Yom Kippur Kol Nidrei

Yom Kippur/Kol Nidrei 5765 (2004) – “Jewish Unity and Brotherhood”

This sermon depicts the aura of holiness – the almost-palpable sense of G‑d’s presence permeating the room on Kol Nidrei Eve. There is a spirit of contrition, conciliation and forgiveness in the air. As we seek, and hope to attain, Divine forgiveness for our wrongdoings, it becomes increasingly difficult to make our case that way while not acting in kind toward our fellow man (i.e. holding on to grudges, refusing to forgive those who may have wronged us, or rigidly standing too proud to seek the forgiveness of those we may have wronged – including, and especially, those who are closest to us.)

We are well aware of situations in which the barriers that create distance between G‑d and us, or that divide Jews from one another, come crashing down and the essence of who we are at our core suddenly comes to the fore. Relative to the circumstances at hand, the alienation seems petty and senseless. (Examples include Israel during war-time, prayers in the bomb-shelters during World War II, etc.) In such powerful moments of awareness and realization we see clearly that that which unites us is far more potent than that which divides us.

As Yom Kippur Eve is clearly such an awesome time, let us utilize these moments to let go of the grudges, to reconcile, forgive and build new bridges between G‑d and man, between man and man. After all, the reality of our inherent unity is not only true in times of crisis nor is it only true on Yom Kippur. How sad that it is only at such times that we get to see it and feel it so clearly. Let us carry this awareness forward to all days and times of the year.

In addition to interspersed jokes, the sermon includes many powerful stories and parables throughout. In addressing the circular nature of kindness – “Shlach lachmecho -- cast your bread upon the waters, for after many days, you will find it” – it tells an amazing story of how one man’s incredible kindness came back around to aid his grandchildren in their time of need.

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Yom Kippur/Kol Nidrei 5766 (2005) – “Kol Nidrei Uncovered: Why so Emotional?”

This sermon begins by analyzing the Kol Nidrei prayer, or declaration, that we seem to make such a big deal about. Scrutiny of the text reveals little more than a glorified nullification of vows (hatoras nedarim); more technical and legalistic than emotional and spiritual in nature and tone. Why then all the significance conferred upon it and solemn intensity invested in it?

One theory is that the melody has its origins in the Spanish Inquisition when many Jews made the difficult choice of living as Christians on the outside to save themselves from being burnt at the stake, while inwardly, behind closed doors, continuing to practice Judaism as best they could. On Yom Kippur Eve, when begging G‑d’s forgiveness, their hearts were filled with emotion as they chanted the declaration of Kol Nidrei to the haunting melody we sing to this day. They made it clear that everything they said and did outwardly all year-round should be deemed “null and void” – with no standing whatsoever! That is not who really are! This – here and now – standing before you as devoted Jews on Yom Kippur is who we really are!

In a similar vein, Yom Kippur Eve beckons each and every one of us to examine who we really are in the depth and essence of our souls – year-round outward appearances notwithstanding. Which is the “real you” and which is “the charade?” A wonderful story of the Tzemach Tzedek is introduced to present this question in a profound way. When looking at it that way; when cutting to the core of our spiritual reality, how can one not be emotional?

With the notion of the “real you” established, the sermon focuses on one of the Rebbe’s most prominent themes, “ha-maaseh hu ha-ikar.” While thoughts, feelings and intentions are important, in Judaism, action is paramount! This is true of all mitzvos, but none more so than those relating to Tzedakah and Ahavas Yisroel. Actually doing something kind for someone in need is infinitely more valuable than feeling compassion for their plight.

The sermon offers several stories from the Rebbe’s youth, depicting how from childhood on, the Rebbe exemplified these very ideals. The sermon also makes the case that when you warm someone else’s heart, you cannot help but warm your own heart in the process.

It concludes by making the point that no matter what we say or do year-round, Yom Kippur reminds us that, try as we may, we can never escape who and what we really, truly, are.

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Yom Kippur/Kol Nidrei 5767 (2006) – “The Centrality of Israel to Our Lives”

This is a Kol Nidrei sermon but it is also a major (foundational) address about Israel – not politically, but spiritually and nationally.

Kabbalah talks about there being three dimensions to the world: olam, shanah, nefesh (place, time, person). On Yom Kippur, all three of these dimensions converge in the holiest way – the “place” not only being where we’re physically sitting at the moment, but also the place on the other side of the world that is soulfully connected to every Jew: Jerusalem, Israel.

No matter where on earth a Jew may physically reside, his true home is Israel. To the extent that we are not currently living in Israel, we must do our utmost to make “this place” (wherever this place may be) Israel. “Mach duh Eretz Yisroel”.

The sermon goes on to examine what it is about Israel that so many nations throughout history have sought to conquer and possess it. Like us, they know there’s something there – even if they don’t quite know what it is – and they want it. That something is a latent holiness. Israel is the spiritual epicenter of the world. (Just as within the human being, there is a soul, which is the center of who we are, so too, the world has a soul. That soul is Israel.) Even as those other nations have tried to inhabit the land, only one has been able to do so successfully – the Jewish nation. It’s a spiritual phenomenon that manifests itself in physical reality.

Tracing a fascinating thread from Adam HaRishon to Noach, thru Avrohom, Yitzchak and Yakov, the sermon demonstrates that it’s not because so many momentous things have happened historically on its soil that Israel is a Holy Land, but the other way around: Because it is a Holy Land, all these awesome and momentous events took place there. “Zeh Shaar HaShomayim” – the Har HaBayis is the gateway through which all our prayers ascend, and toward which we direct our thoughts, feelings, hopes, dreams and aspirations.

The sermon offers a compelling, powerful and even humorous account of a debate between Rabbi Dr. Yakov Herzog and Professor Arnold Toynbee, a notorious anti-Semite, and then the sermon goes from one story to another, making the case for Israel being the unquestionable Land of the Jews. It makes the case for modern-day Israel – how even as she must often fight for survival, she does so reluctantly and with greater compassion than any fighting force on the planet. In every way – humanely, socially, conscientiously, militarily, economically, technologically, medically – Israel and its people are a source of light and inspiration to the world.

The talk also comes around to what we can/should do to help Israel (beyond the things we already know.) When we do what we need to do here, we help our brothers and sisters there.

The sermon offers the option of an appeal.

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Yom Kippur/Kol Nidrei 5768 (2007) – “The Gift and Power of Song”

This sermon begins by making the point that the melody of Kol Nidrei sets the mood and mindset for Yom Kippur. From there it goes on to talk about the power of a niggun. It tells of how the angels initially tried to dissuade Hashem from giving human beings the gift of the song for they would not use it to its lofty potential. Yet Hashem foresaw that humanity would need music to get them through hard times and to inspire them to new heights of kedusha.

Whereas a body can move from place to place via a plane, train or automobile, a soul is transported through a song. Music is the “wings of the soul”.

Song is a metaphor for many themes in Jewish life. Indeed, Torah itself is referred to as a “Shira”. Whereas the intellectual understanding of Torah may differ vastly from individual to individual, song can be enjoyed by all Jews equally. This is a key attribute of Torah in general. Everybody – from toddler to senior, simpleton to scholar – can relate to Torah and absorb it, enjoy it and celebrate in their own way; at their own level and station in life.

Song has a unifying effect. Whereas many people speaking at once creates a cacophony and a commotion, many people singing together creates harmony. The beauty of a symphony orchestra is that each instrument produces its own distinctive sound, yet when blended together and masterfully conducted according the composer’s brilliant sheet-music, something truly brilliant emerges. The same is true of the Jewish community. Every “player” in the orchestra of the Jewish community contributes their own distinctive music to the symphony of Jewish life.

The sermon shares inspiring stories depicting how song opened the chambers to people’s souls, bringing them back to their source and reuniting them with long-lost loved ones (including one Jewish woman married to an Arab who was saved by the song of Kol Nidrei).

The sermon speaks both literally and metaphorically about the inspiring journey of Teshuva.

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Yom Kippur/Kol Nidrei 5769 (2008) – “Community: The Joy of Giving”

This sermon uses the idea of “Hakhel” as a springboard from which to dive into the concept and ideal of community: “Borchainu Avinu koolonu k’echad”. (It is useful in a Hakhel Year but nonessential to the sermon overall if used in a non-Hakhel Year.) Proceeding from there to a humorous and story of pidyon shvu’im in the days of Reb Levi Yitzchok of Berditchev, the sermon delves into the sense of connection and responsibility Jews feel for one another and how being part of a dynamic Jewish community gives fullest expression to some of the best qualities of the Jewish People: kindness, caring, sharing, helping and giving.

Living a Jewish life means constantly crossing from the world of self to the world of others – i.e. being a giving person. It gives lie to the notion that the more one gives, the less one has for oneself and the less happy one will be. In fact, the opposite is true. On a practical level, selfless and giving people tend to be happier people. Because the more one gives of oneself, the less self-absorbed they are, the less things bother them. The self-centered person believes that everything has to go a certain way, and is much more easily disappointed and crushed when things don’t.

The sermon talks about how a Chabad House not only serves as a Shul, school, camp, etc., but as a center of community-life where opportunities abound to join with others and do for others – whether with one’s time, efforts or resources.

The sermon introduces many powerful stories portraying the virtue, beauty, fullness and richness of Jewish community life. It offers the option of an appeal. 

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Yom Kippur/Kol Nidrei 5770 (2009) – “Higher than Heaven”

The sermon begins with a story about the Chassidim of Reb Moshe Leib of Sasov who were once challenged by scoffers as to why their Rebbe was habitually late for pre-Rosh Hashanah Selichos. Unsure of the reason, yet unperturbed by the challenge, the Chassidim replied that their Rebbe ascended high into the heavens as a preparation for Selichos. The scoffers decided to check things out for themselves. Spying on Reb Moshe (hoping to catch him sleeping-in or the like), they followed the Rebbe as he went about bringing food, comfort and support to the destitute before showing up in shul. The cynics reported back to the Chassidim that their assumption that their Rebbe was ascending unto the heavens was incorrect. In fact, the place Reb Moshe was going to was “noch hecher” – far higher – than the heavens!

There are certain actions we take that have great spiritual impact and significance, and then there are those that are so awesome in scope as to transcend heaven itself! The sermon draws upon the encounter of Eliezer and Rivkah Imainu at the watering-well on the outskirts of the City of Charan to make this point in a profound way. Sometimes what is most important to demonstrate is not the loftiness of our souls but the depth of our character; hands-on acts of sensitivity and generosity. It introduces the three essential focal points of the Yom Noraim as being Teshuva (inward), Tefila (upward) and Tzedokoh (outward). 

The sermon tells the remarkable story of the devotion, sacrifice and selflessness exhibited by Rabbi Gavriel and Rebbetzin Rivkah Holtzberg, hy’d, beginning with their early-day resolve to dedicate their lives to the call of Shlichus; to respond to the Rebbe’s impassioned call for people to leave the comforts of Crown Heights and be there for Jews who were not as fortunate as they to be raised in an environment of Torah and Mitzvos. In death, as in life, they ascended “higher than heaven.” Through powerful illustrations, stories and testimonials, the sermon provides unique insights and perspective on the ideal of Shlichus.  

It also addresses the importance of friendship and being part of a community – seizing upon its opportunities to be there with and for others. Tzedokoh b’gufo / Tzedokoh b’momono. Unlike other mitzvos, the mitzvah of Tzedokoh is not necessarily measured by the depth of one’s sincerity or purity of one’s motivation (“kavanah”). After all, Tzedokoh is not about you, per se. The “Emes of Tzedokoh” is for the poor person to have what to eat; for the people who need help to be helped; for the children who need to be educated to be taught.

People need people. We need each other. “Matzdikei Horabim k’kochavim - those who benefit the community at large shine like stars forever and ever.”

The sermon also offers an option for an appeal. Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in sync with their own material preferences. Items highlighted in colors represent possible cuts.

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Yom Kippur/Kol Nidrei 5771 (2010) – “Roadmap to Happiness”

As we hope and pray for, and wish each other, a “Happy New Year”, perhaps it would be worthwhile to contemplate what constitutes “happiness.”

From Tevye in “Fiddler on the Roof” to the average man on the street, if you ask people what would make them really happy, more often not, the response often tends to be financial in nature. (“If I were a Rich Man.”) Even those who might already be “wealthy” by most standards, are often driven by an overriding desire is to be wealthier still – which is fine in and of itself. Aspiring for more and for better is always a good thing. But the issue at hand is happiness. Does material wealth and personal happiness always go hand in hand?

Indeed, it is important to know how to ask and what to ask for in our prayers, but even more important to know how to receive G‑d’s blessings when they come our way; how to translate them into a roadmap to truly enduring, fulfilling and enriching happiness.

Among the themes this sermon touches upon are:

Gratitude – Acknowledging and appreciating the blessings that we have, even when things are far from “perfect”. From Modeh Ani in the morning to Kriyas Shema at night, a Jew (“Judah – Odeh es Hashem”) recognizes and appreciates the “miracles” in every day existence.

Attitude –Whereas positive people make the world a better and happier place (they can be positive regardless of what adversity and setbacks come their way), negative people make the world a darker and sadder place (they can be bitter and miserable regardless of what good fortune comes their way.) When praying for a happy new year, we should realize how much of our quality of life, our fate and our destiny is in our own hands.

Empathy – Feel the pain of others and rejoice in their happiness and successes rather than begrudge them or be envious of them. Don’t measure your “insides” against other people’s “outsides.” Everybody has their “peckel” and you would not want to exchange yours for theirs.

Generosity – True happiness in life is about “menuchas hanefesh” – peace of mind and strong feelings of self-worth. A human being, by definition, cannot have those unless he helps and shares with others. Receiving without giving are not the traits of the world’s happy people.

Community – Being part of a community is essential — a place where people get to know each other, talk to each other, support each other; a place where you receive and you give. When it’s held together by Torah, spirituality, growth, prayer, it gels and stays strong. In a vibrant and growing community, everybody matters and makes a difference. Judaism is like a good sports team – it’s nice to have many fans, but we need good players on the field.

The sermon is blended with many compelling and inspiring stories and lots of humor. It also offers the option of an appeal, if you want to go that route.

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in sync with their own material preferences. Items highlighted in colors represent possible cuts.

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Yom Kippur/Kol Nidrei 5772 (2011) – “Shoes of Empathy”

From various jokes about shoes to serious insights about shoes (Moshe Rabenu being told to remove his shoes when standing on holy ground as he was about to become the historic leader of the Jewish People and a story from the Holocaust about shoes), this sermon uses the concept of “shoes” as a creative hook in focusing on the importance of feeling a sense of “connectedness.” Connectedness to G‑d, to our fellow human beings, and to what’s going on in our lives – in our immediate environment and in the world around us.

The sermon explores the difference between apathy, sympathy and empathy – the latter being the highest form of connection, whereby we invest ourselves in the lives of others because we genuinely feel for them and care about them. It makes powerful points and uses various emotionally-stirring stories and examples of people who brought tremendous joy, relief and comfort to others by getting right in there with them in their joyful occasions, and, lehavdil, in their times of sorrow and grief.

The sermon concludes with a profound story about philanthropist Sheldon Adelson and his recollections of his father – a Lithuanian-born, taxi-driver who, every evening, would put all his spare change into a pushka for the JNF as his way of supporting Israel – who always dreamed of walking the streets of Israel but could never afford to go. When Sheldon himself went for the first time, he wore his father’s oversized shoes while walking the soil of Eretz Yisroel. Today he contributes millions of dollars to Birthright, enabling thousands of Jewish youth to visit Israel each year as a way of making up for his father, and many of his ancestors before him, who dreamed of stepping foot on the land, but never got the chance.

On a day we are asked to remove our shoes, there are many lessons to be learned from the importance of shoes (or lack thereof) with regard to how we live our lives.

The sermon also offers an option for an appeal.

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Yom Kippur/Kol Nidrei 5773 (2012) – “Marriage, Forgoing and Forgiving”

Above all, this sermon can serve as a landmark address on Shalom Bayis and the secret to maintaining a happy marriage. It quotes the Rambam who includes being a mevater – one who knows how to overlook, forego, take a step back and step aside in deference to another – as being an essential character-trait of a wise and upright person. Those who can let things things slide even when they feel they have a legitimate claim to having things go their way; who can apologize and take responsibility for their role in a conflict or disagreement; who can give the benefit of the doubt and forgive the wrongs and missteps of others; will invariably find themselves leading better, calmer and fuller lives.

The first half of the sermon focuses heavily on marriage – providing valuable and proven words of wisdom, practical examples, humorous anecdotes and moving stories along the way; while the second half does the same while focusing on various other relationships, including parents-and-children, siblings, friends and acquaintances.

Mastering these simple, but central, traits and techniques can make all the difference in terms of the quality of our relationships and the depth of blessings we will enjoy in the year ahead.  

The sermon also comes around to theme of community and will also have an option for an appeal. Options for edits to the sermon are highlighted in colors.

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Yom Kippur/Kol Nidrei 5774 (2013) – “Words Can Build or Destroy”

With the spirit of Yom Kippur in the air, and with the Kol Nidrei prayer focusing on the power of words via the vows and resolutions we make, it is befitting to deliver a sermon delving into the power and impact of the spoken word. Indeed, the mystical writings point to the most distinguishing characteristic of man vis-à-vis all other forms of life is that he is a “medaber.” 

The power of speech is a Divine One. Hashem created the world with His Words; human beings can create or, G‑d forbid, destroy, “worlds” with their words. The word devarim means “words,” but it also means “things.” Contrary to the childhood refrain “sticks and stones can break my bones…”, words are not always mere hot air that blows away in the wind. Words have implications. Words have consequences.

We see this in the “macro” of world events as well as in the “micro” of our individual day-to-day lives. The words we use can become “missiles” that cause hurt, or they can become “angels” of goodness and deliverance that bring healing, joy, comfort, enrichment and elevation into the lives of those around us.

Drawing upon lessons and stories from the sages, as well as real-life, day-to-day encounters, the sermon makes the point that simply greeting, encouraging or humoring a person with the right words at the right time can make all the difference to their day, week, month, year or entire life. Emotionally-charged stories drive that point home with profundity and depth.

The sermon offers an option for an appeal. Options for edits are highlighted in color.

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Yom Kippur/Kol Nidrei 5775 (2014) – “Why it’s Good to Be a Jew”

Drawing upon an exchange the Rebbe had with an individual during yechidus, this sermon takes issue with the notion and famous expression, “Ess iz shver tzu zain a Yid,” making the case – as the Rebbe said we must – that, in fact, “Ess iz gut tzu zain a Yid.”

The sermon begins by talking about the power of the Pintele Yid that is revealed by Jews showing up in shul on Kol Nidrei night. It addresses the tragedy of assimilation – of Jews (especially young people) being detached and disassociated from Yiddishkeit – simply because through no fault of their own, they have no knowledge or appreciation of what it is they’re disassociating from.

The sermon makes a strong case for Jewish literacy and Limmud HaTorah – everyone according to his/her own level and pace. It shows how beyond the spiritual benefits, a life of Torah and mitzvos – especially if accompanied by wisdom, knowledge and understanding – is a happy and fulfilling way of life.

While in days of old, Jews encountered real physical hardship, hunger, poverty, adversity and mortal danger for daring to live as Jews, the one place they were able to find comfort and joy was in their Torah studies, their Shabbosim and Yomim Tovim – their Yiddishkeit. Today, living in the free world, we face challenges of a different sort. But with physical hardships and threats being at a greater minimum for us than ever before in 2,000 years, we can clearly see the virtue in the Rebbe’s argument, “Ess iz gut tzu zain a Yid.”   

One of the centerpieces of the sermon is the story of a fascinating encounter between the Friediker Rebbe and six American boys who came to see him in Philadelphia during his visit to the United States in 1929. The boys, who were not religiously-engaged but for their occasional attendance at a Reform Temple with their parents, had come to the visit armed with cynicism and skepticism – albeit with a touch of curiosity for good measure. By the time the conversation was over, their lives would never be the same again. They understood the concept of “Ess iz gut tzu zain a Yid” on a whole new level and went on to live true to it. 

The sermon offers an actual list of “Things to Enjoy about Being Jewish” and concludes with an incredible account of a Shabbos celebrated at the side of a road by a group of survivors shortly after they were liberated from the camps.

The sermon offers an option for an appeal. Options for edits to the sermon are highlighted.

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Yom Kippur/Kol Nidrei 5776 (2015) – “Opening Channels to Blessings”

This sermon uses the idea of “Hakhel” as a springboard from which to dive into the notion of of Kol Nidrei and Yom Kippur as the “great equalizers” – putting all Jews on the same spiritual plane. We are all in this together. (This point is useful in a Hakhel Year but nonessential to the sermon overall if used in a non-Hakhel Year.)

The sermon talks about how we all need “Brochos” in one area of our lives or another (be it in parnoso, nachas, gezunt, sholom bayis, etc.) and that the Rebbe would often add the word “b’harchava” – with abundance. How does one attain abundance?

Shlomo HaMelech says in Mishlei: “Mattan Adam Yarchiv Lo – a person’s graciousness is what makes space for abundance.” Abundance is not a measure of volume, it’s about “flow” – letting go of those things that we shouldn’t be holding on to anymore (resentments, negativity, etc.) and making space for the blessings to come flowing into our lives – with abundance. Some of us tend to be “hoarders,” holding on to things that truly have no value and take up huge amounts of space in our psyche. Perhaps now is a good time to “declutter” our lives and make room for new stuff; good stuff; useful stuff.

Oftentimes we are overcome by feelings of resentment, greed and paranoia, failing to realize that there are enough blessings to go around without having to feel threatened or imposed upon by the success of others. On the contrary, a healthy flow benefits all, including yourself.   

How does one best come to this awareness? By being connected. Every human being needs to feel connected – to G‑d and to other human beings – and there is no better way to experience that sense of connection than by being part of a vibrant Jewish community. It is where people grow together, spiritually; are there for one another – in joy and in sorrow; and work together to make their part of the world a better and brighter place.

The sermon packs an uplifting emotional punch at the beginning and at the end – one relating to the remarkable resolve of a survivor; the other telling of an incredible story of that took place in Haifa during the days the British were heading off Jewish refugees trying to gain entry into Palestine by interning them in detention camps. The timely display of Jewish unity and solidarity was among some of Israel’s proudest moments.

The sermon offers an option for an appeal. Options for edits to the sermon are highlighted.

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Yom Kippur/Kol Nidrei 5777 (2016) – “Prayer, Gratitude and Miracles”

The bookends of this sermon address the power and potency of Tefilah – how we can effect change in our lives and throughout the world through our prayers.

A prerequisite to effective prayer is a spirit of “Hakorat Hatov” – literally “recognition of the good.” In other words, Hakorat Hatov is not about getting something good but about recognizing the good that already exists. The sermon encourages people to recognize and appreciate the blessings and miracles in their own lives; the blessings and miracles of the times in which we are living.

On the subject of recognizing and appreciating miracles, the sermon turns to the nonstop miracles readily visible in Eretz Yisroel on a daily basis. Approaching the 50^th anniversary of the Six-Day War, it gives a vivid and dramatic front- and behind-the-scenes picture of the incredible events and miracles that took place in 1967. After conveying a series of mind-boggling and compelling stories, the sermon addresses the Rebbe’s launching of Mivtza Tefilin back then.

The sermon also speaks to the blessings and miracles that continue to unfold daily in Israel and to the special character of the Israeli people – with many moving anecdotes to choose from.

The climactic story of the sermon is one shared by a survivor of the Kindertransport of World War II as he retells the events of a unique encounter one of his orphanage-mates had with the then King of England, King George VI. It makes a powerful point about the focus and intensity with which we ought to approach our Yom Kippur prayers to the Almighty. 

I the spirit of Kol Nidrei Eve, this sermon offers varied opportunities to be passionate, dynamic, dramatic, engaging, informative and inspiring in your presentation.

The sermon offers an option for an appeal. Options for edits to the sermon are highlighted.

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Yom Kippur/Kol Nidrei 5778 (2017) – Close Encounters of the Holy Kind”

This sermon begins with an interesting/intriguing quote from Hillel, making it clear that wherever he was, he was totally there – with every facet of his being – fully engaged in the experience at hand. 

It goes on to recount one family’s “spiritual” experience when witnessing the total eclipse; how they not only fully took in the experience during the 2½ minutes it was happening, but “bottled” the awesomeness of those moments, so that they would stay with them for the rest of their lives.

In the 1970s, there was a famous film called “Close Encounters of the Third Kind.” Tonight’s theme (lehavdil) is “Close Encounters of the Holy Kind.” Throughout our lives, we all experience momentous “Close Encounters with G‑d” and “Close Encounters with our Fellow Man.” The question is what do we do with those precious encounters? Do we cherish and preserve them or allow them to fly off into outer space as if they never happened or meant very much at all?    

These next 24 hours are the most awesome, spectacular and spiritual on the Jewish calendar. There may be many big issues going on in the world, but G‑d cares about you, specifically. He is counting every molecule of your being. He is rooting for you. Your needs and issues are every bit as important to Him as the macro international conflicts and massive atmospheric and seismic events. 

These moments have the potential to inspire and uplift; to empower us to live our lives on a new level in the year to come – if we key in on them and maximize them. It’s largely up to us. As the Rebbe would say, “I can give you the match, but you have to light your own candle.” 

From there, the sermon goes on to talk about the people we meet throughout our lives – often unsung heroes – who have an invaluable impact on us. From parents to teachers, mentors to friends, fellow-congregants to people with whom we’ve had but the briefest encounters – there are individuals out there without whose timely presence and influence we would not be who we are today. It’s time to think about them and acknowledge the enduring influence of your, however brief or extensive, encounters with them. The stories illustrating this are powerful and inspiring. 

The crescendo of the speech comes around to those whose lives we impact through our acts of goodness and kindness. 

The sermon offers an option for an appeal. Options for edits to the sermon are highlighted.

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Yom Kippur/Kol Nidrei 5779 (2018) – “Asei Lecho Rav – of Mentors and Friends”

After a cute twist of a Jewish “friendship” joke, the sermon takes on the Chazan’s opening declaration invoking the “Daas HaKahal” to grant a dispensation for praying with the “avaryonim.” It offers the insight that we are all avaryonim – we all fall short somewhere; we all have “stuff” we’re struggling with – but we garner strength from each other to stand before Hashem with an open heart and soul. We are all in this together!

The sermon addresses one of the most poignant conversations between Hashem and Moshe Rabenu (Parshas Behaaloscho), wherein Moshe appears at his rope’s end – he’s had it with the B’nei Yisroel. Hashem’s response to him there is quite astounding; He comes to Moshe as a Friend, offering practical advice – that he delegate and share some of his responsibilities with 70 elders. The message being that nobody – not even Moshe Rabenu – can go it alone. Human beings are social animals. We all need friends.

Analyzing, and drawing upon, the Talmudic statement “Asei lecho rav u’knei lecho chover,” the sermon makes various profound points, offers thoughtful illustrations, and shares inspiring stories on how having good friendships – and at least one very close friendship – is absolutely essential. One must have someone to whom they can unburden themselves, knowing that the feedback they get will be sensitive and caring, but at the same time, objective and honest. The people whose company we keep have a huge impact on the direction our lives will take.

It then moves on to the Rebbe’s campaign of “Asei Lecho Rav” in that everyone needs to have a spiritual mentor in life, because “you can’t pull yourself up by tugging on your own hair…. Don’t wait to be made someone’s student, be proactive and make someone your teacher!”  Some very strong stories about mentorship are provided, including two very powerful stories about the lasting influence and impact of summer camp counselors.

The sermon concludes by showing how Jewish community life affords many opportunities for deep, meaningful, healthy and mutually-supportive and -uplifting friendships. A final story from a unique Peach Seder that took place during the Civil War drives home the concept of unity among all Jews (regardless of any external or political issues or associations), and how that is the most precious aspect of your community. “Vos mir zainen, zainen mir… We are what we are, but above and beyond all else – Jews we are!”

An option for an appeal is offered as well.

This sermon is not as lengthy as the others, likely requiring less pre-editing work.

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Yom Kippur/Kol Nidrei 5780 (2019) – “The Power of Perspective – What You See is What You Become”

This sermon begins with a short analysis of the “awesomeness” of these moments. Does it mean awe as in fear of how our fate might be sealed, or awe as in being overwhelmed by G‑d’s love and mercy, and desire to grant us forgiveness and a clean new slate for the year ahead?

As will be established throughout the sermon, the answer to that question largely depends on our perspective and point of view. A fascinating insight by the Baal Shem Tov shows how we in fact serve as our own “judge and jury,” so to speak, in determining our own fate and destiny. 

The sermon proceeds to show (rather humorously) how two people can look at the exact same circumstances and come away with totally different – even opposite – conclusions, based on their own dispositions, outlooks and biases. People can have identical experiences, yet emerge from those experiences totally differently, depending on their perspectives. It’s all about what sort of “glasses” we wear when looking at the world, at the events of our lives and at other people.

Nobody personified, demonstrated, counseled and espoused the idea of a positive attitude/ perspective being the key to health and success in all matters more eloquently and passionately than the Lubavitcher Rebbe. For the Rebbe, “Tracht gut vet zain gut” was not just a motto or a modus operandi; it was the large window through which his entire world view emerged. It’s what enabled him to inspire and galvanize the global renaissance of Jewish life his leadership effected in the aftermath of the Holocaust. 

The sermon provides several inspiring and profound anecdotes of the Rebbe brilliantly and pointedly making his case for optimism and for always searching for the good in others.
The sermon invokes Rabbi Eliezer’s opinion that the best advice for living an optimal life is developing an “ayin tovah.” This brings us to using a “good eye” to appreciate the joys and blessings in our lives; to judge others favorably and give the benefit of the doubt; to recognize that the adversity of the moment is often a blessing in disguise. It also makes a powerful case for doing away with labels. The Rebbe never went for any of the adjectives people have a habit of placing before the word Jew (orthodox, conservative reform, etc.)  A Jew is a Jew is a Jew!

In making the above points, the sermon provides a series of inspiring and uplifting stories. The closing (choice of) stories make the point that when seeing the pain and distress of somebody else’s child, we are challenged to look at it as if it were that of our own child. If we regard other people’s children as our own, G‑d will regard us as His own.

The sermon offers an option for an appeal.

In addition to the regular “Full Length” version, a second version – “Full Length with Highlighted Edits” – will be provided. The latter is the same as the former except that it highlights various sections and paragraphs as possible edits/cuts. As these are only suggested edits, subscribers are encouraged to make selections based on their own style, audience and material preferences.

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Yom Kippur/Kol Nidrei 5782 (2021) – “The Key to Treasury: Unlocking G‑d’s Bounty and Compassion”

After some options for opening humor, the sermon sets the stage for the next 25 hours. 

There have been those who’ve likened the sounding of the Shofar to the gavel of a courtroom, with the blowing of the Shofar on Rosh Hashanah symbolizing the Heavenly court being called into session, and the blast at the end of Neilah signaling that the court is adjourned.  So this is where we get to make our closing arguments for being blessed with a healthy, prosperous and blessed New Year. 

In so doing, we ask G‑d not to adjudicate our “case” with din/mishpat, strict justice, but with rachamim, abundant mercy and compassion. In that regard, our sages have given us the “inside scoop” on how to win over the “Judge”: Kol Ha-merachem al ha-briyos merachamim olov min hashomayim.  When we show kindness and sensitivity toward others, Hashem responds in kind. Compassion begets compassion. 

The height of compassion is “noseh b’ol im chavero – carrying the burden with one’s fellow.”  By making this the focus of these next 25 hours, but more importantly, by resolving to put it into practice over the next 366 days, we will unlock a “bonanza of blessings” from above!  A veritable windfall of brochos!

The sermon proceeds to share an inspiring story of a Jew who journeyed many miles to pursue a certain “segulah” that seemed an almost sure-thing for a blessing for a child, only for a last-minute twist to have the blessing come about another way entirely – through his incredible act of empathy.  While there are many “keys” to many different heavenly locks, the “Master Key” that unlocks all the treasuries of Hashem’s bounty and compassion is being a “noseh b’ol im chavero.”

How do we know this?  Although G‑d is unknowable and undefinable, there is one thing we can say that almost defines Him.  It goes back to when Hashem first introduced Himself to us at the Burning Bush.  Not a large, majestic and impressive tree, but a lowly bush, says Rashi, because “imo anochi b’tzoroh” – when my people are suffering, I am suffering right there with them.  

We know that G‑d places highest value on bearing/sharing the burden with our brothers and sisters because this is His signature characteristic.  So that when we do the same, we are connecting to Hashem’s essential attribute. The sermon goes on to provide moving and inspiring stories illustrating Jewish empathy in action.          

Even when we do not have the ability or resources to physically help someone in the throes of a crisis; even when we cannot find the right words to say; simply being there for them can make all the difference. Sometimes even just sitting silently with someone in pain, looking deeply into their eyes, connecting to their hearts, and/or listening to them bare their souls, is all that’s called for. A powerful story illustrates this in a profound way. 

An example is drawn from Moshe Rabenu whose only accomplishment of note prior to being chosen to be the redeemer and leader of the Jewish people was, “Va-yaar b’sivlosum” – he saw (he really looked and really saw) the suffering of his brothers and sisters. He was ensconced in the lap of luxury in the palace and had nothing to worry about. He could have looked the other way and gone on with his comfortable life. But instead, he went out, he looked into his brethren’s eyes and took action at every turn. Why? Because he was a “noseh b’ol” – an empathetic person. That’s why he was chosen to lead the Jewish People. 

Although true empathy is almost impossible to achieve – after all, we are separate beings with separate existences – we can come close to achieving it by trying to imagine what it must feel like to go through what our fellow is going through, and also by bringing our own experiences to bear (tapping into a similar experience we may have had in our lives.) Two compelling stories are provided in making these points, including one touching story about a man’s “phantom” paying off of hundreds of people’s utility bills to prevent their service from being cut off, and another rousing story about how Israeli fighter jets flying overhead during the Israel-Hezbollah War of 2006 brought a woman to uncontrollable tears.   

A very moving and emotional concluding story wraps it all up, with a philanthropist explaining how a single experience he’d had as a young yeshiva bochur pre-Holocaust served as his life’s motivation for supporting scores of Jewish schools to the tune of millions of dollars. Compelling and powerful.

A final thought explains why we keep repeating the Yud-Gimmel Midos Ha-Rachamim over and over throughout the services, by sharing a Talmudic parable. Hashem tells Moshe Rabenu that Bnei Yisroel can attain forgiveness and mercy by doing this: “Hashem, Hashem, Kail, Rachum, V’Cahanun...” So we keep saying it over and over again. It is noteworthy, however, that the word the Gemoroh uses is not “V’yomru” but “V’yaasu”... It’s not just about SAYING it, it’s about DOING it - being a Rachum, a Chanun, an Erech Apayim... That’s how we access Hashem’s bounty and compassion and prevail in court.     

Only one version of this sermon is being provided. However, paragraphs highlighted in blue represent sections, ideas, stories, etc., that can be left out without disturbing the flow of the sermon.

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Yom Kippur Kol Nidrei 5783 (2022) – “HAKHEL: We Are Family!”

The sermon begins with a “welcome” and a “welcome back”, as we’re slowly but surely rebounding from two years of lockdowns and restrictions. We may not be fully there yet, but with G‑d’s help, we’ll soon be back at full strength – if not stronger! 

While there’s something to be said for personal meditation and contemplation, what we need now is more of that kinetic energy and emotion – the noise and dynamism of the kehilla!

In a word, Yom Kippur Eve (and by extension the next 25 hours) is all about “etzem” – essence. It’s when all the barriers come down and the divisions disappear. The pure and untainted truth of who really are – to ourselves, to each other, and to G‑d – comes to the surface. 

The sermon shares a revealing correspondence between a letter-writer and a rabbi, offering a concise, but very much on-point, summary of what Judaism is, beginning with an explanation of what Jews are. Each of the points are gems, including the fact that the Jewish people are a spiritual family connected by our souls. 

The sermon calls for “family unity” even (and especially) in these divisive and polarizing times. Nothing must be allowed to interfere with the “etzem” – the essential bond – that unites us. “Vos mir zainen, zainen mir...” — above and beyond everything else, we are Jews!... we are family!

A joke about two Jews in a New York bar makes the point that we don’t need to have common birthplaces or experiences to be family. Our intrinsic bond runs deeper than that!

This provides the lead-in to this year being a “Shnas Hakhel”. The sermon provides a visual description of the Hakhel event in the times of the Bais Hamikdosh and the spirit of unity and solidarity it engendered amongst Klal Yisroel – not only at the event itself, but throughout the entire year to follow. 

The sermon makes the Rebbe’s point that while the lack of a physical Temple precludes our holding the Hakhel event as it was back then, the spiritual energy of Hakhel is nonetheless relevant and applicable. (It alerts people to keep an eye out for emails and mailers for various gatherings to be held in the spirit of Hakhel in the months ahead.)

Combine the spirit of unity that characterizes Yom Kippur with the spiritual energy of Hakhel, and what we have here tonight is the ultimate celebration of the Jewish Family. Nothing makes a parent happier than seeing his/her children coming together in love and harmony. Borcheinu Avinu koolonu k’echad.

We all know and feel instinctively that we are enmeshed in a network of relationships that connect us to other people, other places, other times, We feel a natural affinity to each other. When we look at each other, we don’t see strangers, but brothers and sisters.

The sermon shares a very touching story that illustrates the power of the Jewish Family at its best. 

Kol Yisroel arevim zeh bazeh, all Jews are responsible for one another – physically and spiritually. We experience it all the time: Whenever something goes on in Israel, whenever our Jewish brethren anywhere in the world are in crisis. The massive effort to help rescue and provide assistance to 100’s of thousands of displaced Jewish refugees from Ukraine earlier this year is another example. From the macro to the micro, we have each other’s backs! We help one another! We sacrifice for one another!

Another touching story brings this out beautifully. Mi k’amcha Yisroel... 

Exploring another dimension of the Jewish Family phenomenon, the sermon recounts the Rebbe’s reaction to George Rohr sharing that he had organized a special beginners’ service for “Jews with no background.” The Rebbe asks him to inform those Jews that they have a very “real background – of Avraham, Yitzchok, Yaakov, Sarah, Rivkah, Rochel, Leah...” 

The Rebbe was underscoring the point that Judaism is not so much as a religion, as it is a family. Every Jew – on account of their roots and essence – is a member of the family in good standing in an irrevocable way. Every Jew has an indomitable spirit of infinite holiness within that yearns to connect.

With a touch of humor, it brings out how we are all maaminim b’nei maaminin. A Jew neither desires – nor is capable of – being detached from G‑dliness. Every Jew has a neshomoh waiting to be ignited. And every day a voice calls out from heaven, calling for Hashem’s children to return home (“Shuvu banim shovaim...) Who hears that voice? Our souls hear it.

A choice of stories about powerful revelations of the “Pintele Yid” are offered. 

The truth is, we all have moments when “we hear the voice” – when we feel that sense of awakening and inspiration. These next 24 hours may very well offer such moments. When we experience such moments, they ought not be squandered or cast aside. But keyed in on and translated into action. Examples are provided...

The sermon draws upon the miraculous but thoroughly confounding phenomenon of salmon that leave the little stream in which they are hatched and swim out thousands of miles through various waters, only to work their way back – through those same waters – to end up, five years later, in the very same little stream in which they were hatched. To do all this, they must face constant dangers and obstacles, but they can’t help but do it. Why did G‑d create such a miraculous mechanism? Perhaps to inspire us with a lesson - that no matter the challenges and obstacles, we can always find our way back home. The power of Teshuvah – the power of the Jewish soul – enables us to do this.

An inspiring concluding story about over 100 “strangers” attending the Jewish burial of a man from a tiny Alaskan town brings out the concept of the yearning and returning Yiddishe Neshomoh, along with the loving and rallying nature of the Jewish Family. 

The sermon offers the option of an appeal. 

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in synch with their own material preferences. Items highlighted in colors represent further possible cuts.

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Yom Kippur Kol Nidrei 5784 (2023) – “Agreeing to Disagree – With Love”

Two versions of this sermon are provided. The basic difference between Version One and Version Two is that Version One gets into an analysis of the difference between healthy and productive arguments versus toxic and destructive ones, whereas Version Two goes straight and exclusively to the heart of the matter.  

After the opening humor, Version One gets into the fact that arguing, debating and disagreeing is a very big part of the Jewish heritage and culture. Indeed, our entire Torah is replete with accounts of arguments and differences of opinion. Go into the study hall of any yeshivah and you’ll see some very passionate debating!

From there the sermon goes into (where Version Two begins) a brief discussion of the toxic nature of the discourse in this country of late, with the heat constantly being turned up by self-serving agitators in the media and politics on both sides, resulting in terrible divides amongst people – including family and friends. 

This is tragic enough when it happens in this country, but perhaps more tragic still when it happens in our beloved Land of Israel. The sermon talks about the painful divisiveness that’s been on display on the Israeli streets and media this past year. While not taking any position on the issue itself, the sermon points out the absurdity of investing our passion and indignation into conflicts amongst ourselves when there is so much about the miracles of Israel for which we must be grateful, and there are so many existential threats facing us from without. A sharp joke helps drive the point home in a stark way.

Version One then comes back around to Pirkei Avos’ underlying perspective on a “machlokes l’shem shaomyim” versus its opposite. It draws a sharp contrast between the types of arguments and debates referred to earlier – which are motivated by a genuine quest for the truth – and those tainted by ulterior motives, unspoken agendas and personal ambition. While the former is conducted with dignity and respect, the latter tends to be wrapped in hyperbole, distortions, insults and non sequiturs that have nothing to do with the issue at hand.

From there, both versions lay down an important ground rule for disagreements amongst Jews – however heated the debate may get: We must never lose sight of who and what we are to each other. The sermon shares a very touching account of a video that went viral of a young Israeli approaching his fellow Jews on the street in the heat of the chaos, resulting in hugs and tears all around.

The sermon quotes the Baal Shem Tov’s teaching regarding the correlation between Ahavas Hashem and Ahavas Yisroel. Bonim atem la’Hashem L’Elokaeichem…  It also provides inspiring insights into the Talmudic statement “Just as people’s faces do not exactly resemble one another, so too their opinions do not exactly resemble one another.” Another beautiful insight is shared regarding why we take three steps before saying “Oseh shalom bimromov” and why we bow to the right and left while back there.

A story of the Rebbe explaining to an editor of a Hebrew religious publication why he had no problem with Kfar Chabad inviting a cabinet minister in the Israeli government to an event, even though the man held positions that ran contrary to religious values. We won’t win anyone over by alienating them.

The sermon then emphasizes the importance of listening to other people, rather than demonizing or dismissing them. A great joke drives home the same point as it relates to arguments between spouses.

A beautiful story is shared about how a rabbi’s warm greeting and empathic ear helped pull an Israeli cabdriver out of the doldrums. "People may not remember what you said or what you did, but they will always remember how you made them feel."

The sermon then shares the Rebbe’s take on the soul-bound relationship between all Jews, so that at the end of the day, our lots and our destinies are intertwined. We’re stuck with each other, so we might as well learn to accept each other, get along with each other and indeed love each other as the children of the same parent that we are.

A very beautiful story of a NYC bus driver intuiting the concept of Tashlich and defusing the tension and dissension among his passengers is both heartwarming and inspiring.

The final story of a Rav from Budapest addressing his fellow Jews in Auschwitz as they were awaiting the gas chambers is powerful, penetrating and most edifying regarding the theme of the sermon.

Although only one draft of each version is being provided, paragraphs are highlighted in blue throughout the sermon to indicate possible sections to cut. Although subscribers are encouraged to read both versions, Version Two makes the essential points effectively enough. Version One is if you want to get a little more scholarly and analytical with it.

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Yom Kippur Kol Nidrei 5785 (2024) – "EVERY DAY IS OCTOBER 8 - United We Must Stand!”

After an opening joke that ties into the “family” bonds we will be invoking throughout the Yom Kippur services, the sermon talks about a phenomenon known as “Bageling”. This is when Jews go out of their way to say or do things that are Jewish in nature to let another Jew know that they, too, are “MOT’s – Members of the Tribe”. In fact, the word “Bageling” even appears in the Urban Dictionary! 

This allows the speaker to talk about your own “Bageling” experiences – how, over the years, you have often found yourself being “bageled”. Wherever it may be – at the supermarket, at the barbershop, or in the doctor’s office – when a fellow Jew sees your yarmulke, beard and Tzitizis, he will say something Jewish to reveal himself as Jewish to create that association and connection.

That said, during this past year, “bageling” has been taken to a whole a new level! After October 7, Jews of all stripes have been seeking to identify, empathize, connect and commiserate like never before. Something deep and tribal has clearly touched each and every one of us this past year. The more hate our enemies showed us, the more love we sought to show one another.

We saw this clearly in evidence in the incredible outpourings of support for Israel from Jews all over the world – moral support, financial support, physical support and spiritual support of historic proportions! Various examples are cited. 

In Israel proper, everyone came running to pitch in however they could. If not to fight, then to support the fighters or their families back home. The spirit of volunteerism was through the roof! The nation that went to sleep on October 6th bitterly divided, woke up on October 8th united k’ish echad b’lev echad – as one people, with one heart.

The sermon provides a choice of stories, illustrating the spirit of unity and generosity that animated Jews during that intense time of crisis and need.

The sermon then shares how after 9/11/01, someone put up a sign in the CIA’s headquarters that read, “Every Day is September 12”. This was intended as a message to every staffer that the anger and outrage they felt the day after this country was so viciously attacked should be their emotion and mindset every day thereafter. Brett Stephens, a Jewish columnist for the New York Times, suggested that every Jewish organization, synagogue and day school ought to have a similar sign that says, “Every Day is October 8!”

The sermon makes the point that the heightened sense of Jewish identity – and especially unity – we experienced in the days immediately following October 7 must not be allowed to fade with the passage of time. Indeed, we must preserve it all times. A quote from Rachelle Fraenkel, mother of one of the three teenagers murdered by Hamas in the summer of 2014, drives home the point in compelling fashion.

The sermon then goes on to address the agonizing issue that has since threatened the renewed spirit of unity that made our nation so strong in those early days: The divide between those who advocate for conceding whatever it takes to free the hostages and those who want to ensure that any such concessions would not open the door to a repetition of the atrocities of October 7. 

These are excruciatingly heart-wrenching dilemmas – with both sides having legitimate concerns and both sides being motivated to protect our people. But we know this for sure: Our brothers and sisters are not the enemy! Our real enemies love nothing more than seeing us turn against each other, thus weakening us from within. 

A story of one of the hostages who was released back in November drives this point home in direct and vivid fashion. Our collective outrage must be directed at Hamas, Hezbollah, Iran, the Houthis and the rest of the monsters who started this war – not at each other! We must come together and stay together – like we did on October 8th – and not revert back to the division we faced on October 6th!

No matter what goes on in the Knesset, in congress, at the White House or the supreme court; no matter which politician we may be for or against; no matter what our positions may be on climate change, the economy, abortion or immigration – all of which deserve legitimate debate – we cannot allow it to tear our family apart. We have a common enemy out there, and it is not each other!

The sermon shares an inspiring story of how Menachem Begin defused and disarmed a volatile situation laced with anger and division by skillfully redirecting his adversaries toward the common spiritual ground that unites us. Only by standing together as one can we overcome the huge challenges before us and ensure a safer, stronger future.

The sermon then proceeds to marvel at the miracles of the two Iranian missile attacks and how it is almost impossible to explain what happened, other than by attributing it to the fact that G‑d’s Eye is constantly on the Land of Israel. How much Divine protection we merit is based on our deeds. 

This brings to bear what one woman said when asked before Iran’s attacks if she was afraid: “Frankly, I am more afraid of the internal discord amongst our people that drives away the Divine Presence than I am of Iran’s nefarious plans.”

The sermon invokes what the Rebbe said regarding what gave the Arab nations the nerve to attack Israel the way they did in the outbreak of the Yom Kippur War: “They perceived a weakness in the Jewish people. But this only awakened the hidden powers within each of us… With our unity and with those hidden powers, we will prevail!”

The sermon provides a nice take on the words “Am Yisrael Chai!” (the word “Am” can also be read “Im”), making the point that the way we live on is by always being with each other – not, G‑d forbid, against each other. It introduces a quote from a speech Rabbi Yisroel Meir Lau gave at Auschwitz: “We always knew how to die together… The time has come for us to know also how to live together!”   

Ultimately, achieving unity despite our differences comes down to recognizing what a Jew really is – namely, a “Cheilek Eloka mee-maal mamesh”. That is our commonality. We need to know that there is an invisible thread connecting our souls across the world. 

An adorable statement by a 7 year-old Israeli girl to an American rabbi captures it beautifully.

A powerful story about a Chabad Chassid who was flying to Israel after having lost his son on October 7, makes a beautiful statement about who we are when we are inspired and united. 

Similar points are driven home by two different stories about IDF soldiers in Gaza – each making it clear that if the Jewish People have a love and unity problem, it is only skin-deep. Internally, we know who we are to each other. Let us not wait for the next catastrophe to hit in order to recognize, value and live with that sense of unity.

“Mayim rabim lo yuchlu l’chabos es ho-ahava – Great flood waters cannot drown our love.” Let us show ourselves and the world that neither can Hamas, Hezbollah or Iran. 

Let us show the world that we make no apologies for being proud members of an ancient tribe that sticks together as we pursue our mission. Let us show that within our “Inner Jew” lies the courage to fight back in many different ways – including having joyful Shabbat tables, performing acts of kindness, caring for our families, praying for the hostages and standing up for goodness and truth at every turn.

Let us appreciate the gift of unity and community we enjoy right here, where opportunities abound to spend time together, pray together, learn together, grow together, and celebrate the blessings of our heritage as the harmonious family that we are.

The sermon concludes with a powerful closing story and closing prayer.

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in synch with their own material preferences. Items highlighted in colors represent further possible cuts.

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Yom Kippur Kol Nidrei 5786 (2025) – Olam Chesed Yibaneh - The Bonds of Kindness & Love

The sermon opens with a stage-setting story about a unique chanting of Kol Nidrei by Chazan Tzudik Greenwald in the Great Synagogue of Frankfurt, Germany, in the presence of one participant – an experience Tzudik would later describe as the most powerful Kol Nidrei experience of his life. The message being: one person — one soul — equals the world.

From there, the sermon pivots to the realities of today’s world, which can feel as though its teetering off its axis — “Der velt shokult zich”. Between all the division, cruelty, violence and polarization, there appears to be a shocking lack of basic civility, compassion and human decency in the world.

While we’re not here to solve all the world’s problems in one night, we can put things into perspective. Why did G‑d create the world at all? Did He really need all this aggravation?

Chassidus explains that G‑d’s essence is kindness, and kindness needs a receiver who can choose it and pass it on. Dovid HaMelech sums it up with a single phrase: “Olam Chesed Yibaneh — the world is built with kindness.”

In other words, the DNA of the world is kindness. Its pillars — its very foundation — are Chesed. So that when kindness is in short supply, the world feels like it’s shaking. Its “pillars” need to be reinforced.

The sermon makes the case that things have been far worse in the past. For the first 2,000 years after creation, it was a mess! Granted free choice, human beings were largely opting for selfishness, idolatry, cruelty, thievery – to the point that G‑d was starting to lose faith in His creation. Until one man came along – and changed everything! One man changed – and saved – the world!

Abraham had no podcasts, no social feeds or YouTube channels — just an open tent and a big heart. His strategy wasn’t force; it was kindness and hospitality. That’s how he changed the moral standing of his time. He was loved by G‑d “because he instructed his children and his household to do Tzedakah and mishpat.”

That remains our job description today. In a fractured age, it is incumbent upon us — Abraham’s heirs — to carry the torch of Chesed forward as role models for others to emulate.

The sermon provides various touching stories showing how one act can tilt a life — and sometimes a universe. One of Rabbi Jonathan Sacks’s favorite stories is that of Stephen Carter, an eleven-year-old African American boy in 1966 Washington, DC, who feels unwelcome in his new neighborhood until a neighbor, a religious Jew named Sara Kestenbaum, crosses the street with a smile and a tray of cream- cheese-and-jelly sandwiches. Decades later, now a prominent legal scholar, he still tastes that kindness. He identifies it as the Judaism’s emphasis on “Chesed - the doing of acts of kindness – which is derived from the understanding that human beings are made in the image of G‑d.” Little did Sara Kestnbaum know of the far-reaching impact her kindness would have.

The sermon keeps the focus on the practical. Dr. Jerome Groopman writes about a terminal patient who tells him, “You have the medicine of friendship.” One doesn’t need an M.D. to dispense that medicine. Research shows that even eight minutes with a caring friend can ease anxiety and loneliness.

On Kol Nidrei night, the sermon beckons the listener to think about: “What small step will make me a kinder spouse, parent, child, friend, neighbor?” No act is too small.

A short parable about seeds broadens the concept: “Anyone can count seeds in an apple; only the Highest Power can count the apples in a seed.” A loan, a listening ear, mentoring a kid — who knows how many fruits, trees or orchards can grow forth from such seeds?

The Rebbe’s refrain (based on the Rambam) “One deed can tip the balance of the entire world” was not some warm and fuzzy abstract idea. It was an actual and practical marching order, as he sent his Shluchim to the ends of the earth — to reach even one person — because every soul matters.

The sermon shares the story of a world renowned Jewish physician, Dr. Michael Zelefsky, who hears a Polish patient explain that his grandmother hid a Jewish family in her basement during the war. “They are good people,” she had said. “One day they will do something for us.” Seventy years later, the doctor realizes he’s part of that “payback of gratitude.”

Another story shifts the focus from grand gestures to showing true character in the moment: a beloved Jerusalem teacher quietly confirms on the phone that his wife tossed an old suit — along with the $10,000 he had hidden in it for their daughter’s wedding. No anger. No blame. He tells the principal he was trained for this: “Voss, den, oib nisht fahr dehm minut? — What, then, if not for this moment?”

We practice a lifetime for moments such as these. The Baal Shem Tov adds the spiritual identifier: a soul may live seventy or eighty years for one act of kindness.” So be ready when your moment shows up.

The sermon even finds chesed in the unlikeliest places. Barry Manilow, at the request of a nurse, slips into a hospital room and gives a terminal patient a private concert — no cameras, no fanfare. With all his chart-toppers, that quiet half hour may have been his finest performance of all.

From the personal to the national: the sermon revisits June 8, 2024 — Israel’s “Operation Arnon,” the rescue of four hostages. The Hamas captors tried to break the hostages’ spirits by saying, “No one remembers you.” Then, on a TV feed, a hostage suddenly sees his own face on a poster at a rally in Tel Aviv. A powerful sense of hope and faith is restored. Not long thereafter, the door flies open — and his brothers come bursting in to rescue them.

Even in the throes of pain and disagreement, we must not let our anguish turn us on each other. Only with kindness and compassion, love and unity can we truly proclaim “Am Yisrael Chai!”

Kol Yisrael areivim zeh la-zeh — all Jews are guarantors for one another. The word areivim shares a root with the word “mixture”, conveying that we are not separate parts, but elements of a single compound – distinct, yet fused into one people. We are more than religion or ethnicity; we are a family. Families show up. Families defend. Families choose what’s right over what’s easy.

The sermon closes with an uplifting story of a Jewish couple in Denver who learn their son has been critically injured in Albany. Their experience at the Denver airport and aboard their Southwest flight serve to remind us that for all the selfishness, hostility and animosity out there, there’s a lot of goodness, kindness, decency and compassion out there as well. The world stands because the world is predominately good. The world stands because the Chesed of its Creator is still being emulated by many of His children.

We are each the pilots of our own lives, but we don’t fly solo. Community is our tailwind. Abraham’s open tent is the flight plan. Olam Chesed Yibaneh is the blueprint.

So take the next opportunity — large or small — to do kindness. It might be your moment; it might be the act your soul came here to do; it might be the act that tips the balance for all humanity; it might be the act that brings us one step closer to Moshiach —– may he arrive speedily in our days.

May our collective prayers over the next 24 hours be well received on High, ensuring that each and every one of us – and all those near and dear to us – are inscribed and sealed for a happy, healthy, successful, prosperous, meaningful and fulfilling Year 5786!   

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in sync with their own material preferences. Items highlighted in colors represent further possible cuts.

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