Greater Than Angels

“You are to be my holy people. So do not eat the meat of an animal torn by wild beasts; throw it to the dogs.” — Exodus22:31

The Torah portion for this week is Mishpatim, which means “laws,” from Exodus 21:1–24:18, and the Haftorah is from Jeremiah 34:8–22.

Sandwiched between the Ten Commandments and the Israelites’ acceptance of God’s Word is a verse where God says, “You are to be my holy people . . .” Menachem Mendel of Kotzk, an 18th century rabbi, has a beautiful comment on this verse. He said, “You shall be holy, but as people . . . The Lord of the Universe has no lack of angels in heaven.” When God gave us the Torah, he desired human holiness, not the holiness of angels.

What does this mean?

The Jewish sages teach that when Moses climbed Mount Sinai in order to bring God’s Word to the people, the angels protested. The angels had no idea what was in the Bible, only that God had hidden it away for many generations. They knew that it was a great treasure and that obtaining it was a great mission.

And that’s what angels do; they fulfill missions.

Angels have no ego. They have no ungodly desires. They do exactly what God created them to do – nothing more and nothing less. So when God gave a human being this great treasure, this special mission, the angels were in shock! How could God have chosen a flawed human being to carry out the greatest mission of all? They cried out the words of Psalm 8:4–5, “what is mankind that you are mindful of them . . . You have made them . . . lower than the angels.” Yet in spite of the fact that humans were made lower than angels, the angels continued, You [God] “crowned them with glory and honor.”

God told Moses that he must respond to the angels’ complaints. So Moses said to God in front of all the angels, “What’s in Your Torah?” God responded, “I am the Lord your God who took you out of Egypt.” Moses then turned to the angels and said, “Were you in Egypt? Were you in that place of darkness? Of what relevance is the Torah to you?” Moses continued by reviewing God’s commandments and how none of them apply to angels. Angels don’t have to deal with temptation, jealousy, challenges, or conflicts. They live in a place of perpetual light.

People, on the other hand, deal with all kinds of darkness – both on the outside and also inside of ourselves. That is where our greatness lies. Angels may be beings of light, but only human beings can take darkness and turn it into light. Only people can overcome evil desires, extend kindness when tempted not to, and use the physical world for spiritual purposes.

Today, remember that you are greater than the angels. When tempted to do something wrong, choose to do what is right. When faced with darkness, choose light. Our greatness lies in our weaknesses . . . and our unwavering commitment to overcome them.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Living on “Borrowed Time”

When two full years had passed, Pharaoh had a dream: He was standing by the Nile . . . — Genesis 41:1

This Torah portion for this week is Mikeitz, which means “at the end,” from Genesis 41:1–44:17, and the Haftorah is from 1 Kings 3:15–4:1.

A young child was riding in a car with his mother when they entered a tunnel. The child had never been in a tunnel before, and he was frightened as the tunnel grew dark. The mother suggested that the boy keep his eye on the beginning of the tunnel, but soon that light faded away. “That’s OK,” said his mother. “Now you can look toward the end of the tunnel and you will see with the light that is coming up ahead.”

The title of this week’s portion, and the Hebrew word used in the opening phrase, is mikeitz.While this word is generally translated as “At the end of . . .,” it literally means “from the end of . . .” It makes far more sense to write: “At the end of two years, Pharaoh had a dream”; however, Scripture literally reads: “From the end of two years, Pharaoh had a dream.” As always, this particular choice of words contains a profound message for our lives.

Sometimes, in order to get to the end, you have to borrow from the end.

Joseph was going through a tough time in his life. He had spent 12 years in jail for a crime he didn’t commit. Even after Pharaoh’s cupbearer had promised to put in a good word for him and get Joseph out of prison, it had been two years and the promise hadn’t been fulfilled. How did Joseph persevere? How did he remain hopeful, his spirit unbroken?

The answer is that Joseph looked beyond the present darkness to the proverbial light at the end of the tunnel. He focused on the freedom that he knew would come one day and not on his present predicament. Joseph got his strength from the end of his journey. He borrowed joy from the day that his prison sentence would be lifted. He borrowed peace from the day that his tribulation would be over.

Friends, our current situation in life is not our final destination in life. No matter what challenge we may be facing today, it will come to an end one day. Sometimes in order to make it to the end, we need to borrow from the light at the end. If it is challenging raising small children, we need to envision the kind and competent adults that they will become in the end. If we are going through a debilitating illness, we need to picture the wellbeing that we will experience once we are healed. If we are in lean times, we have to hold on to the promise of an abundant future.

When we borrow from the end, we will make it all the way to the end – with peace, faith, and joy.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

In Good Hands

As they sat down to eat their meal, they looked up and saw a caravan of Ishmaelites coming from Gilead. Their camels were loaded with spices, balm and myrrh, and they were on their way to take them down to Egypt. — Genesis 37:25

The Torah portion for this week, Vayeishev, which means “and he lived,” is from Genesis 37:1—40:23, and the Haftorah is from Amos 2:6—3:8.

Life has a way of taking us down some very unfamiliar roads. We might end up somewhere we never thought we’d be and we feel like it’s all a big mistake. However, as we learn from this week’s Torah reading, God knows exactly where we are going and precisely where we need to end up. No matter how things may look, God is always on the throne and everything is as it should be.

In this week’s Torah portion, Joseph is sold into slavery. Scripture informs us that the Ishmaelites who bought Joseph were transporting good-smelling spices. The Jewish sages explain that usually Ishmaelite caravans contained bad-smelling spices. However, God caused a miracle for Joseph’s sake, and on this particular day, had them transport good-smelling spices instead.

The sages teach that God was sending Joseph a message. We can imagine Joseph’s state of mind as his very own brothers sold him into slavery. He must have been thinking that it was all a terrible mistake. This couldn’t possibly be God’s plan for him! And yet, God sent him a sign. God sent the unusual occurrence of good-smelling spices on a usually unpleasant Ishmaelite caravan in order to reassure Joseph that God was right by his side. As confusing as things seemed, God was still running the show. He knew exactly where Joseph was and precisely where he was going and was letting him know everything would be all right.

Know today that the challenges that we have in our lives are no surprise to God. He’s not sitting up there scratching His head wondering how we got where we are in life. God is orchestrating everything and He knows the plan. Sometimes, if we pay attention, we may just see a sign – an unusual occurrence, a good break, an extra kindness. God is telling us that He is right by our side and that everything will work out right. We are in good hands — God’s hands.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

From a Distance

But they saw him in the distance, and before he reached them, they plotted to kill him. — Genesis 37:18

The Torah portion for this week, Vayeishev, which means “and he lived,” is from Genesis 37:1—40:23, and the Haftorah is from Amos 2:6—3:8.

I once heard a story about a battleship at sea that had sailed into severe weather. The captain received a report that there was a light up ahead. He called out, “Is it steady or moving astern?” The lookout replied that it was steady, which meant that the ship was on a collision course. The captain ordered the signalman, “Signal that ship: ‘We are on a collision course; advise you change course 20 degrees.’” Back came a signal, “Advisable for you to change course 20 degrees.” The captain retorted, “Signal: ‘I’m a battleship. You change course 20 degrees.’” The reply flashed back, “I’m a lighthouse.”

Sometimes, our great misjudgment of others leads to great mistakes of our own.

In this week’s reading, Joseph was misjudged by his brothers. Scripture tells us, “they saw him in the distance, and before he reached them, they plotted to kill him.” Joseph’s brothers had decided that he was the bad seed – like Ishmael had been to Isaac and Esau had been to Jacob. And we can understand why they thought this. After all, Joseph went around sharing his dreams about ruling over his family. He brought a bad report about his brothers to their father. In his brothers’ eyes, Joseph seemed way out of line, so they held court, judged Joseph as evil, and sentenced him to death.

The problem was that the brothers “saw him in the distance.” They didn’t really know him or understand who he really was. This misjudgment led the brothers to make a huge mistake. They sold their righteous brother to a band of gypsies.

In Leviticus 19:15, we are commanded to “judge your neighbor fairly.” The Jewish sages took this one step further and said, “Do not judge your friend until you have reached his place.” If we are to judge others fairly, we can only judge another person when we have enough information about him or her in order to pass a fair judgment. However, we can only really have enough information if we have “reached his place,” meaning we are standing in his or her shoes. Until we fully understand what it’s like to be that particular individual, with his or her set of circumstances and experiences, we can never pass a fair judgment over that person.

In reality, the sages are telling us that we can never pass judgment on anyone at all, since we can never fully understand what it is like to be any other person.

Joseph’s brothers made a terrible mistake when they passed judgment on him – let’s not do the same. Instead, let’s remember that there is more to every person than what we may see. Don’t judge from a distance. Instead, come close to others with empathy, kindness, and compassion.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Tailor-Made Troubles

Now Israel loved Joseph more than any of his other sons, because he had been born to him in his old age; and he made an ornate robe for him. — Genesis 37:3

The Torah portion for this week, Vayeishev, which means “and he lived,” is from Genesis 37:1—40:23, and the Haftorah is from Amos 2:6—3:8.

This week, we read about the famous coat that Jacob made for his son Joseph. In Hebrew, the word that describes Joseph’s coat is passim. This word has been interpreted to mean many different things, including striped, many colored, long, fine silk, heavy wool, and ornate. However you interpret the nature of Joseph’s coat, all seem to agree that this was a specially made garment commissioned for an especially beloved son.

This is why one particular Jewish interpretation of Joseph’s coat seems extremely puzzling at first. According to this suggestion, passim is an acronym — Potiphar, Sale, Ishmaelites, and Midianites — for troubles that Joseph would face. These four terms allude to Joseph being sold by his brothers to Ishmaelites, Midianites, and eventually to Potiphar, who ultimately would throw Joseph in jail.

What a seemingly strange interpretation! Why would we equate this coat of love with the horrible trials that Joseph would face? When a father makes a garment for his child, his intention is to protect, adorn, and bestow love upon his child. What could it possibly have to do with challenges that lay ahead?

The rabbis explain that God, our Father, makes a specially tailored garment for each of His beloved children. When He sends trouble our way, it’s like a garment, something that we have to wear for a while – and it is tailor-made to our exact measurements.

Sometimes God sends us challenges, and we feel like it’s too much to bear. We get overwhelmed and feel like we can’t handle it. We wonder, “Why me?” But God sends us exactly what we can handle and precisely the challenges that we need to move forward in our lives. We shouldn’t say, “It’s choking me! It’s too constricting! It doesn’t suit me!” God knows what He is giving us and knows that it fits us to a T.

We also need to know that the tailor-made troubles that God sends our way are not forever. They are a garment – something we may wear for while – but they are not us and they will not be with us forever. Every trial has a specified beginning and a determined end. At the designated time, we will don a new garment.

Friends, we must never forget that the troubles that come our way are sent to us from our heavenly Father, and they are given to us out of love. Our challenges are given to us to make us stronger, better, and greater. We ought to bear them with grace and wear them with love.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Like an Olive Tree

But I am like an olive tree
flourishing in the house of God;
I trust in God’s unfailing love
for ever and ever. — Psalm 52:8

I was recently thinking about two incidents that occurred in Israel on the same day this year. One was reported widely by the media, and the other went mostly unnoticed. The first event was a terrorist attack in Jerusalem. An Arab motorist plowed his vehicle through a group of innocent people waiting at a train stop. He killed one person and seriously injured several more.

After slamming into a second group of civilians, the terrorist emerged with a metal bar and began beating innocent men, women, and children until, thank God, security forces were able to neutralize him. My friend commented, “What kind of human being wakes up in the morning and plans to kill and maim as many innocent people as possible?”

The second event that occurred was very different. I received an e-mail from a man who, later that same night, was on Jerusalem’s light rail. He noticed that one of the security men on the train had two large thermoses and a bunch of hot cups. At each stop, the man would fill the cups and hand them to the other security men working the nightshift on each platform. Quietly, that man warmed many bodies and even more hearts on that cold autumn night.

In Psalm 52, David addressed another cruel man. David wrote this psalm when Doeg, one of King Saul’s officers, informed the king that the city of Nob, under the leadership of Ahimelek, had given David refuge. David was a wanted man by Saul, and so Saul had the entire city wiped out. Doeg and his men slaughtered an entire city of innocent men, women, and children. In the psalm, David wondered how Doeg could be so proud of his actions, calling Doeg a man who loved evil.

David concluded the psalm by saying, “But I am like an olive tree.” An olive tree is firmly rooted in its place. It quietly provides shade and its fruit gives forth nourishment; as oil, it gives off warmth and light. No matter how evil the people around David became, he vowed to remain firmly rooted in the Lord. No matter what else was happening around him, David would continue to extend a hand of peace and to behave toward others with kindness.

Friends, David’s response to senseless cruelty must be ours as well. Like the man on the train, we must be beacons of light in a dark world. Today, let’s each do one extra act of kindness. No matter what anyone else may do today, we must continue to be like an olive tree – ceaselessly providing shelter, nourishment, warmth, and light, wherever we may go.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Unstoppable

The sun rose above him as he passed Peniel, and he was limping because of his hip. Therefore to this day the Israelites do not eat the tendon attached to the socket of the hip, because the socket of Jacob’s hip was touched near the tendon. — Genesis 32:31–32

The Torah portion for this week, Vayishlach, which means “and he sent,” is from Genesis 32:4—36:43, and the Haftorah is from Obadiah 1:1–21.

Recently, I heard the story of Janine Shepherd, a cross-country skier who was headed to the Olympics in 1986. However, life had other plans for the young athlete. One sunny day while biking with teammates, Janine was hit by a truck. In spite of the odds, Janine survived, but she was considered a partial paraplegic; it was expected that she would never feel very much from the waist down and would most likely never walk again.

Janine defied all expectations and today she walks completely unassisted. However, even more remarkable than her body’s fortitude is the strength of Janine’s spirit. She said, “Although my body might be limited, it was my spirit that was unstoppable.” Janine let go of her dream to be an athlete and instead became an accomplished pilot – and an inspiration to millions of people everywhere.

While telling her story, Janine said something that truly resonated with me. She said that she realized that her pain was really everyone’s pain. Life happens to us all. God sends challenges, often painful ones, to everyone. However, the difference between a life of defeat and a life of victory is our attitude toward those challenges that inevitably come our way.

In this week’s Torah portion, we read about Jacob’s famous encounter with a mysterious man. The man wrestled with Jacob and eventually injured Jacob’s hip. In spite of the injury, Jacob prevailed. He was victorious over the stranger. However, his injury was seen as so significant and worthy of remembrance that even to this day, Jews do not eat the body part Jacob had injured from any animal. Jacob’s injury is relevant to us all, and every time we go into a butcher shop and recognize the missing piece of meat, Jacob’s injury is remembered in our lives.

You see, Jacob’s injury and subsequent victory reminds us that, like Janine, our spirits are stronger than our bodies. While we might take a hit, our spirit keeps on going. Our spirit is stronger than our circumstances. Our spirit determines our victory.

We all get injured in life. People lose jobs, we lose loved ones, and we literally sustain bodily injuries. However, those things shouldn’t hold us back. In fact, they can ultimately propel us forward. Just before the mysterious man left, Jacob insisted that the man bless him. It is through that encounter that Jacob was blessed and his name changed to Israel: “because you have struggled with God and with humans and have overcome” (Genesis 32:28).

Friends, let’s not let any injury or hurt hold us back in life. Let our spirits be unstoppable, and we will overcome all.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

I Am Small; God Is Big

“I am unworthy of all the kindness and faithfulness you have shown your servant. I had only my staff when I crossed this Jordan, but now I have become two camps.” — Genesis 32:10

The Torah portion for this week, Vayishlach, which means “and he sent,” is from Genesis 32:4—36:43, and the Haftorah is from Obadiah 1:1–21.

This week’s Torah portion begins with a fear-filled Jacob. He was on his way back home with his family, knowing that a confrontation with his brother Esau was unavoidable. It had been 22 years since Jacob had fled Canaan because he feared his brother would kill him after he discovered that Jacob had posed as Esau to get their father’s blessings. Esau was a dangerous and powerful man who could easily slaughter Jacob’s entire family. Jacob was shaken to the core.

And so, as we should all do at times of intense fear, Jacob prayed.

Toward the beginning of Jacob’s prayer, he said, “I am unworthy of all the kindness and faithfulness you have shown your servant.” In Hebrew, the verse begins with the word“Katonti,” which literally means “I am small.” Jacob reflected upon his smallness, his inability, and his unworthiness. How is this an appropriate way to prepare for his biggest life challenge so far?

A few years ago, popular Jewish singer-songwriter Yonatan Razel was riding the waves of fame when tragedy struck. His daughter, Rivkah, fell off the roof of the family’s Jerusalem home while watching the Independence Day fireworks. Rivkah was unconscious for weeks, and at times, it seemed that there was almost no chance that she would ever wake up. Yonatan describes the day that things turned around. His brother had left him a note that said, “Have you prepared for the great miracle that God has in store for you today?”

Yonatan says that the note shook him and he understood deeply that each day is a miracle from God for which we must be grateful. Yonatan understood that just as God performs miracles for us daily, even while we are undeserving, God could bring about the miracle that he needed most on that day. And on that very day, hope prevailed over despair, and Rivkah took the first significant steps that ultimately led to her complete and miraculous recovery.

Serendipitously, just before Rivkah’s accident, Yonatan had composed a new song with the words of Jacob’s prayer: “I am unworthy of all the kindness and faithfulness you have shown your servant.” Like Jacob, Yonatan came to realize that while he was small, God was big – and that’s what gave him strength.

Friends, when we realize how small we are, we recognize how great our God is. We realize that it is God, not us, who protects and provides for us every day. We need not despair in the face of great challenges. Just as God performs countless miracles for us every day, He can bring about the miracle that we need most on this very day.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

The Gift of a Broken Heart

You do not delight in sacrifice, or I would bring it;
you do not take pleasure in burnt offerings.
My sacrifice, O God, is a broken spirit;
a broken and contrite heart
you, God, will not despise. — Psalm 51:16–17

We all have thoughts and feelings about, well, our thoughts and feelings. But if we are critical of ourselves for thinking depressing thoughts or feeling sad, we might become even more distressed because we are thinking and feeling that way. We reprimand ourselves for not having enough gratitude. We feel unworthy for not having enough faith. We feel worse and worse as we critique our negative thoughts and emotions. If this train of thought continues, we will continue to spiral downward – unless something breaks us out of the pattern.

Rabbi Menachem Mendel of Kotzk, a great 18th century rabbi, once said, “There is nothing as whole as a broken heart.” Understanding the rabbi’s words is the key to breaking out of this negative thought pattern.

You see, the rabbi understood that a broken heart has great value. A broken spirit presents a wonderful opportunity. When we are down we can approach God in true humility, and there is no more powerful way to approach God.

When King David penned Psalm 51, he was heartbroken. David wrote this psalm right after being confronted by the prophet Nathan for his sin in sleeping with Bathsheba, a woman whose husband was away at war. Nathan let David know in no uncertain terms that he had sinned and would incur the consequences. David was heartbroken – not just because he would have to endure physical punishment, but because of the damage that he had done to his soul and to his relationship with God. In this psalm, David had reached the lowest point in his life. And then he did something remarkable — he used rock bottom as a springboard to propel himself upward.

“My sacrifice, O God, is a broken spirit; a broken and contrite heart you, God, will not despise,” he wrote. David understood the value of a broken spirit and heart. He continued,“You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings.” In this psalm, David declared that a broken spirit was even greater than an offering brought to the Holy Temple.

To fully appreciate what David was saying, we have to understand the value of the sacrifice in Jewish worship. It cleansed people of sin, brought joy to their hearts, and inspired their souls. David was saying that a broken spirit was an even greater way to achieve all that. A broken spirit can evoke forgiveness and restore our relationship with God. A broken heart, when given over to the Lord, can bring us even closer to Him than we were before.

The message for us is to never despair over feelings of sadness or brokenness. Rather, we should embrace those feelings, and like David, use them to raise us up even higher.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Humility and Majesty

He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. — Genesis 28:12

The Torah portion for this week, Vayeitzei, which means “and he left,” is from Genesis 28:10–32:3, and the Haftorah is from Hosea 11:7–12:14.

Alexander the Great once asked Jewish Sages, “What should a person do to live?” They answered, “Let him kill himself.” That’s a strange answer! But here is what the Sages meant: A person should humble himself, slaughter his ego, die to his flesh. In that way, he will live in this world and gain immortality in the next.

In Ecclesiastes 1:4 we read, “the earth remains forever.” The Sages explain that this verse refers to the humble who lower themselves to the ground. Like the earth, they exist forever. On the other hand, an arrogant person will not rise in the resurrection of the dead for he is not connected to God, the source of life. Only “the meek will inherit the land and enjoy peace and prosperity” (Psalm 37:11).

All these verses teach us the same lesson that Jacob experienced in this week’s reading when he stopped for the night on his way to Haran and had his famous dream. In the dream, Jacob sees “a stairway resting on the earth, with its top reaching to heaven.” There are many different interpretations of Jacob’s vision. One of them is that Jacob learned that the way to reach heaven is to be rooted in the earth. In other words, humility is the gateway to eternity.

This message is repeated in many different forms throughout the Bible. And it’s a good thing, too, since society has been functioning according to an opposite creed since the dawning of time. “Might makes right” and “he who has the most toys wins” are ideas that have been governing our lives. We buy into the idea that the more we build ourselves up, especially in the eyes of others, the greater our lives will be and the more we will be remembered when we are gone. But God is telling us, and Jacob learned, that the real secret to greatness and immortality is humility. It’s not how we look in the eyes of others, but how we appear in the eyes of God.

Jewish mystics put it this way: “He who is small is actually great.” Take a look at Abraham, one of God’s greatest. He said to God “I am nothing but dust and ashes” (Genesis 18:27). King David, another spiritual giant, remarked, “I am a worm and not a man” (Psalm 22:6). Humility leads to majesty.

This week, let’s ask ourselves how we might walk more humbly with God. Can we put others first? Can we overlook insults? Can we slaughter our egos so that we might transcend them? When we root ourselves firmly on earth, we will eventually ascend Jacob’s ladder and reach the Kingdom of Heaven.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Eyes of Mercy

When Isaac was old and his eyes were so weak that he could no longer see, he called for Esau his older son and said to him, “My son.”

“Here I am,” he answered. — Genesis 27:1

The Torah portion for this week, Toldot, which means “offspring,” is from Genesis 25:19—28:9, and the Haftorah is from Malachi 1:1–2:7.

This week’s reading contains one of the most dramatic scenes in the Bible. It is the story about how Jacob tricked his father into believing that he was his brother Esau so that Isaac would bless him. After Jacob was blessed, Esau returned from a day out hunting ready for his blessing only to find out that his blessing was taken. Isaac was shaken as he realized what had occurred. Esau cried out in anguish as he realized what had transpired. It was a traumatic day for everyone.

The story is introduced with the information that “Isaac was old and his eyes were so weak that he could no longer see.” This is the source of the drama in the events that unfold. Isaac’s physical blindness was what allowed Jacob to pull off the ruse. Moreover, the Sages teach that Isaac’s spiritual vision was likewise clouded and contributed to the events as well. Isaac couldn’t see that Esau was undeserving of the blessing and that the future of mankind rested on Jacob, the worthier son, being blessed. However, we must ask why Isaac ended up so blind. He was no less righteous than Moses, who never weakened in his vision (Deuteronomy 34:7).

The Sages suggest several reasons for the loss of Isaac’s eyesight. One interesting suggestion is that Isaac’s sight was changed by the tears that the angels in heaven shed when Isaac was on the altar. Those tears were tears of mercy. They got into Isaac’s eyes and left his vision compromised forever.

Here’s what this means: When Isaac was spared by God at the altar, he experienced God’s mercy. This forever changed Isaac so profoundly that everything he would see from then on would be viewed through a lens of mercy. He judged everyone he saw through the lens of mercy. This is why when he looked at Esau, he was incapable of seeing him as all bad. He saw the good in him, had mercy on him, and embraced Esau with love.

This is what it means that Isaac’s vision was compromised. He refused to give up on Esau and only saw his good side. Was this a grave mistake – something we should avoid?

The Sages teach that the world is a much better place because Isaac saw good in Esau. Esau never fully repented, but all his good points, which he passed down to his descendants, stemmed from Isaac’s embrace.

Friends, it always pays to look at the world with eyes of mercy. See the good in others, even in those who seem so far from God. When we look at others through the lens of mercy, God will look at us in the very same way.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Faith in God’s Promises

Sarah lived to be a hundred and twenty-seven years old. She died at Kiriath Arba (that is, Hebron) in the land of Canaan, and Abraham went to mourn for Sarah and to weep over her. — Genesis 23:1–2

The Torah portion for this week, Chayei Sarah, which means “the life of Sarah,” is from Genesis 23:1—25:18, and the Haftorah is from 1 Kings 1:1–31.

This week’s reading begins with the death of Sarah. Do you remember how last week’s portion ended? Right before the story of Sarah’s death is the story of Isaac’s sacrifice. The Sages teach that when Sarah heard that Abraham had taken her only son and offered him to God as a sacrifice, her soul left her. Seems pretty unfair, right? Abraham followed the word of God and this was what happened. Yet Abraham did not complain or question God. He followed obediently with faith.

The Sages give us some more behind-the-scenes information. They explain that from the beginning Sarah was destined to die on that very day and at that particular time. But Satan devised an evil plan. Knowing that it was the time of Sarah’s death, he arranged for someone to come and tell her the news about Isaac so that it might appear as though it was the news that killed her.

In truth, Sarah had lived a full life; it wasn’t cut one moment short. This is hinted at in the Bible, but is only apparent in the original Hebrew. The portion begins by saying that Sarah lived for 127 years; however in Hebrew, the verse literally reads, “And Sarah lived for one hundred years and twenty years and seven years.” Her age is spelled out in full to teach us that, though Satan may try to confuse us, Sarah lived an absolutely full life.

Abraham was able to keep his strong faith. He didn’t fall for the illusion that Satan created in order to cause Abraham to rebel against God. No matter how it looked, Abraham didn’t question God’s justice and righteousness for even a second, and neither should we.

We learn another interesting thing from the original Hebrew. If we look at the verse that tells us that Abraham wept for Sarah, we see that the first letter of the word “weep” is written extra small in a Torah scroll. The Sages explain that while Abraham was human and certainly wept for his beloved wife, he didn’t weep very much – it was a “small” weeping. This wasn’t because Abraham loved his wife any less than anyone else, but because Abraham’s faith was greater than the average person’s. Abraham knew without a doubt that Sarah had gone to heaven. He knew that she was enjoying great reward. He knew that she was alive and well. Abraham knew that he would see her again. This is why our portion is called “And Sarah lived. . .” She never really died!

While faith can’t eliminate our hard times, faith can carry us through them. When we trust God’s promises, we can get through anything. For every problem, there’s also a promise. What promise from God might you choose to trust today?

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

For this God is our God for ever and ever;
he will be our guide even to the end. — Psalm 48:14

Years ago, a good friend of mine toured Poland in order to witness the destruction of the Holocaust firsthand. One thing that struck him was an inscription on the walls of what was once a vibrant synagogue. On the wall was a beautifully hand-painted prayer, the Prayer for the Martyrs. My friend recalled that it sent chills down his spine knowing that as Jews read this prayer decades earlier, they had no clue that they would become the primary focus of this prayer for decades to come.

Psalm 48 ends with the following verse: “For this God is our God for ever and ever; he will be our guide even to the end.” History is strewn with the blood of those who refused to abandon God even in the face of death.

I am reminded of three Jewish boys from the Bible – Shadrach, Meshach, and Abednego, who were called to sacrifice their lives for the sake of God. These boys had been exiled from Israel and taken to Babylon where King Nebuchadnezzar had created a large golden idol that everyone was required to worship. Shadrach, Meshach, and Abednego were faithful to the God of Israel and refused to bow down to the idol. When Nebuchadnezzar found out about the boys’ refusal, he threatened to throw them into a fiery furnace to be burned alive.

The boys replied, “King Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to deliver us from it, and he will deliver us from Your Majesty’s hand” (Daniel 3:16–17). Shadrach, Meshach, and Abednego were not intimidated by anyone or anything. They knew that they served the supreme Lord who could rescue them from any situation.

Here is the most powerful part of the boys’ reply. They said, “But even if he does not, we want you to know, Your Majesty, that we will not serve your gods…” (Daniel 3:18). Shadrach, Meshach, and Abednego proclaimed that even if God did not come to their rescue and they had to die, they would still be obedient to the Lord. They were willing to sacrifice their lives for their God.

Friends, thankfully, most of us are not called to sacrifice our lives for God. In fact, God prefers that we sanctify Him through living, not by dying. However, we must be willing to sacrifice for our God. If holy people throughout history were willing and able to give up their very lives for God, certainly we can give up some of our money, possessions, pride, comfort, or time.

God is our eternal guide, and we must be willing to follow Him in obedience whatever comes our way.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Don’t Walk Away From Your Miracles

When the water in the skin was gone, she put the boy under one of the bushes. Then she went off and sat down about a bowshot away, for she thought, “I cannot watch the boy die.” And as she sat there, she began to sob. God heard the boy crying, and the angel of God called to Hagar from heaven and said to her, “What is the matter, Hagar? Do not be afraid; God has heard the boy crying as he lies there.” —Genesis 21:15–17

The Torah portion for this week is Vayeira, which means “and he appeared,” from Genesis 18:1—22:24, and theHaftorah is from 2 Kings 4:1–37.

In this week’s Torah portion, Abraham was forced to send his son Ishmael away at Sarah’s request. Ishmael and his mother, Hagar, wandered the desert, surviving with the provisions that Abraham had provided them. However, at some point, they ran out of food and water. I can’t imagine it took very long before Hagar and Ishmael felt weak. With the sun beating down on them and no water in sight, Hagar resolved herself to the fact that her beloved son would soon perish. The verse tells us “she put the boy under one of the bushes. Then she went off and sat down about a bowshot away, for she thought, ‘I cannot watch the boy die.’ And as she sat there, she began to sob.”

In the next verse we read that “God heard the boy crying.” Now, isn’t that interesting? We read that Hagar had been crying, but the verse doesn’t say that God heard Hagar crying; it says that God heard Ishmael, who we can infer must have been crying out as well. Why did God hear the cries of Ishmael and not Hagar? Surely the cries of a mother for her child are greater than the crying of the child?

The Sages explain that Hagar was crying because she had already given up hope. She walked away from Ishmael because she was certain that he would die and she didn’t want to watch. Ishmael, on the other hand, was still a child and he had childlike faith – pure, simple, unlimited. He cried and hoped and waited for his miracle. That’s why Ishmael’s cries brought salvation and not his mother’s cries; she had already given up and walked away.

I heard a story about a little boy who wanted a cat. He told his older brother, “I’m going outside to ask God to send me a kitten.” “That’s ridiculous,” the brother said. “Do you think God is going to make a kitten fall from the sky? Be realistic!” Moments later, a cat fell out of the sky into the smiling boy’s hands. A few blocks away, a man was scratching his head. A cat had been stuck in a tree. He had pulled down the branch it was on, but just before he could reach the cat, his hand slipped and the branch sprung upward. The cat was flung several blocks away – and a little boy received his “impossible” miracle!

Friends, just because we can’t see a way, doesn’t mean that God can’t make a way. We need to have childlike faith and believe that anything is possible. We must hope and pray and have trust. Don’t walk away from the miracles that may already be heading your way.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Do More Than Asked

Then he ran to the herd and selected a choice, tender calf and gave it to a servant, who hurried to prepare it. He then brought some curds and milk and the calf that had been prepared, and set these before them. While they ate, he stood near them under a tree. — Genesis 18:7–8

The Torah portion for this week is Vayeira, which means “and he appeared,”from Genesis 18:1—22:24, and the Haftorah is from 2 Kings 4:1–37.

I recently learned a powerful lesson from a former Marine and policeman named Jeremy Henwood. Henwood, who had just returned from serving overseas, was shot and killed while sitting in his patrol car. Over a thousand people attended Henwood’s funeral and recalled his many acts of courage and bravery. However, it’s what Henwood did just minutes before being killed that really summed up his life.

The moment was caught on a surveillance camera in a San Diego McDonald’s. Henwood was paying for his meal when a 13-year-old boy asked him if he could borrow 10 cents. Henwood asked the boy what the money was for and the boy explained that he wanted to buy some food for lunch. Henwood replied that he would buy the boy his whole lunch, and he did. He proceeded to ask the boy what he wanted to be when he grew up and encouraged the boy to work hard to achieve his dreams.

Henwood was asked for 10 cents, but he opened his heart and gave so much more. Jewish Sages have an adage, “Say little, do much.” In a world where so many people do the very opposite – they talk up what they plan to do, but then fail to follow through – the Sages taught, and Jeremy Henwood showed us, how to do more than what is asked and to do it quietly.

Long before Jeremy Henwood, the Sages pointed to Abraham as the shining example of one who said little and did much. In this week’s Torah portion, we read that three angels disguised as humans showed up at Abraham’s tent. Despite having been circumcised just three days earlier, Abraham practically begged the travelers to rest in his tent while he prepared them some food. When the original Hebrew is translated literally, what Abraham said was that he would bring them “some bread.” However, what Abraham actually brought the men was a gourmet meal fit for a king.

Jewish tradition teaches that Abraham served the three men tongue with mustard – a delicacy that required an entire cow to be slaughtered just for the tongue. However, for Abraham, no expense was to be spared when it came to being kind to others. He didn’t speak about it; he didn’t preach about it; he just did it. Actions speak much louder than words.

Today, let’s look for ways to be like Abraham. How might we do more than asked? Can you do more than you are required to do at work? Maybe you can buy a stranger lunch like Jeremy Henwood did. Or perhaps you can shower someone in need with gifts of kindness like Abraham did. Words are cheap, but acts of kindness resonate forever.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

God Will Help You

“For I am the LORD your God

who takes hold of your right hand

and says to you, Do not fear;

I will help you.

Do not be afraid, you worm Jacob,
      little Israel, do not fear,
for I myself will help you,” declares the LORD,
      your Redeemer, the Holy One of Israel. — Isaiah 41:13–14

The Torah portion for this week, Lech Lecha, which means “go to yourself,” is from Genesis 12:1–17:27, and theHaftorah is from Isaiah 40:27–41:16.

There is an old Jewish Hasidic tale about the great Rabbi David of Lelov, who was on his way to visit his own teacher. On the way, he stopped at the home of a friend who was planning to join him. When the famed rabbi arrived, the friend quickly told his wife to prepare a meal for the rabbi. The wife was astounded. The family was extremely poor and all she had was flour – not a pinch of salt or a drop of oil. Still, the woman went out to the forest to gather twigs for a fire and boiled dumplings for her husband and the rabbi.

When Rabbi David returned from his journey he told his wife all about it, including the meal that he had at his friend’s house. He said, “My friend’s wife prepared such a delicacy, it tasted like it had been spiced with herbs from the Garden of Eden!” Rabbi David’s wife went to the friend’s house and asked his wife for the recipe of the delicacy her husband spoke of. The woman replied, “What delicacy? It was only flour and water!” “But that’s impossible,” said Rabbi David’s wife. “My husband said that it tasted like something out of Eden!” “My God!” the woman exclaimed. “As I was gathering twigs for the fire I prayed to God. I told Him that I had nothing, but that He had everything including the Garden of Eden. I asked God to add some spice from Eden so that the meal should be pleasing to the rabbi. God must have heard my prayers!”

This story has so many lessons for us. One is that, really, we all have nothing; we are nothing without God. But God, who has everything, can give us something and make us into something. With God, all things are possible, but without Him, we’ve got nothing.

In this week’s Haftorah reading God said: “Do not be afraid, you worm Jacob, little Israel, do not fear, for I myself will help you . . .” God called Jacob a “worm,” and Israel, “little.” In essence, God was saying, “You can’t do it without Me, but I will help you and then you can do anything.”

Earlier in this Haftorah reading, the prophet Isaiah made reference to Abraham who had been miraculously victorious in the battle that we read about in this week’s Torah reading. What won the battle? Was it Abraham’s strength? No, said Isaiah, it was God.

Today, as we face life’s challenges, remember that we can’t handle them – at least not on our own. But God says: “I am the LORD your God who takes hold of your right hand and says to you, Do not fear; I will help you.”

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

We Are All Family

When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. — Genesis 14:14

The Torah portion for this week, Lech Lecha, which means “go to yourself,” is from Genesis 12:1–17:27, and the Haftorah is from Isaiah 40:27–41:16.

I recently read a story about two men, Ron Cole and Duncan Cumming, who were childhood friends only to discover in their 70s that they were really biological brothers. The two were parted when each family went separate ways, and that was the last that the brothers had seen each other. Yet, through an organization that does genealogical research, the truth had been revealed. The two men have now been reunited, speak regularly, and have become good friends once again.

What changed? Why were these two friends who hadn’t spoken in decades now interested in rekindling their relationship? It’s because they share a common mother, they share DNA, and a common history.

When I read this story, I couldn’t help but think that on a deeper level this is the story of all humanity. We see the people around us and we think, “That’s my friend,” or “that’s a stranger.” But the truth is that we are all brothers and sisters. As Jacob’s sons said to Joseph in Genesis 42:11, “We are all the sons of one man.” We all come from Adam, but even more so, we all come from the same God.

Over this past summer in Israel, we witnessed the horrible abduction and murder of three Jewish boys, Eyal, Gilad, and Naphtali. In the 18 days before we discovered their fate, these boys became everyone’s boys. People in Israel and all over the world held banners and posted on social media the same four words: “Bring back our boys!” Our boys. When the Israel Defense Forces organized to search for the boys, they were told, “Look for these boys like they are your own brothers. Because they are.” For those 18 days, Israel and her friends were a family. We recognized our commonality and came together for the sake of “our boys.”

In this week’s Torah portion, we see a similar occurrence. Abraham’s nephew, Lot, is taken hostage in war. Although Abraham and Lot had already parted ways, Abraham put his life on the line to rescue his nephew. What’s interesting is that in the original Hebrew the verse reads: “When Abram heard that his brother had been taken captive . . .” Abraham called his nephew his “brother” because at that moment, when his estranged relative needed him, that’s what Lot was – Abraham’s brother.

As we go about our day, let’s look at the people whom we encounter as our own brothers and sisters. Go the extra mile for your brother. Be extra kind to your sister. Let’s view everyone we meet today as part of our very own family – because the truth is, they really are.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Don’t Leave God Behind

“‘On the eighth day hold a closing special assembly and do no regular work.’” — Numbers 29:35

Today at sundown marks the observance of Shemini Atzeret, which along with Simchat Torah on Friday, is a celebration of the completion of the annual Torah readings and the immediate beginning of the new year of Torah readings. Because these are non-working holidays, the devotions for the next several days were prepared in advance for you.

If I had to pick a biblical holiday that was the least understood, it would be Shemini Atzeret. Even though the holiday is mentioned in Leviticus 23 and then in Numbers 29, it isn’t given the same fanfare as the other biblical holidays like Yom Kippur, Rosh Hashanah, Sukkot, or Passover. Part of the reason is because even the name of the holiday is attached to Sukkot. In fact, Shemini Atzeret means “the eighth day on which we stop.” It’s the day after the seven days of Sukkot, the eighth day, and it can be viewed as a continuation of Sukkot. However, it is a holiday of its own, and we need to understand what it is all about.

Another aspect of this obscure holiday is that it also marks the time when we finish the yearly cycle of reading the Five Books of Moses. Every Sabbath throughout the year, the Torah is read in synagogues around the globe. Over the course of the year, the Torah is completed, and immediately we begin reading from Genesis 1 again. But why now? Why do we mark this celebration on the holiday of Shemini Atzeret? Surely Rosh Hashanah, the Jewish New Year that falls on the first day of Creation according to Jewish tradition, would be a more appropriate time to begin Genesis which recounts the story of Creation.

When we understand what Shemini Atzeret is about, we will also understand why the Torah reading cycle is part of this holy day.

Shemini Atzeret marks the end of one of the most intense, inspirational, and celebratory seasons on the Jewish calendar. The journey began with Rosh Hashanah, Judgment Day, followed by Yom Kippur, the Day of Atonement, and then we marked Sukkot with seven festive days. Now, it’s time to return to “regular life.” Shemini Atzeret is a day of transition – from the high of the high holidays to the routine of daily life. It’s also the day that connects the high holidays to the rest of the year. It’s the day on which God seemingly says, “Don’t leave it all behind – take the inspiration of these days back into your lives.”

Now we can understand why we celebrate the Torah on this day. God’s Word is the vehicle through which we bring holiness into our everyday lives. When we study the Bible consistently, day in and day out, our regular lives become infused with purpose, meaning, and righteousness.

Join us here at The Fellowship as we embark upon our third year of following the yearly cycle of Torah learning through our Daily Devotionals. Together, we will learn the Bible and incorporate the timeless lessons into our lives today and bring holiness into every day.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

God Has a Plan

Then the LORD said to him, “This is the land I promised on oath to Abraham, Isaac and Jacob when I said, ‘I will give it to your descendants.’ I have let you see it with your eyes, but you will not cross over into it.” — Deuteronomy 34:4

The Torah portion for this week is V’Zot HaBerachah, which means “this is the blessing,” from Deuteronomy 33:1–34:12, and the Haftorah is from Joshua 1:1–18.

We all have dreams and aspirations. But as most of us discover, life doesn’t always go according to our plans. Finding that out can be one of the most difficult moments of our lives. Yet, it can also be one of the most fortifying moments as we learn to trust God and walk in confidence.

Recently, New York Giants running back David Wilson was given the life-altering news that he would never play football again. The athlete suffers from an acute back problem and was advised by the team’s doctors to leave his career in professional football. While the end of Wilson’s short career made headlines, it’s the way he reacted to the tragic news that really attracted people’s attention.

Wilson explained that he had prayed before he met with the doctors and asked God to put His answer in the mouths of the doctors. Wilson was sure that the doctors’ advice was really God steering his path. This allowed Wilson to experience the shattering of his dreams with faith and grace. In response to the news, he said, “Now I have a chance to dream another dream” and “God has a plan.”

In this week’s Torah portion we read about the shattering of another dream — Moses’ dream. As the leader of Israel, Moses wanted nothing more than to complete the mission that he began when he led the people out of Egypt. His ultimate goal was always to lead them into the Promised Land. However, as a result of Moses disobeying God’s instructions to procure water from a rock while in the desert, God decreed that Moses would not enter the land.

Until his dying day, Moses had hoped that God’s decree would be reversed. Yet, as we read in this week’s portion, Moses’ dream would not come to pass. God led Moses up to Mount Nebo where he could see Israel. There God said to him: “This is the land I promised on oath to Abraham, Isaac and Jacob . . . I have let you see it with your eyes, but you will not cross over into it.”

According to Jewish tradition, Moses recorded these final verses of the Bible with tears in his eyes. However, we read in the next verse that “Moses the servant of the LORD died there in Moab, as the LORD had said.” Moses, ever the servant of God, accepted God’s plan.

We read in Jeremiah 29:11, “For I know the plans I have for you . . . plans to prosper you and not to harm you, plans to give you hope and a future.” Let’s remember that when our plans don’t succeed, God has a plan for us that is just, right, and good.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President

Joy in Serving God

Now all has been heard;
      here is the conclusion of the matter:
Fear God and keep his commandments,
      for this is the duty of all mankind. — Ecclesiastes 12:13

A note to our readers: Today marks the fourth day of Sukkot, which is observed for seven days. Throughout this week, our reflections have been tied to this biblically mandated holiday. Since no work can be done today, this devotion was prepared in advance for you.

Sukkot is the holiday of joy. So why is it, that of all books in the Scriptures, we choose to read Ecclesiastes on this holiday? It’s not exactly an upbeat book. Yes, it is profound, wise, and even life-changing. But it doesn’t have much to do with joy. The underlying theme of the book is that we are all going to get old and die. Everything that we do in life – at least on the physical plane – is ultimately meaningless. We leave it all behind when we die. This is an important message, but is it consistent with the joyful theme of the holiday?

Consider the following tale told every year by one of Jerusalem’s old storyteller rabbis: A certain wagon-driver would often fall asleep while traveling and veer off the road. One time, he fell into a deep sleep and woke up in complete darkness. He realized that he had ventured into the “dark mountains.” The man was petrified, but soon saw a bonfire and discovered people there.

The citizens of the dark mountains welcomed him and encouraged the man to stay a while and earn some money before returning home. The man agreed. Suddenly, he realized that the dark mountains were made of diamonds! Immediately, he began scooping up diamonds to take home. But the people stopped him and said, “Those aren’t worth anything. Wax is our most precious commodity. If you want to become wealthy, become a wax merchant.” Which the man did, forgetting all about the diamonds.

After accumulating a respectable amount of wax, the man prepared to return home. He loaded up his wagon with the crates of wax. To keep them in place, he stuffed a few diamonds between the crates. When he got home, his family greeted him enthusiastically. “Where have you been?” they cried. The man told his story and proudly showed them his crates of smelly wax. But his family wasn’t interested in the wax. Instead, they exclaimed, “Look at these diamonds! We’ll be rich.”

Friends, we often mistake the valued commodities of this world — money, possessions, prestige, fame — as true wealth, when the real diamonds — acts of kindness, good deeds, faith — are all around us. As Solomon explained at the end of Ecclesiastes, the only important thing is to fear God and follow in His ways. Those are the real diamonds and they are available to us all.

Sukkot coincides with the harvest season. Whether we come to the holiday with a little or a lot, Ecclesiastes is read to give us the proper perspective. It doesn’t matter how much we have because that’s not where our joy will be found. True joy comes with serving God – and that, my friends, is priceless.

With prayers for shalom, peace,

Rabbi Yechiel Eckstein
Founder and President