Category: All Torah Teachings

Parshat Vayechi January 1, 2010

Leah Goldsmith

The root of the word Mitzrayim, tzar, means a narrow narrow place. When looking at an Atlas one can see this is not the case; it is geographically vast. When taking a closer look at Mitzrayim, the Torah explains that there was something in the essence of ancient Egypt that brought about a profound constriction of free thinking there. The Pharoh of Yosef’s generation used the famine as a means of exploiting all people, foreigners, people that had money, people that had land, tradesmen. All people sold themselves to him for bread. This is how he gained complete control over the entire commonwealth of Egypt.

The Pharoh “that did not know Yosef” focused on the Bnei Yisrael. His restrictions at first were basic limitations. He executed complete mind control over them. This progressed to the suppression of free speech and his victims became narrow minded. He owned their minds. This happened way before they became slaves. Even with Pharoh #1, when Ya’akov passed away, life carried on, but little by little “Out of Business” signs were put up in more than one realm in the Land of Goshen. The Midrash says that the eyes of the Children of Israel became closed (their mental state of Da’at). Their soul connection began to become obscure. The only real way they were able to survive Mitzrayim (and we know that many perished), was to follow the example of Yosef HaTzaddik and know that the time of descent has in it a kernel of the time of revival. Those who were able to internalize the redemptive light at a dark time were saved. There were even those that saved others, like Miriam who pleaded with her parents to reunite and from that union Moshe Rabbeinu was born. He later used the same remedy and saved the people from being totally swallowed up in the fleshpots. There are modern day examples of such people that are sent on shlichut to teach Torah in far out places to people who have lost their soul connections.

This idea is illustrated in a story told by Rabbi Nachman of Breslov, who lived over 200 years ago in the Ukraine. The name of the story is “The Turkey Prince”. It is about the son of a King who thought he was a turkey. He took off all of his clothes and sat in a narrow place under the table, like in a coup. He would peck away at bones and pieces of bread, like a turkey. The King was exasperated because none of his advisors could help the King’s son. A sage then came and told everyone to leave the room for an indefinite amount of time. When alone with the “Turkey Prince”, the sage proceeded to remove all of his own clothes and then sat down under the table, next to the prince. He pecked away at the scraps of food. The prince then asked, “Who are you?” The sage replied, “Who are YOU?” “I am a turkey!”. “I am also a turkey!”. They sat around together for quite a few days and became the best of friends. One day, the sage pulled out a shirt and put it on. “What makes you think a turkey can’t wear a shirt?” The prince said, “Yeah, you can wear a shirt and still be a turkey.” After a while the sage put on a pair of pants and applied the same principles. One day they were completely dressed. One day the sage said, “What makes you think you can’t eat good food and eat with silverware and still be a turkey!” Finally, he said “Why hang out in so narrow a place, let’s sit AT the table!” and he continued this way until the “Turkey Prince” was completely cured.

There is a famous saying, “It is easy to take someone out of galut (exile), but difficult to take the exile out of someone.” Most people do not know to what extent the slanted opinions of media are substituted for facts. Most people believe in the “pure sincere care” of their government. Most people are happy to live comfortably and be brain dead. In order to “suck up” to the exile that butters their bread, they intellectualize away without Da’at, without the soul connection to the kernel about to blossom into redemption anyway, regardless of what they think. They are eating crumbs under the table in a narrow narrow place. It is our duty to try and be like the sage. As we sit in that narrow narrow place and know what door we came through, we can open doors for others. This is giving life. This is Vayechi.

This Torah is dedicated to Henrietta Pere, z”l who raised her family with the love for torah and the Land of Israel. May her soul rest in peace.

Shabbat Shalom, Leah Goldsmith

Parashat Vayigash December 25, 2009

VayiGASH (coming near), GASHmiyut (material bounty) and the Land of GOSHen (the place the tribes set up housekeeping in Egypt), are all of the root word- gash- belonging to the cupful of physical ingredients that are the meat and marrow of the function of Yosef HaTzaddik. The spiraling plot rises up and Yosef shoots to the surface as the urgency of it explodes into revelation. Yosef does not leave earth behind though. The complications in every angle and slant leave the constellation of the brothers surrounding Yosef as pictured in his first dream: ” We were binding sheaves in the field, and lo, my sheaf arose and also stood upright: and behold your sheaves stood round about and bowed down to my sheaf”. (Vayeshev 37:6)

Up until this point, in which Yosef reveals himself, the family seemed doomed. Yosef was “missing”. Shimon taken and vanished, Binyamin about to be a here today, gone tomorrow story. Yosef calls, ” Every man out of the room.” Our Rabbis interpret this to mean – All egos are now put away. The realization that Yosef’s dreams were now fulfilled brought them to a state of complete self annulment. This counterbalanced the physically “hungry” state they were in. Now they entered a state of absolute “soul persona” (bitul atzmi).

When a person forgets about himself, his needs, wants, cravings, ambitions, and interest in making it in the dog eat dog world- he CAN reach the ultimate soul connection with Divine Providence. Yosef’s demands on them were not for his personal gratification, but to only put them through the purifying power of bitul atzmi. His self fulfilling prophesies came from his expertise in this realm, for he never took credit for himself in excelling- it was Hashem’s success. He went through the fire in almost every scenario from his estranged family, to life in exile YET never reflected how this would impair him personally. He lived in a place saturated in hedonism, yet was untouched by it. This is all in the virtue of the transmission of intuitive wisdom that was passed from his father, Ya’akov Avinu to him. After 22 years, Yehudah makes the final “connecting valve” bringing Yesod and Malchut together and restoring a perfect balance to the shattered family. The safe nest of Goshen was the most unlikely place they thought they would wind up when they threw Yosef in the pit years before.

Yosef had 17 years of boyhood with his father. The relationship of giving and taking is reversed and Yosef returns the compliment to his father as he caters to him for the last 17 years of Ya’akov’s life. Bringing together shamayim and aretz (heaven and earth), there is a tranquil prosperous time for the children of Israel. This is only temporary though because we know that later, a new king takes over Egypt that does not know Yosef… Both Ya’akov and Yosef (the dry bones) are buried in the Land of Israel because they know already about the extremely temporary golden age of galut (exile) and that they need to be physically buried and spiritually a part of the Land of the Living. Chevron and Shechem are their resting places, the monuments living testimony to the parcels of land bought fair and square by our forefathers years before. DO NOT LET ANYONE DECEIVE YOU INTO BELIEVING THAT THESE CAN POSSIBLY BE ANYTHING BUT THE HOLIEST OF ANCIENT JEWISH SITES.

Shabbat Shalom, Leah Goldsmith

Parasaht Vayeshev December 11, 2009

Yosef’s life wasn’t easy, even from a tender age. When he was a little boy he became orphaned of his mother, which is why his father had to make for him a special coat, like many of the matriarchs did for their sons ( see Samuel 1 2:19 ” and his mother made him a coat and brought it to him from year to year”- pertaining to Chana and Samuel). Yosef’s brothers confided in their mothers, while he brought to his father reports about them.

But Yosef was not helpless. The bond between Yosef and his father, Ya’akov, was so profoundly enriched with the wisest and deepest teachings, that it prepared him to be the pathfinder in the darkness that was about to set. Yosef was gifted, but no-one there wanted his gifts. The plunge into the bottom of the barrel began when he wasn’t accepted. As the story line slants downward, and episode after episode he falls deeper into the seeming abyss, when the first exile in essence begins, the potential of Mashiach Ben David was being conceived right then with the breaking story of Yehudah and Tamar.

Yosef is a master of restraint in more ways commonly known to us. He knows when to guard his tongue and say only the right thing at the right time and place. He keeps under control, holding a tight hand on faith in a hard place. Egypt was the most immoral place on earth in that generation. In this darkness, Yosef, in his kaleidoscope of supernatural abilities, transforms from one who is not accepted into ” and the man was successful.” He climbed above and beyond because he firmly knew and said, “Hashem has concocted a remedy!”

During the days of the Greeks, in the days prior to the miracle of Chanukah, when all the light of torah was blackened and the traditions and torah wisdoms passed down from father to son were forbidden by law, a group of tzaddkim arose to fight the war and restore glory to the Jewish people and the Temple. The relighting of the menorah was no less a victory than winning the military war. The vile of oil they found that lasted for eight miraculous days was found buried deep in the ground, just like Yosef, the symbol of Mother earth, of the length and breadth of the Land of Israel ( Yosef and Zion are one). Yosef, who had to fall on his face in the pit, later was the one who revealed the light and salvation as he said, “It is not me, but Hashem.”

“He raises the poor out of the dust.” (Samuel 1:8)

With Hashem’s help, and it is like a dream, we are living in incredible times. After so long an exile, we are witnessing the revival of the dry bones (see Ezekiel 36,37), the bones of Yosef. A grim, grim picture is presented to the world and Israel is not accepted. No power in the world though, can possibly stop the Divine Redemption process. The light that shines out of Zion will outshine the shiny white teeth of the media, of the dazzling smile of false politicians, and we will all know that the remedy that Hashem created when Yosef was thrown into the pit is awaiting.

Get your sunglasses on!

Shabbat Shalom, Leah Goldsmith

Parasaht Vayishlach December 3, 2009

King Solomon in his book of proverbs writes in chapter 26:17 He that passes by, and meddles with strife belonging not to him, is like one that takes a dog by the ears. In other words, if you take a dog by its ears it is surely going to bite you, so don’t bring trouble upon yourself when you are capable of avoiding it. Our sages bring down this proverb in regards to Jacob sending messengers to Esau – Then Jacob sent messengers before him to his brother Esau in the land of Seir, the country of Edom. And he commanded them, saying, Thus shall you speak to my lord Esau; Your servant Jacob said thus, I have sojourned with Laban, and stayed there until now:

Jacob could have avoided this mess with Esau if he simply would have not initiated the meeting with him. The famous Ramban in his commentary on the verse writes that the Jewish people brought upon themselves their own downfall in the second temple period when the kings of Israel made a covenant with the Romans. The message of our sages is very clear and is so relevant to what is happening today. Instead of the leadership of Israel focusing its energy on building the land and strengthening the Jewish nation it is constantly trying to placate the Nations of the world with new ideas and initiatives for the so called “peace process”. This process has not brought one good result for our people only terrible sorrow and bloodshed. Let’s face the facts; what has been happening over the last 20 or so years is not a true peace process; it has been a one sided deal the whole way through. Israel has been making one concession after the next while the other side has done nothing but spit in our faces. How could our leaders be so naןve? The nations of the world have a clear goal in mind which is trying to prevent us from growing and thriving in our land. Over the years, they were doing a better job in trying to cover up their true plans by speaking nice words like peace etc. but their patience has been running out and their true intensions are painted on every wall. The time has come for the Jewish nation and for those who love and support Israel, the Torah, and G-D to stand up for the truth and declare to all – Let our People Grow! Please show us your helping hand.

Shabbat Shalom, Rabbi Moshe Goldsmith, Mayor of Itamar

Parshat Vayeitzeh November 26, 2009

The classic way of serving Hashem is through the three principles of learning torah, prayer and good deeds. These are all within the realm of the spiritual world. Many people have spent time in their lives in which they went to yeshiva, or took a year off to “sit and learn”. This is just what Ya’akov Avinu did in the house of Shem and Ever for fourteen years, immersed in holiness, isolated from the troubles of Esav and self contained in the realm of awesome spirituality. But then came the time that he had to rise to an even higher level by means of connecting with the real world. And Ya’akov went to Charan to face the reality of a mundane, tricky, physical, material world. How do you think he managed? Ya’akov dreams about a ladder: “Ya’akov had a vision in a dream. A ladder was on the ground and its head reached heaven.” (Bereishit 28:10) This illustration taken out of his conscience was an indication to him that it was time to connect heaven and earth. He dreamt about himself, not on the ladder, be that he in fact WAS the ladder. There is a saying in chazal, “Pitchu li petach shel machat, Ani eftach lachem petach shel oolam” (If you open the passageway to opportunity- by just a crack- G-d will pull it wide open for you). But the first attempt comes from you. This is the first step on the ladder of undertaking something. As we clamber up the ladder of our daily tasks, annoyances, things we need to do, with will and firm resolve, it becomes a ladder of iron will and we say “come what may!” But a person has to step on from the lowest, most basic stair. That’s the only way it can be a stairway to heaven. You can’t jump on. There are no shortcuts. You should know that G-d is right there pushing you from behind. Step by step. Thomas Edison once said “If we did the things we are capable of doing, we would literally astound ourselves”. Ya’akov merited in ascending to the highest level, rising up to all the challenges placed before him. How would you feel if you worked for someone for seven straight years and weren’t paid? How would you feel if you thought you were marrying the woman of your dreams and behold- you were rooked? How would you feel leaving a holy haven to play a bunco game for 20 years? Ya’akov wasn’t looking to be a star in Fame. He wasn’t even climbing Mount Everest. He could have left the earth behind, but he chose to be the ladder himself, connecting heaven and earth. This is what we call coping. It is a very Jewish concept that began with our forefathers. He left Lavan’s house shalem- whole. Untouched and only blessed. He is the perfect balance that we call Tiferet. When people don’t hesitate, they don’t fall down. He was devoted to the task of building the House of Israel, called Beit Ya’akov. This was only achieved through complete faith in G-d. Thoughts, deeds and speech are the rungs in the ladder we call “yours truly”. How you do them is up to you. They are all interconnected. You may hit a blind alley on your journey of the day but when you know that G-d is on your side, if you do the right thing, there can never be a stalemate in the game we call life. Ya’akov never had rest, like most of our forefathers and kings. King David said, “Who will rise to the mountain of G-d!” Only the devoted. Devoted to chayim tovim, a good life (you make it, you break it) – Shabbat Shalom, Leah Goldsmith (Many of the ideas in this torah were given by the Rav Chaim Hacohen, shlitah- hachalban) Shabbat Shalom, Leah Goldsmith

Parshat Toldot November 20, 2009

In order to understand the variety of psyches and the distinct and unique personal identities of the Avot, a closer look at the redeeming dominant feature of each of them brings us to an intimate understanding of Hashem’s attributes engrained in them, and their purpose for being in that specific generation.

Avraham bequeaths to Yitzchak the continuation of the revealed light of G-d in the world. He is likened to the rain falling down from the heavens unto the earth causing things to grow. He is a revolutionary downpour that washes the world clear of old bad habits and purifies the pagan altars. He gives of himself selflessly. He knows that everything that happens, for good or for bad- is from Hashem. He knows that Hashem is pure goodness even when reality is not easy to face or even when it laughs in his face. He prays only for others, never for himself. He never thinks of making a move to improve his own life. Ish chesed Avraham.

Yitzchak, on the other hand is like a tree, standing in one place. He is not running anywhere. He never leaves Eretz Yisrael; his wife is brought to him and later he is even “conned”. The underlying feature of his character is his passive will, like when he was bound on the altar. Like the tree, his core energy begins at the bottommost level of his humble existence. Being the protיgי of his father, he transmits his father’s teachings, but is a very different man than him. He accomplishes most of his “active duty” in deep prayer and by totally annulling his ego. Ish Gevurah Yitzchak.

Yaakov is like a flame. Although it says, “Ya’akov was a plain man dwelling in tents” we know that he isn’t ready to “stand for it”. He is the first emotional man, showing love and anger. He is the fire of excitement. He is neither too giving, nor too holding back, but a balance of the two. He progresses forward to building Beit Ya’akov, the House of Israel and fathers the twelve tribes. The shape and texture of his nefesh are a perfect blend of his father and grandfather. Ish Tiferet Ya’akov

The differentiation that Hashem created in every person, novel personality, and derech (way) in how to look at life is demonstrated in these three significant characters that are able to pass down masoret but maintain an individual identity, not always impersonating their own fathers. Later, when there is a further refinement and each tribe finds its position in the constellation of tasks, do we find a projection of mirror images of father-son likeness in that of Yosef to Ya’akov. But even here, looking like the “spitting image” of his father, in the sphere of things, Tiferet and Yesod have two different missions. Ya’akov takes matters into hand specifically in dealing with the management of his household. Yosef, on the other hand, pours bounty providing for his brothers and the rest of the world as well. He shows restraint like Yitzchak and in all humbleness gives all the credit to Hashem in his successes. He shows balance and emotion, being a combination of all of those who preceeded him but he has his own fish to fry…. We will delve into his intrigues in the coming parshiot- stay in tune!

Shabbat Shalom, Leah Goldsmith

Parshat Chayeh Sarah November 13, 2009

The substance of Am Yisrael is applied through the generations, it’s destiny preserved as one generation “punches out” and another “punches in”, always accounting for the time. We travel down the corridors of time with different approaches to practice of faith in G-d as exemplified by the first 2 human building blocks, Abraham and Sarah. The parsha begins with the passing of Sarah Immeinu – the symbol of Chayeh Sha’ah, the living hour of time, maintaining hour by hour the household, preparing the day to day needs, thinking things through and supervising over the daily challenges that arise including education, correcting faulty dealings between the family and it’s environs, making people glad to join and cooperate with them, feeding them, washing their clothes, taking care of all the practical needs and praying every moment of the day for success in these endeavors. The needs of THIS world-NOW were her job. This day to day preservation was represented by the candle that always shined in her tent, lighting up all of those around her in comfort and radiant energy.

The Bereishit Raba (58:2) brings down that as the sun was setting on the life of Sarah, a new sun began to rise in the form of Rivka who was born on the day of Sarah’s passing. This great soul conceived in Aram Naharayim, Avraham’s “home town” born to Betuel Ben Nachor came to take the place of Sarah as another building block placed upon the former. The light was returned to the tent and Yitzchak, the son of Avraham was consoled through the continuity of Chayeh Sha’ah.

The parsha is completed with the passing away of Avraham Avinu, the symbol of Chayeh Olam, Infinite time, being the emblem of everlasting faith implemented in all his acts of self sacrifice for the human race for all of eternity. His life’s work made the preparation for eternal life – belief in one G-d, connecting all of those to Olam Habah, the next world. Both Chayeh Olam and Chayeh Sha’ah include different tempos in the flow of Netzach (foreverness), each Mashpiah (personal influence) putting in their time toward a life beyond the grave.

In relation to time and its connection to the concepts mentioned here, Harav Chaim HaCohen shlita said this week that a person needs to set an alarm clock a few times a week and wake up to the ring remembering how the father of time runs the world. Time ebbs and flows but it is up to us to implement the ideals of Jewish life that can never be dead and buried. As a partner to the creator, we must take responsibility in the 2 realms of Chayeh Sha’ah and Chayeh Olam – what we do with our time- by continuing the work through time and through the generations. This makes time stand still, connecting the past, present and future.

Shabbat Shalom, Leah Goldsmith

Parshat Vayera November 5, 2009

In the Talmud it says that our Patriarchs did not depart from this world since they are brought back to life by the continuation of the mitzvoth performed from generation to generation. Being heirs to the legacy of Israel, the Jewish people have forever performed mitzvoth like Brit Mila, inviting guests in for the Shabbat meal, and other acts of reaching out to the needy, like what we read about in Abraham and Sarah. The values that our forefathers have passed down to us far surpass checking rice and legumes for bugs, going to shule, looking “frum” and all the typical mitzvoth we are so acquainted with. The stories of their self sacrifice go above and beyond setting another placemat or throwing in another pulky to the oven.

The gutsiness our forefathers demonstrated in the wars they fought showed no compromise with the faulty social norms of their time. The nerve, bravery and fearlessness that they had are what helped them overcome the tests that were given them time after time. It was not only Daniel who escaped the lion’s den but ALL of the Patriarchs and Matriarchs were tested and time after time and “took the bull by the horns”. Their stories are the seeds that blossom into the tree of life that we eat from to this day. Their examples serve as an anchor when we sample desperate times, their characters a citation to emulate. The book of Bereishit is full of all kinds of their memoirs. There was active engagement (Abraham running to sacrifice all promised to him) and passive self sacrifice (Yitzchak on the altar). In this parsha we truly come to understand the nature of Avraham’s steadfastness, practiced in undoubted faith and devotion.

The Midrash Eliyahu Raba (23) says:”Ad matay yageeu maasay lemaasey avotay?”- “When shall my deeds be like my forefathers – Abraham, Yitzchak and Ya’akov”? This midrash touches upon a person’s introspection into the deeds of the forefathers and his own tests in his own time. How can his kavana (intention) be perfected to the level of his forefathers? Kavana comes from the root word, keevoon- direction. The first stop on his path was where he was installed by his parents. But it goes back, to where their parents placed them, and their parents placed them to the first stop- to Abraham. There is a phenomenon today that many people are becoming “more frum” than their parents were. They are covering their hair, wearing black suits and eating only the strictest of hechshers. This goes in sync with the prophecy of Malachi (3:24) that states- “Veheyshiv lev avot al banim velev banim al avotam”- “The fathers hearts will return to the sons, and their sons to their fathers”- meaning that the sons will adhere even more strictly to the laws of the torah. (of the generation that was before.) The midrash of Eliyahu Raba humbles that and asks if we really are greater than our forefathers… It is asking, “Who is sweating over a Jewish cause? Who is being put through the fire? Who is going to fight the corrupt system? Who is going out to war against the enemies of Am Yisrael? Who is being thrown on the altar or down the pit and withstanding it in faith?”

During the holocaust, in one of the death camps there was a rare circumstance of a Jewish woman that had a baby. She approached a man she knew to be a great Rabbi back in the shtetyl. She asked him if he had a knife. He understood in her desperation that she wanted to kill herself and her baby because of the freezing, starving reality they had. As the Rabbi was about to teach her a torah about the sanctity of life, a Nazi officer walked by and heard her request. He happily handed her a knife in the hope of a sure suicide and murder. But this woman was not brash or reckless, that is not what an emissary of our Matriarchs does. To the amazement of everyone, she opened her new born’s son’s diaper and performed circumcision on him. THAT was self sacrifice.

There are times and there are times. The generations live through them. Some of them are rosy and red. Some are gray and black. In some we are actively fighting for our lives. In some we are “sitting pretty”. Am Yisrael is always on a mission though. The passuk “Maasey avot siman lebanim”- “All that happened to the fathers is a sign for the children” is the symbol of history always repeating itself. It is about sacrificing oneself for Israel. Our Rabbis tell us that there are 70 faces to the torah. Our fathers though, have only ONE FACE. Let’s strive to look like them.

Dear Readers, There is a new song out by The Muse. The words go like this-” They will not force us. They will stop degrading us. They will not control us. We will be victorious.” It’s kind of rock and rolley (and good!) but it is also our message to any foreign government that thinks it can decide what we will do, (as if it will not be in the way of our fathers!- Ha!) Avraham Avinu, the first Father was the first to return to the Land. Moshe and I had the merit of returning to the Land over 24 years ago. This week our mom, at the age of 78 made her way back to the Land on aliyah. Hashem has a plan and it’s a little different than what the foreign nations of the world want to dictate to us. If only they knew that WE WILL BE VICTORIOUS in the merit of our forefathers.

Shabbat Shalom, Leah Goldsmith

Parshat Lech Lecha October 30, 2009

Parshat Lech Lecha introduces us to the first individual who was willing to say NO to the accepted norms of corruption and idolatry. He was able to knock down and drag the skeletons not only out of the closet, but out of the store that sold them. Detaching himself from the comforts of home, he led a campaign towards the establishment of a new organized movement in the world- monotheism. Carrying the card of faith as his banner, he made a noise in the world as many other people swelled the ranks and “jumped on the train” headed for the Holy Land. These were “The souls that they made in Haran”. Genesis 12:5 Avraham is the founding father of the sphere of chesed-lovingkindness. He initiates chesed, running here and there to improve the world through good deeds. G-d told him to go “to the Land” because the manifestation of G-d is a manifestation of the Holy Land as well. The Land of Israel is the chosen place where G-dliness is revealed.

Avraham started as one lone person, being the first believer. He is known as Avraham HaIvri from the word eiver, the other side. The Bereishit Raba brings down different reasons for this name. 1) Avraham is on one side of the world, and the rest of the world is on the other side (immersed in false beliefs). 2) Avraham comes from the line of Eiver 3) He came from the other side of the Euphrates River. He is also known as the founding father of the language Ivrit (Hebrew).When one wants to learn about faith, he should study it in the original language of the bible- Hebrew.

There are other personalities that stand out in their uniqueness called Ivrim. After his brothers sided against him, Yosef is sold to Egypt where he identifies himself as an Ivri. He does not assimilate, but shows integrity time after time in every test given him. The midwives are called Ivriyot and side against the evil decrees of Pharoh in order to preserve the Bnei Yisrael. And Jonah the prophet says : “I am an Ivri, and I fear the Lord of Heaven and earth”. Despite being raised in the house of Pharoh, Moshe Rabbeinu returns to his origins as an Ivri when he grows up and realizes who he really is.

Getting to the other side is trailblazing the road with belief in me’eiver, above and beyond the norms of what society says. Being an Ivri is first knowing there is a choice. It is saying “WOW” at how much more good there is in potential and actualizing it. It is being connected to that intuitive side that only faith can give, the ability to feel above time and space. It is wearing a uniform that says,” I have holy chutzpah” The attitude we have to the torah concepts in an age that has seen the return of Israel to Israel must change and reconnect to our “Ivri” identities, breaking the 2,000 years of norms applied to life in exile. And like Avraham, it is imperative first and foremost – that we believe! ( and get thee to the Land!)

Shabbat Shalom, Leah Goldsmith