Friday, November 3, 2017

Avos U'bonim

Image result for avos ubanim

IY"H This Motzoai Shabbos Parshas VeYeira - 7:30 - 8:30 PM the new series of   Avos U'Bonim  for this year will be starting for all boys Grade 1 and up - at the Tzemach Tzedek Shul.

This year a very beautiful program of teaching the 39 Melochos of Shabbos will be incorporated into the  Avos U'Bonim program!

Don't  stay outside !             Come in and participate !

*************  PRIZES    *********  REFRESHMENTS ********* RAFFLES ******** AMAZING LEARNING PROGRAM ******************

All boys must be accompanied by either a parent or older brother - with whom he will be responsible to learn  or to be kept constructively busy- not to disturb other children learning!!

If anyone wants to sponsor an evening of this very special learning in honor of a birthday, yahrzeit, anniversary etc --- please contact Rabbi Yisroel Shusterman - 917 282 3505 or email

Parshas Vayera Schedule for Tzemach Tzedek

Parsha Perspective

By Rabbi Yisroel Shusterman

This week’s Parsha Perspective is dedicated in memory of Elka bas Zisel OBM


Dedicated in memory of Leah bas Rochel OBM

In our Torah portion this week Vayeira (Bereishis [Genesis] 18:1-22:24) it says: And G-d said: "...Abraham shall be a great people... Because I know him, that he will command his children and his household after him that they shall keep the way of G-d, to do Tzedoka and justice" (Genesis 18:17-19)

Jews don't believe in charity.

Instead of charity, the Jew givestzedakah, which means "righteousness" and "justice." When the Jew contributes his money, time and resources to the needy, he is not being benevolent, generous or "charitable." He is doing what is right and just.

The story is told of a wealthy chassid who once received a letter from his rebbe, Rabbi Abraham Yehoshua Heshel of Apt, requesting him to give 200 rubles to save a fellow chassid from financial ruin. The wealthy chassid regularly contributed to his rebbe's charitable activities, but this particular letter arrived at a financially inconvenient time and contained a request for an exceptionally large sum; after some deliberation, the chassid decided not to respond to the Rebbe's request.

Shortly thereafter, the chassid's fortunes began to fall. One business venture failed badly, and then another; before long he had lost everything.

"Rebbe," he cried, when he had gained admittance to Rabbi Abraham Yehoshua's room, "I know why this has happened to me. But was my sin so terrible to deserve so severe a punishment? And is it right to punish without warning? If you would have told me how important it was to give those 200 rubles, I would have carried out your instructions to the letter!"

"But you haven't been punished in any way," replied the Rebbe.

"What do you mean? All my wealth has been taken from me!"

"Nothing that was yours was taken from you," said the Rebbe. "You see, when my soul came down to earth, a certain amount of material resources were allotted to me for use in my work. However, my days and nights are taken up with prayer, the study and teaching of Torah, and counseling those who come to me for guidance; leaving no time for the task of managing all that money. So these resources were placed in the trust of a number of "bankers" -- people who would recognize their duty to support my work. When you failed to carry out your role, my account with you was transferred to another banker."

The Jew believes that material wealth is not a crime, but a blessing from G-d. One who has so been blessed should regard himself as G-d's "banker" -- one who is privileged to have been entrusted by the Creator with the role of dispensing the resources of His creation to others.

G-d could have allotted equal portions of His world to all its inhabitants. But then the world would have been nothing more than a showpiece of G-d's creative powers, predictable as a computer game and static as a museum display. G-d wanted a dynamic world -- a world in which man, too, is a creator and provider. A world in which the controls have, to a certain extent, been handed over to beings who have the power to choose between fulfilling or reneging on their role.

Thus Jewish law requires every individual to give tzedakah, even one who is himself sustained by the tzedakah of others. If the purpose of tzedakah were merely to rectify the unequal distribution of wealth between rich and poor, this law would make no sense.Tzedakah, however, is much more than that: it is the opportunity granted to every person to become a "partner with G-d in creation."

Giving tzedakah is, above all, a humbling experience. Before us stands a human being less fortunate than ourselves. We know that G-d could have just as easily provided him with everything he requires, instead of sending him to us for his needs. Here is a person who is suffering poverty in order to provide us with the opportunity to do a G-dly deed!

By the same token, if divine individual providence places us on the receiving end of a charitable act, we need not be demoralized by the experience. For we know that G-d could have just as easily provided us with all that we need Himself, and that our need for human aid is merely in order to grant another person the ability to do a G-dly deed. Our "benefactor" is giving us money or some other resource; we are giving him something far greater - the opportunity to become a partner with G-d in creation.

In the words of our sages: "More than the rich man does for the pauper, the pauper does for the rich man."

(From - Rabbi  Yanki Tauber)

If you would like to dedicate the weekly Parsha Perspective in honor or memory of a person or occasion,please contact Rabbi Shusterman at