Community Links Issue 175

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FeaturesFebruary 25, 2011

BJE Early Childhood Education AwardsSimin Imanuel of Yeshivat YavnehEarly Childhood Center received aLainer Award from BJE this year..

Social SkillsMany children pick up socialskills by observing the mannerisms oftheir parents, siblings and teachers. Forsome, an occasional explanation of so-cial etiquette is enough to instill withinthem a general understanding of whatis socially expected.Shifra Weltman

The RemoveableSelfWe’ve got a seven-foot Cossack in oneof the cots up on the top floor. You’rekinda small—you can try climbing inbeside him.”

Yanki Tauber

Going The Extra MileThen she looked at the beauti-

ful gown that she had sewn for meand sighed, "if only we could affordsuch beautiful material for a gown."

Rabbi Mordechai Kaminetzkywww.torah.org

community links • Volume 8 Issue 175

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Building a sanctuary is difficultenough. Getting people to do-nate has been, historically, even

more difficult. That, however, was not thecase concerning the Mishkan. The Torahin this week's portion tells us that every-one contributed to the cause. Men andwomen brought gold and silver. Theybrought personal items and family items.Copper mirrors were donated as well asbracelets, bangles and baubles. Those whohad wool and linen came and those whohad dyes donated.

Before the pledges began arriving, theNesseim were so confident that the goalswould not be met, that they pledged to fillthe gap of any missing funds. They wereshocked to learn that there was almostnothing for them to contribute! So muchof every item was donated that an an-nouncement was made, ordering the en-tire nation to halt their generosity. (It mayhave been the first and last of its kind!)

But what interests me is one othergroup of people that the Torah mentionsas contributors. "And all those who Hasheminspired with wisdom to do the work. They tookin front of Moshe the donations that the Jewsbrought for the work of the Mishkan, and thebrought an additional offering each morning"(Exodus 36:2-4).

Why did the Torah single out that thesepeople brought something to theMishkan? Didn't everybody?

The daughter of Rabbi Zusia ofAnipol's was engaged. As poor as he was,Reb Zusia and his wife scraped togetherenough money for a seamstress to sew abeautiful gown for the bride-to-be. Aftera month the gown was ready, and RebZusia's wife went with her bundle ofrubles to the home of the seamstress toget the finished gown.

She came home empty-handed. "Whereis the gown?" asked both the Rebbe andhis daughter, almost in unison.

"Well," said his wife, "I did a mitzvah.

When I came to pick up the gown, I sawtears in the eyes of the seamstress. I askedher why she was crying and she told methat her daughter, too, was getting mar-ried. Then she looked at the beautifulgown that she had sewn for me andsighed, "if only we could afford suchbeautiful material for a gown."

Reb Zusia's wife continued. "At thatmoment I decided to let the seamstresshave our gown as a gift!"

Reb Zusia was delighted. The mitzvahof helping a poor bride was dear to himand he longed for the opportunity to ful-fill it. But he added one question to hiswife. "Did you pay her for the work shedid for us?"

"Pay her?" asked the wife, "I gave herthe gown!"

"I'm sorry," said the Rebbe. "You toldme the gown was a gift. We still owe herfor the weeks of work she spent for us."The rebbitzen agreed and, in addition tothe gift of the gown she compensated theseamstress for her work.

The men and women who toiled labori-ously could have said that they had donetheir share. After all, they crafted andwove the beautiful utensils and tapestriesof the Mishkan. Yet that was not enoughfor them. In addition to the work they did,Rabbi Shlomo Kluger (1786-1829) ex-plains, they contributed too! They did notstop their commitment with their workfor the Mishkan. The Torah tells us thatthey, too, gave each morning. The effortsof individuals were crowned by their re-lentless generosity. In addition to theirtime and their skills, they gave their pos-sessions. In a generation that looks to ab-dicate responsibility and commitment, itis wonderful to read about men andwomen who searched for more ways togive - and found them! •

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Inviting a friend over to play…Greeting an aunt or uncle at a familygathering…Comforting a friendwhen they have fallen down or faileda test… Answering the phone andtaking a message…

To a normally functioning child oradult, the tasks listed above oftencome as second- nature. These skills,along with many others, are necessaryto make and keep friends, to commu-nicate efficiently and appropriately,and to act appropriately and politely.

Many children pick up social skillsby observing the mannerisms of theirparents, siblings and teachers. Forsome, an occasional explanation ofsocial etiquette is enough to instillwithin them a general understandingof what is socially expected. Otherchildren, however, must be explicitlytaught what is appropriate and whatis not. These children require clarifi-cation: reasons for the expected be-haviors, models, and scripts.

Impairments in the areas of prag-matics and social skills are often asso-ciated with autism spectrum disorders

(ASD). Unfortunately, these disor-ders are on the rise, with a prevalenceof nearly 1 in 110 children (in theU.S., according to the CDC). The dis-order is much more common in boys,

with a prevalence closer to 1 in 70!Clearly, this is an issue that affectsevery community, and the Jewishcommunity is no exception. Mostchildren with moderate to severe im-pairments quickly get identified andcan receive therapy and early inter-vention. However, children with verymild forms of the disorder often slipthrough the cracks, and are not as-sessed or receive any form of treat-ment until later in adolescence, if atall. Whereas autism is commonly di-agnosed in toddlers, the average ageof diagnosis in Asperger Syndrome(AS), for example, is age 11. Otherchildren do not meet the diagnosticcriteria for ASD at all, but still have

difficulties makingfriends, maintaining aconversation, giving di-rections, conversingwith adults or peers, orjoining a group. As par-ents and educators, wewant to make sure thatthe children and adoles-cents who do need theextra help or push inthe area of language orsocial skills receive it ina timely manner.

Luckily, there aremany things parentsand teachers can do tohelp their children andstudents improve in thearea of social commu-

nication. Try these easy and effectiveactivities in your home or classroomto teach awareness of social nicetiesand to fine-tune interpersonal rela-tionship skills. Your kids will thank

you!

Tip 1: Did you know that playingwith LEGO in a structured mannercan help teach kids social skills andhow to work together? A study byOwens, et al. (2008) found that whena small group of children worked to-gether to assemble a LEGO set, overtime, improvement were seen in jointproblem solving, joint attention, andverbal communication. Assign onechild to be the architect, another to bethe engineer, and the third to be thebuilder. The first can decide what tomake, and work with the second childto figure out how to construct thestructure. At this point, the architector engineer (or both) can give verbal

Social Skills- What can you do to help yourchild become a better communicator?


instructions to the builder how to assemble the project.Working together, sharing responsibilities and givingverbal instructions are often tough tasks for young chil-dren who may want to control the project from start tofinish, but this fun activity can help improve and honesocial skills.

Tip 2: Do your young children like to dress up or playmake-believe? Role-playing is a tried and true way toteach important social skills. Dr. Miriam Adahan relatesthat she often has her children and clients pretend to beEsther Ha’malka or Shlomo Ha’melech. When the chil-dren are in character, Dr. Adahan asks them for adviceabout the very problems or issues these children are hav-ing. By stepping out of their real life for a few moments,sometimes children can see their situation from anotherperspective and can understand or internalize lessonswhich they have trouble doing under normal circum-stances. Role-play a situation in which your child’s friendhas gotten hurt and needs comforting. Have your childimagine that she has forgotten to study for her test andneeds to explain this to her teacher (you). Ask your childto show you how he would join a group of kids who areplaying a game or having a conversation.

Tip 3: Teach skills in a “parts-to-whole” manner.Break each skill you want to teach into small parts, andexplain and teach each part individually. For example, ifyou want to teach your child how to have a conversationwith a new kid at school, identify the different parts ofconversation: greetings, initiating the conversation, ask-ing questions, answering questions, maintaining the con-versation, active listening (“oh, really?”, “uh, huh”, etc.),concluding the conversation. Each individual partshould be explained and modeled.

Tip 4: Discuss the “why” -- the importance-- of eachpart of the conversation. Direct teaching has beenfound to be even more effective than role-playing alone.Teach each skill explicitly. Only then should these skillsbe rehearsed and taught.

Tip 5: Teaching social skills in pairs or small groupshas been found to be more effective than one on onetherapy alone. As parents, encourage play dates, organizegroup activities, and, if your child is seen by a speech oroccupational therapist, ask about dyadic therapy. Ateacher or therapist can teach and practice skills with achild, but there is nothing like real life experience withother children!

Tip 6: Encourage your child to reach outside his com-

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fort zone. Dr. Temple Grandin, a re-spected author lecturer, who herself hasAutism, once explained that as a childand teenager in the 1950’s, her mothermade her go to the market alone and fillup the car with gas at the gas station,even though these were very difficultand daunting tasks for her. She creditsher mother’s forcing her to do activitiessuch as these for the progress and gainsthat she has accomplished in life. So, thenext time you are calling the pizza placeto put in an order, have your child makethe call. Rehearse what he/she is to saybefore-hand, write out a script, and prac-tice the call, but let your child have theopportunity to go beyond his or hercomfort zone and grow.

Tip 7: Use social stories to teach socialskills and awareness (Scattone, 2008).Children can illustrate their own socialcomic strips, or parents and teachers canmake up and illustrate personalized so-cial stories and discuss the different

problems children may encounter andthe various emotions and feeling theymay have. Alternatively, there are severalsocial stories books available to the pub-lic at libraries, bookstores or on Ama-zon.com. Again, using social storiesallows children to step outside them-selves and perhaps see more clearly andtalk through an issue that they them-selves may struggle with.

Tip 8: Don’t forget to explain andpractice skills such as eye contact (ex-plain how looking at a person shows thespeaker that you are paying attention andprocessing what they are saying), intona-tion (explain how varying your intona-tion can change the meaning of whatyou are saying), or whole body listening(how you position your body gives amessage to the other people in the con-versation as to how you are feeling andwhat you are thinking). Finally, childrenand adolescents often need practice infiltering knowledge and opinion. What

should they express and what shouldthey keep inside?

The above tips and activities can be ad-dressed in the classroom or at home,with teachers, therapists, and parents.These lessons can effectively improve achild’s ability to interact well with par-ents, teachers, relatives and peers, and areuseful for children with or without diag-nosed social skills impairments.

Hopefully, with the appropriate expla-nations, modeling, role-playing and prac-tice, even children and adolescents whostruggle with manners and/or socialskills can become effective and success-ful communicators.

Shifra Weltman, M.S. SLP-CCC, specializes in the treatment of socialskills, language and articulation im-pairments in children and adolescentsin individual and group settings (socialskills groups). She can be reached at [email protected]

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reau of Jewish Education) confers awards on out-standing educators each year in the field of earlychildhood education at BJE’s annual conference forearly childhood educators. On January 10, 2011, ex-ceptional teachers were publically presented withLainer Distinguished Educator Awards and SmotrichEducator Awards, in front of over 300 educatorsrepresenting over 40 preschools at the 31st annualBJE Bebe Feuerstein Simon Early Childhood Insti-tute.

The Lainer “Distinguished Educator Awards forEarly Childhood and Religious School Educators,”founded in 1997 by the Simha and Sara Lainer Fam-ily Foundation to highlight the critical role that Jew-ish educators play in our children’s lives and inperpetuating Jewish traditions and values, includes acash award of $2500 presented annually to exem-plary educators from BJE-affiliated early childhoodcenters and religious schools. Simin Imanuel ofYeshivat Yavneh Early Childhood Center received a

Lainer Award from BJE this year.

Simin Imanuel, known as “Morah Simin,” has taught at Yeshivat YavnehEarly Childhood for the last 19 years. Simin is described by Yavneh’s EarlyChildhood Director as a “loving, warm and creative teacher,” and she isadored by the parents and children she teaches and respected and admired byher colleagues. Simin is a role model for all, both inside and outside of theclassroom.

Throughout her teaching career, Simin has displayed tremendous creativityas an educator. She engages the students in imaginative projects and createsgames, puppets and “Big” books for use in the classroom. Simin has also col-lected flannel board stories for Jewish and American holidays and for theweekly Torah portion, and she incorporates a strong Judaica curriculum intoher daily lesson plan. Simin is loving, warm, good natured, and a dynamic ed-ucator who is devoted to her students and to teaching.

At the conference, Smotrich Awards for Innnovative Curriculum were pre-sented to encourage excellence in early childhood education. Orly Hershtikof Gan Israel in Tarzana received a $100 cash prize from BJE in recognitionof the innovative curriculum she created on creation.

Teachers who participated in BJE’s conference this year attended sessionson a variety of topics throughout the day and learned about “The OutdoorClassroom,” which was the theme of the conference this year. •

BJE Executive DirectorDr. Gil Graff, Director of

Early Childhood atYeshivat Yavneh MalkaKatz, BJE Lainer awardwinner Simin Imanuel,

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Services Esther Elfenbaum



Awandering Jew wandersinto a small flophouse lateone cold and stormy night.

“All full up,” says the innkeeper.“Two, three to a bed. Let’s see . . .We’ve got a seven-foot Cossack inone of the cots up on the top floor.You’re kinda small—you can tryclimbing in beside him.”

Thankfully accepting the graciousoffer, the wandering Jew climbs thestairs to the garret, but not beforeasking the innkeeper to wake him wellbefore dawn. “Got a train to catch,”he says importantly.

Before he knows it, there’s a handshaking him awake. “It’s well beforedawn,” says a voice. “Your train.”

He dresses hurriedly in the dark andrushes to the train station. On theway to the platform he passes a largemirror in an ornate frame. A Cossackin uniform looks back at him.

“That idiot innkeeper!” he exclaimsin dismay. “He woke up the Cossackinstead of the wandering Jew. I’llnever make it back in time to wakemyself up in time to catch my train!

Whoever it was that referred to thehuman being as “the naked ape” gotit all wrong. Man is the only trulyclothed creature—a creature who at-tires him- or herself not only forwarmth and protection, but to alter,

enhance, even transform, his veryidentity.

Indeed, the identities we tailor forourselves have several notable advan-tages over the inborn variety. Theycan improve upon our natural self byaccentuating our good features, andby de-emphasizing—or even employ-ing to advantage—our less desirableones. What’s even better is that they’recompletely removable: if they don’twear well, or if they turn out to havebeen a mistake in the first place, wecan replace them with a different set.

Chassidic teaching refers to our fac-ulties of thought, speech and actionas the three “garments” of the soul.The areas in which we choose to di-rect our thoughts, the things we sayand the manner in which we saythem, and the way that we act towards

others and towards ourselves—theseare the “clothes” we fashion for oursouls.

With these garments, we can projectour character and personality in waysthat amplify its positive features, sub-due its negative ones, and even ex-press a negative trait in a positive way.We dress an abstract feeling in thewords “I love you.” We cover up ani-mosity with civil behavior. We bundlean overblown ego into the urge to be-come the biggest donor to charity inthe community. And if we find our-selves wearing threadbare ideas orugly behavior patterns, we remindourselves that these are just garments:dump them in the hamper and getyourself a more tasteful wardrobe.

Of course, a more basic approachto self-improvement is to improve the“body” of our soul—its characterand personality. But it’s a lot easier tobuy a nice suit than to go on a diet.Besides, who knows—the sight ofyour soul in a nice suit might be justthe thing to motivate you to get itsbody in shape.

Hypocrisy? Certainly. Imagine aworld in which everyone acted better,holier and more compassionatelythan they really are. Perhaps what ourworld needs is some more hypocrisy.•

By Yanki Tauber

The Removable SelfBy Yanki Tauber



In the final Torah portion that details thecompletion of the Mishkan, an expressionthat describes the accomplishment is re-

peated over and over. In fact, the descriptive as-sertion is repeated no less than eighteen times!

After the Torah details the completion of eachutensil, component, or vestment necessary to fin-ish the Mishkan and begin the service, the Torahuses an expression that declares that they weremade "exactly as Hashem commanded Moshe."

Again and again the Torah repeats the expres-sion almost verbatim. First, the Torah uses theexpression in a general sense when telling us howthe vestments were made: "exactly as Hashem com-manded Moshe." Then it is used again when detail-ing each garment. The Ephod and its garters,"were made exactly as Hashem commanded Moshe;" theChoshen and its stone setting were made "exactlyas Hashem commanded Moshe."

The same applies to the vessels of the Mishkan.In addition to a general statement that everythingwas crafted "exactly as Hashem commanded Moshe,"the Torah reiterates the expression of perfectconformity in regard to each of the utensils. Thisgoes on for almost every component of theMishkan!

Why? Would it not have been enough to beginor end the summary with one proclamation thateverything was crafted "exactly as Hashem com-manded Moshe"? Why restate it so often?

Rabbi Zev Wilenski, shli”ta, recited that a stu-dent of Rabbi Boruch Ber Lebowitz, z"l, had un-dertaken to transcribe the notes of the reveredsage to prepare them for print. This work wouldeventually be known as the Birkas Shmuel, oneof the classic exegetical works on Talmudic Law.

As the student reviewed the work, he noticed aseeming redundancy of the titles mentionedabout Rabbi Yitzchok Zev Soleveitchik, theBrisker Rav who was a son of Rabbi Lebowitz'sown teacher Rabbi Chaim Soleveitchik, andrevered as well, by Rabbi Lebowitz.

Each time that Rabbi Lebowitz quoted him, hewould preface Rabbi Soleveitchik's name with alldue titles and accolades, "the true Gaon, Rebbeand Teacher of all of Israel, The Gaon of Brisk,he should live to see long and good days."

PARSHAS PEKUDEI

V



Even three or four times in one paragraph, Rabbi Lebowitzwould repeat the words, each preceded with a slew of praiseand reverence, "the true Gaon, Rebbe and Teacher of all ofIsrael, The Gaon of Brisk, he should live to see long and gooddays."

The next time that Rabbi Soleveitchik was quoted in theworks, the student, in the interest of brevity, decided to leaveout the seemingly supplementary appellations. Instead hewrote, My Rebbe, the great sage, Rabbi Yitzchak ZevSoleveitchik, shlit"a.

Upon reviewing the work, Rabbi Lebowitz was visiblyshaken. "Why did you leave off the introductory appellations?"But, Rebbe,” countered Rabbi Lebowitz's student, "I men-tioned them the first time. Must I repeat them every singletime?”

Rabbi Lebowitz was dismayed. "Why am I publishing thisbook?" he asked in true sincerity. "What do I have from it?Honor? Money? Of course not! I wrote this work so that astudent will understand how to learn a Rashba or to under-stand the Rambam."

He paused. "The same way that I want them to understandthe text, I also want them to understand to appreciate thegreatness of the Rebbe. I want them to see and understandthat Rav Yitzchak Zev is "the true Gaon, Rebbe and Teacherof all of Israel."

Perhaps the lesson imparted by each and every action of theMishkan warrants the Torah's declaration of perfect conform-ity for a generalized statement does not impact as much as re-iteration.

The Torah is mindful that just as we hammer the facts of di-mensions and specifications into our minds, just as we ponderthe intricacies of the cups and flowers of the Menorah, theforms and staves of the Table of Showbread, the variousstones of the Choshen and their placement inside their set-tings, so too there is one detail we must not miss. And this de-tail applies with a freshness for every Mishkan-related activity:each was exactly as Hashem commanded Moshe.

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A name conveys essence, the soul’sinner significance and purpose. Cer-tainly, the same is true of the names ofthe Torah portions, and even more sothe name of an entire book, especiallythe name of Sefer Shemos, which is it-self named “Names.”

Our own names are not just superfi-cially given to us by our parents. Evenwhen parents put a lot of thought intoa name or choose a relative’s name,through what seems to be their simplehuman choice, the truth is that a nameis always given by Hashem. The AriZ”L teaches that G-d influences theminds of new parents to choose an ap-propriate name for their child, one thatis connected to the nature of the child’ssoul.

However, our names are connectedto our souls only as they reside withinthe body, not as they are in heavenprior to descending into the physicalworld. G-d doesn’t exist for a reason,He just is. In as much as our souls aresimply a piece of Hashem from above,our souls are also beyond purpose, andin that sense, we all exist with an ab-solute existence. In essence, souls arebeyond purpose when they are withintheir source. However, when a ne-shama descends into the physicalworld, it’s given a purpose and a mis-sion which is encoded in its name.Each time a neshama descends into theworld, it comes for a different purpose.For this reason, the very same soul,when it is reincarnated and sent backinto the physical world, is given a dif-ferent name.

Sefer Shemos is the Book of Names,it is therefore the book of purpose. Ex-amining it from this perspective revealsthat it describes the purpose of the de-scent of the soul into the world.

The first words of the book of She-mos are “And these are the names ofthe children of Israel who came toEgypt…” The name Mitzrayim/Egyptis derived from metzar, which meansconstriction or limitation. The verse

doesn’t only refer to the Jewish peoplearriving to the country of Egypt, it’salso describing the transition of thesoul from the spiritual realms. Inheaven, the soul basks in limitlessG-dliness and is free of external desiresor distractions; it has full concentrationand devotion to Hashem. Suddenly thesoul is plucked from this and throwninto the imprisonment of both a phys-ical body and a material dimension.

Sefer Shemos concludes with “Forthe cloud of Hashem was upon theMishkan by day, and there was firewithin it at night before the eyes of theentire Jewish people, in all their jour-neys. “ Literally, this is referring to themoment that the Jewish people com-pleted the task of building theMishkan/Tabernacle and the divinepresence came down to reside withinit. In the context of the journey of thesoul, this describes the purpose of itslabors. The purpose of the Jewish peo-

ple, our collective mission, is to bringG-d into the world; we are to make ahome for Him in the lower realms.

Of course, G-d is everywhere, butgenerally, He is hidden to us. We can,in some places, find Him more acces-sible: at the study hall, in the syna-gogue, in the Holy Land and evenmore within the holy city of Jerusalem.Also, when Jews do mitzvos, they areenveloped in G-dly light; Hashem’slight dwells on the human being. How-ever, we cannot truly see it, and it istherefore not fully manifest or revealed.This last verse of Sefer Shemos in-forms us that the purpose of creationwill be realized only when G-d isopenly revealed throughout the world,“…L’eini B’nai Yisroel to the eyes ofthe entire Jewish people…”

It is only when Moshiach comes,after we have completed our mission,as a result of all of the mitzvos we have

done, that Hashem will be openly re-vealed throughout the entire world. Atthat time, there will be a conspicuousdivine presence and we will have ful-filled our collective purpose as a peo-ple, which includes each individual’sparticular role throughout out all of thegenerations.

Sefer Shemos/The Book of Namesdescribes how we get from the begin-ning – being placed into the world fora purpose, to the very end - the accom-plishment of fully revealing G-dlinesswithin the physical world. The elevenportions of Shemos are the milestonesof an eleven step journey through thecompletion of our mission.

In the portion of Shemos, the soulcomes down into the world, just as theJews enter into the land of Egypt. Thesoul must get its hands dirty; it mustenter into the physical world to haveany effect. This is the point where a ne-

shama is named and is connected to abody. G-d calls each soul out from Histreasure-house of souls; He names thesoul, bestows upon it an oath andsends it into the world to fulfill its mis-sion.

In the early stages of our lives, ourmission is practically inaccessible to us.In our youth, the soul doesn’t havefreedom and cannot freely express it-self in the body. The soul is imprisonedand subservient to the body, as the Jew-ish people were enslaved by Pharaoh.

Within the body, each G-dly soul hasa necessary partner - an animal soul.This second spirit, which can be re-ferred to as the ego, is a life force whichanimates the body and wraps itselfaround the G-dly soul. It feels at homewithin the physical, quickly masters thebody, and suppresses the neshama.While the pure neshama’s desires are al-ways selfless and devoted to the service

A Journey Through Sefer ShemosVayakel-Pekudei


of G-d, our human thoughts and de-sires, especially in the early years, aredriven by the animal soul, which seeksgratification in material indulgence. Aslong as a person is busy serving thewhims and ambitions of the animalsoul, one can’t work to build a homefor Hashem.

A person needs to develop a certainlevel of maturity before he or she canchoose to embrace or suppress a whimor an emotion, and therefore, the ani-mal soul dominates in most childrenuntil close to the age of Bar or BatMitzvah. It is only at that point that theG-dly soul can truly be expressed.

Similarly, in Parshas Shemos the Jew-ish people build cities for Pharaoh.Moshe demands that Pharaoh free thepeople, but he doesn’t want to releasethem. The Jews toil for him withChomer/Mortar and Leveinim/Bricks.Chomer also means materialism. Simi-larly, in the early stages of life on Earth,the soul is cemented in the physical andnot the spiritual. How can the ne-shama begin to free herself from thisslavery to the body and desires for ma-terialism? The first thing is that the ne-shama needs to wake up from herslumber and make her presenceknown.

In the portion of VaEra, G-d ap-peared to Moshe in a new, more pow-erful way. The Jewish people weren’tyet liberated, and at this point the rag-ing conflict begins. Correspondingly, asteenagers, many of us feel mixed up.We experience the conflict of ourhigher, sublime, noble self that is ide-alistic and ambitious, and the animalsoul feels threatened. The animal fightsback with renewed vigor and intensity,and war breaks out. Pharaoh was noteager to set his slaves free. The ego is anative, an ancient resident of the bodysince birth – it must be severely weak-ened before it will relinquish any con-trol. As long as the ego is spoiled andgets whatever its wants, it feels inflatedand entitled to everything, and we can’t

accomplish much.

The seven plagues served to weakenPharaoh’s hold over the people. Like-wise, the Neshama needs to weaken theanimal it battles. The Chassidic way isnot to break the body by harming itthrough mortification or pain. Rather,the Chassidic masters explain, by sim-ply not giving in to the pleasures andcravings of the body, the animal will beweakened. For example, by eatinghealthy (not just what is enjoyable anddelightful), by dressing simply (not toattract attention) and by speakingthoughtfully (not to dominate or gainfavor over others).

The animal soul is primarily an emo-tional, impulsive being, while the Ne-shama is primarily intellectual. As theJewish mystics elaborate, there areseven primary emotions that make upthe human psyche. Just as Pharaoh suf-fered seven plagues in VaEra, the ani-mal soul needs to be confronted ateach of its seven emotional strong-holds.

Finally, after the first seven plagues,Pharaoh admits the errors of his ways:“Pharaoh sent and summoned Mosesand Aaron and said to them, ‘I havesinned this time. G-d is the righteousOne, and I and my people are the guiltyones.’” After the initial assault, the egocan recognize and even admit the errorof its ways. The G-dly soul’s messagehas finally reached its counterpart.Pharaoh still doesn’t want to release theJewish people, and likewise, the animalsoul isn’t ready to give up yet, but,progress has been made.

In Bo/Come the Jewish people are fi-nally liberated from slavery and leavethe land of Egypt. At this stage, the ne-shama can finally break the grasp ofthe animal soul, but the final blowsmust strike the Animal soul at its core.It must be forced from its home andprovoked to uncoil itself from aroundthe neshama. This is finally accom-plished only with G-d’s help.

“G-d said to Moses: ‘Come to

Pharaoh…’” The Zohar explains thatMoshe was terrified to approachPharaoh in the bowels of the palace.He knew that it was impossible to es-cape from so far inside of Pharaoh’sterritory. Therefore, G-d didn’t tell himto “go” to Pharaoh, rather, He tookMoshe there; he told Moshe to “come”with Him to the heart of the palace.Moshe had to completely dominatePharaoh and enter into the heart of thepalace, on the Kings own grounds, inthe most private, inner chambers of hishome.

The ego filters into everything we do,even the good things. Sometimes wehave ulterior motives when we givecharity or speak words of Torah, andwe constantly strive to improve in theseareas. Still, there are one or two areasin our lives where the ego is thestrongest. We are scared to even at-tempt rehabilitation. Each of us has adifferent challenge of this sort,whether its anger, depression, addic-tions, lusts, cravings, or something else,there is a certain point in our liveswhen we need to confront our demonsface to face, and destroy them. The les-son of Bo is that after we have doneour best, Hashem will help us takethose final steps.

“Beshalach/…when Pharaoh let thepeople go...” The cage bursts open andthe soul is liberated from her entrap-ment. She spreads her wings and soars!The soul is on fire; all she wants is toindulge in spirituality. She is happy toescape the body and permanently turnaway from all materialistic things.

Almost immediately, the Jewish peo-ple plunge into the sea. On dry land, astate which represents the materialisticworld, creatures live independently anddo as they please. There is no visiblyhigher authority which the creaturesmust submit to. Mystically, the sea rep-resents a world that is fully consciousof its life source - the water - whichdictates where and how its inhabitantslive, and gives life to them. The Jewish


people were in the ultimate mikva,swimming in G-dliness.

Also, while deprived by ego, the ne-shama starves for spirituality. It wantsto satiate its hunger and quench itsthirst for G-dliness. In Beshalach G-dsends the Jewish people the finest spir-itual sustenance: manna from heavenand pure water from the spring ofMiriam.

In the sea, they experienced the di-vine light of the higher worlds, but it’snot the experience of G-d Himself.The neshama, however, knows what itwants; it craves to connect directlywith Hashem. For 49 days the Jewsmarched to Mt. Sinai with breathlessanticipation, to consummate their newrelationship with G-d, but the peoplewere astonished when they arrived andwere not allowed to ascend or eventouch the mountain. They expectedG-d to reveal the ultimate esoteric se-crets of creation, and instead theyheard “I am the Lord your G-d, Whobrought you out of the land ofEgypt.”

After the awakening, the rush andexcitement to return to G-d and thebarely manageable desire to mergewith Him, we discover that the pur-pose of life is not to live detachedfrom Earth, within the esoteric realms,but to live down here, within the mun-dane. Heaven is filled with light anddoesn’t need any more; our place isnot there, where we started. The ne-shama makes an impact in the physicalworld, by sublimating it and elevatingit to ultimately bring heaven down toearth.

So, the neshama must turn aroundand re-enter the physical, mundaneworld of Egypt. Earlier, however, theneshama was there on the terms ofthe body, Pharaoh’s terms, now we re-turn on our G-dly terms, with our an-imal at bay. Now we can truly begin toincrease the light in the world. This isthe lesson of Yisro, a name connectedto “adding” or “increasing.”

The first step of bringing Hasheminto the world is for us to fully bringHashem into ourselves. Althoughemunah/faith is a greater and higheraccomplishment, the mind also mustbecome receptive to G-d.

Mishpatim/Laws refers to a uniqueclass of mitzvah, those which are ra-tional, or logical, unlike chukim, whichare super-rational. One can’t change oraffect the external without first chang-ing the internal self, and we start withthe highest self – the intellect. Bystudying and understanding the mish-patim we can galvanize ourselves towork on the external world throughrefinement of the mind and character.

Terumah/Lift and Tetzaveh/Con-nect begin the Neshama’s work on theoutside world. The Jewish people re-ceive the instructions for building theMishkan/Tabernacle, which is G-d’sultimate earthly destination.

The mishkan is built it from all typesof physical substances, they elevatedall types of matter in its construction:inanimate, vegetative and animal. Inour lives we must lift all of our pos-sessions and everyday activities byconstantly bringing to mind theirG-dly purpose. We don’t eat, shop ordo business because we enjoy themfor personal or selfish motives, we dothese things so we can serve Hashem,and do His mitzvos. We elevate eventypically mundane things and activitiesto G-dly levels.

Still, our arms can only reach a cer-tain height. Once we lift somethingwith our own efforts, as high as wecan, there isn’t much more we can do.To truly transform something to facil-itate G-dliness requires a connectionwith Hashem Himself. He has to in-sert Himself into the mishkan that weare building.

Parshas Tetzaveh is connected toMitzvah for this reason. A mitzvah isa physical act, but our physical effortsare secondary. The true power of amitzvah comes from the fact that it’s

a divine commandment, and that aG-dly transmission comes down tomeet our efforts. Through a mitzvah,we connect things with Hashem farmore then when we just keep in mindour G-dly purpose by doing mundanethings L’Shem Shomayim/For TheSake of Heaven.

Suddenly, in Parshas Ki Sisa, theJews messed up and built a goldencalf. Even these holy people, the mostenlightened souls - who just passedthrough the Red Sea and stood face toface with G-d were susceptible. Wemust always bear in mind the dangerof getting involved with physicalitybecause materialism can easily drag aperson down. Instead of using thegold or other materials of the worldto make a home for Hashem we canvery easily start worshiping the gold it-self.

Why did G-d construct the worldwith so many hazards and pitfalls, es-pecially after we have come so far?These challenges are what make usstronger. When we overcome them, aswe are supposed to, we are strength-ening ourselves. If G-d forbid, we fail,we will suffer, but we attain the possi-bility of teshuva.

Our sages tell us that us that a baalteshuva stands in a place even higherthan the saintliest tzaddikim. Throughthe separation caused by sin, the baalteshuva yearns to reconnect with apassion more powerful and unlike any-thing experienced prior, and, when theneshama truly returns to Hashem, ittransforms and brings along even itsprior mistakes – now merits. We must-n’t engage with what is dangerous andforbidden, but, if we do, together withthe fall, we gain the opportunity to risefar above where we were before. Thisis “Ki Sisa/When you raise the headsof the people..." Now, after everythingthat has happened, we stand higher.

Terumah and Tetzaveh containG-d’s instructions, the theoreticalmishkan. We often know what we are


supposed to do, but fail to materialize our thoughts and feel-ings into actions. Now, we must implement what we studyinto our lives. In Parshas Vayakhel, which literally meansgather, Moshe assembles the people and they start the actualconstruction of the mishkan. While we each do our part, weneed to bear in mind that our overall mission is the same, andwe are all one people. Sometimes we feel that our work is su-perior to that of others. The mishkan can only be built whenwe gather together as a complete people – when we respectand support the tasks and challenges of every one of our fel-lows.

Finally, in Pikudei/counting, the work is complete. Mosheaccounted for all of the components of the house of G-dand the contributions of every single person. Every single Jew

of every generation has made a significant contribution to G-d’s creation, and we are always one step closer completing thetask.

Pikudei also means intimacy. Our job isn’t over untilHashem joins us in this world and enters into the home wehave built for Him. Until we can literally and intimately expe-rience and see G-d invested in our work, we are not truly onewith Him.

May our task be completely fulfilled, speedily, in our days,where soon G-d will come and join his bride, the Jewish Peo-ple, and our souls become completely one with him, insepa-rable forever.

Excerpt from "The Parsha In My Life" class by Rabbi Reuven Wolf.

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APT FOR RENT10535 Wilshire Blvd 16th Flr.

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[email protected]

#1737

#1737

Marketing Sales Associates Needed -

PublicationsSeeking English, Farsi andHebrew speaking experi-enced marketing sales asso-ciates for growing Jewishpublications in the SanFernando Valley. Knowledgeof Jewish customs required.Commission based. Pleasesend resume to:[email protected]

Beautiful bright mastersuite with bath in Bever-lywood. Available forrent $950 per month.Ladies only. Must bedog friendly. Call Donna310-291-9104 #1932

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x 216


Afshan Restaurant RCC

106 W. 9th St. LA, (213) 622-1010

Bocca Steakhouse RCC

16610 Ventura. Encino, 91436(818) 905-5855

Café Del Mar Meat Kehila

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

Chic N Chow Kehila

9301 West Pico Blvd. LA, 90035(310) 274-5595

Chinese and Kabob Kehila

9180 Pico Blvd. LA, 90035(310) 274-4007

Cohen’s Restaurant RCC

316 E Pico Blvd # F LA, CA 90015(213) 742-8888

Elat Burger Ben Zaken

9340 W. Pico Blvd. LA, 90035(310) 278-4692

Elite Cuisine RCC

7119 Beverly Blvd. LA, 90036(323) 930-1303

Shawarma Express Kehila

5577 Reseda Blvd. Tarzana, 9135(818) 342-2226

Glatt Hut RCC

9303 W. Pico Blvd. 90035(310) 246-1900

Golan RCC

13075 Victory Blvd. N. H, 91606(818) 763-5344

Got Kosher? RCC

8914 W. Pico Blvd. 90035(310) 858-1920

Habayit Bukspan

11921 W. Pico Blvd. LA, 90064(310) 479-5444

Haifa Ben Zaken

8717 W. Pico Blvd. LA, 90035(310) 888-7700

Jeffs Gourmet Kehila

8930 W. Pico Blvd. LA, 90035(310) 858-8590

La Gondola Kehila

9025 Wilshire Blvd. BH, 90211(310) 247-1239

La Glatt RCC

446 Fairfax Ave. LA, 90036(323) 658-7730

La Seine

14 N. La Cienega

Beverly Hills, CA 90211

310 358 0922

Mashu Mashu RCC

12510 Burbank Blvd. 91607(818)752-ASIA (2742)

Metro Glatt RCC

8975 W. Pico Blvd. 90035 (310) 275-4420

Nagilla Meating Place Kehila

9407 West Pico Blvd. LA, 90035(310) 788-0119

Orange Delight Kehila

13628 Ventura Blvd. SO, 91423(818) 788-9896

Pats Kehila

9233 W. Pico Blvd. LA, 90035(310) 205-8705

Pico Kosher Deli RCC

8826 West Pico Blvd. LA, 90035(310) 273-9381

Pita Way RCC

8532 Pico Blvd. LA, 90035(310) 652-5236

Sassis Kehila

15622 Ventura, Encino, 91436(818) 986-5345

Schwartz Bakery and Deli RCC

433 N. Fairfax Avenue, LA, 90036(323)653-1941

Shanghai Kehila

9401 W. Pico Blvd. LA, 90035(310) 553-0998

Shilohs Kehila

8939 W. Pico Blvd. LA, 90035 (310) 858-1652

Subway Kehila

8948 W Pico Blvd. LA, 90035 (310) 274-1222

Schnitzle Kehila

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

Hatzolah of Los AngelesCelebrating 10 years of providing emergency services to the Los Angeles community

proudly honors

Mr. Alex Friedman

Rabbi & Mrs. Uri Mandelbaum

for donating the first three ambulances to Hatzolah.

KEYNOTE ADDRESS BY Malcolm I. HoenleinExecutive Vice Chairman of the Conference of Presidents of Major American Jewish Organizations

WITH A special presentation to Commissioner Joseph Farrow California Commissioner of California Highway Patrol

Dr. & Mrs. Martin Kay

Tuesday, March 1, 2011

6:30 p.m. | Program at 7:30 p.m.

Neman Hall1317 N. Crescent Heights Blvd.West Hollywood, CA 90046

For more information about the dinner or to RSVP, please call 323-937-0980, email [email protected], or visit www.hatzolahofla.org.

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call 323-937-0980,

Documents

Community Links Issue 175