He Was Fired for This Lesson. It Changed a Life.
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The Chabad of Sugar Land Weekly Newsletter

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Candle Lighting Times for
Sugar Land, Texas:
Friday, Aug. 14
7:45 pm

Message from the Rabbi

Dear Friends,

Most of us don’t need to be told that honesty matters. We know lying is wrong, and we try to live truthfully. Sure, there are moments when we’re tempted to bend the truth a little, or avoid saying everything to keep the peace. But overall, we value honesty.

This week’s Torah portion pushes us to look at a place where honesty is often tested: when attempting to promote an ideal that we feel might need to be watered down.

We all do it. A child asks a hard question, and instead of explaining, we simplify a little too much or even make something up. Or we promise a reward to get cooperation, without fully thinking it through. Later, when we don’t follow through, we justify it to ourselves. But in a child’s eyes, it’s simple. You said something would happen, and it didn’t.

Honesty isn’t just about avoiding lies. It’s about building trust. When people know they can trust what we say, they’re open to hearing more.

The Torah reminds us that teaching, whether to children or adults, must always be rooted in truth. We can simplify and we can meet people where they are, but we can’t distort.

And when Torah is taught properly, without cutting any corners, the teacher gains the student's trust, something that can never be taken for granted.

Shabbat shalom,


Service Times:

A Daily Dose of Halachah

The new Daily Halacha Group is where a brief daily voice note - about one minute long - is shared by Rabbi Feigenson, highlighting a practical Jewish law.

The group has now begun learning the laws of Rosh Hashanah, offering a meaningful and accessible way to prepare for the upcoming holiday.

The project was started in memory of his father, Rabbi Peretz Feigenson OBM, who asked in his will that his children study one short section of Jewish law each day.

Join the Daily Halacha group and add one meaningful minute of Torah learning to your day.

Click here to join: https://chat.whatsapp.com/GUi3R2P5cOg1KsNQV4JrPm

 


 

 

Click here for the Weekly Encounter with the Rebbe story!

Weekly Parsha Video

Parshat Shoftim: Replacing Fear and Punishment with Love and Connection.

 

 


 

Born in 1909 in Mirgorod, Ukraine, Rabbi Meir Avtzon was a devout Chabad chassid who battled valiantly for the survival of Judaism in the Soviet Union.

 

After spending more than seven years in a gulag for the crime of studying and teaching Torah, he escaped Russia for the religious freedom of the West, together with his wife and eldest child.

 

After seven years in DP camps in Europe, the Avtzon family, which had then grown to include six children, settled in Detroit, Michigan.

Yet even in the land of plenty, he remained steadfast in his efforts to serve G‑d and help others do the same.

 

The newspapers covered the arrival of the Avtzon family, then known as Gesthalter, from Europe.

 

 

His first job in Detroit was as a melamed, a teacher, in a local afternoon Hebrew school.

 

On the first day at his new job, the old-word Russian  chassid walked into a classroom of American boys. His English was limited, and he began with the very basics. “In the morning when we wake up,” he told the children, “we recite Modeh Ani, we wash our hands, and then we get dressed.”

 

Rabbi Avtzon continued, “When we put on our shoes, we make sure to put on the right shoe first before the left shoe. Then, we are careful to tie the left shoe before the right shoe.”

And so the lesson went on.

 

When one of the boys arrived home that evening, his father asked him, “What did you learn in Hebrew school today from your new teacher?”

 

“The rabbi taught us how to tie our shoes,” the boy replied.

 

“What? For this we pay him? To teach you trivialities like how to tie your shoes? We need him to teach you Hebrew reading, some history, and maybe about the holidays!” fumed the angry father. “That greenhorn must be fired immediately!”

 

This particular father was one of the wealthiest members of the community, and his wish was the school’s command. Sure enough, Rabbi Avtzon found himself without a job.

 

Years passed, and one day in the early 70s a well-heeled gentleman knocked on the door of the Avtzon home in Oak Park, a heavily Jewish suburb of Detroit.

 

Taking an enormous wad of cash out of his pocket, he offered it to the rabbi, “This is for you, and I want to beg your forgiveness.”

 

“I don’t know what you’re talking about,” said Rabbi Avtzon.

 

“Do you recall your original Hebrew school lesson and the boy whose father got you fired?” the gentleman asked.

 

“Yes,” Rabbi Avtzon replied.

 

“Well, that boy is my son. He grew up and strayed far from the Jewish path, leaving behind the rituals and values of our home. This went so far that, to my horror, he was engaged to a non-Jewish woman.

He had clearly forsaken Judaism, and neither my wife nor I could talk sense into his head.

 

“And then, suddenly, on his wedding day, he called it off and announced that he wanted to return to his Jewish roots.

 

“Do you know why? When he got dressed that morning, he bent down to tie his shoes and remembered your lesson that day in Hebrew school. He recalled his Jewish upbringing and realized right then and there that he could not throw away his heritage.”

 

Rabbi Avtzon was delighted to hear of the turn of events but refused the cash.

“If my lesson made such an impression on your son, then I have gotten the best reward I could ever want. No payment is necessary.”

 

 

Ask The Rabbi: Weekly Q&A

 

Question:

I attended a morning service at shul last Tuesday and witnessed something unusual. Towards the end of the service some of the men took off their tefillin and then immediately put their tefillin back on.

Confused by this, I did what I always do in these situations. I asked chat. The answer I got: 

They are usually changing from Rashi tefillin to Rabbeinu Tam tefillin.

These two medieval authorities disagree about the order of the Torah passages inside the tefillin. The accepted practice is to wear Rashi tefillin during the morning service. Some men then put on Rabbeinu Tam tefillin afterwards to fulfil the mitzvah according to that opinion as well.

 

This confused me even more. How can there be debate about such a basic law? Surely Moses told everybody how to make tefillin. How could two opinions arise hundreds of years later? 

I asked chat. And the answer didn't make sense. So I am doing what I always do in these situations. I’m asking you.

 

Answer:

Here is a classic example of a Jewish argument. We can't even agree on the order of the passages in Tefillin. Rabbeinu Tam disagreed with Rashi, his own grandfather!

Surely they can't both be right. Or can they?

 

The opportunity to settle this debate once and for all arose with the discovery of the Dead Sea Scrolls.

 

In the 1950s, a trove of two-thousand-year-old manuscripts was found in caves in the Judean Desert. Amongst them were found ancient pairs of tefillin. Well, here is a historical opportunity to finally uncover the truth. These tefillin predated Rashi and Rabbeinu Tam by a thousand years.

 

They opened the tefillin to see who was right.

 

Guess what? Some were like Rashi, some were like Rabbeinu Tam. It turns out, the discrepancy goes all the way back to antiquity.

 

Moses told the Israelites that tefillin need to contain four specific passages of the Torah. Two valid ways to arrange them emerged, each representing a different perspective. Both were ancient and authentic.

Centuries later, these two main opinions became known by their champions, Rashi and Rabbeinu Tam. 

 

Rashi’s opinion was upheld as the law, and that is the standard for all to follow. But the scrupulous go beyond the basic law, and to this day, many also wear Rabbeinu Tam tefillin.

 

And after all that, it could be that the two opinions are intentional.

 

The Kabbalists explain that tefillin connect our heart and mind to the divine. The two types of tefillin represent two layers: the conscious and the superconscious, the revealed levels and the hidden.

Putting on both pairs connects us not just on the surface level, but in the depths of our heart and mind.

 

So there’s the story. Two contradictory opinions, thousands of years of debate. Jews do what they always do in these situations: Lift our hands and say,

“You’re right. But you’re also right. Ok, you’re both right.”

 

Good Shabbos,
Rabbi Moss

 

Sources:


Torah Shleimah, vol. 12, Parashat Bo II, Miluim, siman 44
Pnimim uMargoliot p42
Torat Hamoadim (Rav Goren) Ben Hametzarim
Shaar HaKavanot, Derushei Tefillin, Derush 6 

 

Parsha Riddle!

 

Parshah Riddle

I’m planted in the ground, but in battle I stay,
Though soldiers may need me, I’m not theirs to take away.
I give something sweet, and the Torah says, “No!”
To chopping me down when surrounded by foe.

What am I?


Answer to last week's riddle:

The three pilgrimage festivals.

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Parshah in a Nutshell


Parshat Shoftim

The name of the Parshah, "Shoftim," means "Judges" and it is found in Deuteronomy 16:18.

Moses instructs the people of Israel to appoint judges and law enforcement officers in every city. “Justice, justice shall you pursue,” he commands them, and you must administer it without corruption or favoritism. Crimes must be meticulously investigated and evidence thoroughly examined—a minimum of two credible witnesses is required for conviction and punishment.

In every generation, says Moses, there will be those entrusted with the task of interpreting and applying the laws of the Torah. “According to the law that they will teach you, and the judgment they will instruct you, you shall do; you shall not turn away from the thing that they say to you, to the right nor to the left.”

Shoftim also includes the prohibitions against idolatry and sorcery; laws governing the appointment and behavior of a king; and guidelines for the creation of “ cities of refuge” for the inadvertent murderer. Also set forth are many of the rules of war: the exemption from battle for one who has just built a home, planted a vineyard, married, or is “afraid and soft-hearted”; the requirement to offer terms of peace before attacking a city; and the prohibition against wanton destruction of something of value, exemplified by the law that forbids to cut down a fruit tree when laying siege (in this context the Torah makes the famous statement, “ For man is a tree of the field”).

The Parshah concludes with the law of the eglah arufah—the special procedure to be followed when a person is killed by an unknown murderer and his body is found in a field—which underscores the responsibility of the community and its leaders not only for what they do, but also for what they might have prevented from being done.

Learn: Shoftim in Depth
Deep-Dive: Shoftim Parshah Columnists
Prep: Devar Torah Q&A for Shoftim
Read: Haftarah in a Nutshell
Play: Shoftim Parshah Quiz

 

Today's Quote

G-d created the world in six days. What does He do since then? He sits and matches up marriage partners...
— Midrash Rabbah, Bereishit 68

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