Minyan Schedule at Chabad of NCI
A Minyan is the backbone of a Shul and is the collective soul of the community.
| Sundays | 8:15AM |
| Monday - Friday | 7:00AM |
| Shabbat Day | 10:00AM |
Decisions of Fate - Torah Class
Join Chabad of NCI for a fascinating four part series on Ethical Medical Dilemmas and the Torah's Perspective. Use this LINK to reserve your textbook. Open to men and women.
Message from the Rabbi
Dear Friends,
At the heart of every Chabad House lies the spirit of Abraham’s inn, a place where all are welcomed warmly, given sustenance, and reminded of G-d’s presence in the world. Just as Abraham’s inn was a beacon of monotheism and ethical living in an idolatrous world, Chabad Houses around the globe serve as sanctuaries of light and faith in a world too often darkened by antisemitism and hostility.
Today, Chabad Houses stand as symbols of Jewish pride and resilience. Our open doors embody an unwavering commitment to share the beauty of Jewish life and Torah values, regardless of the circumstances. In cities where antisemitism looms, a Chabad House is a reminder of Abraham’s legacy—a place where fear and hatred are met with love and learning.
The influence of a Chabad House extends far beyond those who walk through its doors. Like Abraham’s inn, the mere presence of these institutions in a city radiates a powerful message of unity, kindness, and the steadfast presence of Jewish life. By boldly upholding Torah values in every corner of the globe, Chabad helps to foster a more compassionate and understanding world, bringing us closer to an era of peace and brotherhood that Abraham first envisioned. In an era where antisemitism seeks to divide and destroy, Chabad Houses stand as fortresses of faith and unity.
May we soon witness the arrival of Moshiach, when all forms of hatred and antisemitism will be eradicated, and the world will be filled with peace and Divine light.
Shabbat Shalom,
Rabbi Dr. Trestman
Parsha in a Nutshell
Parshat Vayera (Genesis 18:1–22:24)
The name of the Parshah, "Vayera," means "And He appeared" and it is found in Genesis 18:1.
G‑d reveals Himself to Abraham three days after the first Jew’s circumcision at age ninety-nine; but Abraham rushes off to prepare a meal for three guests who appear in the desert heat. One of the three—who are angels disguised as men—announces that, in exactly one year, the barren Sarah will give birth to a son. Sarah laughs.
Abraham pleads with G‑d to spare the wicked city of Sodom. Two of the three disguised angels arrive in the doomed city, where Abraham’s nephew Lot extends his hospitality to them and protects them from the evil intentions of a Sodomite mob. The two guests reveal that they have come to overturn the place, and to save Lot and his family. Lot’s wife turns into a pillar of salt when she disobeys the command not to look back at the burning city as they flee.
While taking shelter in a cave, Lot’s two daughters (believing that they and their father are the only ones left alive in the world) get their father drunk, lie with him and become pregnant. The two sons born from this incident father the nations of Moab and Ammon.
Abraham moves to Gerar, where the Philistine king Abimelech takes Sarah—who is presented as Abraham’s sister—to his palace. In a dream, G‑d warns Abimelech that he will die unless he returns the woman to her husband. Abraham explains that he feared he would be killed over the beautiful Sarah.
G‑d remembers His promise to Sarah, and gives her and Abraham a son, who is named Isaac (Yitzchak, meaning “will laugh”). Isaac is circumcised at the age of eight days; Abraham is one hundred years old, and Sarah ninety, at their child’s birth.
Hagar and Ishmael are banished from Abraham’s home and wander in the desert; G‑d hears the cry of the dying lad, and saves his life by showing his mother a well. Abimelech makes a treaty with Abraham at Beersheba, where Abraham gives him seven sheep as a sign of their truce.
G‑d tests Abraham’s devotion by commanding him to sacrifice Isaac on Mount Moriah (the Temple Mount) in Jerusalem. Isaac is bound and placed on the altar, and Abraham raises the knife to slaughter his son. A voice from heaven calls to stop him; a ram, caught in the undergrowth by its horns, is offered in Isaac’s place.
Haftorah Commentary
Haftorah Vayera Commentary (II Kings 4:1-37)
The prophet Elisha took over the mantle of prophecy from Eliyahu. Elisha served the Jewish people as their mentor and protector. This week’s Haftorah relates two of the miraculous incidents that he performed. The first story tells of one woman, the widow of a prophet, who cried out to Elisha. According to tradition the prophet was Obadiah, who saved a hundred prophets from King Ahab and his evil wife Jezebel by hiding them in caves and borrowing money to sustain them. Now the creditor was coming for the money. Since the widow didn’t have it, he wanted to take her two sons as slaves.
“Elisha said to her, ‘What shall I do for you? Tell me what you have in the house.’ And she said, “Your maidservant has nothing at all in the house except a vial of oil.’”
In this interesting exchange, Elisha was looking for something that the woman already had, upon which a miracle could take effect. This idea can be linked to a concept that constantly recurs in the Torah and Jewish life: If something spiritual is to affect the physical, it needs to be “anchored” in something physical. The pitcher of oil continued to pour until she had enough oil to pay off all her debts and make a decent living.
The Code of Jewish Law instructs that at least a little bread should be left on the table while Birkat Hamazon (the Grace After Meals) is recited. The Zohar explains the reason for this is that the blessing we are asking Hashem to bestow in connection to food (bread) cannot “come to rest” unless there is some actual bread upon which it will do so. The source it gives is our story with Elisha and the oil. 1
The second miracle involves the Shunamite woman. Out of deep appreciation to her hospitality the Prophet Elisha promised that she would bear a son. This startling prediction raised a major concern due to her elderly state coupled with her physical inability of bearing children. She sensed some reservation in Elisha’s words and expressed her strong desire that the child live a full, healthy life. Elisha responded by repeating his promise and predicting the date of her son’s birth. His promise was fulfilled and she gave birth to a boy on the exact date of prediction. When the boy matured, sudden tragedy befell him and he took seriously ill and died soon after in his mother’s arms. The Shunamite lady did not despair and immediately traveled to Elisha. Upon arrival she calmly reminded him of his promise. Elisha prayed to Hashem and warmed the boy’s body and Hashem responded and returned the child to life.
When reading these p’sukim we are overwhelmed by the Shunamite’s manner in dealing with her son’s sudden passing. Scriptures record her response and state, “She arose, placed the (dead) child on the prophet’s bed, closed the door and left.” (4:21) There is no mention here of any emotional outburst, cry of despair or feeling of grief or anguish. Scriptures continue to relate that she calmly requested a donkey and informed her husband that she was rushing to the prophet on a peaceful journey. Even after arriving at Elisha’s doorstep she maintained that everything at home was in order. Only after entering his private quarters did she allude to his promise and hint to the seriousness of her situation.
We read this week about three common travelers who informed our Patriarch Avrohom that his wife, Sora would bear a son. Sora, a ninety year old barren lady whose husband was also quite elderly, didn’t place much value on this prediction. In fact, she found the travelers’ words somewhat amusing and chuckled at the notion of her bearing a child at her ripe age. Hashem reprimanded her and said, “Why did Sora laugh saying, ‘Can I give birth when I am so aged?'” Hashem continued and said, “Is anything out of Hashem’s reach?” (Breishis 18:14) We are somewhat puzzled by this dialogue. Sora’s response merely reflected the true improbability of child bearing at her ripe age. Why should she, physically incapable of giving birth and well past that stage, entertain the bizarre phenomena of returning to her youth? Nachmanides places this in perspective and reminds us that this prediction came from three angels disguised as ordinary Arabs. Our Matriarch Sora was totally unaware of their true identity and seemingly responded in a most appropriate way. She certainly appreciated their blessing but had long given up on considering such ridiculous things. Nachmanides questions why then did Hashem fault and reprimand her for a natural and logical response?
He answers that Sora’s faith in Hashem should have exceeded such physical restrictions. With her level of knowledge she should have entertained the possibility of the nearly impossible. She should have believed that such miracles could actually happen or respond, at least, by wishing that Hashem willed them to be so. Sora’s profound understanding of Hashem’s ways should have left room in her mind for even the most remote of suggestions. She certainly realized that Hashem could do anything and should have eagerly entertained the fulfillment of this blessing. (Nachmanides to Breishis 18:15)
One could suggest that the Shunamite lady thoroughly absorbed this lesson and applied it to her own predicament. She, in fact, already merited to witness a miracle of major proportions. She was also incapable of child bearing and well on in her years before she miraculously conceived her son. Once she experienced this, she thoroughly researched Hashem’s guidelines for miracles and concluded that nothing was beyond reality.
We consistently daven to Hashem to end our troubles and bring us the long-awaited Messianic era. For many people it is difficult to conceptualize or fathom how this phenomenon will come about. At present, there are so many obstacles in the way that any stage of redemption will require unprecedented miracles. Let us daven to Hashem that as He has begun showing us His open hand. He should continue doing so until the entire world recognizes His sovereignty and warm relationship with His devout children.2
- Vayeira Haftarah Companion by Rabbi Mendel Dubov
- Haftorah Commentary by Rabbi Dovid Siegel
Rabbi Moss Question of the Week
Question of the Week
Can G-d create a rock that is too heavy for Himself to lift? If He can, He isn’t all-powerful because He can’t lift it. If He can’t, He isn't all-powerful because He can’t make it. Either way there is something He can’t do. Doesn’t this disprove the existence of an omnipotent G-d?
Answer
The answer is quite simple. Yes, G-d can create a rock that is too heavy for Himself to lift. And He can lift it too.
Now according to logic, this doesn’t work. If the rock is too heavy to lift, He can’t lift it. And if He can lift it, then it isn't too heavy.
But that’s logic. G-d created logic. He is not bound by it. He isn’t limited by laws of logic just as He isn't limited by the law of gravity. He made both, so He can defy both, and lift a rock that is too heavy to lift. G-d is fine with contradictions. That’s a feature of being infinite.
So, it turns out that your question doesn’t negate G-d’s omnipotence, but highlights it: being all-powerful means that nothing can define Him, even the rules of logic. He makes the rock and lifts it too.
Stop trying to put G-d between a rock and a hard place. Rather than limiting G-d to fit into our thinking, we can stretch our thinking to go beyond its limits. That’s what faith does. With faith, anything is possible. As it says in Psalms, “G-d is my rock, there is no lack in Him.”
Good Shabbos,
Rabbi Moss
Chai Club
"Chai Partnership" is a unique way to support the work at Bais Betzalel Chabad of NCI. It's a form of collaboration and together, we protect, perpetuate and build the essential identity that has been bequeathed to us by our parents, grandparents, and ancestors. Chai Partnerships are available for anyone that contributes monthly.
Together, we ensure a vibrant and joyful Jewish future!
THANK YOU TO THE CHAI CLUB PARTNERS THAT HELP MAKE PROGRAMMING AT CHABAD OF NCI POSSIBLE.
Michael Palais Oscar and Lynda Stewart
Andrew Kwittken Dr. Rob and Jill Reichman
Michael and Svetlana Kritzer Jonathan and Esther Rosenberg
Ben Bebashkin Moe and Sarah Shemirani
Sol and Ellen Pinczewski Scott and Sarit Reich
Jay Hecht Dr. Roger Acheatel
Jeff Eisman Josh and Rebecca Jacobs
Todd Frank Allen and Carole Lax
Jordan and Debbie Alpert Dr. Gil and Erica Furman
Dr. Paul Neustein Dr. Roneet Lev and Dr Steve Lee
Fred and Mitra Nasseri Norman and Ruth Berger
Michael and Larisa Sosis Dr. Ron Levin
Dr. Phil Wrotslavsky. Danny and Hila Almog
Hannah Kaye in Loving Memory of her Father Dr Howard Kaye OBM
Sam and Joyce Hoffman. Dimitry Tsimberg
Joseph and Minoo Anvari. George and Robyn White
Dr Ori and Amy Raz
Kosher Recipes
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