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		                            <span class="slider_description">Welcome to Bais Betzalel Chabad of North County Inland located in Rancho Bernardo</span>

Minyan Schedule at Chabad of NCI

Sundays 8:15AM
Monday - Friday 7:00AM
Shabbat Day 10:00AM

 

B'H  Chabad of North County Inland has now become the only Shul in our area that has Minyanim everyday.  I want to thank everyone for their commitment to making the Minyanim at Chabad of NCI so Strong. A Minyan is the Backbone of a Shul and is the Collective Soul of the Community 

 

Passover 2024

Passover is April 22-30. 

The first Seder is on the evening of April 22.  The Schedule for Passover will be posted this week.  Please check back for an update schedule.  

Message from the Rabbi

Dear Friends,

 

The month of Nissan started this week. It is the month of Passover, when we celebrate our ancestors’ exodus from Egypt. But although the Exodus occurred more than 3,300 years ago, our sages remind us that in every generation, and indeed every single day, a Jew must view himself as having left Egypt too.

We all deal with our own Egypts—the various inhibitions that restrain us from being who we should be—and when we break free that is as great as the original Exodus.

Moreover, the name of the month itself implies that we can still experience a miraculous exodus even today. The word “Nissan” shares a root with the word “nes” – meaning, “miracle.” So not only can we break free from our inhibitions, we can do so in the most miraculous way possible, just like our ancestors did, and just as the Jewish people have done throughout history.

Our existence is miraculous in the first place, so it isn’t out of the question for us to demand that we continue seeing miracles. So as this month of miracles is now upon us, we turn to G-d and demand that He show us revealed miracles: may the Israeli hostages be freed, may the IDF succeed in its mission of protecting the Land of Israel, and may we finally experience the ultimate miracle – the coming of Moshiach!

Shabbat shalom,

Rabbi Yehuda

Rabbi Moss Question of the Week

Question of the Week

With Passover coming up, I am troubled by a question. How can we celebrate the festival of freedom whilst there are still hostages who can't celebrate theirs?

Answer

This painful question was first asked long ago, by Jews who were themselves captives. They faced the dilemma of celebrating freedom in captivity, and recorded their response for all posterity. 

It was a critical moment in Jewish history. The First Temple had been destroyed; the people taken captive to Babylon. For the first time since the Exodus from Egypt, Jews were again slaves to an enemy in a foreign land.

As the first Pesach approached by the rivers of Babylon, the people wept. How could they celebrate the Festival of Freedom when they themselves were not free?

The sages of the time needed to make a call. Should Pesach be cancelled? Or is it still relevant? Can captives celebrate freedom? 

Their answer was unequivocal: we must celebrate. They composed a paragraph to add at the beginning of the Seder, explaining their rationale. We read it to this day at every Seder. It is not in Hebrew, like the rest of the Haggadah, but in the Babylonian dialect of Aramaic. It says:

This is the bread of affliction that our ancestors ate in the land of Egypt.  All who are hungry, come and eat.  All who are  in need, come celebrate Passover.  Now we are here. Next year in the Land of Israel.  This year we are slaves.
Next year we will be free.

In a few words, the sages encapsulated the enduring relevance of Pesach, even in hard times. We may still be eating the bread of affliction. We are hungry and in need. It is hard to feel joy about miracles long ago when we are suffering today.

But Pesach celebrates much more than one single historical event. Pesach celebrates our inner, essential freedom. What Pesach gave us, no one can take away. Our external circumstances do not define us. Our enemies may capture our bodies, but they can’t touch our souls. Even when we are slaves on the outside, inside we are free.

This piercing message gave us hope even in the darkest times. During inquisitions, pogroms, crusades and expulsions, even in Auschwitz, Jews held Seders and read these words of hope, authored by the captive Jews of Babylon. In our most painful moments, we never lost sight of the freedom that is ours forever. 

And so, we will celebrate our freedom again this Pesach. We pray that all hostages will be free to sit with their families and celebrate. And we pray that the visionary words of our ancestors finally come to fruition, that next year we will all be free, in a peaceful and secure Land of Israel.

Good Shabbos,
Rabbi Moss

Parsha in a Nutshell


Parshat Tazria

The name of the Parshah, “Tazria,” means “conceives” and it is found in Leviticus 12:2.

The Parshah of Tazria continues the discussion of the laws of tumah v’taharah, ritual impurity and purity.

A woman giving birth should undergo a process of purification, which includes immersing in a mikveh (a naturally gathered pool of water) and bringing offerings to the Holy Temple. All male infants are to be circumcised on the eighth day of life.

Tzaraat( often mistranslated as Leprosy) is a supra-natural plague, which can afflict people as well as garments or homes. If white or pink patches appear on a person’s skin (dark red or green in garments), a kohen is summoned. Judging by various signssuch as an increase in size of the afflicted area after a seven-day quarantine, the kohen pronounces it tamei (impure) or tahor(pure)

A person afflicted with tzarrat must dwell alone outside of the camp (or city) until he is healed. The afflicted area in a garment or home must be removed; if the tzarrat recurs, the entire garment or home must be destroyed.

Haftorah Commentary

Haftorah Tazria Commentary (II Kings, 4:42-5:19)

Elisha lived during the reign of Jehoram, son of Ahab, King of Israel. One of the neighboring nations to Israel was Aram (today Syria). Aram would routinely attack and terrorize Israel, and in a recent war had been responsible for the death of Jehoram’s father, Ahab.

Naaman was the commander of the Aramean army. The verse tells us that he was “eminent” and “well honored” in his home country, for “through him Hashem had granted victory to Aram.” Our sages tell us that it was none other than Naaman who had—unknowingly—managed to fatally wound Ahab in war. Since then, Naaman was held in high esteem by the king and his people.

At some point Naaman was afflicted with tzaraat, an ailment that struck a person due to moral or spiritual misconduct. The King of Aram wrote a letter to the king of Israel, instructing him to ensure that Naaman be cured of his tzaraat. Naaman made his way to Israel with a large entourage. Upon receiving the letter, Jehoram tore his clothes in anguish. “Am I Gd,” he exclaimed, “that this person sends me instructions to heal a man of tzaraat!?” He was sure that the king of Aram was looking for an excuse to attack Israel once again.

The commentaries explain that Jehoram, like his father, was entirely submerged in the popular pagan culture of the time. Either he did not believe in, or he had simply never heard of, the prophet of Hashem who was so active in his kingdom. Others want to say that although the king had heard of Elisha, he was too embarrassed to confront him, due to his shameful conduct. Hearing of the king’s distress, Elisha sent a message to the king urging him to send Naaman his way: “Let him come to me now, and he will realize that there is a prophet in Israel!”

Naaman’s tzaraat had come to him precisely because of his arrogance. Elisha understood this and took the necessary measures to deflate the ego of this proud general. We are also told that the Hebrew word טבילה (tevilah), dipping (in a mikvah), contains the same letters that spell הביטל (HaBittul)—translated as “selflessness,” “abnegation” or “humility.” One of the primary ideas behind immersion in a mikvah is that it induces a sense of negation of one’s ego.1

For Naaman, priests and prophets only wield their power in flamboyant gestures, in arm-waving and public miracle working.  The idea that nature could be changed in such a quiet way was so foreign as to be ridiculous.  His servants point out that this attitude closes off truths, for little reason.  His readiness to undertake taxing tasks should translate into an equal readiness for a simple one. Naaman’s skepticism is clear from the text, and yet the miracle works, and the Jordan heals him.  He returns to Elisha declaring his knowledge that Hashem is the only deity.  

Looking back at the first miracle where a man gives Elisha some bread as a gift, which the prophet decides to use to feed the assemblage before him. Miraculously, the bread does not run out.  This is similar to the other miracles we have seen from this prophet, such as where he had the widow of Obadiah assemble pots, and then have her jug of oil continue pouring until she had filled all her pots.

It is a different version of the miraculous than Elijah, who brought fire down from the sky.  Elisha’s miracles, work much closer to Nature.  He makes bread last; he has someone bathe in order to “clean” off the tzaraat. 

The ability to extend Nature, to take a simple act like bathing in the river Jordan and converting that into the source of the miraculous ran directly counter to the beliefs of the time.  G-d does not need to overpower Nature, G-d is the G-d of Nature, and G-d makes the rules of how Nature itself works.

For polytheists, the highest proof of G-d’s power was the ability to intervene in Nature in ways that did not disrupt it completely, but that moved it in directions they could not themselves have imagined it going.2

May we experience and value the miracles in our daily lives. And may we merit to experience the greatest miracle of all, the coming of Moshiach. May he come soon.3

  1. Parah Haftarah Companion by Rabbi Mendel Dubov
  2. Rabbi Dr. Gidon Rothstein on Haftarah
  3. On the Haftara: Appreciating the Miracles in Our Lives by Rabbi Yitzi Hurwitz

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Sun, April 14 2024 6 Nisan 5784