Yeruchem Eilfort-Rabbi

As we all know, it is tremendously important for us to study Torah as the unfiltered word of G-d. If there is something that we do not understand within the Torah, it is our intellect that is lacking, not the Giver of the Torah’s. At the same time, however, it is essential that we use our heads in studying and analyzing the Torah. G-d does not want us to be robotic in our service of Him. Instead He wants us to serve Him with our entire being, which of course includes our intellect. This transitionary book written with the human perspective demonstrates to us how this approach is meant to look. [Rabbi Yeruchem Eilfort]

There is no doubt that sometimes the best approach is a ‘bend but do not break’ attitude. There are also times, however, when we must remain rigidly opposed and refuse to compromise our morals. Sometimes, as Jews, we must proactively reject the evil that we see. Often this will be an unpopular position. Nonetheless, we must rigidly and stubbornly reject evil, even popular evil. [Rabbi Yeruchem Eilfort]

This week when thinking about these catastrophes I couldn’t help but think about the triumph of one particular segment of the Jewish people; Jewish women. The major failures that come to mind include the story of the Golden Calf, the Spies, the Rebellion of Korach and his cohorts, and consorting with the Midianites. The lack of participation by the Jewish women is in stark contrast to their Jewish brethren. [Rabbi Yeruchem Eilfort]

We are taught that there are three categories of commandments; Judgments, Testimonials, and Decrees. Judgments are the commandments that we understand on our own that they need to be done. For instance, we realize the importance of having fair weights and measures, or of making sure our property doesn’t damage another, or that we should return lost objects. [Rabbi Yeruchem Eilfort]

Korach can be considered the antithesis of Moses, although ironically they both hailed from the Tribe of Levi, and were therefore cousins. If Moses was the paradigm of humility, Korach represents conceit. If Moses was the epitome of selflessness, Korach stood for selfishness. Yet, as is often the case with charlatans, Korach accused Moses of precisely the sins of which he himself was guilty. [Rabbi Yeruchem Eilfort]

The spies realized that once they entered the Promised Land they would have to work the earth and earn a living. They would not have the same amount of time or energy to serve G-d in the way that they had become accustomed.  They therefore came up with a plan. ‘Let’s convince the people to stay in the desert, in the cradle of G-d, rather than enter a land that would demand hard work.’ There was one problem with this approach; it was not what G-d wanted! [Rabbi Yeruchem Eilfort]

The Menorah has become one of the foremost symbols of the Jewish people and for good reason. Let us explore some of these reasons together. [Word of Torah by Rabbi Yeruchem Eilfort]

This Friday and Saturday we celebrate the awesome Holiday of Shavuot. Shavuot means ‘Weeks,’ and it also means ‘Oaths.’ Shavuot is also called Z’man Matan Toratainu, which means ‘The Time of the Giving of Our Torah.’ Additionally it is called Chag HaBikurim, ‘The Festival of the First Fruit,’ as the holiday marks the beginning of the season when the First Fruit Offerings would be brought to the Holy Temple in Jerusalem. [Rabbi Yeruchem Eilfort]

A desert is also known as a wilderness. A wild place. A place where the rules of polite society are not followed. The desert is an extraordinarily harsh environment where it gets extremely cold and extremely hot. The sand of the desert is not conducive to agriculture, in fact, there are next to no nutrients in the sand, as opposed to the soil in other areas. Wild animals run amok and endanger the lives of human beings, who are not suited for desert life. Yet it was precisely to the desert that G-d lead His people and had them dwell for 40 years. Why? [Rabbi Yeruchem Eilfort]

This week we are again treated to a double portion, Behar-Bechukotai, which translate as “On the Mountain (Sinai),” and, “In My Statutes”. The first portion goes into great detail concerning the Mitzvot of Shmittah / the Sabbatical year and Yovel / the Jubilee year. Every seven years the fields in Israel must lie fallow. Farmers are ‘freed’ from working the land and even the beasts of burden are allowed to rest. The land itself rests and its nutrients are allowed to be naturally replenished. [Rabbi Yeruchem Eilfort]

Q: Why do we need to use a Siddur (prayer book) to pray? Why can’t I simply share with G-d my personal feelings, wants, and needs? Why would someone think that the men who wrote the prayer book a couple of thousand years ago would have a better approach for me to reach G-d than I would myself? [Ask the Rabbi column by Rabbi Yeruchem Eilfort]

The beginning of this week’s portion deals with many of the laws directed to the Priestly class, known in Hebrew as Kohanim. The verbiage in the first passage is unique, which means it has profound lessons for all of us. The passage says multiple times to transmit information through ‘saying’ it to others. This, in and of itself, is not so unusual, but the words used Emor and Vi’Amarta, typifies a specific type of articulation. [Rabbi Yeruchem Eilfort]