Saturday, 23 February 2019


Patience is a virtue. Unfortunately, it is not one possessed by many.
This week’s Parasha (Torah portion) teaches us the important lesson of the need to acquire that attribute as well as the disastrous outcome of impatience.
I am referring to the sin of the Golden Calf.

While Moshe is with G-d on mount Sinai where he spends forty days and forty nights, Am Yisrael is getting anxious, impatient and worries that Moshe is never coming back. They are afraid that they will have no leader to deliver them to Eretz Yisrael.

Can we blame them?

A wise person once wrote that patience hopefully comes with age and even then, it is not always easy to maintain or practice

Am Yisrael, lest we forget, is, at this stage, still in its infancy nation-wise. These former slaves became a nation merely a short while ago. They are uneducated, unversed in the art of freedom. They are lost, they are confused, and they feel hopeless. They are incapable of thinking independently, or taking their destiny in their own hands, not yet anyway. They want an answer here and now, an immediate gratification to their need, their hunger for security and for faith.

In order to make my point clearer, let me bring an example. Surely some of us remember or have witnessed the tantrum children throw when their parents leave them for even a short while, let alone for a long time. Imagine also that these young souls are under the care of a babysitter who is not very well versed in the skill of child rearing or does not possess the qualities of a leader and would thus do anything, at any cost to pacify or calm them down?

Now, if we transpose Moshe for “parent”, Am Yisrael for “the child” and “the babysitter” for Aaron, we can begin to grasp the difficulties that are unfolding in this Parasha. As it turns out, Aaron is not only an unqualified caretaker, he is a weak person and quickly caves in to the pressure that the forlorn Am Yisrael are applying.

Do not misunderstand me. I am not condoning the erection of the Golden Calf. I am merely trying to put myself in the place of all players in this Parasha. Would you, the reader, act differently to them? What would you do, had you been put in charge of overseeing such a rowdy impatient multitude?

G-d wishes to punish Am Yisrael. Moshe pleads with him to forgive them. G-d does. Am Yisrael, so it seems, learns the important lesson taught here.

Since then, we have come a long way. Patience and perseverance have been the key to our survival and ensuing success. They are the main ingredient that laces our Jewish optimism and unending determination to remain focused on our destined path, the one laid out for us at Mount Sinai. It has brought us to the Promised Land and will continue to guide us towards our ordained pervasiveness, the essence of our name, Yisrael, along the rocky road ahead of us.

Shabbat Shalom

Friday, 8 February 2019

The Importance of Terumah

Terumah, in Hebrew, means “contribution.” It is the name of this week’s Parashah (Torah portion).

Too often the word is translated to mean “donation.” That is NOT what the Torah meant and that is not what our sages intended it to be perceived as when they named this week’s Parashah after it.

Furthermore, according to Zohar, Vol. II, p. 147a, the term means “lifting up.”

What is the significance of these different definitions to one small word, the reader might ask.

The answer lies in the subject of this week’s Parashah. It provides the details surrounding the construction of Beit Hamikdash (the Tabernacle), G-d’s dwelling place among His People. “Then Have them make a sanctuary for me, and I will dwell among them. (Exodus 25:8).
Just as He created and defined the universe through a set of very strict laws, so does G-d provide a very well-crafted and carefully demarcated set of principles and patterns that include materials and exact measurements for the blueprint that will eventually materialize into His House. His instructions are very clear and for a reason.

This House will be built with the wisdom of the heart. That combined balance between mental and emotional intelligence is what will be the corner stone of Beit Hamikdash. Its construction and eventual structure will reflect the true nature of G-d. Though G-d can create a universe and a dwelling House among His People, both with set boundaries, He himself is limitless.

In other words, as we, Jews, know, G-d’s presence cannot be either confined to or openly manifest itself in our physical world. The intention, the nature and the purpose of the House G-d wishes the Yisraelits to build for Him can be found in Deuteronomy 12:22: “Then there shall be a place which the Lord, your G-d shall choose to cause His name to dwell there.” The name will be the essence of that House, we are told.

Some may stop and ask, why does G-d put forth so much detail when He describes what some may consider a very elaborate and complicated plan? The Yisraelites would surely have other issues to address when they come to Eretz Yisrael. They will have to run an orderly society. They will have to establish a proper judicial system, they will have to have a strong army, fight enemies (as their name Yisrael suggests) and many other matters. Surely, G-d could have built that House merely by speaking. After all, did He not create a whole universe purely by His exclamations?

And that is where the Terumah, contribution, comes into the picture.

G-d does not merely wish to have a House among the Yisraelites, a House that will bear His name. G-d wishes each and everyone of them to be part of this grand master plan. He asks every single member of their People to contribute, each in their own way, towards it. That way they will not be merely spectators, they will become part of it. They will help create it. Creators cannot separate themselves from their creation. This way, G-d wishes to ensure that He will not only dwell in His House but also in them, in their hearts and in their essence

That is why, I believe, the Zohar, as mentioned above, defines, Terumah also as “lifting up.” When G-d dwells in each and everyone of us, our soul is enriched by invisible wings which lift us and enables us to soar to blessed and blissful spheres which, in many cases, our daily burden bars us from reaching. It brings us closer and closer to what G-d has destined us to become “a Goy Kadosh,” “A Holy Nation.”

Shabbat Shalom

Saturday, 2 February 2019

Na'aseh V'Nishma

This week’s Parasha is Mishpatim. Am Yisrael is at the foot of Mount Sinai and is receiving G-d’s Laws.

I have been to Mount Sinai. I stood on top of it where Moshe received the Torah and where G-d revealed Himself to Am Yisrael. G-d did not appear to them in any shape or form, merely in a spectacular scene in the configuration of sounds, lights, torches and the reverberation of the Shofar. "וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת וְאֶת הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק" (Exodus, 20; 14).  This dazzling audio visual spectacle must have had a profound effect on those witnessing it for according to the Hebrew quote above, they “saw” the sounds. The root Re’eh, Reish Alef, Hey  ר,א,ה  also appears in the Tanach in the context  of “understand.” They internalized the divine message and acknowledged it by pledging, “Na’aseh Ve’nishma.” We shall do and we shall hear.

What a sight, what an emotional upheaval it must have been for those present. When I stood on top of that mountain and looked down at the valley underneath where all of Am Yisrael was gathered, I closed my eyes for a brief moment. I was one of them. I could feel the surge of their emotions, the quivering of the foundations of their being, their joy, their ecstasy and the reflection of awe in their eyes. I could feel the words and the sounds that they witnessed as they were being etched on the walls of their essence, an imprint that has been passed on to us, their descendants.
Standing there, I felt proud, very proud, for yet another reason.

The exact number of those that came out of Egypt is not clear. We do know, however, that there were at least 600,000 men among them. So one can safely surmise that there were at least 600,000 witnesses to what I described above, witnesses to their covenant with the G-d of Avraham, Yaakov and Yitzchak.

 Now, what other religion, especially among the monotheistic ones, can claim such a widespread testament to validate that experience? And we all know that there is credibility and authority in numbers. 

With all due respect to other religions where Divine revelation rendered itself to one individual, I am very glad that to our covenant there were so many witnesses! It certainly sends a strong message out.

And, as a Jew I am honoured to be one of its carriers.

Shabbat Shalom

Wednesday, 16 January 2019

As a Jew, I define myself in Hebrew only (Part Two)

About two years ago, I published the following article. Needless to add, I still stand behind every word I wrote in it.

Recently, as result of my studies towards earning a PhD in Hebrew/Yiddish Literature starting at the end of 19th century through post WWII, I realized, yet again, the need to stress and share with my fellow Jews why I believe it is important that as Jews, we should define ourselves in Hebrew only.

As many know, the period I mentioned above also includes one of the darkest, if not the darkest chapter in our history, the Shoah (AKA Holocaust). I have resolved that from now on, I will use the Hebrew word Shoah when I refer to that chapter.

Here are some of my reasons.

The etymology of the word “Holocaust” stems from the ancient Greek holocaustun “a thing wholly burnt” and Latin holocaustum origins which later morphed into its Old (12th century) French holocauste “sacrifice by fire, burnt offering,” and the English “holocaust” forms. ( According to Morris and Morris, Dictionary and Phrase Origins (1962), in its original form, a holocaust was a sacrificial burnt offering to pagan gods in pre-Christian times.”

Sacrificial burnt offerings, as a means to overcome guilt for failing to live according to one or another moral code, is a practice that many cultures adopted, especially in ancient times. Yes, Torah also requires the sinner to bring sacrifice. The only difference, though, between it and other sources, is that in Hebrew, the language of Torah, we do not call it “burnt offering.” The Hebrew term for that practice is referred to as “Offering Korban” (from the word karov – to come close). In the Hebrew/Jewish tradition, the offering of Korban, or sacrifice, according to Rabbi Steven Heil, “is governed by strict regulations, “so that “we tangibly relate to G-d in a true proper way.” The detailed rituals of sacrifices as outlined in the Torah played an essential role in our ultimate way to serve G-d.  

Is that how the world and some Jews wish to refer to the untimely death of my young cousins and millions of other innocent Jews, young and old, who were killed by the Nazi war machine? Were they a “burnt offering” of some sort, as the term “holocaust” suggests? Were they even a “korban” for any sins committed?

Shoah, which in Hebrew means “catastrophe,” on the other hand, defines that atrocious episode in Jewish history more accurately. That event was aimed at eradicating our People from off the face of this earth altogether. There was no sacrifice involved here, merely some evil force that played god and decided who should live and who should die. Whichever way one looks at it, it is a “catastrophe.”

Are we, Jews, going to let a term that originated in ancient pagan cultures and has nothing to do with our sad experience, define us?

If other nations, or groups wish to use the term “holocaust” to define efforts to annihilate or slaughter them, let them use it. They are already doing it anyway.

For me, as a Jew, however, there is only one word to describe what happened to my parents and their generation. I call it Shoah.

Tuesday, 8 January 2019


I dedicate this article to Dr. Drori of Bar-Ilan University whose excellent course, “States of Prayer” has provided the inspiration for writing it.

Prayer is one of the most important tenets in Judaism. It is an act, I believe, that many, regardless of faith or creed, have performed, at least once, at some stage in their lives.

Prayer can reveal itself in various ways and different forms. For some, it is a means, a conduit of communication, be it with G-d as the recipient, another addressee or simply with one’s own self. It is an act that can be conducted publicly, privately and almost anywhere and at any time.

For me, prayer mostly belongs to the realm of privacy. It is a time to step back from my busy daily schedule and reflect. I use that very precious and time confined deed to reconnect with G-d, the universe that surrounds me and above all, with my own inner self.

As such, on many occasions, I compose my own plea, depending on the circumstances and its recipients. I may not always utter the words vociferously. Many a times, it is only my lips that are moving. Other times, the words are forming in my head. They take on their own shape, colours and rhythms. It is then that, like the flicker of a candle flame which dances ecstatically as it seems to aspire to free itself from the wick, so does my soul wiggle and shake as if it desires to rise above my corporal body and wander upwards towards some unseen source of strength that can help fulfill my heart’s wishes and desires.

 One of the main ingredients, however, if not the most important one that prayer needs to possess, if it is to be effective, is what we Jews call Kavanah (intent).

Any prayer that lacks Kavanah, the engine that powers it, the steam that fuels and energizes it, is akin to an empty vessel that is used for decoration purposes only. Kavanah brings meaning to the prayer. It is essential for the cleansing of one’s soul. It is extremely vital to what the author of Deuteronomy 10:16 so eloquently describes as the circumcision of the heart.

For me, prayer is the process which provides the catalyst for the ongoing course of the distillation of my essence. It weaves a cloak of purity that wraps and cradles the walls of my being. It is the spring that renews my Jewish fountains of strength as it fills the void created by a world that confines my ancient soul to a state of existence which reduces it to stressing, valuing and almost idolizing the “here” and “now.”

 For I know that there is more to and above our corporal presence on this earth. I have had a glimpse at it. And it is prayer, sincere prayer, that provides me with the compass which leads me along the path to the staircase that will one day get me to that wonderful state where so many aspire to reach yet very few do.

Wednesday, 26 December 2018


Recently, we have been reading much about “Interfaith Dialogues,” where members of different faiths discuss/share/debate religious beliefs. I personally got a few invitations to partake in such events.

What exactly is it?

So, despite being very short on a commodity called “time,” I decided to embark on a short journey to try and understand what exactly this “Interfaith Dialogue” entails.

I trust that starting any discussion with the intent of making it a productive one, ensuring that all sides speak the same language and have the same understanding of key terms, a short definition of the term, would be useful.

Here are three sources for the definition of the term “Interfaith.”

The first a basic one from Merriam-Webster defines it as “involving persons of different religious faiths.” For those who consider themselves more educated, here are two more by the Cambridge Dictionary and the Oxford one, successively.
“relating to activities involving members of different religions,” and “Relating to or involving different religions or members of different religions.”

For the innocent bystander, such, an almost identical definition of the term “interfaith,”  as bringing together people of different faiths, is the fulfillment of the vision of the end of days and Biblical prophecies. And indeed, it can hold much potential of improving relationship and repair rifts that are, in many cases, the result of religious differences and conflicts as history has proved to us time and again.

My question, though, is, will debating or discussing religious differences really going to bring about the so well sought “kumbaya?” Might it not cause a deeper rift? What is the likelihood that following such debates or religious encounters anyone may change their beliefs? Has the invention of the term “Judeo-Christian” brought more peace between Jews and Christians? Some say “yes,” some say “no,” others say “maybe.” Is it quantifiable? Has appropriation, or usurpation of Jewish symbols, terms and ideas by some Christians resulting from “Interfaith Dialogue,” coupled with Jews allowing it, helped Jews in any way?

My answer is NO!
In my experience such debates ended in deeper divides and more vain hatred. Why can’t members of any faith adhere to and practice what Lord, Rabbi Sacks calls ”The Dignity of Difference?” Why do some members of some faiths feel a need to use scare techniques (I was once told that if I do not accept Jesus/Yeshua I “will burn in hell”) or promises of a “better Afterlife” to lure and gain followers?

Is religious interfaith indeed the ONLY answer to ensure a better future for all?

Why can’t Jews, Christians, Muslims or members of other faiths enter a fruitful and productive “Interfaith” exchange in areas such as business, culture, sports or art? Why does it always have to be a “religious interfaith?”

As my dear, wonderful and very wise friend, Roger Froikin likes to end his stimulating, well thought of and challenging comments, “think about that!” 

Thursday, 20 December 2018

An Open Letter to FB

Dear Facebook,

I was just released from your 30 days “jail.”

Let me tell you, and I know I speak for others who might be afraid of your response to their attempts to challenge you for similar grievances, about a few newly discovered observations as it is not the first time I am being privileged to be banned from posting.

Privileged? Some may ask. Yes, privileged, I say.

As some of your “judges” may know (after all, you are reading each one of our posts, don’t you?!) I have recently started my studies towards a PhD. Additionally, I am  at the last stage of submitting for publication, my second book, “Waltzing the Waves,” which I am working together with my wonderful editor Dr. Sandra Alfonsi.

Being “jailed” by you has actually freed me for these far more important tasks than engaging in debates that rarely contribute to anything and mostly end with foul-mouthed comments (and in your case with being jailed) for merely trying to warn others against the antics of dishonest people who use every trick in the book to lure innocent and naïve victims into their web of deceit. It has also spared me the need to be witness to your gross injustice against and efforts to silence the few forces of Light while enabling the forces of Evil to continue their spouting of hatred and incitement to violence.

I am also glad that your “Appeals Process,” the one your founder told the Senate about, is practically nonexistent. Again, as you well know, since you seem to miss very little on FB, I have tried a few times to appeal your harsh verdict merely to continuously be ignored. Had you had a proper one, and had I been successful in appealing my “jail” sentence, I would have spent more time fighting it than on my more important and far more rewarding academic goal.

And BTW, I have also noticed that even if I am “Jailed”, you keep sending me messages “reminding” me of previous milestones in my life and suggesting I share them with my friends, or reminding me that people miss me, asking me to write something. Here is one such example that I received recently, one of several while I was “jailed” by you:

Oh really? Of course they have not heard from me for a while. Have you forgotten that you put me in “jail” and banned me from posting? Likewise, offering me your occasional “business” proposal while I cannot respond (not that I will enter any business ventures with you!), is nothing but a mockery to me. What exactly is that supposed to mean? Have you lost all decency, integrity and dignity towards those members who have for years engaged over your pages and helped you, yes, helped YOU get to where you have?

You probably have also noticed (after all, while you are sitting there playing G-d determining who by water and who by fire and missing very little) that I did not even bother to create another profile to evade the “jail” sentence? I have been there. I have done that. NO MORE!

In short, my recent experience of being banned has been nothing but a blessing in disguise.

For that I owe you so much and thank you from the bottom of my heart.

Alternately, I have decided to put YOU at the bottom of my priority list and visit you only WHEN I must  or when I have nothing better to do. It is sad indeed because you could have used this tool, called Face Book to bring people closer and make this world a better, safer and more promising place. Evidently, it is not on your list of “things to do!” After all, since when do Peace and harmony attract and gain spectators and an audience, two groups that you seem to have thrived on from the moment of your inception?

You may choose to remove me forever from here due to this post which you may consider as going against your “Community Standards.” If that is the case, then so be it. I promise you that I will not panic, or get desperate. You have plenty of these here. I do have a life, and it is not ONLY virtual. 

The only ones I will miss are the good people the ones  I learn so much from, the ones who bring so much light into my world and into the world of FB. And that, dear FB, is the worst punishment of them all!