shirt; 2. They cast him into a pit: 3. They sold him into slavery.


Kill My Two Sons

” You may kill my two sons (es Sh’nei bonai tomis), if I don’t bring him back to you” (42:37).

This was Reuven’s strange guarantee to his father that if he would entrust Binyamin to him, he would return him safe and sound.

The word tomis appears in one other place (Iyov 5:2) “u’Foseh tomis kin’oh (for jealousy kills the fool)”, which the Medrash connects with the congregation of Korach, who were jealous of Moshe. The Masores here, hints at Dasan and Aviram, who were descendants of Reuven. They were the two sons who would die by the pronouncement of their own grandfather Reuven.

And that will also explain why the numerical value of “es sh’nei” is equivalent to ‘Eilu Dasan va’Aviram” (if one spells ‘Eilu’ with a ‘Yud’).


Six for Six

“And bring the man a gift; a little balsam, a little honey, some gum, resin, pistachio nuts and almonds” (43:11).

Six different kinds, explains the Ba’al ha’Turim, for each of the sons of Leah (one of the main wives) to carry one species as a gift for Par’oh. For obvious reasons, Rachel’s children were out of the picture.


(Adapted from the Ta’amei ha’Minhagim)

Rabbi Fishel Todd

Ups and Downs

It is customary to play Dreidel on Chanukah, whereas on Purim, there is a Minhag to wield a gregor.

The fact that the Dreidel is spun from the top and the gregor is rattled from the bottom symbolises one of the most fundamental differences between the two festivals.

Purim, as is well-known, followed a tremendous turnabout on the part of the people. As the Megilah itself informs us, the entire nation fasted for three days and wore sackcloth and ashes. This is known as ‘Ita’arusa di’Letata’ (an awakening from below), and that is why we hold a gregor from below and rattle it.

Chanukah on the other hand, was not the result of any such effort on the part of Yisrael as a whole (although one cannot deny the Chashmona’im’s self-sacrifice, which certainly contained great merit, but they were a minority group). In that case, the miracle of Chanukah was an ‘Ita’arusa di’le’Eila’ (an awakening from Above instigated by G-d in his Mercy), and explains why we spin the Dreidel from the top.


And this idea also explains a change in text from Chanukah to Purim. On Chanukah, we say in ‘Al ha’Nisim’, ‘You quarreled on their behalf, You judged their judgements and You avenged them’. Whereas on Purim, we say ‘who quarrels our quarrels, judges our judgements and avenges our vengeance’.

This is because on Purim the miracle was the result of Yisrael’s Tefilah and fasting, so it is appropriate to use the first person plural, since Yisrael were personally involved. On Chanukah on the other hand, where Yisrael did not play a major role in the miracle, they are mentioned only in the third person.


Pure Beginnings

Another reason for the eight days of Chanukah (see ‘Why? Because’, down the page) is given by the Beis Yosef. The people, he explains, were all Tamei meis, in which case they required seven days to become tahor, and one more day in order to produce the oil.


Lighting in Shul

The reason that Chazal instituted lighting the Menorah in Shul as well as at home, says the Levush, is because of guests from out of town, who do not have their own home (and the Mitzvah of Chanukah-Lights is ‘Ish Ner u’Beiso’). It is similar to the Takanah of reciting Kidush in Shul, which they instituted for the same reason.

Another reason is based on the Kolbo, who explains that Kidush is recited in Shul so that people who are not conversant with Kidush (at least that’s how it was before the advent of the Sidur) should take their cue from the Chazen in Shul. And it is for that very reason that they instituted Hadlakas Ner Chanukah in Shul.

Yet another reason for lighting in Shul is given by the Rosh. After all, he explains, the Mitzvah is to commemorate the kindling of the Menorah in the Beis-Hamikdash, the location where it was originally lit. So we light it in Shul, which Chazal refer to as a Mikdash me’at (a minor Mikdash).

And based on the same principle, the Seifer Orchos Chayim explains why many communities light in Shul in the morning as well (even though the time to light Chanukah lights is at night-time). It is to accommodate the opinion of the Rambam, he says, in whose opinion, the Mitzvah of preparing the Menorah each morning (‘Hatovas Neiros’) incorporated kindling the lights again. Consequently, since our kindling commemorates the kindling of the Menorah in the Beis-Hamikdash, it is appropriate to commemorate the Mitzvah fully and light them twice, like they did there.

And a final reason for lighting in Shul, again by the Levush, is based on the principle of ‘Pirsumei Nisa’ (the Mitzvah of publicizing the miracle). ‘Because’, he says, ‘reciting the B’rachos communally involves a great publicizing of Hashem Yisbarach, and a sanctification of His Name’, which after all, is the essence of the Mitzvah.

Why? … Because!

Setting the more profound reasons aside, the Avudraham quoting the Yerushalmi, explains that Chanukah had to last for eight days, since the oil had to come from the north of Eretz Yisrael, from a location four days’ journey from Yerushalayim. To be precise, that location was Tako’a, in the territory of Asher, which was known to produce the best oil-growing olives in the country (as indeed the Torah specifically writes in ve’Zos-ha’B’rachah 33:24)

Four days there and four days back make a total of – eight.

Rabbi Fishel Todd

Shulchan Aruch Project

Parshas Chayei-Sarah Rabbi Fishel Todd


Parshas Chayei-Sarah

Rabbi Fishel Todd

Sarah Imeinu & Esther ha’Malkah
(Adapted from the Oznayim la’Torah)

“And (the duration of) Sarah’s life was one hundred and twenty-seven years, were the years of the life of Sarah” (23:1).

Why did Esther merit ruling over a hundred and twenty-seven countries, asks the Medrash?

And it answers ‘Let Esther, the granddaughter of Sarah, who lived to the age of a hundred and twenty-seven, come and rule over a hundred and twenty-seven countries!’

Sarah had many granddaughters, comments the Oznayim la’Torah. Why was specifically Esther chosen to enjoy this unique privilege?


The answer, he explains, lies in the fact that out of all Sarah’s descendants, Esther was the one who followed in her footsteps. She, more than all the others, inherited Sarah’s beautiful qualities. She like her illustrious grandmother, was faced with one of the most difficult tests that a woman can face – a test that deeply affected her femininity, the test of beauty. And, like her grandmother Sarah, she passed the test with flying colours.

One of the most powerful kings in the world, who ruled over a hundred and twenty-seven countries, dazzled by her beauty, places the crown upon her head and appoints her queen of Persia. A life of luxury, wealth and honour are hers, yet when, in order to save her people from annihilation, she is forced to choose between the two lifestyles, she says to Mord’chai – ” … If I perish, I perish” (Just as I am lost from my father’s house, so too am I lost from you” [Rashi, Esther, 4:16]).” Because, as Chazal explain, the moment she went willingly to Achashverosh as a wife, Esther would no longer be permitted to return to her husband, Mord’chai.

She could see nothing positive in being the world’s first lady. From now on, then, she would live in the royal palace as the Queen of Persia, cut off from her past; to her, that was total destruction! Indeed, she continued to live as she had before, scorning the luxurious lifestyle that surrounded her, subsisting the simple diet of Kasher food that she herself arranged. She may well have been the Queen of Persia in body, but in spirit, she remained the simple orphan girl who had been brought up in the home of her righteous uncle. And even then, she continued to follow his instructions as she had done previously.

And from whom did Esther learn this? From Sarah Imeinu! When Avraham and Sarah went down to Egypt, the Torah describes how the princes saw Sarah, who, Chazal tell us, was (after Chavah – who was created by the Hand of G-d) the most beautiful woman the world has ever seen, and , enamoured by her beauty, they informed the king. Par’oh lost no time. He brought her to the royal palace and crowned her queen. Sarah, however, like Esther later in history, was unfazed by the prospect of becoming queen of one of the most powerful kingdoms in the world of that time. She spent the entire first night in prayer, asking G-d to free her from ‘the prison’ (Medrash) in which she now found herself. And when G-d responded by sending an angel to assist her, she did not hesitate to order him to strike Par’oh whenever he tried to lay a hand on her, as Rashi points out. And the same story repeated itself when Avimelech, King of the P’lishtim, went the way of Par’oh, King of Egypt.

Once again, she preferred by far, to join Avraham in his efforts to convert people to believe in G-d and to serve Him, than to be ‘incarcerated’ in the royal palace of Avimelech, King of the P’lishtim.

Yes, Esther of all Sarah’s descendents, was the one to commemorate Sarah’s hundred and twenty-seven years by ruling over a hundred and twenty-seven countries. She was the spiritual heir of Sarah Imeinu, and followed in her footsteps.

* * *

Parshah Pearls
(Adapted from the Oznayim la’Torah)

Life after Death

“And (the duration of) Sarah’s life was one hundred and twenty-seven years” (23:1).

Interestingly, the Parshah is recording Sarah’s death, yet it refers to it as ‘Sarah’s life’.

In the same vein, the Parshah of Vay’chi in recording Ya’akov’s death, says “And Ya’akov lived … “.

From here we can learn that real life is not the temporary life that we live in this world, but the eternal life that we will experience in the life after death (Oznayim la’Torah).


It seems to me that it also hints at what Chazal say ‘Tzadikim, even after they die, are still called alive’, because they may well have died, but their legacy lives on.


Sarah’s Timely Death

“The years of the life of Sarah” (Ibid.).

The Medrash relates how Sarah died when the Satan revealed to her that her son Yitzchak was about to be slaughtered. This might lead us to think, says the Oznayim la’Torah, that she was destined to live longer, and that her life was curtailed by the news of the Akeidah.

The Torah therefore adds he words “The years of the life of Sarah”, to inform us that she served her full term in this world, and that, if not for the Satan’s advent at that moment, she would have died by some other means – for, as the old saying goes ‘G-d has many emissaries at His disposal’.


Burial Place of the Mothers

“And Sarah died in Kiryas Arba, alias Chevron …” (23:2).

The Oznayim la’Torah cites two opinions in the Medrash, as to whether it was called by that name (‘the Town of Four’), on account of the four fathers (Adam, Avraham, Yitzchak and Ya’akov) who were buried there, or on account of the four mothers (Chavah, Sarah, Rivkah and Le’ah [Rashi writes simply ‘the four pairs’]). And he asks why the mothers?

Because, he answers, the word “Arba” is feminine.

Alternatively, he says, citing the Y’fas To’ar, the four mothers all died before their husbands.

The latter comments on this that Le’ah died before Ya’akov, and is also borne out by the fact that her name is not included among the seventy souls who went down to Egypt.

The Oznayim la’Torah wonders why it is necessary to say this, however, since in Parshas Vay’chi Ya’akov Avinu specifically tells Yosef that he buried Le’ah in the Me’oras ha’Machpeilah.



“And Lavan and Besu’el answered and said ‘This matter stems from Hashem, we cannot say to you either bad or good’ ” (24:50).

This was a prophesy, the Oznayim la’Torah points out, though little did they realize it.

Twenty years later when Ya’akov fled and Lavan chased after him, Hakadosh-Baruch-Hu warned him not to speak with Ya’akov ‘either good or bad!’ Only G-d placed good before bad, whereas these evil men placed bad before good (as evil men tend to do).


A Change of Heart

“Let us call the girl and ask her what she thinks” (24:57).

Lavan and Besu’el already gave their consent to the union, indeed, the engagement (Kidushin) already took place, the Oznayim la’Torah comments, and it never occurred to them to ask Rivkah for her consent (although, according to Chazal, it would have been the correct thing to do, assuming she was three, imperative, according to those who maintain that she was fourteen).

What prompted them suddenly to change their minds?

Simple, says the Oznayim la’Torah. They had changed their minds and now decided that, even though the betrothal had already taken place, the wedding would not.

It is remarkable how before the meal, Lavan and Besu’el, having heard from Eliezer about the series of miracles that he had just experienced, were so overawed with what was clearly G-d’s hand in the proceedings, that they capitulated to Eliezer’s request – unconditionally. Yet, barely had they finished eating, Lavan and his mother (Besu’el, as Rashi explains, had since died) were already making plans to negate the Shiduch.

Searching for an excuse to prevent Rivkah from leaving, they therefore asked Rivkah what she thought about the idea, in the hope that she would, for some reason, reject Eliezer’s offer. In fact, the Oznayim la’Torah explains the words in the following Pasuk “Will you go with this man”, in a rhetorical sense ‘Will you really go with this (stranger?’).

And that is why Rivkah replied “I certainly will!” (whether you like it or not!)


Marriage & Love

“Yitzchak brought her to the tent of Sarah his mother; he took Rivkah and she became his wife; and he loved her …” (24:67).

It seems from here that love is a result of marriage, and not the other way round.


Avraham’s Gift to Yitzchak

“And Avraham gave all that he possessed to Yitzchak” (25:5).

Rashi cites Rebbi Nechemyah, who explains this with reference to the ability to bless whoever he wanted.

The Pasuk cannot be understood literally (with reference to his property), since he had already bequeathed to Yitzchak via Eliezer, when the latter went to Charan to find a wife for Yitzchak (Refer to Rashi, 24:10).

Rabbi Fishel Todd

Shulchan Aruch Project

The Community Show Program 20-10 Rabbi Fishel Todd

The Community Show Program 20-10

Transcription from VIDEO

My name is Rabbi Fishel Todd. And I’m here to speak about a program I’m sure you’ve heard about already but we wanted to submit the idea with you and let everyone know about our food two lives program. With me I have the honorable Greg ress. Our future congressman for the 45th District yes of California the elections coming up in a few daysy we expect you to be everyone be out there taking care of our future Congress and over here Mayor Michigan VA home and really this whole food to life’s program is is is on your size on your scale like you know where the scales of justice when they were they’re gonna weigh us and they say it’s it’s that’s one of your big accomplishments over there. But today we want to discuss with with the with the colonel and he got that title was used to flying what kind of client plane as the flat flight flat pay teens, you know, El Toro airbase right here, but yeah, we’re gonna set that out. That’s so that that alone is enough. I think they’re happy. We’re not flying there anymore. Nice and quiet. Yeah, that’s nice and quiet. But nevertheless, you know, he you put your time in there again. And we want to discuss with you today, some of the things that you’re seeing that you’re intend to do with the county and the whole area, you know, when you become congressman over here that will help all the residents of the community here that’s very important to hear about. Well, number one issue is law and order. We’re a law and order with county Orange County has not taken up the mantle of sanctuary cities or sanctuary counties, no city in Mission Bay, who is a sanctuary city, we believe in law and order if there’s crimes committed by ensure that these people are tracked down and arrested and taken to justice, or we want to keep a safe community, throughout the county, as Mission Bay Hill mayor, we’re one of the safest cities in Laguna Woods is probably the safest city. Obviously, it’s hard to get in and out. But that’s number one. Number two is jobs in the economy as the economy starting to come back again, after the shutdown in March of COVID. We’re working really hard to be helped our small businesses and help those that are in in business to kind of get back on their feet and help them out again. So our community here is primary retired people, senior citizens, and the concern for all of us, both of us are seniors.

We get that paycheck every month, right? On substance. And I’m on Medicare I rise. So am I you know, it came to time. And so we want the community out here to hear what you’re able to do for them. You know, well, who in Congress will take care of seniors, a senior, you got yourself a senior right here, I’m 67 years old, I will work hard to ensure that Medicare remains solvent. And the money is not wasted and sent away to other agencies along with the Social Security. For our working years, we worked hard to send money to this to the government. So when we do retire, or social security checks come in on a timely basis. The third Wednesday of every month, I get mine, I checked my checking account today and my wife and I arrived, okay, so I want to keep let you know, the senior community that I will do everything in my power not only to ensure they’re solvent, but ensure that the pay raises are what they’re supposed to be last year is like 1%, whereas Congress gets like a 6% pay raise that’s just doesn’t make sense. So I’ll do everything in my power to ensure that the cost of living adjustments are proper, and that the seniors get what they deserve. When so our program, which you were instrumental in starting fees now 21 meals a week and it’s quite important and we go to the extra mile you were one of our delivery boys. Yeah, when Yeah, time to go do that. going door to door some when you call us up, and the numbers probably flying underneath this, this littlevideo that we’re doing, you’ll be able to call in and it will hopefully within a few days, we’ll be able to come out to your home and deliver to you three times a week. So that you have proper nutrition, all the meals are freshly many are organized, we take into consideration those things with people our age plus has to take into consideration. So you have the proper food. So they are able to take your meds which most people are on these days. Okay on time with proper nutrition, proper parent, many of you out there of course are alone. And you know, when when you had families and everyone’s preparing things, it was one thing, but nowadays when a certain person is alone, you know, it’s very hard to get excited to create a meal. Soo we give you the basis so that you know, you’ve you’re covered three times a day, and you’ve got to structure gourmet fresh meals with such a thing doesn’t exist in the country. Now, the other thing that you’re helping us with is veterans. So we know you’re a veteran. I’m a veteran, right? And so, this program and we have a lot of you guys out there that are veterans. Okay, now, I’m an endorser of chaplains, the military and by us, we know there’s over 22 veterans a day and across the country that commit suicide. So when you’re getting to Washington, a few weeks, you’re going to be out there helping us get the word across the country, just with the with the American Legion. We’re now where we have our this. This program is proudly sponsored by the Jewish war veterans correct. And now we’re partnering with the American Legion. The World War veterans were started in 1896 Judo they help start the American Legion. Yeah, that’s a that’s a We are your all Legion guy, right? Yes, I’m American Legion. 291. Right. So so we’re post 680. Down here, the Jews were veterans. And we’re also inviting everyone that wants to join Jewish war veterans and American Legion and this historic partnership that we’re getting together that we want to be sure that our veterans are taking care of. And not only that, were we working with the Long Beach va? Well, now it’s called the Tibor gubin. Va, in Long Beach. And very interesting as a side, he’s the first and the only Holocaust survivor that received the Congressional Medal of Honor. Correct. And actually, our kosher kitchen program, which we’re offering everybody who’s part of our program here, we’re going to be naming that in his honor. Okay. So let’s so that’s a big thing. He, he was in concentration camp, he was he was from Hungary. And then they took a concentration camp in Austria. Okay, he survived it after three years. They call him the rat, pack rat, how we help people save a lot of lives. He got out and came to America. And he joined the American army. And he was in the Korean War, and it was captured again


Oh, my gosh, so he was responsible saving over 40 lives. In camp, people just gave up or they’re on their own. And he says, he had faith. Sure. And he never gave up. You got to have faith. Without that we have nothing. You know, you had to fly that airplane land on a carrier, you have a lot of faith, but you got to pray to God a lot. Make sure those injuries were right. Right. That’s it, and then you know, and then they make sure that gets you on the ground and gets you off. Right? Correct. But so we’re going to be naming this, this course. And memory of his name was climb Reuben, his Jewish name. And so all the veterans that are going to the post, you’re going to see it’s the Tibor Rubin, VA view get up there. We’ll do Oh, yeah. So that’s hopefully you don’t have to use it too much. Except said when necessary, when it’s necessary, it’s necessary. So we’re looking forward to dealing with all that and to continue to great care that’s going on in the VA, you know, it’s gone up significantly. But this program is addressing, not just when you’re in the VA, but before you get in and when you get out. So everybody knows about that. And we want to be able to make sure that everyone takes advantage of this program, you know, and it’s incumbent on everybody to let your friends know that that that is such a big deal. And then we’ll have the colonel over there. And now what do we do about the defense of Israel? What do you what are you gonna be doing about that we’ll take care of Israel hundred percent will take care of Israel used to fly with Israeli pilots. They’re the best in the world, next to the American pilots, but they know their area. It’s so small, it’s like a little part of Arizona, that they cover so that they know every square inch. One thing about this Meals Program, we take precautions as the meals are prepared. Everyone has masks and gloves. And when we deliver them, we have gloves, because Laguna woods, all the communities, you know, you don’t want COVID in that community. And they’ve been amazing over the last six months. So there’s just been just a handful of cases. And obviously, the older we get, we’re more susceptible to dying of this disease. So we really take precautions. And when we have our delivery people, they ensure that they’re wearing masks and gloves. And so you don’t be concerned about that. Right, everybody’s tested and we rent everybody out to be sure that their prom preparation is a major part of what we do. Of course, we have a 14 day cycle menu, so it doesn’t get boring, and it’s also very fresh. And we’ve got special bags now if everyone sees we’ve improved all of our bags, bagging presentations and the way we’ve packaged everything. We’ve got some great chefs now who are very imaginative and creative and we keep looking for more Maybe use that. And we’re asking everybody Listen, What’s your idea and we try and put into the mix of course it’s spread quite a lot since we started the whole program and make sure that was fresh. We put it in fridge rated bags, so when it comes fresh from the kitchen, which is made that morning, so you’re not more than a couple hours out when it when it’s delivered. So you’ve got that so we’ve got that fat healthy standpoint. Of course, you know, being kosher is quite different than most everything else because we have to answer to a higher authority. Zana post or something. What’s that the hoofs and stuff? Oh, yeah, well, well, they have to the kosher there, they have to have well to be kosher and animal has to have to it’s cod raw and have split split offs, right. So generally, chickens are okay. turkeys, okay. Sheep votes and makes it nice and nice cow like that, you know, those? Those are those that are kosher animals. Okay. And a very important point, I think people are aware of his books infestation. So I’m from a place called the Garden State, nor that is what the California has winners. Yeah, they’re what we want from it. That’s nice. But California has very, a lot of fresh fruits and vegetables, right. But coming along with that as infants rotation, you know, so we want to we, according to kosher laws, we’re not only not allowed to eat any bugs. So those are all washed out and cleaned. Like that. So that makes a significant difference when you’re talking about health. Right? it’s also very important, you don’t have to be Jewish to join this program. Correct. Remember the whole commercial, you can choose to leave this thing over here. So So what about you have to be Jewish? To eat a kosher hotdog? When I see these hotdogs, just kosher? I can eat them? Right? You can eat them, either the meeting there is the ones who choose to?

I’m sure that they have a kosher standard, the Dodgers game? Yes, they did. Imagine that so and now they’re in the World Series, what they’re playing in Texas. Crazy is that, whatever. At least at least they’re in the game. Yeah. So so. But that’s a big year, well, maybe this time, they’ll win. It’s been a while to say the least. I hope so. But you know, having said that, so we also are careful not to mix meat and dairy together correct at the same meal. If If someone does maintain kosher after they eat the meat, they have to wait six hours till the milk correct. But if they don’t, it doesn’t matter. And of course, like I said, we we invite everybody to join the program. And because of the nutritional value, and how we focus on providing diversity and health, and also, we discourage people and many of the people in our program, they’re afraid to go to the store  course, that’s why we enjoy coming out and delivering three squares a day, I had that in the Marine Corps, three squares a day, nothing like there is some good food and it saves the money. They have more money at the end of the month for other things. So it’s just a great program. And we’re here to help. And I’m glad to be part of this program. So part of it as well is interacting. So we’ve come across a number of people have had health issues, even when our delivery has come across people had heart attacks, and they’ve asked for help. It’s been unbelievable. So it isn’t that just giving food. It’s also developing relationship with people because isolation is a big problem. Yes, that and just when you go to the door, they just want to talk for a little bit, you know, instead of just handing them the food, some just want to come on in and talk and we wear the mask. And it’s just enjoyable talking to different people about what’s going on in the real world. Whether we there was one of the one of the ladies, she was a widow and her husband Where was she stationed? Or was he stationed there in the war? Yeah, I forget where she said, Oh, he was a marine. Right was maybe in the Pacific? Yeah, yeah. He was in psi pain, I believe. Right. So. So here, it isn’t just about taking care of veterans about taking care of the widows of veterans. Correct. So that they have all the memorabilia from their husband. Oh, yeah. is in the war and things like that. So they think so. Like so. We’re out there to help everybody and every situation. So again, please. What’s Election Day, November 3, what district US District 45, which includes Laguna woods, turning your ballots, everyone should get one in the mail. There’s places in Laguna woods to return them or you can actually mail them in. So we’re looking forward and everyone’s gonna be saying hello to the congressman Ras. Yes, before we know. Thank you, Rabbi,  It’s my privilege to be here with you. Well, you know, you gotcoming to my party on the night of the third if you like.

Rabbi Fishel Todd

Shulchan Aruch Project

Parashat Lech Lecha 5762 Rabbi Fishel Todd

Parashat Lech Lecha 5762

Rabbi Fishel Todd

What is the teva of our father Abraham?

lech lecha (Gen. 12:1) (‘go’) ‘…that I spread the knowledge of your teva in the world’. (Rashi, ad loc, based on a Midrash, Tanchuma Lech Lecha 3.) What does this mean? The development of changes in Hebrew throughout the generations is too large a subject for this column, but the Sages said ‘the language of Torah is distinct, and the language of the Sages is distinct’ (Hulin 137b). Since Talmudic times many more changes have taken place in the language. Here we will limit ourselves to looking at the changes that have occurred in words derived from the root Tet, Bet, Ayin.

In the Tanach we find verbs derived from this root and it means sink, immerse, drown. The noun taba’at (‘ring’) also appears frequently and it would seem that it was called so because rings were made with symbols on them to impress (or sink) into a seal. In the language of the Sages words derived from this root are matbe’a (‘coin’), tiv’a (‘authority’ the thinking here may be that one who has authority can mint coins), and also tiv’ah (a particular coin) (Jastrow). The Gemara in Nidda (20b) uses the word tiv’a; the two major Talmudic dictionaries explain the word differently; Jastrow explains it as ‘a coin’, Melamed as ‘Nature’.

In 1705 the Chacham Tzvi wrote (Responsa No. 18) to the leaders of the congregation Sha’arei Shamayim (London) about the sermon delivered by their rabbi, R’ David Nieto, who said ‘Hashem Yitbarach and Nature, and Nature and Hashem Yitbarach are all One. I say that I said this and I confirm this and prove it, as David haMelech supports it in Psalm 147 “…He covers the heavens with clouds and prepares rain for the earth and causes the grass to sprout on the hills”; but you need to know (pay heed Jews, for it is the first principle of our faith) that the noun teva was coined relatively recently – some four or five hundred years ago, close to our own era, and is not to be found in the works of our early Sages’. After quoting this passage from R’ D. Nieto’s sermon, the Chacham Tzvi refers to him as ‘the exalted Sage, our Master and Rabbi, David Nieto’ and praised his opinions. These rabbis are saying that teva meaning ‘nature’ was coined in the Middle Ages, and teva in the Gemara in Nidda cannot mean nature.

The period when Rabbi David Nieto indicated that the word teva (‘Nature’) originated is that of the Ramban and indeed the Ramban uses the word teva in this meaning. He writes ‘No man has a share in the Torah of Moshe Rabbeinu until he believes that all our matters and happenings are all miraculous and are not teva or the way of the world. Rabbi Yehuda ibn Tibbon’s Hebrew translation of Sefer Kuzari also provides examples of this new meaning of the word teva, ‘there is a cause for something which moves of itself, and comes to rest of itself, and that cause is teva’. Clearly in both of these cases teva means Nature.

In the Chumash with Rashi translated into English (Rosenbaum and Silberman, Jeruslaem 1973) ‘your teva’ is translated as ‘your character’. After discussing the various meanings of teva in the Talmudic period, Jastrow, out of character with the goal of his dictionary, adds ‘[In later Hebr.: nature, character, Nature.]’. We can see that Jastrow agrees with the opinion of R’ D. Nieto as reported by Chacham Tzvi. In accordance with the 18th century rabbis, and in accordance with Jastrow a 20th century scholar, a preferred translation of Rashi’s comment of ‘…that I spread the knowledge of your teva in the world’ would be ‘…that I spread the knowledge of your authoritative [opinions] in the world’.

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uvein ha’ai (Gen. 13:3) (‘And between the Ai’) The Mislol (a widely quoted Hebrew grammar book, first published in Hamburg, 1788, my edition Vilna, 1858 p.165) states:

A proper noun is a noun which is known and recognized as being that and no other; like the names of men and women such as Avraham … Sara … and the names of mountains … and rivers … and peoples and the like. A proper noun is distinct from other nouns by virtue of four features: 1. it cannot be used in the plural to say “Avrahamim” … because a proper noun only refers to a specific single item; 2. it does not accept the definite article Heh to say “haAvraham” …; 3. it does not accept pronominal suffixes to say “Avrahamcha” … 4. it does not accept the construct state (semichut) to say “Avraham Yerushalayim” where the intention is Avraham of Yerushalayim; for all of the above denote definition, and there is no need for definitive information for this noun as it is known to be specific.Although this rule applies throughout the Tanach, here there is an exception. Ai is a proper noun naming a city but nevertheless comes with the definite article. It seems to me that in spoken Hebrew the rule is not binding.

Rabbi Fishel Todd

The Shulchan Aruch Project

The story is not one of a person who is born from the land but one of always already coming from somewhere else.”

Paraphrasing Boyarin, the key value of the Jewish people is in ongoing journey. Perhaps, we should take the advice and try to continue our journey, keep developing rather than staying at the same level of our education, worldview and spirituality. Or, perhaps, it can have a more literal meaning. Maybe we always need to have a fresh look at the world from outside. One of the advantages of constantly being on the way is that it allows the person to be outside all the time and see what local people usually ignore. What if Jews are being constantly commanded ‘Lech lecha’, ‘go forth’?

Rashi, however, understood ‘Lech lecha’ differently. ’Lech Lecha’, according to his interpretation, the phrase means ‘go for you, for your own benefit, for your own good’. Following Rashi’s understanding, we should always look inside ourselves and trust our feelings when we make decisions. In the famous Hasidic teaching “Before his death, Rabbi Zusya said, ‘In the coming world, they will not ask me: ‘Why were you not Moses?’ They will ask me: ‘Why were you not Zusya?” Perhaps, the phrase ‘Lech lecha’ is a reminder for us to stop for a moment and to listen to ourselves and ask ‘What is good for me? What would be a good decision for me?’

The two meanings of ‘Lech Lecha’ are thus two human dimensions – our inner world which calls ‘Lech lecha’ (go for you) and the world around us, which calls ‘Lech Lecha’ ‘go forth’. Each of us is in the middle of the two worlds, a coincidence of two contradicting dimensions of the whole.

Another coincidence is that this Tuesday, 7th of the Jewish month Cheshvan, there was a brand-new Jewish festival, which is called ‘Diaspora Israel Day’. It was introduced to the Jewish world by the Israeli Movement for Progressive Judaism and it is beginning to be marked in some synagogues’ calendars.

The 7th of Cheshvan is chosen for the festival because in the Mishnah, Ta’anit 1:3 it is written that Israel-based Rabbis didn’t recite prayers for the rain for fifteen days after the Festival of Sukkot to let Diaspora Jews come back home safe and dry. This is an ancient example of the bond and care between Israel and the Diaspora. The Torah portion ‘Lech Lecha’ has a key role in the special Haggadah made for this ‘start-up’ Jewish festival. It begins with the following commentary on the first verse of the Torah portion ‘Lech Lecha’: ‘The Hebrew people did not begin its life in the Land of Israel, but outside. From this first journey down to the present day, the Jews have maintained their character as a wandering people, to and from the Land of Israel.’ The connection between Israel and Diaspora is deeply rooted in our tradition. There is even a traditional food for the day – marzipan. It is sweet, it has been made and used in different cultural settings and it symbolizes the rich diversity of Jewish life.