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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  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 


Message from the Rabbi

The Aron Kodesh in the Mishkan, the Tabernacle, contained the most precious spiritual gift that was transmitted by Omnipotent to mortal – the two Luchos – the Tablets handed from Hashem to Moshe at Sinai. The receptacle had to be worthy of the insert. It therefore had to be intricately constructed with it symbolism as meticulously configured as its beautiful design. The Aron consisted of three contiguous boxes of gold, wood, and gold, each inserted in the other. It contained a golden crown bordering it’s edge and a golden cover adorned with cherubim. These angelic figures faced each other, their wings spread, as they represented the profound love of a nation and their Creator.

But a seemingly insignificant item which was connected with the Aron holds perhaps the most symbolic of all the many peripheral adornments. The Torah tells us that the Aron was to be fitted with gold plated wooden staves. Then Moshe is told, “You shall insert the staves in the rings on the ark, with which to carry the ark” (Exodus 25:13). The Torah goes on to state: “The staves shall remain in the ark; they shall not be removed” (Exodus 25:14). The sages explain that the Torah is thus meting a prohibition for anyone to remove the staves that were used to carry the ark from place to place in the Jewish sojourn in the desert and beyond. What needs examination, however, is the phraseology of the command. When referring to the staves, instead of commanding, “You shall not remove them,” the Torah is seemingly prophesizing, “they shall not be removed.” Why didn’t the Torah just command, “the staves shall remain in the ark; you shall not remove them”? By stating, “they shall not be removed” it seems that instead of talking to us – the Torah is talking to history. Can it be that the Torah is foreshadowing the relationship between the Holy Ark itself and the staves that carry it? What important symbolism do the staves bear that intrinsically connects them with the Holy Ark they are meant to support? Can insignificant staves actually become part and parcel of the arks very essence?

Perhaps the Torah is make a powerful prophecy in addition to a powerful regulation. The Torah talks about the peripherals that help bear the burden of the Torah in a unique way. “In the rings of the ark the staves shall remain – they shall never leave!” Perhaps it is a prediction in addition to a charge.

The wooden staves that are adapted to carry the message of Torah, the tunes, the customs, and the small nuances, are much more than gold-plated sticks. They may not be as holy as the ark, but they will never leave its sides. They will be remembered long after the Aron has been captured. They will be cherished long after the golden ark has been buried. And it may very well be that when the cherished handles of those staves, jutting ever so slightly from the ground, are pulled from the mire, the entire Torah is eventually raised with them.

Shabbat Shalom,
Rabbi Yehuda

Adapted from Rabbi Mordechai Kamenetzky


Rabbi Moss Question of the Week

Question of the Week

I go jogging every Friday afternoon and often pass your synagogue. I see you are getting some nice crowds. To be honest I don't see why people go to services every single Shabbat. I go once or twice a year and that seems quite enough!


I am glad to hear that you have taken up jogging. But do you really have to jog every week? Isn't once a year enough? Of course not, you will say. To stay fit you have to keep a regular schedule. If you don't exercise enough the body becomes sluggish and lazy. People who don't exercise may say they feel fine, as if they really don't need to exercise at all. But really they're fooling themselves - they are so lazy that they can't face the fact that they're out of shape.

At the same time, if you exercise too much you may overdo it and injure yourself; then not only can't you exercise - you collapse! You have to challenge your body and stretch it to its limits, but not beyond its limits. If you hit the right balance between overdoing and under performing, then your fitness gradually improves, and in time you find that you can do much more and it gets much easier.

The health of the soul is similar to the health of the body. If we don't challenge ourselves spiritually, we can easily become complacent and settle for a life of monotony and mediocrity. We become so desensitized that we don't even feel we are missing anything. But if we try to change our lives too fast and jump into spirituality, we can burn out and fall lower than we were before.

Each person has to realistically assess what they need to do to keep their souls in shape. Where am I getting my inspiration from? When was the last time I made internal changes and grew as a person? Am I pushing myself to my soul's limits or just coasting? How can I challenge myself to advance my spiritual fitness?

Going to synagogue is one form of spiritual exercise. It is a time to flex the muscles of the soul through prayer, contemplation and study. For some it would be overdoing it to go every week; perhaps once a month would be challenging enough. For others, once a week is just the right balance. Then there are those for whom once a week is not enough - they need to be there every day to keep their souls fit.

Sometimes you need a "trainer" to advise you where to start and what to do next. I think I know just the rabbi you need...

Parsha of the Week

Terumah in a Nutshell

Exodus 25:1–27:19

The name of the Parshah, "Terumah," means "Offering" and it is found in Exodus 25:2.

The people of Israel are called upon to contribute thirteen materials—gold, silver and copper; blue-, purple- and red-dyed wool; flax, goat hair, animal skins, wood, olive oil, spices and gems—out of which, G‑d says to Moses, “They shall make for Me a Sanctuary, and I shall dwell amidst them.”

On the summit of Mount Sinai, Moses is given detailed instructions on how to construct this dwelling for G‑d so that it could be readily dismantled, transported and reassembled as the people journeyed in the desert.

In the Sanctuary’s inner chamber, behind an artistically woven curtain, was the ark containing the tablets of the testimony engraved with the Ten Commandments; on the ark’s cover stood two winged cherubim hammered out of pure gold. In the outer chamber stood the seven-branched menorah, and the table upon which the “showbread” was arranged.

The Sanctuary’s three walls were fitted together from 48 upright wooden boards, each of which was overlaid with gold and held up by a pair of silver foundation sockets. The roof was formed of three layers of coverings: (a) tapestries of multicolored wool and linen; (b) a covering made of goat hair; (c) a covering of ram and tachash skins. Across the front of the Sanctuary was an embroidered screen held up by five posts.

Surrounding the Sanctuary and the copper-plated altar which fronted it was an enclosure of linen hangings, supported by 60 wooden posts with silver hooks and trimmings, and reinforced by copper stakes.

Haftorah Commentary

Haftorah Terumah Commentary
(I Kings 5:26-6:13)

(Excerpted from On the Haftarah: Beacons of Light by Rabbi Yitzi Hurwitz)

In the parshah, Hashem commanded Moshe to construct the Mishkan with all its details. It also lays out the main idea of the Mishkan, “And they will make for me a holy place, and I will dwell within them.”2 This idea is reiterated at the conclusion of the haftorah, “And I will dwell within the children of Israel . . . ”3

The theme of the parshah, which the haftarah highlights, is that Hashem wants to be with us. We make a dwelling place for Him in the physical, and from there, His light shines to the whole world.

The building of the Mishkan and the Temple is a requirement for every Jew, in every era, even when we don’t have a physical place for the physical building. Each of us is able to make our surroundings, our home and our body into a dwelling place for Hashem.

The haftarah now tells us the dimensions and design of the Temple. It says, “He made for the house windows, wide on the outside and narrow on the inside.”10 The Temple’s windows were wider on the outside, so that the light went out of the Temple to the whole world.11

This is also true for every Jewish person and every Jewish home. By making ourselves and our homes into dwelling places for Hashem’s presence, we become a beacon of His light to our families, our communities, and ultimately, to the whole world. In this time of exile, we are Hashem’s Temple.

The haftarah tells us, that “neither hammer nor axe nor any iron tool was heard in the House while it was being built.”12 Neither the Mishkan, nor the First and Second Temples, were permitted to have any iron used as part of their construct. Why? Because iron was the metal used to make weapons for war, and it would later be used to destroy both the First and Second Temples. However, in the Third Temple, iron will be part of its construct.

Why is the Third Temple different? In the era of Moshiach, there will no longer be death and war, and since the Third Temple will be built by Hashem, it won’t be subject to destruction. The negative aspects of iron will cease to be a factor, and the positive and holy side of iron will indeed come to the fore. Therefore, it will be part of the Temple.

Iron in Hebrew is barzel, an acronym for Bilha, Rachel, Zilpa and Leah,14 Jacob’s wives, the mothers of the 12 Tribes. Note that Bilha and Zilpa (the two who began as maids) are named before the main wives, Rachel and Leah.

To understand this, we first need to recognize the point of greatness that our matriarchs had over our patriarchs, seen in Hashem’s words to Abraham: “Whatever Sarah will tell you, listen to her voice.”15 The matriarchs possessed a greater level of prophecy. This is similar to what is said about the time of Moshiach, about which we are told “the feminine will surround the masculine”16 and “the woman of valor, the crown of her husband.”17 She will be above her husband. Since the patriarchs experienced a taste of the world to come, they experienced how the feminine was greater.

The matriarchs also grounded the patriarchs, who were at a lofty spiritual level. But Rachel and Leah were also at a lofty spiritual level, so they could only ground Jacob’s holiness so far. But Bilha and Zilpa, being at a lower spiritual level, were able to ground Jacob even further, effecting and developing the lowest levels of the physical world.

When Moshiach comes, even the lowest physical existence will be raised to its G-dly source. What was lowest will become holy at the highest level.

Now we can understand how iron—which is lower than gold, silver and copper, and the metal used in war and destruction—will be part of the Third Temple. Because even the lowest physical existence will be raised to its G-dly source and the highest level of holiness.18

Through our efforts to make our homes and ourselves into a Mishkan, Hashem’s light will spread throughout the world and usher in the redemption. We will merit to witness the Third Temple, built with iron, with the coming of Moshiach. May he come soon.

Miracle Stories from Israel

Rabbi Minkowicz of Chabad Lubavitch of Southwest Florida went to Israel after the war with Hamas started to experience the horrors of war firsthand, and during his trip, he saw the miracle of survival with his own eyes. He visited temples, soldiers and hospitals.  

During his visit to one hospital, he meet an Israeli police officer who was hurt badly. He had bandages over his eyes and an IV in his arm, but Rabbi Minkowicz said that it was a miracle that the police officer had survived.  The police officer had a grenade threw in his face and he was shot twice in his chest. 

Shelly, the sister in law to the police officer, calls the day the war started Black Saturday:
Oct. 7.   She said this was the day her brother-in-law stood up for the innocent.  “They call him and his unit up to go to the south at 7 a.m.. The unit went to rescue people.  They went from house to house and tried to save as many people that they could for 10 hours.” Shelly said.

Shelly said her brother-in-law fought until he could not fight anymore.  A rescue crew rushed him to a Tel Aviv hospital, where Shelly sat by his side every day. Shelly said he lost his sight in one of his eyes.

She admits her faith’s been tested since Oct 7,  but her brother-in-law’s miracle survival and his recovery gives her hope.  Her husband has also been called to fight.  Shelly now knows the difference between the terrorists and the soldiers. She knows why her husband and her brother-in-law must fight.  They believe their faith, their way of life and their homeland are worth fighting.

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