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Is Hope An Illusion?

Thu, 23 Jul 2026 6:35:00 PM

Reading the story and the liturgy of Tisha B’Av, a word that kept popping up is “Hope.” There is the passage in Jeremiah with the voice of Rachel crying for her children going in to exile and G-d says to her “Refrain your voice from weeping and your eyes from tears… there is hope for your future and your children will return to their borders.” This word is evoked repeatedly in our liturgy and our teachings.

Is hope an illusion? Are the promises of a return and the rebuilding of our people and our land just there to help us get through challenges? Were the prophets just stringing us along so that we can stand up again after being knocked down by yet another persecutorial enemy? Are the sages of the Talmud in on the conspiracy when they speak of a future Redemption? Did the Rambam, Rashi, the Arizal, the Baal Shemtov and all the others who speak of hope for the future, just come along for the ride in hoodwinking our people into believing in a Mashiach who will never come?

Years ago, I met an older man in Shreveport along with two friends and he told us about his encounter with the Rebbe. He shared how much he admired the Rebbe for what he did for the Jewish people. Then he concluded, “I just don’t understand why he insists on the ridiculous notion of Mashiach’s coming. Even the Rambam and the sages just used Mashiach as a way of offering hope to Jewish people during challenging times.” 19-year-old me was bursting with incredulity. How could an intelligent man accuse the Rambam of being a charlatan?

53-year-old me still insists that hope is not an illusion. I believe with complete certainty that words of the Rebbe and all those who preceded him, all the way back to the prophets and Moses, are an articulation of the promise of Hashem, which is the absolute truth.

Can we prove it? I believe that we can. The greatest proof that hope is real and that our future is G-d’s promise of Redemption, is the fact of Jewish survival. Today we mourned the destruction of our Temples by the Babylonians and the Romans, two mighty empires who dominated the world scene in their day. Where are they now? Where is Pharoah’s Egypt? Where is the Greek empire of Antiochus? Where is the Persian empire of Achashverosh? Where are the mighty crusaders? Where is the caliphate? Where is the Spanish kingdom of Ferdinand and Isabella? Where is the third Reich? Where is the Soviet Union?

But we, the Jewish people are alive and thriving. Am Yisrael Chai. We are a sliver of the world’s population. We always have been. And yet, here we are. In fact, humanity is quite obsessed with us, despite our diminutive proportions. We have survived every effort to eradicate us. We have survived one attempted genocide after the next. We believe with complete faith in the coming of Mashiach. Though he has tarried, nevertheless, we wait every day for him to come and fulfill the hope of Hashem’s promise. May this take place speedily. Amen

Shabbat Shalom
Rabbi Mendel Rivkin

Building the Temple in 2026

Fri, 17 Jul 2026 1:12:00 PM

According to our Jewish calendar, the Temple is top on our mind this week. Our Holy Temple was built by King Solomon, destroyed by Nebuchadnezzar; rebuilt by Ezra, and destroyed by Titus nearly 2,000 years ago. Who is meant to build the Third Temple? How can we build it when there is another entity that presently occupies that sacred space?

There are those who argue that we must drive the narrative. We must do whatever we can to facilitate the physical construction of the Third Temple. Most of our great Rabbinic authorities disagree with that approach. While they discuss whether the Temple will be built by humans under the auspices of Mashiach (the opinion of Maimonides), or whether it will descend miraculously from heaven (the opinion of Rashi and others), both sides maintain that we cannot begin that construction process before its time. But, why not? Why shouldn’t we do what we can? Are we just meant to be passive observers of our own destiny?

Let us take a step back and understand what the Temple is, and this may offer some insight into the above dilemma. The Beit Hamikdash (Holy Temple) was a physical place that served as a spiritual inspiration for the Jewish people and all of humanity who sought to take advantage of that spirituality. It was a space where G-dliness was openly revealed in various ways. One came to “see, and be seen by G-d.” Of course, there were physical parameters to the building that are very detailed. There were protocols for conduct in and around the building that are very detailed. But underlying this “Temple of Matter” is the “Temple of Spirit.” It is the connection point between G-d and humanity. This “Temple of Spirit” was maintained and sustained by the proper behavior of the Jewish people. With the decline of their behavior, the “Temple of Spirit,” and by extension, the “Temple of Matter” became vulnerable to attack from outside forces.

So, while the Babylonians and the Romans may have destroyed the first and second “Temples of Matter,” we Jews were responsible for the destruction of the “Temple of Spirit.”

This, my friends, is the secret to our role in its rebuilding. We must rebuild the “Temple of Spirit” and then the “Temple of Matter” will be brought back as well. Every Mitzvah is a brick in the temple. Every time we study about the Temple, we are engaged in the construction of the Temple. As we make our world more worthy of hosting the “Temple of Spirit,” we bring ourselves closer to the day when our “Temple of Matter” will once again grace the top of that beautiful mountain in Jerusalem.

As for the current occupant, Mashiach will be such a persuasive spiritual leader that those involved will voluntarily make way for the proper occupant of that sacred space without a drop of blood needing to be shed.

May we witness this wonderful phenomenon speedily!

Shabbat Shalom
Rabbi Mendel Rivkin

Holy Imperfection: The Redeeming Quality of our Pathetic State

Fri, 10 Jul 2026 1:35:00 PM

Many people ask, how is it that there are folks who deliberately lead lives that go against the Torah and yet seemingly enjoy a healthy and happy life. Rabbi Shneur Zalman, in his treatise on Teshuva in Tanya, frames the questions more specifically. In the Torah there are transgressions for which there are court administered consequences. Then there are those acts for which the Torah prescribes Karet – excision of the soul. What is Karet? The sages explain that the person’s life force flowing from the soul diminishes to an imperceptible trickle, and they must therefore die at an earlier age (50-60). That soul then experiences the tormented afterlife of being excised from heaven. Yet, the Alter Rebbe asks, we find that there are people who have violated those transgressions and live long lives, far beyond the prescribed age.

He explains that the description we offered applied only until the destruction of the Temple, when the world was more spiritually sensitive and people’s connection with their soul’s G-dly energy was direct. Therefore, once the life force stopped flowing from the soul, it was impossible to continue living. However, with the decline of the world’s spiritual state, the energy of the soul does not directly vivify a person. Rather, the soul’s energy is rerouted in an indirect manner, and the person is not as dependent on the soul’s energy for survival. That “slow drip” indirect flow of a person’s life force can carry on long after the excision of the soul was decreed. The imperceptible trickle of Divine life force is sufficient to keep a person alive for longer.

So, our state of existence is so pathetic and so removed from spiritual sensitivity that even “death” doesn’t care to claim us.

Now for the silver lining.

Rabbi Yisrael Salanter was walking home from the Synagogue late one night and saw a light burning in the tailor’s home. He peeked in and saw the tailor at his bench mending clothing. Upon inquiring from tailor why he was working so late, the tailor replied, “Rabbi, as long as the candle burns, one can still mend.” The Rabbi said that this was a deep message about life. As long as the candle (of G-d - the soul) is burning (the person is alive), one can still mend. If we are still alive, we can do Teshuvah and mend our flaws.

So the extra years of “slow drip” life that we have these days, despite the sins we have committed, afford us an opportunity to mend our ways and become people worthy of a reinstated connection with Hashem. In fact, through Teshuva, our connection with Hashem is not only reinstated, but it returns in a more powerful manner than before the sin.

This indeed is a redeemable quality, one that leads us to the ultimate redemption speedily!

Shabbat Shalom
Rabbi Mendel Rivkin

One Nation, Under G-d, With Liberty and Justice for All

Fri, 3 Jul 2026 11:33:00 AM

This weekend we mark 250 years of the United States of America. While there is plenty to kvetch about, there is also plenty to kvell about. Many of the founding principles took a long time to come to fruition for all, and some are still a “work in progress,” for which hard work is required to achieve progress. All in all, the 250-year experiment has been good for the Jews. True there is an ever-present proportion of American population that believes in antisemitic sentiments or engages in antisemitic activity, which has become more prevalent recently. Still, we are still way better off than our ancestors who lived under the Nazis, the Soviets, the blood libels and pogroms of Europe, the Inquisition, the Moslem Caliphate, the Crusaders, the Romans, The Greeks, the Persians, the Babylonians, and the Egyptians, just to name a few. We are also better off in the USA than Jews living in most, if not all the gentile world in 2026. So, we have what to be grateful for!

Let us take a step back and consider why America has been such a good place for the Jews in exile. Ideals such as freedom of religion, opportunity, liberty, equality, and other freedoms granted to us by the Constitution, have shaped an environment in which we could thrive.

At the core of it all is the fact that the USA was founded on a belief that these freedoms and rights are endowed to us by our Creator, as referenced in the Declaration of Independence. To quote the pledge of allegiance, “One Nation, Under G-d, With Liberty and Justice for All.” I believe that the only way to ensure liberty and justice for all is to acknowledge that we are one nation under G-d. The idea that EVERY human being is created in the Divine Image and therefore deserves human dignity and equality in the eyes of the law, is the most compelling engine fueling the right of liberty and justice for ALL.

G-d declared to Abraham (Genesis 12:3), “I will bless those that bless you.” Historically, the nations that hosted the Jewish people throughout our diaspora, did well until they started persecuting their Jewish subjects. Let us hope that as America continues to figure itself out and works through the issues facing American society, it remembers this important ideal.

As a Jew, my most fervent wish is for Mashiach to come immediately. Until the fulfillment of that hope, I am grateful that we have a country that offers us these freedoms and opportunities. May G-d bless America on its 250^th anniversary to continue functioning as a “Malchus shel chessed” government of kindness and compassion, to serve as a model to rest of the world of what it means to be “One Nation, Under G-d, With Liberty and Justice for All.” To quote G-d Bless America, composed by Jewish songwriter Irving Berlin, “stand beside her and guide her through the night with a light from Above.”

Shabbat Shalom
Rabbi Mendel Rivkin

Snakebitten or Blessed?

Fri, 26 Jun 2026 2:16:00 PM

We are familiar with the “snake on a pole” symbol that is used for medical services. The Greek origins of this symbol can be traced back to a narrative in this week’s Torah portion. The people of Israel complained once again. A plague of fiery serpents was inflicted upon them. The people repent and Moses prays for salvation. G-d instructed Moses to fashion a copper serpent and place it high upon a staff. Any snakebitten individual who gazed upon the copper snake on the staff was healed.

The Talmud asks, “Does a copper snake bring life or death? Rather, the purpose of the snake on the staff was to turn the eyes and hearts of the people to their “Father in Heaven,” the true source of life and death.

There are many ways to get the people to turn their eyes and hearts to their Father in Heaven. There must be a deeper layer of meaning to the choice of a snake on a staff, beyond just the symbolism of healing a snakebite.

The Rebbe offers the following insight. The snake in the Garden of Eden was the first incarnation of the Yetzer Hara, the evil inclination. Jewish mysticism explains that evil as a force in the world is simply an agent of Hashem to provide a context and background for free will. As such, it is truly a force for good in the big picture. Furthermore, even when we fail and listen to the Yetzer Hara, thereby giving in to our base and less noble aspects of self, the darkness of that moment can be a powerful force to propel us back to the light. In Chasidic terminology this is called “a descent for the purpose of an ascent.”

The message of the snake on the staff is to recall that our snake, our base inclinations for self-gratification, is rooted in a high place. A place so high, that it can bring us much higher than can a simple, straight-forward journey. If we recognize that the snake is on a staff, that turns our eyes and hearts to our Father in Heaven.

Now snakes can bite and darkness is not a good state in which to be. So, we do not deliberately seek out these experiences. However, when we fall and encounter the darkness, we must remember that the light that comes out of that darkness is a very powerful one and work our way forward towards it. When we come of it and reach the light, we learn to appreciate not only the destination, but also the perilous journey that got us there.

Shabbat Shalom
Rabbi Mendel Rivkin

Klal Yisrael or Reb Yisrael

Thu, 18 Jun 2026 6:03:00 PM

Often, leaders specialize in a particular area of leadership. Some are great organizers. Others are visionaries. Some leaders are great motivators. Others lead by example. There is a form of leadership that focuses on the big picture, addressing global issues. There is the leader that relates to the individual. Some are political or civic leaders. Others are religious leaders. Some are thought leaders. Others are focused on character.

There are many leaders that can integrate multiple forms of leadership that span wide areas of life. However, it is rare for a person to excel in every area of leadership. Perhaps the greatest challenge is the tension between attention to global issues and a focus on the individual. Yet, this is what personifies a consummate Jewish leader. Moses, Joshua, King David, and true Jewish leaders throughout the generations, all were able to successfully straddle both sides of the equation.

Today is a day that we reflect on the Rebbe’s leadership. What many have observed, and I too have been privileged to witness, is the Rebbe’s capacity to excel in all those aforementioned areas of leadership and yet be able to hyper-focus on the individual at the same time. We know that the Rebbe oversaw a network of institutions that had global reach. We know that the Rebbe was involved in geopolitics, especially as it related to Israel. We know that the Rebbe taught for hours, with revolutionary innovations in the intersection of Torah and life. At the same time, the Rebbe corresponded with thousands of people. He also spent countless hours meeting with individuals. Each person that met the Rebbe commented on how during their time with the Rebbe they felt that were the only thing he was focused on.

At the bottom of this email there is an interview with a person whose father passed away when he was seven years old. He shares how the Rebbe cared for him like a surrogate father. I was witness to that story. From fall of 1989 until the Rebbe’s illness in the winter of 1992, I saw the Rebbe’s constant attention to this boy and his brothers. There are countless people who felt that personal love and connection. As Rabbi Israel Meir Lau, former Chief Rabbi of Israel, put it, “the Rebbe cared for both Klal Yisrael (the Jewish people as a whole) as well as Reb Yisrael (the individual Jew).”

May we be inspired by the Rebbe’s example of caring and love for all. May we merit to be a small part of bringing the Rebbe’s vision of a world of Redemption to a state of reality with the coming of Mashiach speedily.

Shabbat Shalom
Rabbi Mendel Rivkin

Are You A Scout Or A Spy?

Fri, 12 Jun 2026 1:26:00 PM

We are familiar with the story of the spies (meraglim in Hebrew) in this week’s Parsha. What you may not have picked up on is that the term “spies” is not actually referenced in this Parsha. Moshe tasks them with scouting, which is a different Hebrew term.

Without getting linguistically technical, let’s just say that, colloquially, the difference between scouting and spying is as follows. Scouts are tasked with gathering data, not necessarily in a subversive manner, and reporting on the data that they gather. They are rarely tasked with carrying out any tactical missions beyond intelligence gathering, and certainly not asked to draw any conclusions. Spies, on the other hand, act subversively, and they are tasked with not just gathering data, but occasionally also specific tactical missions, and their opinion on the strategy and success of the mission is often sought.

We find Moshe praying that G-d spare Joshua from the “plot” of the spies. Caleb too prayed at the tomb of the Patriarchs in Hebron that he would not be persuaded to be part of his colleagues’ “plot.” What was this plot? Why would “good men” scheme against Moshe and Hashem?

Moshe was looking for scouts, but they wanted to be spies. Moshe realized that they were not aligned with the mission with which he tasked them. This gave Moshe an inkling that the venture was not going to turn out positively.

The result was that they returned with more than the data for which he asked. They offered opinions on the strategy and success of the mission. In fact, they ended up trying to sabotage the mission, which already had the assurance of success by Hashem. This was how a group of “good men” went off the rails with such disastrous results.

This difference between scouts and spies has a ramification for us in our life’s mission. We have been tasked with achieving certain things in the world, via the agency of Torah and Mitzvot. We are also tasked with data gathering to determine the best way to be successful. What nobody asked of us, is to decide whether the mission can be successful. That decision was already made by Hashem. All we have to do is be determined to invest effort and accomplish the mission.

Shabbat Shalom
Rabbi Mendel Rivkin

On the Mt. Rushmore of Lawgivers

Fri, 5 Jun 2026 1:40:00 PM

In the late 1940s a committee overseen by members of Congress selected 23 figures to be depicted high on the walls of the House of Representatives as part of a portrait series featuring historical Lawgivers from ancient times through the 18^th century. Central to the display is Moses, the ultimate lawgiver, conveyor of the Law of G-d to humanity. Among that select group is another Moses, known as Maimonides. He was selected due to his groundbreaking work of codifying Torah and Talmudic law in a systemized fashion. Since much of Western law can be traced back to Talmud/Jewish law, his inclusion was apropos.

While we don’t need confirmation of Maimonides’ place on the “Mount Rushmore” of lawgivers, it is nice to see him recognized for those monumental achievements.

As for how he is viewed in the Jewish tradition, the epitaph on his tombstone says it all, “From Moses to Moses there arose none like Moses.” The Rambam’s role in articulating Torah law, Jewish philosophy, and ethics, places him in the highest echelons of Jewish scholarship. Hardly a discussion of Torah can take place without referencing the teachings of the Rambam. He is reverently referred to as the “Great Eagle” leaning into the metaphor of a mighty eagle who carries its young on its wings. Through his scholarship and leadership, Maimonides has been our eagle for nearly a millennium.

Did you know that there is a monthly class in our community featuring the writings of Maimonides? Taught by my father, Rabbi Zelig Rivkin, the longest serving Rabbi in New Orleans, Breakfast with Maimonides focuses on a different section of the Rambam’s halachic writings on the first Sunday of each month. Join us at Chabad Uptown this Sunday at 9 am over bagels and lox as we mine the wisdom of one of the greatest “lawgivers” in human history. I look forward to seeing you there.

Shabbat Shalom
Rabbi Mendel Rivkin

America: Good for Judaism or Not?

Fri, 29 May 2026 9:32:00 AM

My great-grandfather, R’ Yochanan Gordon, had brothers in the USA in the early 1930s. They sought to bring him from Eastern Europe to give him the chance to raise his family in greater safety. He was terrified of the spiritual ramifications of that decision on his children’s future. After receiving assurances from his Rebbe that his children would merit to be chassidim who study in Chabad Yeshivas in America, he took the plunge. At first, he came alone, and then after working for several years, he was able to bring the rest of his family. Ultimately the Rebbe’s blessing materialized and my grandfather and his siblings were among the early students of the Chabad Yeshiva that opened in 1940.

Why was he so scared? Why was America considered a “treife Medinah” – a “non-Kosher” land? Why were the waters of the New York Harbor (allegedly) filled with pairs of Tefillin that were tossed overboard when the Jews arriving felt that they would not be needed in America?

To some extent the freedoms afforded in the USA created an environment in which highest priority was given to material accomplishment. People worked very hard to achieve some measure of financial stability, and ultimately, success. Shabbos and daily prayers were often the first casualties in the effort to keep a job. Jewish education was relegated to after-school Talmud Torahs so that kids could become real Americans in Public School. Furthermore, when there is no state-sponsored antisemitism, the urgency to cling to traditions didn’t seem as acute.

Contrast this approach with that of the Previous Lubavitcher Rebbe, who upon his arrival in 1940 declared, “America is no different.” Judaism could thrive here as much as in Europe. In fact, the freedoms in America could enable Judaism to thrive even more. He was so enamored with the freedoms and values of the USA, that he wore Shabbos clothes and his fur hat (spodik) on the day that he took the oath of US citizenship.

What did he see in America that was so encouraging? What were the values that had so much potential for religious flourishing, which he embraced?

I have been thinking about this question in preparation for the upcoming course that starts next week, Sinai and Civics – The Jewish Ethics That Shaped America’s Founding. As I thought about it more, I have concluded that the values upon which the United States was founded most closely reflect the values of the Torah. This is true about the US more than any other country in modern times, including the State of Israel.

This does not assume that the values were implemented to the extent necessary right away. Certainly, there was, and there still is, much room for improvement in reaching the ideals and values espoused by the founders, even as they themselves didn’t live up to them in a complete manner.

Were you aware that both Franklin and Jefferson argued for Exodus imagery on the US national seal? The Torah and the Jewish story were ever present in the minds and articulated ideas of the founders and those the preceded them to the New World.

Is America perfect? Of course not. No human-made society can be perfect. It’s not even the best America it can be. Our society is a work in progress. But the relationship between Judaism and the founding values of this country are fascinating. This should make us prouder to be Jewish and to live Jewishly.

I hope you will join us at one of the two options for taking this 4-part course starting next week. Tuesdays at noon at Egenberg Trial Lawyers. Wednesdays at 7 pm at Chabad Uptown. For more info and to register, www.chabadneworleans.com/jli.

Shabbat Shalom
Rabbi Mendel Rivkin

Is Kvetching a Jewish Value?

Thu, 14 May 2026 3:55:00 PM

A favorite Jewish t-shirt slogan reads “Born to Kvetch.” A book was written in 2005 by the same title. Is kvetching really a Jewish value? Like with most things, it depends on context. I would like to use an incident from this week’s Parsha to demonstrate that kvetching about someone else getting more than you is most certainly (to be read “soy-ten-ly”) not a Jewish value.

In the first chapter of Bamidbar (Numbers), G-d instructs Moses to appoint a tribal leader (Nassi) for each of the twelve tribes, to assist with the census and the administration of their tribe. They are then identified by name. The Nassi of the tribe of Gad is Eliasaf ben De’uel.

In chapter two the Torah describes the layout of the Israelite encampment as they traveled through the Sinai Desert. The twelve tribes were divided into four camps of three tribes. Each of the four camps was led by one of the tribes. Here again the names of the twelve tribal leaders are mentioned. However, here the name of the Nassi of Gad is presented as Eliasaf ben Re’uel.

Several commentators address this discrepancy. The 18^th century sage, Chida (Rabbi Chaim Y.D. Azulai) bases his explanation on a teaching in another work, Noam Megadim, addressing the question of why the tribe of Gad merited to have Moses interred in their portion of Eretz Yisrael on the East Bank of the Jordan River.

He explains that when Moshe divided the camps of Israel into four groups of three tribes, he placed the tribe of Gad under the “Flag of Leadership” of the tribe of Dan. Now the tribe of Gad could have had a legitimate cause to kvetch about that placement. Just as Dan was a firstborn to his mother, Bilhah, Gad was a firstborn to his mother, Zilpah. So why should Gad have to play second fiddle to Dan? Yet, the tribe of Gad, under the leadership of their Nassi, Eliasaf, opted to accept their placement without complaint, thereby saving Moshe the trouble of having to defend the decision. For this they merited to have Moshe buried in their portion.

Chida explains, the word Re’uel means beloved of G-d, a reference to Moshe. This is why the name of Eliasaf’s father is changed to Re’uel when describing the encampment. For that was the context in which Gad was acquiescent to Moshe’s leadership. The decision not to kvetch gave them the privilege of proximity to Moshe, the beloved of G-d.

So, the next time your kid kvetches that his sister got a larger slice of cake… tell ‘em that kvetching is not a Jewish value. While we may have been “born to kvetch,” at some point you have to grow up.

Shabbat Shalom
Rabbi Mendel Rivkin

Maybe Hashem Wants Something Different

Thu, 7 May 2026 2:22:00 PM

Earlier this week, my son Eliyahu experienced a biking mishap resulting in a broken wrist. It is tough to see your child in pain and wait with them in the emergency room for some relief. He is not my first kid to get fit with a cast. What made this unique is that he is three weeks away from his Bar Mitzvah. After ascertaining that he was going to be ok, my first thought was, “poor kid, his first opportunity to fulfill the Mitzvah of tefillin will be compromised by the cast on his left arm, which prevents him from properly winding the straps directly on his arm.”

Thinking about it a little more I recalled a story that changed my mindset. Two of the early Chassidic masters, the brothers, Reb Zushe and Reb Elimelech, spent time traveling incognito for a particular mission. During their travels, the “socially conscious” Russian police arrested them in middle of the night for “loitering.” They were thrown into a large cell that held many inmates, mostly drunk Russian peasants. In middle of the room was a chamber pot for the inmates’ use.

In the morning, Reb Zushe began to cry in despair. The presence of the filthy chamber pot in the room precluded them from being allowed to pray. He lamented the fact that it would be the first time in his adult life that he was unable to lay tefillin and pray. Reb Elimelech consoled him saying, “brother, the same G-d that commanded you to lay tefillin and pray each day, commanded you not to pray in the presence of filth. As a servant of G-d you simply have a different mission today.”

Reb Zushe was very inspired by his brother’s words, and he began to dance with joy at his newly discovered opportunity to serve Hashem. As the brothers danced, they were joined by the peasants who welcomed the distraction. Hearing noise emanating from the cell, the guard inquired as to what sparked the celebration. One of the peasants informed him that he wasn’t sure, but it had something to do with that bucket in middle of the room… crazy Jews… Hearing this, the guard tossed the chamber pot out of the room. Upon seeing what the guard did, Reb Elimelech chuckled to his brother and said, “nu brother, let’s go daven.”

Applying this to Eliyahu’s situation, we assumed that Hashem wanted to be served by Eliyahu wearing his tefillin in the “proper” way. It seems that Hashem wanted otherwise. Now, he will have the chance to serve Hashem in an unconventional manner, by winding the straps over his cast. Or maybe, Hashem has a trick up “His sleeve” and when we go for the follow up appointment before the Bar Mitzvah, the cast will be replaced by something removable or will no longer be needed altogether. Either way, Eliyahu will “report for duty” that morning, and whatever orders the Commander-In-Chief has for him that day will be carried out joyfully.

Shabbat Shalom
Rabbi Mendel Rivkin

Count, Recount, and Make Each Day Count

Fri, 1 May 2026 10:42:00 AM

A man of Polish extraction calls his lawyer and says, “I think my wife is planning to kill me.” The lawyer replies, “What gave you that idea.” The man explains, “I caught a glimpse of her shopping list and one of the items was Polish Remover.”

The English language can be quite complicated because of all the homographs (Polish vs. polish), homonyms (rose vs. rose), and homophones (cell vs. sell). This due in large part to the fact that English evolved from multiple languages. Abbot and Costello had a field day with this.

Hebrew (more specifically – the Holy Tongue), on the other hand, has another issue, in which words can have multiple layers of meaning. This can be traced to the concept of root letters. Take for example the word Sefirah. There are many connotations to the word. It is a Kabbalistic concept – one of the Sefirahs (Sefirot) – Divine and human attributes, specifically related to character. It is a period on the Jewish calendar (Sefirat Haomer). It means a numeric count (related to the verb of counting numbers). When we drill down to the root letters (Samech, Fei, and Reish) we can find a relation to Sipur, to relate or recount a story. Finally, we can also draw a connection to Sapir, a luminous shining gem, Saphire.

According to Chassidus, when there are multiple applications of meaning to a word or concept in Torah, there must also be a connection between them. So, let’s explore this further.

We are now in the time of counting the omer (Sefirah). This 49-day period began on the second night of Passover and ends on the day before Shavuot. During these 49 days we count each day in anticipation of receiving the Torah on day 50. Each of these days is also associated with a particular Sefirah (attribute of character) that we are meant to refine in preparation for receiving the Torah. Human character is comprised of seven dimensions. Each of the seven has seven shades, by way of integration with the others, so, 7 x 7 equals 49. As we go through the process of refinement of our 49 shades of character (Sefirah), we count each day and make each day count (Sefirah); we thereby rewrite our own life’s story and recount it anew (Sipur), and our life and character become as shiny and luminous as a Saphire (Sapir).

May we all experience a successful journey of counting, recounting, and making each day count with shining luminescence.

Shabbat Shalom
Rabbi Mendel Rivkin

Access Your Open-Source Treasure

Thu, 23 Apr 2026 3:12:00 PM

One afternoon this week I was doing homework with my son, Levik, who is in first grade. They recently celebrated their Siddur party and have just begun learning Chumash. For more on that - www.chabadneworleans.com/templates/blog/post.asp?aid=1203266&PostID=142079&p=1.

Levik was reading the passage that describes the second day of creation. Each verse was prefaced by the chapter and verse number, “Bereishit, Chapter 1 verse 6.” First, he read it in Hebrew and then he translated it into English. “And G-d said, "Let there be an expanse (sky) in the midst of the water, and let it be a separation between water and water." Then he tells me that his teacher, Morah Nechama Kaufmann, (who taught nearly all my siblings and children and is now starting with my grandchildren) explained that they can use the word “sky” instead of “expanse” so that they understand it better. I watched him diligently read each verse with intense devotion.

As I was listening to him read, I realized that this is the 12^th time that I am doing this homework with one of my children. It got me reflecting on how they start off with Genesis, Chapter 1 and, when they stick with the program, they develop into knowledgeable Jews who can hold their own in a discussion about Jewish law, history, Talmud, mysticism, and philosophy. I thought about my other children at their various stages and their growth in Jewish scholarship. This filled me with much joy and gratitude to Hashem for the blessings He bestowed on Malkie and me and the “nachas” we derive from our family.

The first words of Torah we teach our children is “The Torah that Moshe commanded us, is the heritage of the congregation of Yaakov.” This means that the Torah that Levik and the other children are learning belongs to each and every member of the Jewish people. It is no more mine than it is yours. Your children have as much right to it as mine do. We and our children are in possession of the greatest treasure. Don’t let it stay locked in the vault of unawareness. Access your treasure. Give your children access. We have open-source wealth of the greatest magnitude. You don’t need a password. You don’t need to pay membership fees. You just need to be aware of your heritage as one of Yaakov’s descendants; one of Moshe’s disciples.

Tap into it. Make sure your children benefit from this treasure. Better yet, explore it together with them. It will be the most powerful shared experience you and your child will have together. Start from the “beginning” and work your way through. Don’t let your inheritance go to waste.

Join us for a new course series starting this coming week entitled “For All Humankind” - Your Judaism holds a message the world wants to hear. It’s time to unlock it. For more information: www.chabadneworleans.com/jli.

Shabbat Shalom
Rabbi Mendel Rivkin

Can Non-Jews Go To Heaven?

Fri, 10 Apr 2026 3:06:00 PM

Many years ago, I was invited to give a presentation to a church group in New Orleans about Chanukah. After the presentation, I was asked by the pastor if I would be comfortable taking some questions from the group, which, of course, I was. During the Q& A session, the discussion came up about what Jews believe about “heaven” and the “world-to-come.” The audience was shocked when I told them that Judaism did NOT require one to be Jewish to have a place in what they would refer to as, “the Kingdom of Heaven.” I assume that this was different than what they were taught about their own faith and access to “heaven.”

What are the mechanics of this Jewish tenet? How indeed does a non-Jew gain potential entry to the “Jewish world-to-come?”

The Rambam teaches (based on the Sages of the Talmud) that there are seven universal principles called “the Mitzvot of Bnei Noach” (Noahide Commandments). He concludes that “Any person who accepts upon himself the fulfillment of these seven mitzvot and is precise in their observance is considered one of “the pious among the gentiles” and will merit a share in the world to come.”

What are these principles and how can they be implemented in contemporary 21^st century living? What role must a Jew play in facilitating the fulfillment of these Mitzvot by the rest of humanity? The answer to these questions will be the focus of the upcoming course “For All Humankind” that is being offered by Chabad beginning at the end of April. We will talk about how Abraham introduced monotheism and a set of universal beliefs to humanity and how those principles shape the way we live in modern times. We learn about the importance of importing values to our children. We learn about the kind of world we can build if all of humanity lives by this formula for divine living.

As lagniappe, this course comes with CLE credits for attorneys. The course will be offered at lunchtime downtown at the offices of Egenberg Trial Lawyers (starting Tuesday, April 28) and in the evenings at Chabad uptown (Wednesday, April 29). For more info: www.chabadneworleans.com/JLI.

Chabad Metairie will also be offering the course – www.jewishlouisiana.com/JLI.

This course will be of great value and interest to all, regardless of religious background or knowledge level. All you need is an open mind and a willingness to learn.

I look forward to seeing many of you there!

Shabbat Shalom
Rabbi Mendel Rivkin

When You're In Love...

Fri, 20 Mar 2026 12:15:00 PM

When you’re in love, all kinds of things can happen. One of them is the capacity to minimize the faults of your beloved, even to an extreme. We see evidence of this in our Parsha.

The Torah addresses various types of sin offerings. One is the offering of the High Priest who inadvertently transgressed. The Torah goes into detail to describe the mechanics of the offering. The next scenario is when the nation sins, an inadvertent transgression due to an erroneous ruling by the Sanhedrin. Potentially, this could even be a transgression related to idolatry. When addressing the mechanics of the offering, the Torah declines to offer as many details as in the previous scenario.

Rashi explains, “And why are they not stated here explicitly? It was taught in the School of Rabbi Yishmael: About this may be given a parable of a king who was angry with his favorite subject but spoke only briefly of his offense because of the affection he had for him.”

When it comes to the Jewish people, Hashem’s love for them is so powerful that He actively reduces the discussion of their flaws to protect their dignity.

What does this tell is about how we should live? Humans are often critical of one another. Sometimes, those closest to us are the greatest targets of our criticism. Hashem demonstrates to us that love is meant to diminish our negative perspectives of each other.

We are one people, all beneficiaries of Hashem’s powerful love. As we interact with one another, let us remember that if the Hashem is willing to reduce the discussion of the flaws of the Jewish nation, even when they inadvertently offended Him in the worst way, how much more so should we value and love each other.

A united and loving Jewish nation is unassailable. Together we are strong. Last Shabbat our family had the honor and pleasure of hosting Assaf and Ido, two IDF officers who are traveling after completing five years of grueling service in defense of Jewish life. One of the things that moved them, almost to tears, was hearing how much the children (and adults) in our community prayed for them and lovingly supported them as they defended us.

They are on a healing trip around the world to help them recover from the emotional toll that their time in Gaza took on them. Feeling the love while sitting at our Shabbat table and visiting the children at Slater Torah Academy a few days later, really jumpstarted their healing process.

“Hinei ma tov u’ma na’im shevet achim gam yachad. – How good and pleasant it is for brothers to sit together.”

Shabbat Shalom
Rabbi Mendel Rivkin

PS The sale of chametz can be done in person at Shul over the next few days, or online at www.chabadneworleans.com/chametz.