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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.  

A message from the Rabbi

Our Dear Community 

   The Rebbe's Standard Bracha for the Yom Tov of Shavuos is "Kabbolas HaTorah Besimcha ubipnimius"

   Simcha is necessary, says the Rebbe, because keeping the Torah often comes along with difficult challenges. But with a sense of Joy in our work and mission, we can overcome those obstacles. And, continues the Rebbe, Pnimius is a necessary component to receiving the Torah as well: We are expected to keep the Torah not only by rote-merely doing the the actions required-but we must connect with the Torah and Mitzvos very deeply: with the Etzem Hanefesh, with the core of our Soul.

This Shavuos, as we are celebrating our 3 year anniversary in serving this beautiful Community, my wife and I thank you, celebrate with you with Joy from the Etzem of our Souls with your commitment, loyalty and ongoing support. 

May all the Rebbe's brochos manifest in open, revealed good, and may we all experience the ultimate revelation of the coming of Moshiach now.

See you all at the base of the Mountain this Shavuos receiving our beautiful Torah internalizing it with Joy on this 3337 anniversary 

Good Yom Tov

Devorah and Yehuda 


Rabbi Moss Question of the Week

 Question of the Week

I need some tips on how to get my kids to respect me. I speak nicely to them and they don’t listen. I yell at them and they don’t listen. That’s when I really lose it. Whatever happened to the Ten Commandments: Honor Your Father and Mother? Does that not apply to kids these days? 


There is a deeper interpretation of that commandment. “Honor your father and mother” can be read in a way that flips the onus back on the parents. Do you want your kids to listen to you? Then honor the father and mother within you.

Each of us has an inner child and an inner parent. The child is our emotional, irrational and unreasonable self. That part of us is moody, sensitive and erratic. 

Our inner parent is the voice of reason, calm and self-control. This is our rational side, our deliberate, thought-out and methodical self. 

We need to honor the parent inside of us and give it authority. Our mature self, not our childish self, should direct our behavior. Think before you react. Consider what you say and how it sounds. Don’t allow your impulses to rule your life. Honor the father and mother in you. 

This applies to all areas of life, but even more so when parenting children. Honor your inner father and mother, and your kids will too. Allow your inner two-year-old to run the show, and your real two-year-old will take the hint and do the same. 

If I yell at my kids to go to bed, not out of concern for them, but because I am in a bad mood, over-tired, or preoccupied with my own stuff, they know it and don’t respond well. At that moment, I am not a parent, I am just another child being bossy. I have lost my authority. Why should they listen to me?

I first need to parent my inner child. Rather than reacting from a place of emotion, I need to consider my response and remain calm, firm and deliberate. Then I am modeling to my child what it means to be a grown-up. And I am reclaiming the authority - first over myself, and then over my child. 

They still won’t always listen to me. That’s fine. They are behaving like a child. At least I am not. My job is not to control my children. My job is to control myself.

Good Shabbos,
Rabbi Moss

Parsha in a Nutshell

Parshat Bamidbar

The name of the Parshah, "Bamidbar," means "In the desert" and it is found in Numbers 1:1.

In the Sinai Desert, G-d says to conduct a census of the tewelve tribes of Israel. Moses counts 603,550 men of draftable age (20 to 60 years); the tribe of Levi, numbering 22,300 males age one month and older, is counted separately. The Levites are to serve in the Sanctuary. They replace the firstborn, whose number they approximated, since they were disqualified when they participated in the worshipping of the Golden Calf. The 273 firstborn who lacked a Levite to replace them had to pay a five-shekel “ransom” to redeem themselves.

When the people broke camp, the three Levite clans dismantled and transported the Sanctuary, and reassembled it at the center of the next encampment. They then erected their own tents around it: the Kohathites, who carried the Sanctuary’s vessels (the Ark, Menorah, etc.) in their specially designed coverings on their shoulders, camped to its south; the Gershonites, in charge of its tapestries and roof coverings, to its west; and the families of Merari, who transported its wall panels and pillars, to its north. Before the Sanctuary’s entranceway, to its east, were the tents of Moses, Aaron, and Aaron's sons.

Beyond the Levite circle, the twelve tribes camped in four groups of three tribes each. To the east were Judah (pop. 74,600), Issachar (54,400) and Zebulun (57,400); to the south, Reuben (46,500), Simeon (59,300) and Gad (45,650); to the west, Ephraim (40,500), Manasseh (32,200) and Benjamin (35,400); and to the north, Dan (62,700), Asher (41,500) and Naphtali (53,400). This formation was kept also while traveling. Each tribe had its own nassi (prince or leader), and its own flag with its tribal color and emblem.

Haftorah Commentary

Haftorah Shavuos – First Day

(Ezekiel 1:1-28, 3:12)

The haftarah for the first day of Shavuot is one of the most hallowed portions of the Bible. Known as Mirkevet Yechezkel, “the Chariot of Ezekiel,” the reading speaks of the revelation to Ezekiel in which he saw the entire gamut of divine beings in what he describes as a “chariot.” This text is the primary source in the Tanach for the mystical element of Torah, known as Kabbalah. The Talmud and early Jewish works refer to Kabbalah as Maaseh Merkavah, “the Workings of the Chariot.”

We read this haftorah on Shavuot—the day the Torah was given— because the Sinai event saw the revelation not only of Gd Himself but of the entire Gdly sphere as well. The narrative in Ezekiel speaks in physical terms about a completely spiritual reality. It is impossible to interpret any part of this description in a literal way, as it is only an allegory for metaphysical concepts. In fact, according to Avodat HaKodesh this is exactly what transpired in Ezekiel’s vision: he was shown images of the physical, while understanding the Gdly ideas to which they corresponded.

For the vast majority of people, this haftarah is completely incomprehensible. The point of the public haftarah reading is not merely for the select few who have an understanding of the profound meaning of the verses; it is for the benefit of everyone.

The revelation of Gd at Sinai was not something meant just for that time; it was rather the beginning of an entirely new world order. The revelation of Gd was to inaugurate the process whereby the physical world could become a Gdly place.

Although the physical stems from the spiritual, the Midrash tells us that before the giving of the Torah, there was no real ability for Gdliness to penetrate and elevate the physical world. The corporeal cannot essentially perceive the Gdly, as it is entirely distant from it. The world is finite. Gd and everything about Him is infinite. For the finite and the infinite to connect is impossible.

With the giving of the Torah Gd, who has no limitation whatsoever, “came down” within His creation. At that moment, the possibility for the elevation of the physical to the Gdly was created.

This idea is the entire theme of our haftarah. Although the exact details are rather obscure, the overall content is Ezekiel’s vision of physical images that not only did not obstruct the vision of Gd, but on the contrary were the very means by which the prophet perceived Gdliness.

The event at Sinai began the elevation of the physical world to the Gdly.

For the physical to be elevated, it must first be imbued with the feeling that there is something higher than itself, that in fact its physical self is just the “image” of a Divine reality. This is the point of entry in taking the creation to its primary objective, the revelation of Gd Himself within it.

The haftorah ends with Ezekiel’s mention of the prayers of the angels to Hashem: “and I heard behind me the sound of a great noise: Blessed be Hashem from His place.” Acarei kol ra’ash gadol, bruch k’vod Hashem m’mkomo. This is a prayer that we repeat twice daily during the K’dusha of the Sh’mona Esrei and again during the Musaf service.

May we all merit the spiritual elevation engendered at Sinai.


Excerpted from a drash by Rabbi Mendel Dubov


Haftorah Shavuos - Second Day

(Habakkuk 2:20 – 3:19)

The prophet Habakkuk lived during the time of Menashe (Manasseh), king of Judea. During this period, Gd decided that the Temple would be destroyed and the Jewish people would be exiled.

Different prophets reacted in different ways to visions of an ominous future for their people. Habakkuk was one of those who initially could not bear to see it. The first chapter of his book is a deep protest, a painful demand as to how it is possible that the good suffer and the wicked prosper.

Our sages tell us that Habakkuk was one of those who challenged the Almighty in an open and unrestricted way. He asked Hashem:  ‘Why do you allow me to see iniquity, and You look at evil deeds! That is why the Torah is weakened and justice never emerges!’” At the end of it all, the prophet states in no uncertain terms that, after posing the challenge of all time to G-d, he is expecting an adequate response: “I will stand upon my watch… and I will wait to see what He will speak to me, and what I can answer my reproof.”

In the response, there is no justification given, rather Gd allows him a glimpse of the more distant future when Babylon, the oppressive and wicked kingdom, will have a decisive downfall. It will take patience and endurance, but in the end it will surely come. The Midrash records the response of Gd in this way: “The Almighty revealed Himself to Habakkuk and said: Is it against Me that you are quarreling? Does not the verse state,‘[He is] a Gd of faith, without iniquity’?”

Habakkuk realized that he had gone too far and offers a prayer “for erroneous utterances.” This prayer of Habakkuk comprises this haftorah. His prayer is an outpouring of emotion and ecstasy, of trepidation and—of joy.

The connection of this reading to the holiday of Shavuot appears in the beginning of Habakkuk’s prayer. He begins by appealing to Gd that He remember his love for the Jewish people and fulfill His covenant never to forsake them. “In wrath,” the prophet pleads, “remember to be merciful.”

He begins by poetically evoking the glorious years when Hashem came from the south (i.e., Esau’s kingdom of Seir) and Mount Paran to display His brilliance to Israel and cow its enemies. The Talmud explains that before the Jews were given the Torah, the Almighty “offered” this priceless gift to the other great nations of the time—in particular, to the descendants of Esau and Ishmael, who lived in the south (of Israel) and in the desert of Paran, respectively. In whichever way the “offer” to accept the Torah was made, the response of the nations was a flat refusal. This repeated itself, says the Talmud, with every nation and group on earth. Had the Jewish people not accepted the Torah, the entire purpose of creation would have been jeopardized; Hashem would have destroyed the world as we know it. Just for this, said Habakkuk, the Jews are worthy that Hashem should be merciful to them.

After enumerating the multiplicity of miracles Hashem did for the Jewish people, demonstrating his love for them, Habakkuk dreadingly looks once again into the uncertain future. The events of the “War of Gog and Magog,” torment the righteous prophet to no end. His people, already ravaged by the long exile—how will they cope with this new tidal wave threatening their survival?

In the end Habakkuk places his trust in Hashem and rejoices in the salvation that will surely come. Just as it was in the past, miracles will take place again. Hashem will give His weak and hurting people the swiftness of a hart and the might of a powerful army.

Overcome with feeling, Habakkuk breaks out in song.

Excerpted from a drash by Rabbi Mendel Dubov



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