Community Links Issue 173

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FeaturesJanuary 28, 2011

Terumah - Small ContributionWhen it comes to a person’s name,the Kabbalists tell us, it’s not just theparent’s choice - the name is divinelyinspired.

Rabbi Reuven Wolf

Positioning ImpositionsAnd now enter the convertJohn Doe who hails from a corporateoffice in West Virginia and has made aconscious, comfortable decision to jointhe ranks of Moses' men. Parsha MishpatimRabbi Mordechai Kaminetzky

Coming to Israel

I could not help but think ofthe irony -- the bizarre coinci-dence -- of just coming off the planefrom Jerusalem and virtually landing inEast Hampton.

Rabbi Simon Jacobson

RejectingHistorical “FACT”

We can often establish that somethinghappened, but we most often remainignorant of the hows and whys.

Dr. Robert Rome

community links • Volume 6 Issue 173

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The new Yad Vashem Holo-caust Museum in Jerusalem isa captivating place. In a large

cement structure designed by MosheSafdie, the same architect who designedthe Skirball Cultural Center in Los Ange-les, there is a main exhibit building wherethere are meandering exhibit rooms anddisplays down a lengthy corridor to eachside. The entirety of the Holocaust ex-perience is presented as you walk downthe corridor and view the exhibit rooms,from the rise of Hitler and Nazismthrough the liberation of the camps bythe Allied forces. The Holocaust experi-ence is told by pictures, videos, and ob-jects from the period, along with videotestimonies of survivors and witnesses.

What a phenomenal building and pres-entation of history!

All was so informative. I have read adozen or more books on the Holocaustand watched as many or more movies onthe subject, yet many gaps in my knowl-edge had remained. Yad Vashem filled inmany of these Gaps, while much new in-

formation (to me) was presented as well.To the best of my knowledge, the ex-hibits represent the best of current his-torical knowledge about the events inEurope from the 1920’s through the1940’s.

But there was one issue raised in one ofthe displays that while presented as his-torical fact, cannot be accepted by me asfact at all. In the displays regarding therise of Hitler and the Nazi Party, therewas a sign in the exhibit room which de-scribed how the treatment of the Ger-mans after World War I by the Alliedforces led to the subsequent political andeconomic turmoil in Germany, leading tothe eventual rise of Hitler and the NaziParty. What?!!

It is not as if I had not heard this “ex-planation” before. This was a centraltenet in my high school world historytext. Angered by having been drawn intoa war by the Germans, the victorious Al-lied powers “sought to punish” the Ger-mans following the war, especiallyeconomically. So said my history text.

So implies the sign at Yad Vashem. Witha faltering economy and increasing polit-ical chaos, the explanation goes, the Ger-man people turned to Hitler and theNazis.

This explanation has been repeated somany times that people have come to ac-cept it as “fact.” I understand why Twen-tieth Century intellectuals in the Westwanted some explanation for the rise ofNazism. After all, this all happened inGermany, the very seat of Western intel-ligentsia, art, music, and culture. It wasplainly irrational that Hitler would cometo power in Germany of all places. Thiswas no “backward country”, but the verylocus of the science of learning. So, anexplanation that would somehow providea rationale for the irrational was wel-comed. Wouldn’t it stand to reason thata country might respond in this mannerif it were mistreated by the victoriouscountries after the war? So a theory waslaunched that the Germans turning toHitler had a context. But this was notpresented as “theory,” it was immediately


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s�xcseen and accepted as “fact.”

This explanation, however,provides an excuse for the de-cisions and actions of the Ger-man population. According tothis explanation offered, wecan’t blame them for choosingHitler as they were victimizedby the Allied countries in theirtreatment after World War I.At least this seems to be thereasoning involved. Thishelped to explain how a nationwhich has prided itself in beingat the forefront of philosophy,academics, and the arts couldhave become absorbed in theculture of Nazism. The expla-nation provides a possible wayof understanding how thishappened.

But other countries havebeen victimized by conqueringnations yet have not becomeNazis or turned to genocide.It has been said that after vari-ous wars, the conqueringJapanese people have adminis-tered abuses to the Koreanpeople, yet there are no in-stances that I know of theabused Koreans turning togenocidal behaviors like theGermans did between theWorld Wars and during WorldWar II. The Armenians losttheir country and lands afterwars, but still did not becomeNazis. Nothing happened tothe Germans following WorldWar I which forced them to ac-cept Hitler.

There is no factual basis forthe explanation which hasbeen published in our historytexts and which graces the ex-hibit at Yad Vashem. It iswishful thinking to offer somerationality for the Germanpeople’s irrational thinking and

actions. We desperately wantan explanation. But when weseek to gloss over or excuse thebehavior of the German peo-ple, we remove the moral re-sponsibility for whathappened.

There is simply no rationale,no explanation for the Holo-caust. There is no justificationfor Dr. Mengele’s experimentsor Eichmann’s Final Solutionfor the Jews. The horrendousactions by German individualscannot be explained or ration-alized. Anti-Semitism is notrational. Crematoria were notrational. Hatred at this level isnot excusable or understand-able.

We may want it to have beentrue that there was an accept-able reason for the actions ofGerman leaders and citizensalike. But there is no suchtruth. There is no reasonableexplanation. There must be re-sponsibility placed on the Ger-man people who voted for,marched with, and carried outthe Nazi agenda.

There are other “facts” of-fered as explanations for cer-tain events during theHolocaust period. It is ac-cepted by many as fact that theAllied forces did not bomb therailroad tracks to Auschwitz soas not to take away from thewar efforts where the planesand bombs could not bespared from the war effort.But there is absolutely noproof for this. Surely, bombscould have been spared for thispurpose had this been seen asa priority. It appears to havebeen a conscious decision ofAmerican leadership to not in-terfere with the Germans’ ac-


Robert J. Rome, Ph.D., is a licensed psychologist in clinical practice in Encino, California. He can be reached at [email protected].

tions against the Jews and others. But wefind it hard to accept that the AmericanPresident and others knew about thedeaths of hundreds of thousands ofJews and did nothing. And so, we estab-lish rationale or excuses as to why the rail-road tracks were not bombed. (It is ofinterest that Yad Vashem leaves open thequestion regarding why this bombing didnot take place.)

Similarly, many have accepted as factthat Pope Pius lobbied behind the scenesfor the Church with the Germans andworked to “do what he could” to impactthe Holocaust and the senseless slaughterof Jews. However, when the prelate ofthe Bulgarian Church intervened on be-half of Jews in his country, no BulgarianJews inside the country were killed. Theywere saved from the Holocaust. Notonly did Pope Pius not seem to impactGermany through his actions, he did noteven stop the Germans from taking theJews in Italy away to the concentrationcamps and their deaths. We can’t acceptthat the Church seemed to do nothing tosave the Jews. So, we offer explanationsas to what may have happened. Impor-

tantly, Yad Vashem asks these importantquestions about Pope Pius without offer-ing any explanation for the actions of thispope or of the Vatican during the War.

History is a strange subject. We cannotsay with certainty what may have hap-pened in a previous period. We rely onthe first hand testimony of witnesses tothe events. When that may be unavail-able, we settle for second hand testimony,such as newspaper accounts reporting onthe events and quoting first hand sourcesand witness testimony from the time.Historical fact is established by such firsthand or second hand testimony.

Historians are often good at establish-ing the facts, but often poor at explana-tions or commentary to explain how orwhy the facts or events occurred. We canoften establish that something happened,but we most often remain ignorant of thehows and whys.

We can’t explain why the German peo-ple backed the establishment of the NaziThird Reich. How did an entire nationbecome so evil? How did Nazi doctorssworn to do no harm against patients de-cide to do terrible experiments against

twins and the new born? How did a na-tion at war, like Germany, decide to userare resources to kill Jews rather than toaid in their war efforts where the same re-sources could have helped their war cam-paigns?

We have to accept that we will neverknow why. And offering feeble attemptsat explanation are futile. The explana-tions we may propose may seem sensible,but we must never accept our attempts atexplanation as fact.

The German people were not forced byhistory or by conquering nations to ac-cept Hitler. It was not economic or po-litical chaos that led to Nazism, althoughthat might have been the backdrop orcontext. We must never remove the basisfor moral responsibility from the Ger-man people’s decisions and actions. Theywere not “forced by history” or historicalevents or trends to become Nazis. Theydid not decide to become Nazis becausethe English or French may have mis-treated their nation after World War I.

Yad Vashem was a most moving expe-rience, even if one sign was misstated asfact not theory. •

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Terumah has two meanings. Rashidefines it as a separation or a portion,and the Zohar says it’s connected toL’Harim, to raise or lift something up.Mystically, the name of somethingconveys its true essence and purpose.When it comes to a person’s name,the Kabbalists tell us, it’s not just theparent’s choice - the name is divinelyinspired. This is true of not just peo-ple, but places and objects as well,every name is important and con-nected to a purpose, all the more soregarding the names within theTorah, and the names of the Torahportions. Why is this parsha calledTerumah?

One might argue that the names ofthe Torah portions don’t have anysignificance, as they aren’t handeddown from Sinai, or mandated byHalacha. If that were the case, thisportion would simply have beennamed by the one of its unique firstwords. This parsha could have beencalled VaYikchu. But, we know thateverything happens by divine provi-dence, all the more so regarding cus-toms of the Jewish people, and thevery names of the Torah portions!Truly everything is significant, and wemust therefore understand the lessonto be drawn from the name Terumah.

In Terumah, the Jewish people areasked to donate a portion of theirwealth for the construction of themishkan/tabernacle, and later, thebuilding begins. Perhaps the parshashould have been called Mishkan orMikdash? The fact is that for the nextseventeen portions, about one-thirdof the entire Torah, almost every-thing relates to the Mishkan - first thecollection, then its construction, laws,

and finally, the inauguration.

If Terumah kicks off this entire seg-ment of the Torah, why is the titlespeaking only of people’s gifts? Fur-thermore, it’s not until eight versesafter the collection is mentioned thatthe Torah describes what the collec-tion was for. “And they shall makeMe a sanctuary and I will dwell intheir midst.” (Shemos 25:8) If thepurpose of the collection was for theMishkan, shouldn’t we know thatright away?

As the Ramban explains, during theactual construction of the Mishkan,the Aron HaKodesh was not built first.However, because the entire point ofthe Mishkan was to house the Aron,the Torah describes it right away. Thislogic implies here that since it’s men-tioned first, the most important partof the entire project was the Terumahdonation, more so than the Mishkanitself !

As stated in the verse, the point ofthe Mishkan is to create a dwellingplace for G-d. This is actually con-nected to the purpose of all of cre-ation. When G-d fashioned theuniverse, He did it in stages that al-lowed it to feel like a separation. TheKabbalists explain that a disconnectstarted within humanity when Adamate from the Tree of Knowledge.Farther back, the universe was dis-jointed by the diminishment of themoon on the third day of creation.Even farther back, the physical andthe spiritual were separated by the di-vision of the upper waters and lowerwaters on the second day. Prior tothat, the Kabbalists describe the con-cept of “shattering of the vessels”when G-d’s supremely powerful cre-ative light was dispersed into billionsof divine sparks.

These were not mistakes; rather,they are part of G-d’s plan for thecreation. We cannot understand the

motivations or logic, so-to-say, ofG-d. But, the purpose of the creationfrom our perspective is to fulfillHashem’s will that a disconnectedworld, one devoid of G-dly aware-ness, be reconnected and upliftedback to the divine.

We don’t really understand howhorrific and unacceptable it is to existas creations disconnected from oursource. We live as someone whosebrain was transplanted without warn-ing or permission. Yet, this is the con-dition of the world. The truth ofeverything in creation is onlyHashem. He is the Reality of realities,and we are simply His expressions.Although it’s not our fault we don’tsee it, because it’s the way we are cre-ated, it’s still an utter lie.

The purpose of our lives is to workto reconnect with Him. Every cre-ation must discover its true essence,that G-d is the only truth. As long asa person lives life to serve ones ownego, by pursuing personal desires andpleasures, and not recognizingHashem, that’s living within a totaldistortion.

There was once moment of truth,when the creation was completely intouch with true reality: On Har Sinai,when G-d Himself came onto themountain and said “Anochi Hashem…/I am the L-rd, your G-d.” At thatmoment, all of creation was in touchwith the intrinsic truth. G-d was de-claring his absoluteness, and this rev-elation tore away all barriers andconcealments. The entire universewas silenced. Billions of distortedegos and their desires were nullified;all creatures and even inanimate ob-jects experienced the genuine truth.

This, however, was only temporary.As soon as the shofar blasted, theShechina was gone and the veils of theworld returned and we reverted backinto darkness. The distortion took

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hold again. We couldn’t retain it, because it wasn’t comingfrom us.

When a child struggles with math, a parent will help by ex-plaining the concepts and showing the child how to workthe problem step by step until the child understands. How-ever, all of that hasn’t proven that the child knows the ma-terial. Until the child does several problems on his own,holding the pencil without the parent’s guidance, the materialis not truly internalized.

The distortions of our world, the klippos, are deeply em-bedded in the foundations of our psyche. Our very senseof self is wrong from the moment we are born, and we don’thave an ability to undo that. After Hashem revealed himselfon Sinai, we learned and saw the truth, but as soon as it wasover, the drug of the creation took affect once again. Heshowed us who we really are and what we can do, the truedelight of existence, but now we’re on a long and difficultjourney of self discovery. G-d commands us to figure it outon our own. To help us, we have the Torah and Mitzvos,which help uncover the world’s G-dly essence.

In Terumah, after receiving the Torah, Hashem is telling usthat we now start our own (re)construction. We work our-selves and the world around us to make a home for Him, aplace where He can fully manifest. The two different mean-ings of Terumah convey two major distinctions in our workto strip the world of self identity and reveal G-dly identity.

G-d’s own revelation of His truth instantly and thoroughlypermeates everything. What he expects from us, ourTerumah as it relates to portions or pieces, reflects that oursuccess doesn’t happen all at once. Some areas in our livesare quite easy to manage, thank G-d, but in others, our egois quite strong and pulls us away. Many have trouble recog-nizing G-d when it comes to money, some of us strugglewith indulgence in food, and others struggle with learningTorah or prayer. However we are challenged, refining our-selves is a slow and painful process, done piece by piece. Westruggle with change and fight with ourselves to concede orsurrender to G-d’s will. The Terumah that Hashem wants isone minute of the day. One moment that I can set myselfaside, throw away my passions and lusts and experience thetruth, giving myself over to G-d. Tomorrow, next week, nextyear, I will work to add another minute, but right now, I givewhat I can, and that’s good enough.

While Hashem’s revelation completely destroys all barriers,Terumah as it relates to lifting up, implies there is a limit tohow high we can reach. The declaration of "AnochiHashem…/I am the Lord, your God” instantly put every-thing in touch with the highest absolute reality. There was


no ego with even the faintest whisper. On our own, we can’t achieve such a complete transformation. We canminimize and confine the ego, but to go completely beyond it and become thoroughly egoless is impossible. Ul-timately, as a creation, there is a level we cannot transcend, we can only lift ourselves up to a certain point. Whenwe do our part, eventually Hashem will come and reveal Himself in our Mishkan, and we will become completelyunited with him. We aren’t supposed to get discouraged by the limitations of our own efforts.

If the parsha was called Mishkan, it would imply that the uniqueness of this parsha was in the mishkan, G-d’sdwelling within the world. But, this happened already in Yisro, on Mt. Sinai.

That revelation originated from Him, so it wasn’t permanent and real to us. The lesson of Terumah is that manhas been charged to do the best he can to elevate and purify himself and the world around him; to connect toHashem despite the limitations which present themselves. After we have given what we can, He will do the rest.

As we enter the month of Adar, we must realize that the greatest joy we have is that we have the zechus to be ahost for G-d. Even if it’s just for a moment, we create the opportunity for Hashem to reside amongst us, andthat’s enough for everlasting joy. We have the power to give tzedaka, put on tefillin, learn torah and say a bracha.In one instant, we can transcend ourselves and reveal the ultimate truth, quickly bring Moshiach, the final re-demption and the permanent home for Hashem, the third Bais HaMikdash. •

Excerpt from "The Parsha In My Life" class by Rabbi Reuven Wolf. Maayon Yisroel was founded by Rabbi Reuven Wolf, a renowned educator and inspiring lecturer who has devoted his life to reaching outand rekindling the spirit of Yiddishkeit in his fellow Jew. Over the past five years Rabbi Wolf has been teaching a 2-4 hour class on the

weekly Parsha, named affectionately "The Thursday Night Shiur".


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How would you feel?That is a questionasked by a wide-rang-

ing group of inquisitors ranging fromkindergarten teachers chiding theirimmature charges, to philosophy pro-fessors lecturing to disciples about theworlds of the theoretical. Its validitysets the tone from issues that varyfrom the golden rule to admonitionsat the supper table. And at first glanceit seems that the Torah uses themaxim to mitigate a deficiency in ourvery own human nature.

"Do not taunt or oppress a ger (newcomer)because you were strangers in the land ofEgypt" (Exodus 22:20). According tomost commentators, the verse refersto the ger -- a convert to Judaism. Oth-ers comment however, that it also ap-plies to any newcomer, be it to aneighborhood, a synagogue, or aschool. Rashi explains that the Torahforewarns the Jewish nation frombeing cocky toward anyone who

would join our people. "After all,"Rashi expounds, "the stranger can easilyremind us of our since-forgotten experiencein Egypt, where we, too, were strangers."

However, something bothers me.The Torah's set of values is pure andunmitigated by personal partiality. Solet us ask. Does it truly matter that wewere once strangers? Is not it inher-ently wrong to taunt a newcomer?Shouldn't the Torah just say, "Do nottaunt a newcomer? It is morallywrong!" Why is there even a mentionof our Egyptian experience? Had wegone directly from Jacob's home to a

settled life in the land of Israel,would we then be allowed totaunt newcomers? Of course

not! Our years of servitude shouldnot influence the morality of tauntingothers! So why does the Torah con-sider our bad experience a factor?

Dr. Norman Blumenthal has pub-lished extensively about the unique ex-perience of Holocaust survivors'children. Without revealing actual de-tails, he related a case history of ayoung man whose father had escapedfrom a Nazi concentration camp atthe age of 16 years old. The fugitivedid not hide in the forest or in a barn,rather he joined a group of gentilepartisans. For the duration of the war,he lived with them, ate with them, andkilled Nazis with them. Still, thecourageous young man never gave uphis convictions and feelings of Ju-daism.

On that day his father, by then a verysuccessful executive who was very ac-tive in the American Jewish commu-nity, turned to him and said. "Son,now the easy life is over. Just like me,

now you must learn what it takes tosurvive amongst the gentiles!" He sentthe young teen to a university in thesouthern part of the United Stateswhere Jews were as rare as snow.Within months, the young man, mer-cilessly taunted in a foreign environ-ment, suffered a nervous breakdown.It took years of therapy to undo theshambles.

Perhaps we can understand theposuk in a new homiletic light. Thesages declare that our experience inEgypt was very necessary, albeit un-comfortable, one to say the least.Under the duress of affliction we for-tified our faith. Under the pressure ofridicule we cemented our resolve.Under the strain of duress we builtPARSHAS MISHPATIM

Positioning Impositions


families and sustained our identity. And perhaps it was thatexperience that laid the ability to endure far-reaching suf-fering, tests of faith that were only surpassed by the testsof time.

And now enter the convert John Doe who hails from acorporate office in West Virginia and has made a con-scious, comfortable decision to join the ranks of Moses'men. Our first reaction may just be to have him bear thetest of the Jew. Like bootcamp in Fort Bragg, or beastingat West Point, we may have the urge even a compulsionto put Mr. Doe through the rigors of our oppression.After all, that is the stuff of which we are made. We maywant to taunt and tease because "we were slaves in a for-eign land." The Torah tells us not to do so. "Do not tauntor oppress a Ger (newcomer) because you were strangersin the land of Egypt." Do not impose your difficult expe-riences in life on others that are newcomers to your pres-ent situation. It is easy to say, "such men are made fromsterner stuff" and proceed to harangue those who wouldjoin us. That should not be. Life has a personal trainer forevery individual, and each soul has a particular programmapped out by the Almighty. Jews from birth may havehad to suffer in Egypt, while converts have other issuesto deal with. One's particular experience may not be fod-

der for the next person. Do not use your encounters asthe standard for the entire world. One cannot view theworld from the rear view mirror of his personal experi-ence. •

Rabbi Mordechai Kaminetzkywww.torah.org




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Monday, August 21, 6:00 AM,JFK Airport

Disembarking El Al flight 031 fromTel Aviv to New York, a flight that sawdarkness extend over the globe and leftme reeling. When you fly west at nightyou see many sunsets, many nights de-scending, as you soar from light to dark(to be exact, 19 hours of night from Is-rael to NY, 12 hours of flying and 7more time difference). I guess if I keptflying west, night would never end.

Overwhelming is the only word I canuse to describe my one week in EastJerusalem, on the eastern border of thePromised Land -- at the center of theuniverse. Millions of Jews pray towardthe east, toward the Temple Mount inJerusalem, and here I was sitting Fridaynight on a rooftop overlooking theMount.

In this center/vortex lies concentratedin microcosm the entire universe: thebattle between good and evil, the diver-

sity if not divisiveness of Jew and Jew.The war between Jew and Arab -- a4000-year struggle between Isaac andIshmael, children of Abraham.

And now, with the latest escalation ofviolence in the region, all layers havebeen stripped away. The true state of af-fairs has emerged as we are unable tohide any longer behind illusions of pros-perity and comfort zones. Vulnerabilityhas a way of exposing the raw nervesand revealing the underlying truths that

even at the center of the universe cansometimes be obscured.

I stand at the Western Wall Fridaynight and see Jews of all backgrounds,groups that anywhere else in the worldcan only be found in separate syna-gogues: Sephardic and Ashkenazic,Chassidic and Litvish, Orthodox andsecular, Carlebachniks and Breslovers,tourists and locals. Kipot (headcover-ings) of every fabric and color.

Jews pray at the Wall -- a broken rem-nant of the wallssurrounding theTemple, just feetaway from two Is-lamic edifices andmany Christian ones.Yet, the words of mymasters resonateloudly: "Nothing isas complete as a bro-ken heart." The Jew-

ish people reflect the reality of life today:a remnant of a purer world. A perfectand complete edifice would not do jus-tice to the world in which we live. We donot live in a perfect world, and recogniz-ing that is half the cure -- half the jour-ney to reaching perfection

As we stare at the Temple Mount whileeating Shabbat dinner, I think of anothergroup who once stared at this very sight.Where was Rabbi Akiva standing whenhe looked at the barren Temple mountand laughed while his colleagues cried?Were they perhaps standing on this veryspot?

Rabbi Akiva laughed because withinthe loss he saw the hope. Within the des-olation he felt the redemption. Yes, youneed Rabbi Akiva's eyes, but once he sawit, it helps us all see. Perhaps only byclosing our eyes can we see best.

As I roamed the stoned corridors ofthe Jewish Quarter in the Old City, Icould not help but think: who walkedhere before me? Was it the High Prieston his way to the Holy of Holies onYom Kippur? Was it Abraham leadingIsaac to the Akeidah? Was it King Davidpreparing the ground for building theHoly Temple? How many footsteps havetread over this very ground where I walk,talk, eat falafel and sleep? As sacred aspeople could ever be in Jerusalem today,could they ever match and compete withthe sheer power of timeless Divinity sat-urating this very earth and stones?

The people of Israel are mere propson a stage set by G-d to be His center ofthe universe. In this place -- the Prom-ised Holy Land -- everything that existsoutside is played out in the most extremeways, crystallized in its concentratedform, as a kernel that contains andshapes the macrocosm. Yet, the light ofEretz Yisrael is so powerful that it can-not be seen by us mortals. Unless... weclose our eyes.

And then I fly from east to west --

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from light to dark. From a blinding lightto a clear night, from a light I only barelyfeel to a darkness that I can see and con-vince myself is light.

And then we land...

Monday, August 21, 7:00 PM, EastHampton, NY

East Hampton: the ultimate vacationescape, summer getaway of choice -- acharming paradise, attracting artists andwriters as well as casual vacationers, withits pristine beaches and exciting nightlife.The home to many of America’s moversand shakers, engaged in the endlessdance of social climbing and posturing.

In this capital of the ence's -- affluence,opulence and indulgence, I am speakingon Kabbalah to a group of distinguishedEast Hamptonites in The Ross Instituteof Well-Being, founded by CourtneyRoss, wife of the late Steven J. Ross,CEO of Time Warner. In this Platonicenvironment, in an extraordinary com-plex of buildings, meticulously designedin exquisite, exotic colors and shapes, ayeshiva bochur, namely myself, is deliv-ering a lecture on Jewish mysticism: howthe ancient wisdom of the Kabbalah canbring meaning and divinity to our "ordi-nary" world.

I could not help but think of the irony-- the bizarre coincidence -- of just com-ing off the plane from Jerusalem and vir-tually landing in East Hampton. Hoursago I was sitting in a cafe in the Old City,and now I'm touring the elaborate Zen-like kitchens of the Ross Institute, withtheir porcelain sinks and Oriental seat-ing. Just last night, standing before the2000 year old Wall -- where was EastHampton 2000 years ago, does anyoneknow what was happening here 20 cen-turies ago, even 4 centuries ago?

And here I am trying to share

Jerusalem with East Hampton... But Ibelieve that I was successful. Mind you,not due to my own efforts, but to thesynergy of sixty women and men insearch. In search of truth and of happi-ness -- trying to make some sense of thischaotic world. People sharing sacred mo-ments attempting to discover our uniquemission statement, our indispensablecontribution to life. Trying to find ourcenter amidst the din of many loud cir-cles.

One cannot create a perfect circle with-out a firm center. Traveling back to thecircle from the center challenges us tojoin the two. We are the spokes that mustintegrate a center into the complex cir-cles we draw in our lives. The paradoxtoday is this: The center of Jerusalem isinvisible until we create our circle. Thecenter is not our creation, but the circleis. In the West we must create our"Jerusalem." In Israel we cannot. Sothough we have a blind center fromwhich to draw, it is only after we createthe circle that the center comes alive andreal. A circle cannot be complete withouta center, but a center manifests no phys-ical space without a circle. Strangely, ourcircle defined by the hub of Jerusalem,helps us all find our way back to the cen-ter.

And that is our calling today: to refineand transform our "East Hamptons"into the "Promised Land." By doing so,we contribute to fueling the spiritual cen-ter of our lives, that is ultimately the onlylasting way to bring peace and harmonybetween all peoples, Jew and Jew, Araband Jew -- the absolute recognition thatour circles are all driven by the One Cen-ter, you know who.

Transitions are never easy. Especiallywhen coming from heaven to earth. •

By Rabbi Simon Jacobson www.meaningfullife.com


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PARSHAS TERUMAH

Crowned Comestible


There is a common denomi-nator among three promi-nent vessels that are

conspicuously placed in the Mishkan.The Aron Kodesh that contains theHoly Luchos known as The Ten Com-mandments; the Mizbeach HaZahav,the Golden Altar of Incense; and theshulchan all have one aspect in com-mon. They each are adorned with a"zair zahav" a gold crown that sur-rounds each vessel. The Jews are firsttold to make an Ark. "You shall cover itwith pure gold, from within, and from withoutshall you cover it, and you shall make on it agold crown all around" (Exodus: 25 11).

When they are told to build a goldenaltar for the incense offering, they arealso commanded to make a crownaround it. In reference to that altar, theTorah commands: "You shall cover it withpure gold, its roof and its walls all around,and its horns, and you shall make for it a goldcrown, all around”. (Exodus 30:3).Butwhen they are commanded to makethe shulchan, the table that holds thelechem hapanim, the showbread, theorder to make a crown takes on a dif-ferent meaning. The Torah calls itmore than a crown; it is called a guard.

"You shall make a table of acaciawood, two cubits its length, a cubit itswidth, and a cubit and a half its height.You shall cover it with pure gold, andyou shall make for it a gold crown allaround." The Torah reiterates the com-mand to make a crown, but this time ituses a word that personifies the func-tion of the crown “umisgarto saviv."

"You shall make for it a border of a hand-breadth all around, and you shall make a goldcrown to guard it all around" (Exodus25:25). The crown is more than an or-nament for the shulchan; it is a borderthat embodies the Table.

Why is the crown designated for theshulchan different than the crown thatadorns both the ark and the altar? Why

does the shulchan need a crown toserve as border, a guard, a misgeres,more than the other vessels?

Reb Dovid of Lelov, a student of theSeer of Lublin, once came to Zelin tovisit his friend Rabbi Dovid of Zelin.Hearing that the rabbi of Lelov wasvisiting him, the Zeliner Rebbe be-seeched his wife to bake somethingspecial. Alas, the poverty of the couplewas dire, and the poor Rebbitzin onlyhad some flour and oil, which shemade into biscuits.

Upon his first bite, the Rebbe ex-claimed in earnest, "These cakes aretruly exceptional!"

Knowing the source, the Rebbitzendismissed the compliments of thebland and meager cakes as an appreci-ation of the effort. Weeks later, theRebbitzen of Lelov met the Rebbitzenof Zelin. "You must tell me how youmade those biscuits that you served myhusband. I have never heard him getexcited about food before, yet he didnot stop praising the biscuits he ate inyour home!"

The Zelin Rebbitzen answeredmeekly. "There was no recipe. When Iheard that the Tzadik of Lelov wascoming I realized that I had nothing toserve. Hashemknows that had I themeans I would havemade him a feast.But, alas, I could not.So I asked him to be-stow His great good-ness and the flavorof Gan Eden in thebiscuits!" "Yourprayers were an-swered," said theRebbitzen of Lelov."He said that theyhad the taste of GanEden!"

The Torah tells us

that the Ark, which represents theTorah, should have a crown. When onelearns Torah, he creates a crown thatsurrounds the Ark. The Altar, whichrepresents service of Hashem, has acrown, too. Those who serve Hashemproperly merit a crown. It is the crownof avodah.

But when it comes to the table, whenit comes to the world of bread andbutter, the mundane matters of life, thecrown serves a different purpose. Thecrown of majesty turns a table into aHoly Shulchan! It guards it, surroundsit and ensconces it with an aura of spir-ituality that converts a simple, mun-dane meal into a holy feast. That crownis more than an adornment. The Torahcalls it a misgeres, a guard, which turnsour food from the ordinary intomorsels flavored and seasoned by theAlmighty.

Rabbi Shaul Kagan, of blessed mem-ory, Rosh Kollel of Pittsburgh, dislikedhearing Jews say, "I am going to aparty." "Yidden don't party!" he usedto exclaim. "They gather, they rejoice,and they celebrate in the boundaries ofthe crown of the Almighty. A royaltable should not only be set. It shouldbe crowned! •

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Put the garlic, cilantro, lime zest, cumin, salt, and pepper in asmall food processor bowl and pulse until combined, approxi-mately 20 seconds. With the processor running, add the tequila.Put the tilapia fillets into a 1 gallon resealable bag, add the garlicmixture and move around to coat each fillet. Set aside at roomtemperature for 15 to 20 minutes.

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9216 W. Pico Blvd. LA, 90035(310) 786-8282

Temptation Grill Kehila

17547 Ventura B. Encino, 91316(818) 995-4700

The Meating Place KCA

30313 Canwood St. AH, 91301(818) 706-1255

Tierra Sur at Herzog Winery ou

3201 Camino DelSol Oxnard(818) 752-6866

26 By Shilo’s Kehila

8657 W. Pico Blvd. LA, 90035(310)246-1326

Beverly Cafe Elite RCC

7113 Beverly Blvd. LA, 90035(323) 931-3563

Bibis Warmstone Kehila

8928 W. Pico Blvd. LA, 90035(310) 246-1788

Bramis Pizza RCC

17736 ShermanWay, Reseda 91326

(818) 342-0611

Café Del Mar Dairy Kehila

12526 Burbank Blvd. N.H. 91607(818) 487-8171

Circa RCC

8622 W Pico Blvd, Los Angeles(310) 854-0592

Delice Kehila

8583 W. Pico Blvd. LA, 90035(310) 289-6556

Fish Grill Kehila

7226 Beverly Blvd. LA, 90036(323) 937-7162

12013 Wilshire Blvd. LA, 90025(310) 479-1800

9618 W. Pico Blvd. 90035(310) 860-1182

22935 Pacific Coast Highway(310) 456-8585

Jerusalem Pizza Kehila

17942 Ventura Blvd. Encino, CA 91316

(818) 758-9595

La Brea Bagel Kehilla

7308 Beverly Blvd. LA, 90036(323) 965-1287

La Pizza Rabbi Furst

12515 Burbank Blvd. N.H, 91607(818) 760-8198

Milk N Honey RCC

8837 West Pico Blvd LA, 90035(310) 858-8850

Milky Way Kehila

9108 W. Pico Blvd. LA, 90035(310) 859-0004

Nagilla Pizza Kehila

9411 West Pico Blvd. LA, 90035(310) 788-0111

Nana Cafe RCC

1509 S Robertson Blvd. (310) 407-0404

Pacific Pizza RCC - Cholov Yisroel & Pas Yisroel

12460 Oxnard St. N. Hollywood(818) 760-0087

Pico Cafe Kehila

8944 W Pico Blvd. LA, 90035(310)385-9592

Pizza Maven Kehila

140 North La Brea Blvd. 90036(323) 857-0353

Pizza Nosh Rabbi Ami Markel

30313 Canwood St. A.H. 91301(818) 991-3000

Pizza Station Kehila

8965 W. Pico Blvd. LA, 90035(310) 276-8708

Pizza World Kehila

365 Fairfax Ave. LA, 90036(323) 653-2896

Sassis Sushi Kehila

16550 Ventura, Encino, 91436(818) 783-2727

Shalom Pizza RCC

8715 West Pico Blvd. LA, 90035(310) 271-2255

Unique Cafe Rabbi Aron Simkin

18381 Ventura Blvd. Tarzana(818) 757-3100

HUMMUS KING Kehilla

12422 BURBANK BLVD.

VALLEY VILLAGE 91607

818.509.7999

Fish In The Village RCC

12450 Burbank Blvd. N.H, 91607(818) 769-0085

Le Sushi RCC

12524 Burbank Blvd N.H. 91607 (818) 763-6600

SushiKo RCC

9340 West Pico Blvd. LA, 90035 (310) 274-3474

DINING GUIDE

MEAT

DAIRY

PAREVE

Dining Guide Listing Please Call 323-965-1544


1-8888-5567-00100 or 718-7778-44241 WWW.KMRTOURS.COMPlease visit our website for a complete list of services, activities, amenities & much more.

P E S A C H I N P A L M S P R I N G S

ENTIRE RESORT EXCLUSIVE FOR KMR GUESTS

THE PROGRAM WHERE THE

DINING, WARMTH AND LOCATION

ALL COME TOGETHER

A five star culinary experience provided by KMR and Michael Schick | 24 hr tea room | Balcony/patio in every room with mountain views | Three outdoor pools | Exciting nightly entertainment | Outstanding children’s programs | Seven tennis courts | Two championship golf courses | Acclaimed heart-

warming Ba'al Tefillah | Experienced Teachers available for children & adult classes or private learning | Shmurah Matza and Cholov Yisroel

STUNNING FIRST CLASS RESORT AND PROGRAM INCLUDES

AT THE WESTIN MISSION HILLS RESORT AND SPA

FEATURING THE FINEST IN DINING FROM THE KMR GOURMET CULINARY TEAM

JOINED BY THE RENOWNED

CATERING BY MICHAEL SCHICK

THE WERNER BROTHERS of KMR TOURSPresent pesach 2011 in Palm Springs CA

JOIN OUR ILLUSTRIOUS SPEAKERS, WITH OTHERS SOON TO BE ANNOUNCED

FEATURING CHAZAN YITZCHOK MEIR HELFGOT

PRESENTING CONCERTS PRODUCED BY SHEYA MENDLOWITZ

Rebbetzin Esther Jungreis Founder & President of Hineni Rabbi Avraham Lieberman Renowned Jewish Historian and Lecturer Rabbi Binyomin Ginsberg Noted Yated Chinuch Columnist & Director of the children’s curriculum program

Documents

Community Links Issue 173