By Rabbi Tzvi Dechter

Saturday we mark 25 years since the ‘Rebbe’ — Rabbi Menachem Mendel Schneerson — passed away.

One of the signs of a great leader is where others might have seen a spiritually dry person, a Rebbe saw the potential or the creation of the most beautiful and inspiring garden. He encouraged us to love him/her to pieces, embrace him with every fiber of our being, open our heart to him, cherish him and shower him with warmth and affection. He wanted us to appreciate him, respect him and let him feel that we really care for him, to see in him or her that which he or she may not be able to see in themselves at the moment. He wanted us to view him as a great human being and, you know what, he will become just that. 

Story: It was 1973 when the widow of Jacques Lipchitz, the renowned sculptor, had come for a private audience with the Lubavitcher Rebbe shortly after her husband’s sudden passing.

In the course of her meeting with the Rebbe, she mentioned that when her husband died, he was nearing completion of a massive sculpture of a phoenix in abstract, a work commissioned by Hadassah Women’s Organization for the Hadassah Hospital on Mt. Scopus, in Jerusalem.

As an artist and sculptor in her own right, she said that she would have liked to complete her husband’s work; but, she told the Rebbe, she had been advised by Jewish leaders that the phoenix is a non-Jewish symbol. How could that be placed, in Jerusalem — no less!

I was standing near the door to the Rebbe’s office that night said Rabbi Krinsky (my brother-in-law’s grandfather and secretary to the Rebbe), when he called for me and asked that I bring him the book of Job from his bookshelf, which I did. The Rebbe turned to Chapter 29, verse 18, “I shall multiply my days like the Chol.” And then the Rebbe proceeded to explain to Mrs. Lipchitz the Midrashic commentary on this verse which describes the Chol as a bird that lives for a thousand years, then dies, and is later resurrected from its ashes — clearly then, a Jewish symbol.

Mrs. Lipchitz was absolutely delighted and the project was completed soon thereafter. True to his nature, the Rebbe discerned the positive where conventional wisdom saw only negativism.

How fitting, retrospectively, this beautiful metaphor of life … returning from the ashes. In his own divinely inspired way, the Rebbe had brought new hope to this broken widow. And in the recurring theme of his life, he did the same for the spirit of the Jewish people, which he raised from the ashes of the Holocaust to new, invigorated life.

May his memory be a blessing, and may we truly see the good in every one, thus making the world a better place.

Rabbi Tzvi Dechter is the director of Chabad of North Broward Beaches, located in the Venetian Isle Shopping Center at 2025 E. Sample Rd. in Lighthouse Point. For all upcoming events, please visit www.JewishLHP.com.

A can of beans

Three guys are alone on a desert island: an engineer, a biologist and an economist. They are starving and don’t have a thing to eat, but somehow they find a can of beans on the shore.

The engineer says, “Let’s hit the can with a rock until it opens.”

The biologist has another idea, “No. We should wait for a while. Erosion will do the job.”

Finally, the economist says, “Let’s assume that we have a can opener.”

The Desert

What was the significance of the fact that Torah was given in a wilderness, in a barren and infertile desert, not in a civilized terrain, nor on soil conducive to human living and nature’s blessing. Why did G-d communicate His blueprint for life and enter into an eternal covenant with the Jewish people in the aridity and desolateness of a desert?

1. The Torah was given on soil not owned by any particular people or community, to signify that the Torah belongs to every single soul.

2. The giving of the Torah in the wilderness represents the idea that Torah is not a product of a particular culture and genre. It enriches all cultures, but transcends them. 

3. The function of Torah is to confront and refine the “barren wilderness” within the human psyche and the world.

The Bible relates that when Moses presented the covenant before the Israelites, they responded, “We will do and we will listen” (Exodus 24:7). This expression has always been a source of wonderment and surprise to rabbis and a refutation of the anti-Semitic portrayal of Jews as calculating and self-protective. “We will do and we will listen” implies a commitment to observe the covenant even before the Jews heard its details and understood its ramifications.

The Talmud tells a story about a Sadducee who once saw one of the great Talmudic sages, Rava, so engrossed in learning that he did not attend a wound in his own hand. The Sadducee exclaimed, “You rash people! You put your mouths ahead of your ears [by saying “we will do and we will listen”], and you still persist in your recklessness. First, you should have heard out [the covenant details]. If it is within your capacity, then accept it. If not, you should have rejected it!” 

His argument was logical. Imagine somebody offers you to invest a large sum of money in a developing company. To respond, “Sure, here is the money, and then, afterward, I will listen to the details” is ridiculous. If you do not know what the company is all about, why subject your money to possible loss? And, yet, in this case, the Jews declared that they were ready to embrace a life-altering covenant, even before they heard all the details and knew what Judaism was all about! Why? How?

Rava answered the Sadducee with these words, “We walked [into it] with our whole being.”

What Rava meant was this: By definition, a relationship with G-d cannot be created on our terms; it must be on His terms.

If there is something called Truth, if there is something called Reality, we cannot define it; it must define us. We cannot accept it on condition that it suits our senses and expectations. On the contrary, we must realign our condition to it. Once the Jewish people knew that G-d was communicating with them, they did not want to fit religion into their imagination; they had no pre- conditions for a relationship with truth. It was in the desert that the Jews can declare, “We will do and we will listen.”

 This process must occur each year anew. To receive Torah, we must have the courage to walk into a desert; we must strip ourselves from any pre-defined self-identity. We need to be ready to hear the sound beneath the sounds we are accustomed to. Torah is not merely a cute and endearing document filled with rituals, to satisfy nostalgia or tradition. Torah demands that we open ourselves up with our whole being and declare, “We shall do and we shall listen!”

Ten Commandments will be read at services Sunday at 11 a.m. Feel free to join our services.

Happy Shavuot 

Rabbi Tzvi Dechter is the director of Chabad of North Broward Beaches, located in the Venetian Isle Shopping Center at 2025 E. Sample Rd. in Lighthouse Point. For all upcoming events, please visit www.JewishLHP.com.

A portion of text written By Tzvi Freeman for Chabad.org in memory of the tragic events at the Chabad in Poway. Submitted by Rabbi Tzvi Dechter

If you’re a Jew in America today, there’s a good chance you’re concerned. First, the largest hate-driven massacre of Jews in American history occurred in Pittsburgh. Then, precisely six months later, with an almost identical fingerprint of hatred, was a deadly attack on a synagogue in Poway, California.

Whose problem is this?

The Jewish people are no weaker for these attacks. Synagogues are not about to empty out because of a handful of disturbed, poisoned minds and much to the contrary. As for those whose lives were taken, all very special Jews, all missed terribly: Don’t call them victims. There’s an honored title in Jewish tradition for any Jew who lost his or her life simply for being a Jew: a Kadosh, a holy Jew. Jews don’t die as victims; we die with dignity. That is why we are still alive.

My contention is that this is not a Jewish problem. It’s the world’s problem. Both these attacks, along with many other violent crimes of hatred in recent years are symptoms of a malicious disease spreading unabated in America, in Europe, and in the world at large. But that’s a problem that we, as Jews, are going to have to assist in healing, for our own best interest, as well as for the interest of this country and for the entire world.

America is suffering. According to FBI figures, hate crimes rose 17 percent last year, with similar increases over the previous two years — all this while other forms of violent crime continue to decrease. Something’s wrong.

Jews are an obvious target. Like the canary in the coal mine, we tend to get hit the hardest. And, yes, these are acts of rabid Anti-Semitism. But, if we want to solve anything, we need to take a broader perspective. Muslims, Christians and others have been under siege as well. Just a few days before the Poway shooting, a young war veteran plowed into a crowd crossing the street in Sunnyvale, CA. He told police he thought they were Muslims. Is there a medicine for this plague?

In the 60s, 70s and 80s, violence was increasingly on the rampage in America in a way not seen since the days of the Wild West. Ideas for quick fixes and long-term solutions abounded. The Rebbe’s prescription, unique and counterintuitive, was this: Fix the education system. How? Introduce a moment of silence every day into the school curriculum and take it seriously.

Why do I think that’s a good fit for today’s plague of hate-driven violence?

Think about it: America is divided over gun law restrictions, yet there is one point that enjoys universal consensus: Gun restrictions alone are not enough because the problem is not the gun. The problem is the mind of the person that holds the gun.

What has the American school done for the mind of that criminal?

We taught him how human beings first appeared on the planet. Did we teach him to be a human being [or] to respect another human being?

We taught him to use his mind to solve problems with numbers. Did we teach him to apply his mind — rather than his fists to solve problems with people?

We taught him anatomy. Did we teach him that a human life is more than the sum of blood, guts and bones? Or did we, perhaps, inadvertently, teach him that the notion of a human soul has no place in the educated mind?

We taught him about laws and prisons. Did we teach him that even if you’re so smart that you don’t get caught, you’re still wrong? Did we give him a conscience?

Did we ever demonstrate to him that these are the things that really matter in life — more than math, more than science, even more than the niftiest technology? Did we ever give him a chance to stop and think about himself, about his life, about his family, about everything that bothers him in life? Is there a space and time for thinking about life in his school?

That’s all that a moment of silence in school is about. And, yes, it works wonders. Ask those who work in schools where it’s been implemented.

They will tell you that a moment of silence means that a child will go home and ask [parents] what he should think about. It means that a child will share with his teacher the troubles he’s going through. It means the school becomes a place not just for the child’s mind, but for his heart and his soul.

Jews have to adapt to the times. The knee-jerk reaction, reinforced through thousands of years of history, has been to huddle down and strengthen the internal steel grid when under attack. But America in 2019 is not Shushan, not Rome, not medieval Spain, not Poland.

It’s that attitude that prompted some Jews to believe that if Judaism were to be safe in America, G d had to be kicked out of public school. They failed to realize that, in the times we live in, the opposite is true. A moral society demands a notion of an objective, supreme judge, an “eye that sees and an ear that hears”—even if you don’t get caught by the police or the media. When that notion is lost, so is America’s soul, and that’s when the madness begins.

A moment of silence doesn’t impose prayer or belief in a Creator on anyone. But it opens the child’s mind to search for meaning, and, hopefully, for G d’s presence in the world. And there’s a good chance the child will talk to parents and grandparents, and discover that they once had faith in their lives.

True, Anti-Semitism never died, even in America, but here we have a voice, a well-respected voice, and, therefore, a responsibility to our host country. Isn’t this why we were given a Torah? Isn’t this the core mission of our people here in this world — to be a light to the nations, who will finally come to realize that the world has a Creator who cares about how we treat His world?

We can use our voices to heal America. Let America’s schools nurture the humanness of America’s children. Let children know the meaning of silence, just enough silence that they can hear their own hearts pounding inside. Let America have a soul again.

This Saturday, join us in solidarity with the call of the Chabbad emissary, R Yisroel Goldstein of Poway; Jewish communities are filling the synagogues with pride, strengh and joy!

Rabbi Tzvi Dechter is the director of Chabad of North Broward Beaches, located in the Venetian Isle Shopping Center at 2025 E. Sample Rd. in Lighthouse Point. For all upcoming events, please visit www.JewishLHP.com.

The three most important ingredients at the seder table [for Passover] are the wine, matzah and maror (bitter herbs) for these three items capture the three foundational ideas that can allow us to set ourselves free.

A) The first step is wine. Wine possesses deep potency.

“When wine enters, secrets come out,” says the Talmud. 

Wine represents the “secrets” in us — for wine itself is a “secret:” It is initially hidden and concealed within the grape, and it takes much labor to extract it from the source; the grapes have to be crushed and the wine to ferment. Wine, an intoxicating beverage, represents the deeply concealed powerful forces lingering within the human psyche.

The first step in setting yourself free is realizing how much more there is to you than what meets the eye. You must recognize your potential — what you were really meant to be, what you are capable of becoming — for you to break out of the chains.

B) This comes together with step two — maror, which represents the bitterness caused by slavery. In order to set yourself free, you have to be able to stare the pain you endured in the face. Repressing pain and making believe it does not exist, only buries it deeper into our psyche. On the night of our freedom, we have to return to the “maror.” We must gaze into our pain, feel it, sense it, grieve for our hurt and, then, as we are staring into the pain, we will find the inner, secret spark of hope and light buried within it.

If we avoid the pain, we can’t discover its inner light. Only when we gaze at it, can we extract the ember hidden within the ashes.

C) Then we have the critical step of matzah. We eat the matzah, says the Haggadah, because the Jews did not have time to wait until the dough had risen; they rushed out of Egypt. I want to ask you … They waited for 210 years… They could not wait another few hours? What was the rush? And even if they were in a rush, why is that such a central theme in the narrative that for thousands of years we are eating only matzah and avoiding all leavened bread? What happened to the virtue of patience?

Answer: The greatest enemy to setting yourself free is delaying things: tough decisions and bold moves. The message of matzah is when it comes to setting yourself free, you have no time to wait even an extra 18 minutes. Do it now! Make that call now. Send that e-mail now. Make that move now. Set up that meeting now. Make that decision now. Start the new behavior now. Confront the situation now. Start doing it now. If it is worth doing, then do it now. Because, as my Rebbe would say, “We want Moshiach NOW.” We want redemption now.

Community Passover Seder — R.S.V.P. at www.JewishLHP.com.

Rabbi Tzvi Dechter is the director of Chabad of North Broward Beaches, located in the Venetian Isle Shopping Center at 2025 E. Sample Rd. in Lighthouse Point. For all upcoming events, please visit www.JewishLHP.com.

In the Purim story, read on Purim in the Book of Esther, the Persian Prime Minister, Haman, persuades the Persian king Achashverosh, to consent to a genocidal plan to annihilate the entire Jewish people. Haman offered the king a huge sum of money.

Reish Lakish said: It is revealed and known in advance to G-d that in the future Haman was going to weigh out shekels against the Jewish people; therefore, He arranged that the Jewish people’s shekels preceded Haman’s shekels.

What does this mean?

This Shabbos, Jews the world over read, in addition to the weekly Torah portion, an extra Torah, the “portion of the coins.” This section of the Torah records the mitzvah incumbent upon the people of Israel, to make a yearly contribution of a half shekel to cover the cost of all communal Temple offerings.

This mitzvah given to the Jewish people in the desert applied to all following generations as well. In every generation, every Jew was required to make an annual contribution of half his country’s standard coin, to cover the cost of the communal offering brought in the Holy Temple in Jerusalem.

So Reish Lakish is telling us that since G-d knew that in the future Haman was going to weigh out a hefty number of shekels—15,000,000 shekalim against the Jewish people, He arranged that the Jewish people’s shekels precede Haman’s shekels, to cancel out the power of the money which Haman gave to the Persian monarch.

Although this mitzvah is not applicable today, since we have no Temple, it is still a custom in Jewish communities to read this Torah portion at this time of the year. In the U.S., we contribute a silver 50-cent piece, since the dollar coin is our country’s standard coinage, just as the shekel was during the time of Moses.

This seems quite bizarre, to insist on Jews giving an imperfect gift!

The Torah wants each of us to contribute a whole complete shekel. But if I were instructed to contribute a complete shekel on my own, I could begin to think that I am a complete being in and of myself, since I have contributed a complete coin.

The Torah is attempting to teach us that you and I are really one. For me, the real me, the G-dly me, to contribute a complete shekel, I must contribute just a half shekel, allowing the other half to be contributed by my fellow Jew. When you and I contribute each a half shekel, each of us has, indeed, contributed a complete shekel.

The great Jewish thinker, Maimonides, wrote in the 12th century: “Caring for the health and well-being of the body is one of the ways of serving G d.” And he immediately explains why: “One is unable to think clearly and comprehend truth if he is unwell.”

If your mind is cloudy, you may lack moral clarity to know what’s right. While battling with illness, we may not find the stamina to battle the ills of the world. That’s why we need to look after our bodies. A healthy body is not in itself our life’s purpose; it helps us fulfill our purpose. It is a vehicle that transports us towards goodness, but it is not the destination.

Jewish tradition provides no excuse for being unhealthy. On the contrary, it gives the best reason possible to live healthy: life has meaning and purpose, and each day is precious. Only if life has meaning is it worth taking care of. The risks of high cholesterol, heavy smoking and drug use are a concern only to one who values life. The threat of a shorter lifespan means nothing to someone who sees life as pointless.

We are the healthiest generation in recent history, and our life expectancy is reaching biblical proportions. This means we have more time and energy to fulfill our purpose — to elevate our corner of the world, and tip the scales towards true goodness.

Are you lacking the “motivation” to work out? Have personal trainers, buying exercise class cards, paying for a monthly gym membership and posting motivational quotes on your refrigerator not worked? Are you feeling guilty? Fear not! Perhaps a spiritual approach to working out can get you going. Deeper motivation and insight into the spiritual value of fitness can elevate your experience of working out, which will help you develop a positive relationship with it.

Your body is valuable — and not entirely yours

You were created by a power greater than yourself. Your body is not yours; it is divine “property” entrusted to your care and responsibility. Your body is, therefore, sacred. Thus, working out and keeping your body healthy is not just good for you; it is a critical component in your obligation of protecting and maintaining the treasured gift you were entrusted with: your body. Just as you are charged with protecting and preserving your environment and definitely not harming it, you must also not take your own body for granted. It is your cosmic responsibility to treat your body with respect in every way, which includes getting regular exercise.

Working out helps you to live a meaningful life

When you are healthy, you can concentrate on the things that are important to you. Most significantly, a sound body allows you to focus on your soul, enabling you to fulfill your divine mission in the world and live a meaningful life. Just as the body needs exercise, sleep, proper nutrition, and occasional vitamins or medicine, the soul needs nourishment. This nourishment includes an awareness and connection to a transcendent power, and a unique purpose in life. It’s important that your physical fitness have a spiritual component — an appreciation of the higher purpose of maintaining good health.

Exercise

When exercising think about your body as a sacred entity: You are fine tuning the “vehicle” of your soul’s journey on earth.

Happy New Year and good luck keeping your resolutions.

Special Thanks to my friend and colleague Rabbi Simon Jacobson from Meaningful Life Center — A great source of meditation and information from a Torah perspective.

Rabbi Tzvi Dechter is the director of Chabad of North Broward Beaches, located in the Venetian Isle Shopping Center at 2025 E. Sample Rd. in Lighthouse Point. For all upcoming events, please visit www.JewishLHP.com.

For me, this miracle is most vividly expressed in the following episode.

It was the eighth night of Chanukah in Kiel, Germany, a small town with a Jewish population of 500 (Germany at the time had a Jewish population of 500,000). That year, 1931, the last night Chanukah fell on Friday evening, and Rabbi Akiva Boruch Posner, spiritual leader of the town, was hurrying to light the Menorah before the Shabbat set in.

Directly across the Posner’s home stood the Nazi headquarters in Kiel, displaying the dreaded Nazi Party flag in the cold December night. With the eight lights of the Menorah glowing brightly in her window, Rabbi Posner’s wife, Rachel, snapped a photo of the Menorah right before Shabbat, and captured the Nazi building and flag in the background.

Mrs. Posner wrote a few lines in German on the back of the photo:

Chanukah, 5692 (1931). ‘Judea dies,’ thus says the banner. ‘Judea will live forever,’ thus respond the Chanukah lights.

If you lived at that time in Kiel, or anywhere in Germany, what seemed to be more powerful and everlasting? The menorah or the swastika? One year later, Hitler became Chancellor of Germany and the Nazis held a torch-lit procession through the famous Brandenburg Gate in Berlin to celebrate Hitler’s seizure of power (on Jan. 30, 1933).

That gate became the symbol of the Nazi regime. Dozens of parades, motorcades, celebrations and rallies were held by the Brandenburg Gate. Hundreds of thousands of German would gather at that beautiful site, the symbol of Berlin’s splendor and power, to salute the Fuhrer and his 1000-Year-Reich.

Then came the onset of the Holocaust and the Final Solution — 80 years ago, on Nov. 9, 1938, with Kristallnacht, the “Night of Broken Glass,” when 30,000 Jews were deported to Concentration Camps, hundreds beaten to death, thousands of shuls, Jewish homes, and stores burnt to the ground.

80 years have passed. A few nights ago, I spoke to my colleague, Rabbi Yehudah Teichtel, Chief Rabbi of Berlin. And this is what he shared with me.

A few days ago he went to visit the President of Germany, Frank Walter Steinmeier, to discuss the 80th anniversary since the onset of the Holocaust.

Rabbi Teichtel shared with the German President the words that he heard from the person who sent him to Berlin, the Lubavitcher Rebbe, that in the place where we saw the greatest darkness we must bring in the greatest light.

So the President of Germany said to the Chabad Rabbi of Berlin that he wants Germany to put up this coming Chanukah (which falls out a few weeks after the 80th anniversary) a massive grand Menorah right at the Brandenburg Gate in Berlin, in the exact spot where Hitler stood and gave his fiery speeches on the urgent need to rid the world from the bacteria of the Jewish people, their Torah and their G-d. [The menorah was put up and lit starting Dec. 2].

And then the German President asked Rabbi Teichtel if he himself can have the honor to light the menorah?!

And the good Rabbi said, “Yes, of course. You will be lighting the Shamash, that first candle from which we kindle all the other candles.”

So, this Chanukah 2018, [people could] go to the Brandenburg Gate and observe the President of Germany lighting the Shamash of the Chanukah menorah of Chabad in Berlin in the spot where the greatest enemy of the Jewish people stood just a few decades ago.

So, now, friends come back with me to the photo taken in 1931, in Kiel Germany. A wise Jewish woman, Rebbetzin Rachel Posner, wrote on her photo: Chanukah, 5692 (1931). ‘Judea dies,’ thus says the banner. ‘Judea will live forever,’ thus respond the Chanukah lights.

I ask you: Who was right?!

And by the way, both the menorah lit in Kiel in 1931 and the photo survived World War II, because the Rabbi and his wife fled to Israel in 1934, and their grandson Yehudah Mansbuch inherited both and donated them to Yad V’shem.

Yehudah lives today in the city of Haifa with a large family. And each Chanukah, Yad V’shem delivers to his home for eight days the Menorah used by his grandfather in Germany, on the window sill opposite the Swastika. There, in home, in the eternal Jewish homeland, he lights the menorah with his children. And he shows them each year the photo his grandmother took and her inscription.

So I ask you, who was right?! Who triumphed the swastika or the menorah?

Special thanks to my friend and colleague Rabbi YY Jacobson for putting this story on paper.

Rabbi Tzvi Dechter is the director of Chabad of North Broward Beaches, located in the Venetian Isle Shopping Center at 2025 E. Sample Rd. in Lighthouse Point. For all upcoming events, please visit www.JewishLHP.com.

One of the greatest writers of all times, Leo Tolstoy, wrote:

“What is a Jew? Let us see what kind of peculiar creature the Jew is, which all the rulers and all the nations have separately abused and molested, oppressed and persecuted, trampled and butchered, burned and hanged – and in spite of all this yet alive.

“What is a Jew who has never allowed himself to be led astray by all the earthy possessions which his oppressors and persecutors constantly offered in order that he should change his faith and forsake his own Jewish religion?

“The Jew is that sacred being who has brought down from Heaven the everlasting fire and has illumined with it the entire world. He is the religious source, spring and fountain of which all the rest of the peoples have drawn their beliefs and their religions.

“The Jew is the pioneer of liberty. Even in those olden days, when the people where divided into but two distinct classes, slaves and masters – even so long ago had a law of Moses prohibited the practice of keeping a person in bondage for more than six years.

“This Jew is the pioneer of civilization. Ignorance was condemned in olden Palestine even more than it is today in civilized Europe.

“The Jew is the emblem of civil and religious toleration. ‘Love the stranger and the sojourner.’ Moses commands, ‘Because you have been strangers in the land of Egypt.’ And this was said in those remote and savage times when the principal ambition of the races and nations consisted in crushing and enslaving one another.

“The Jew is the emblem of eternity. He whom neither slaughter or torture of thousands of years could destroy, he whom neither fire nor sword nor inquisition was able to wipe off the face of the Earth.

“He who was the first to produce the oracles of G-d. He who has been for so long the guardian of prophecy, and who transmitted it to the rest of the world – such a Nation cannot be destroyed.

“The Jew is as everlasting as is eternity itself.”

Agents of love and hope

This is what hundreds of generations of Jews believed and lived. It is what they taught their children, it is what every Jewish mother shared with her child through lullabies and conversation. This is what our grandmothers, over thousands of years, taught us:

At Sinai, we were given a torch to illuminate the world with love, goodness, kindness, holiness and give history the dignity of purpose.

At Sinai, we were provided with the strongest argument for peace between people: that we were all created by the same G-d, and we all reflect G-d. Without this belief, is there anything that really unites us all?

At Sinai, we were entrusted with the Torah, a blueprint, a manual to heal the world, to reveal the innate organic oneness in every human being, as well as in all of humanity and the entire universe, and bring the world, step by step, to a state of redemption, to the coming of Moshiach.

At Sinai, we were summoned to pierce the veneer of materialism which eclipses the inner soul of every person and the inner soul of the world. The entire Torah and each mitzvah teaches us how to access our inner soul, our inner G-dliness, and the inner G-dliness of the universe. Our responsibility is to blast this truth to the world, with the way we live, the way we interact with people, the way we treat our children and our neighbors, until the entire world will bespeak the truth that “G-d is One and His name is One.”

At Sinai, we were given the opportunity to experience intimacy with our Creator, with the source of all life. With the study of Torah, we kiss G-d. With the action of a mitzvah, we embrace G-d.

And when Jewish children got this message, they naturally proclaimed:

“How fortunate we are! How Good is our portion; how sweet is our lot; how splendid is our inheritance!”

This article is in Memory of the 11 souls ripped from this world by an act of Anti-Semitism.

May their Memory be an everlasting Lesson to us all That we all need to illuminate this world with love, goodness and kindness!

Rabbi Tzvi Dechter is the director of Chabad of North Broward Beaches, located in the Venetian Isle Shopping Center at 2025 E. Sample Rd. in Lighthouse Point. For all upcoming events, please visit www.JewishLHP.com.

A student at Stanford University asked his professor permission to skip class because of Rosh Hashanah.

“I am sorry,” the professor said. “You must attend this class. Your holiday cannot cancel it.”

“But professor, it is Rosh Hashanah!”

“Sir, do you realize that the Academic calendar of Stanford has been already arranged 10 years ago? A decade ago, we planned out our entire academic year, to ensure maximum achievement and success. Do you really expect me to change that for you now?”

The student went to his fraternity room, came back a few minutes later with a Jewish calendar.

“Sir, look at this calendar. It has been established not 10 years ago, but 2000 years ago, by the great sage Rabbi Hillel, who established the exact date for every Jewish holiday over the next 3000 years!”

The professor remained silent.

Jews often say “Rosh Hashanah is late this year” or “The holidays are early this year.” In fact, the holidays never are early or late; they are always on time, according to the Jewish calendar!

That student in Stanford inspired me. Don’t let the world change your calendar; let your calendar change the world!

The Hebrew word for ‘secular’ – chol — also means ‘sand.’ This tells us how Judaism views secularism. Secularism is not bad. It is just like sand. Sand does not possess the power of stability. It shifts and moves; it is swept by the sea and blown by the passing wind. It lacks roots.

This is what our children lack without religion in their life. They can be wonderful people, but they are deprived of roots. They are on their own, detached from any constitutive commitments to the past, the future, tradition, a set of relationships, a substantive identity, a sense of binding loyalties, a firm foundation of values, ideals, dreams and morals. That individual, the bearer of rights but not responsibilities, free to enter any lifestyle but at home in none, is the human equivalent of chol, “like chaff blown by the wind.”

What is kodesh — holiness? Our connection to the past and our face turned to what is above. Kodesh – holiness — is the antidote to the rootlessness of chol — Secularism. In this world view, Rosh Hashanah is never late. We do not fix and bend our calendar to every passing wind. A person needs roots, a person needs an unshakable core. That is religion.

Kedushah — holiness means connection, to the universe beyond the self, to generations past and future, to a community of meaning, and to a transcendental reality that links us, ethically and existentially, to the totality of being. It is a voice which speaks persuasively of the covenant of marriage, the sanctity of the family, the moral challenge of parenthood; it is the Jewish view of community, collective responsibility, and the values of tsedakah and faith. It is the importance of education as the conversation between the generations, and the school as the citadel of civilization. It is the deeply humane Jewish view of the sanctity of life and its implications for medical ethics. It is our responsibility as guardians of the natural environment for the sake of future generations.

Above all, it is the voice teaching us of the dignity of human life, our power to change the world one mitzvah at a time, and the meaningfulness of history as the arena of redemption.

Have a happy and healthy sweet new year!

Rabbi Tzvi Dechter is the director of Chabad of North Broward Beaches, located in the Venetian Isle Shopping Center at 2025 E. Sample Rd. in Lighthouse Point. For all upcoming events, please visit www.JewishLHP.com. See Pg. 7 for information on their Rosh Hashanah services, and more about the holiday on pg. 6.

There was once a new rabbi who came to his first pulpit. And, on the first Shabbat that he was there, he delivered a good sermon. Afterwards, everyone congratulated him. They all loved the sermon.

The next Shabbat, everyone came to shul, ready to hear the rabbi’s words. But he gave the same sermon. I don’t just mean a similar sermon, I mean the same exact sermon, word for word. No one knew what to say, so they went home quietly.

The third week, the rabbi got up to speak, the congregation was perfectly still, and lo and behold, again the same sermon, word for word.

This time they had to do something, so the president and the search committee were designated to go and speak with the rabbi. They made an appointment and came into his office.

“Rabbi, it is so wonderful to have you here and we want you to feel very comfortable, but there is just one thing that is causing some concern. The first week you were here, you gave a very good sermon, and the second week, you gave the same sermon, and this week again the same exact sermon?!”

The rabbi was unperturbed.

“Well, of course, I gave the same sermon; you’re still acting in the same way!”

The first thing that our Patriarchs and Matriarchs understood about communication and education was how wrong this rabbi was, how detached he was from his audience. Abraham and Sarah, Isaac and Rebeccah, Jacob and Rachel, and Leah, knew that sermons, speeches and lectures will never do the trick. It’s all about the HEART.

Years ago, I came across a one-liner that had a profound impact on me personally: “Every rabbi has only one sermon — the way he lives his life.” It’s all too true. We can preach from today until tomorrow, but if we don’t “walk the talk” and live the game we purport to play, we will leave our audiences unmoved, cold and apathetic. The most eloquent orators will fail to make an impression if their listeners know that their message is hollow and isn’t backed up by genuine personal commitment.

As parents, we face the same challenge, we can have the best speeches in our minds, but, if we don’t walk the walk, than our most important audience will not grow. Our most important audience is our children and they demand HEART! When children see the way we parents behave, that inspires them to follow us.

So enough of the advice giving and the preaching; now, let us begin by watching our behavior and leading by example. Now, go inspire a generation.

Rabbi Tzvi Dechter is the director of Chabad of North Broward Beaches, located in the Venetian Isle Shopping Center at 2025 E. Sample Rd. in Lighthouse Point. For all upcoming events, please visit www.JewishLHP.com.