Yom Kippur Yizkor - Chabad of the Conejo

Yom Kippur/Yizkor 5765 (2004) – “They Live on With Us”

This sermon is shorter than most of the others (eleven pages) but nonetheless provides for a full and impactful Yizkor/Yom Kippur message. It makes the case that honoring our departed loved ones with the recital of Yizkor tells us a lot more about life than it does about death.

It analyzes the Rashi in Parshas Haazinu which takes note of Hashem’s use of the expression “B’etzem hayom hazeh” in setting the stage for Moshe Rabenu’s passing. As was the case with those who thought they could stop Noach from entering the teivah prior to the flood and those who thought they could stop the Bnei Yisroel from leaving Mitzrayim, this expression connotes Hashem’s defiance, daring those who thought they could stop Moshe from leaving this world to try and do so. While we can understand Hashem’s stern and aggressive posture in putting Noach’s compatriots and the Egyptian oppressors in their place, why would He adopt such a stance with the Yidden who, after all, were only trying to cling to a beloved leader they couldn’t bear to be without?

The answer is that it was not their emotional response but their basic outlook and perspective that Hashem was calling to task. The essence of a person is not their body but their soul. As such, the fact that a righteous person physically leaves our midst does not mean that their lives and everything they stood for comes to an end. On the contrary! As per the Zohar, when a Tzadik departs from this world, his presence can be felt in this very world more than – not less than – during his physical lifetime! Hashem’s message was that even with the passing of the baton from one generation to the next, the teachings and traditions carry on.

The sermon proceeds to provide a series of examples and stories of how the legacies – the spiritual presences – of those who came before us continue to live on and inspire us to newer and greater heights. It also shows that though a family’s Yiddishkeit may be dormant for one or more generations, the ideals of our Bubbies and Zadies somehow have a way of coming back around.

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Yom Kippur/Yizkor 5766 (2005) – “Looking to Our Past to Create Our Future”

This sermon begins with an analysis of a medrash that tells the fascinating story of Yusta, a one-time poor tailor who went on to become the Governor of his native city of Tziporin. His former fellow townsfolk wished to gauge whether the man still retained his former identity and sense of values, or if the cloaks of wealth, power and prestige had caused him to turn his back on his roots and humble beginnings.

The sermon draws an analogy from that medrash to the story of American Jewry – from the turn of 20^th Century and continuing through until today. It presents the dichotomy between those who retained their devotion to Yiddishkeit and secured a Jewish education for their children – with a spirit of commitment and self-sacrifice – versus those who allowed the lure of social acceptance and the trappings of success to divert them from the paths of their ancestors, r’l.

In a series of emotional and powerful stories, the sermon talks of how throughout the ages, Jewish mothers and fathers invested their blood, sweat and tears in seeing to it that their children remain Jews – not just in name, but also in practice. Who are those children? We are those children! Now, who will be the Zadies of our children?

The sermon talks of how the best way to honor and eternalize the memories of those we lost in the Holocaust – especially the 1.5 million Jewish children – is not through symbolic gestures but concrete actions that serve to bring more and more Jewish children back to the table of Torah and tradition. When we live lives of substance, meaning and purpose, we are making an important statement – not just for ourselves and for the children of this generation but also for those to follow in generations to come. That statement is: We were here before!

(Although there is some overlap between this sermon and 5765’s “They Live on With Us,” there is enough new and fresh material in this sermon to have it stand separate and apart.)

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Yom Kippur/Yizkor 5767 (2006) – “The Angels in Our Lives”

This sermon begins with a profound and intriguing discussion about the concept of “angels” in Jewish theology: the various functions and characteristics of angels; the role they play in central episodes and encounters recounted in the Torah; how they can sometimes appear disguised as human beings while, at other times, remaining invisible to the human eye; how every person has their own “Mazel” – their own “Guardian Angel” – in the spiritual realm. The more spiritual our behavior, the more tuned-in we become to “our angels” and the messages they have for us.

Interweaving the spiritual with the practical, the sermon tells powerful stories of individuals for whom special people entered their lives – perhaps even for just a single instant, at just the right time – to help them, guide them, save them, thereby changing the entire trajectory of their lives going forward. Were these angels disguised as people, or perhaps people disguised as angels? Does it matter?

The sermon challenges us to think about who might be the “angels” in our lives? Our spouses? Our children? Reliable friends who were there for us in times of crisis or need? That special teacher or mentor who had that lasting impact upon us or gave us that invaluable and timely piece of advice? Do we properly recognize and appreciate the angels in our lives?

Finally, the sermon challenges us to be “angels” in the lives of others. Indeed, sometimes the best way to see angels in your life is by serving as an angel for others.

The sermon ties powerfully into the theme of Yom Kippur when we all stand before Hashem in a state of “angelhood,” so to speak. It ties into the idea of Yizkor during which time the souls of our dearly departed loved ones are very much in the room, albeit in an angelic (invisible) state. The sermon introduces many profound and impactful stories to make the above points.

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Yom Kippur/Yizkor 5768 (2007) – “The Journeys and Connections of Our Lives”

From the days of Avrohom, Yitzchok and Yaakov thru the Bnei Yisroel’s 42 journeys in the desert; from Eretz Yisroel to Babylonia; Rome to Europe; America back to Israel; our people have constantly been on the move. Why can’t we stay in one place? Why have circumstances consistently brought us from one place to another – sometimes by our own free will and oftentimes against it?

The Torah and Jewish history is not a recounting of events that happened once-upon-a-time, but a dynamic series of connections to what is going on in our lives right now.

What is common to all our journeys and destinations is that wherever we’ve been, we’ve had a positive impact; we’ve elevated (the latent sparks of holiness) the environment around us. “Mei-Hashem mitzadei gaver konenu – G‑d guides the footsteps of man.”

This is true of us as a nation, collectively, as it is of each of our lives, individually. As the Rebbe once told a group of Chabad women who were held up by a snowstorm and were forced to stay over Shabbos at a wayward location while en route to a convention, “A Jew is never ‘stuck.’ If you’re in a certain place at a certain time, it’s because you’re meant to be there and there is something of significance you need to accomplish there.” Wherever we go, whatever we do, whomever we meet – something awesome is meant to result.

In one profound lesson after the other, one powerful story after the other, this sermon demonstrates the supernatural connectivity within Jewish history and the events of our lives. By taking a few steps back, we can see how they defy any notion of coincidence or randomness.

The sermon discusses the mandate given to each of us to make the most of our sojourn on this earth and the responsibility we bear to see to it that our children do the same. It’s all about living a life of meaning and purpose [Torah and Mitzvos] while we occupy our very special, distinctive and auspicious place in the continuum of Jewish history. The astounding concluding stories wrap this message into Yizkor in a moving, perhaps unforgettable, way.

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Yom Kippur/Yizkor 5769 (2008) – “Write Your Own Book”

While it’s easy to wax cynical about the phenomenon of the “Achas Bashanah Jew” – after all, what is it that motivates this “Once-a-Year Jew” to show up? guilt? fear? nostalgia? family pressure? social pressure? – the Rebbe would often point to this phenomenon as a very deep, profound, spiritual and beautiful exposé on what a “Yid” is all about.

This sermon talks about the awesome nature of the Yiddishe Neshomoh and the power of Teshuvah. It keys in on a statement in the Gemoroh, “Torah machzeres al achasanya shelah (the Torah always returns to its hosts)” to make the point that even if one’s Yiddishkeit, or the Yiddishkeit of one’s family, may have been dormant for many years or even several generations, it nonetheless remains a part of one’s spiritual DNA – ready and waiting to be reignited and tuned-into once again.

The sermon discusses the difference between a yerusha (inheritance) and a morasha (heritage), the former being something that only comes into one’s possession if/when one claims it; the latter being something that belongs to a person, inherently, whether he claims it or not – or even knows it or not. Torah, Yiddishkeit, Eretz Yisroel, Ahavas Hashem come to the Jew by way of morasha. Whether we know it or not, live it or not, it is always a part of us.

The sermon does a humorous analysis (including some rather absurd and amusing anecdotes) of the behavior of Jews who insist they’re not religious – and, in fact, claim to harbor a negative view of religion – and yet, will show up and do things that are decidedly Torah-rooted and G‑dly. Because they’re religious? No. Because they like doing mitzvos? No. Why then? Because they are the mitzvah! It’s who they are and they simply cannot get away from it – no matter how hard they may try. One of the most spot-on descriptions of a Jew came from a priest (lehavdil) who once said, “A Jew is someone who is religious without knowing it.”

The sermon proceeds to relate a series of inspiring and emotionally-compelling stories (including several that are clearly Yizkor-related) that demonstrate this phenomenon of Jews who, sooner or later, come back to their essential morasha. It concludes with an amazing story about the Mezritcher Maggid who, as an orphaned child, consoled his grieving mother over the loss of the family’s precious “Sefer Yuchsin” in a fire by promising that he would begin the writing of a new book. As much as we may draw inspiration from the giants who came before us, it is now our time to write the book of the future. We are that vital link.

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/Yizkor 5770 (2009) – “History vs. Memory”

This sermon makes the case that, contrary to popular perception, the Jewish people are not a “People of History” as much as we are a “People of Memory.” History is academic – separate and apart from me. (It’s HIS-story, not MY story.) Memory, on the other hand, is alive, dynamic, personal. Indeed, the root-word for memory (zachor, zecher, zikaron, etc.) appears in the Torah no less than 169 times. As Jews we are constantly enjoined to “remember.” Beyond simply recounting, the idea of remembering is that we “RE-member” – i.e. reattach ourselves to the event at hand. By “remembering,” we’re not just recalling; we’re connecting.

The essence of Jewish education is the recognition that our ancestors are not people who lived “once upon a time” – they live now! Avrohom, Yitzchok, Yaakov, Moshe, Aaron, Dovid, Shlomo, the Baal Shem Tov, the Seven Rebbeim, our saintly grandparents, etc. are not merely historical figures from our past whose life-stories are interesting and inspiring; they are people who live with us each and every day of our lives. Their stories are our stories.

One of the reasons the Torah is compared to a “song” (and that the song of Haazinu is such a central part of Torah) is that song has a way of remaining etched in our conscious and subconscious memory and awareness. This is the profundity and vividness with which we are meant to absorb our history and heritage; as a song that keeps playing in our hearts and minds.

The sermon provides many compelling and moving stories demonstrating the power of Jewish memory and the manner in which we fuse past, present and future. Just as with Hashem, past, present and future are one in the same (Hashem Melech, Hashem Malach, Hashem Yimloch), so too, through Torah and mitzvos, we can transcend the bonds of time and touch infinity.

This is what Yizkor is all about: building bridges across the seas of time; making the past dynamic and alive in our daily lives. As important as it is to cherish and preserve our precious memories, it is equally important, if not more important, that we create new precious memories – Jewish memories – for our children and grandchildren.

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Yom Kippur/Yizkor 5771 (2010) – "The Power of Stories: Make Yours a Classic!

One thing that people who listen to these sermons will certainly have noticed is that we use an abundance of stories as a device for making our points. Yes, it’s because stories are engaging and entertaining, but also because they have a way allowing the listener to vividly visualize, rather than just hear, the message being conveyed.

“L’maan Tisaper b’oznei vincho.” The telling of stories is woven into the very fabric of Jewish theology, methodology, culture and tradition. From TaNach to medrash; aggaditas of the Talmud to stories of the Baal Shem Tov and the Chassidic masters; it is obvious that storytelling is as central to Jewish teaching and living as anything.

What is about stories – Jewish stories in particular?

If there is one common denominator to all authentic Jewish stories is that they are “not just stories.” They are whispers to and from the Jewish soul. Some stories may be intellectually profound; some may be emotionally moving, even tear-jerking; some may be humorous, even hilarious; but a true “Jewish Story” carries within it a moral, a teaching, an idea, a burst of inspiration. Most stories will have many of these components.

Through insightful commentary and, of course, compelling and moving stories, the sermon makes the point that:

– Through stories, we transcend time and space. We can even transcend the barriers between physical and spiritual – this world and the next.

– Some stories actually come to life – not in 2-D or 3-D, but in real time!

– Oftentimes a story can reach where study and prayer cannot.

– Even today, there are new great Jewish stories being written in our lives, our communities, in Israel and elsewhere around the world. Time and again, we hear of “ordinary people” doing extraordinary things.

– Stories can heal us when we are broken; lift us up when we’re down; give us perspective and strength to cope with the dissonance and conflict in our lives.

– We each have “our own stories”. Stories that speak to us and send us a very personal message. When you hear “your story,” it is a call for you to turn it into a classic; a masterpiece. Hearing your story is your reminder that the clock is ticking; that the time is now to make sure that yours will be a story worth telling and retelling.

– A Jewish story can sometimes bring us a “hug” from heaven – from the Almighty, from an ancestor or from a departed loved one.

– Sometimes we get to fill in the missing pieces of our stories to where we see the Divine Providence and blessings in world events – and in our lives. For many other situations, we still anxiously await the day we will get to hear “The Rest of the Story”.

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Yom Kippur/Yizkor 5772 (2011) – “Teshuvah: Not Suppressing – Transforming!”

The sermon begins with a fascinating exposé on the awesome power of Teshuvah. One rabbi famously commented that it’s like having your personal “delete button,” whereby you can undo damaging things you may have done and unsay hurtful things you may have said. While that may be true on a basic level, Teshuvah (especially in Chabad/Chassidic school of thought) is actually much deeper than that. The truest heights of Teshuvah are demonstrated not when the negative is crushed and suppressed, but used as a catapult for the positive; not when darkness is merely defeated, but transformed into an unprecedented source of light.

Rather than words like “repression” or “eradication,” the Chabad vernacular is replete with words like “elevation” and “transformation.” We are not about fighting the darkness as much as we are about kindling light!

The talk uses a fascinating sicha the Rebbe spoke at a Farbrengen back in 1948 that was attended by a famous chess-master, in which the Rebbe explained how the game of chess can be a metaphor for life and world events – the forces and counter-forces we encounter – and what each piece on the board represents.

From there the sermon touches upon a broad range of issues, topics and events, showing how the darkest of dark circumstances were transformed into the most radiant of radiant beacons of light – purely due the indomitable and resilient soul and spirit of the Jew.

Such transformation is effected not merely by believing in goodness and G‑dliness, but by taking bold and courageous actions in concert with those beliefs. As Jews, we don’t strive for “salvation” but for “redemption”. The difference being that salvation implies that G‑d will “save” you. (You don’t have to invest too much of yourself into the process; just believe and you will be “saved.”) Redemption means that we have to bring it about; we have to make it happen! How? By transforming the world – on mitzvah at a time; one flame at a time.

The sermon shifts between laughter and tears at various turns, offering many options for stories and jokes along the way.

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Yom Kippur/Yizkor 5773 (2012) – “Raising the Banner of Jewish Pride and Devotion”

The full-length version of this sermon is approximately double the size of its edited counterpart. (In other words, you will not likely be delivering the full-length version in its entirety as a Yom Kippur/Yizkor sermon.) Nevertheless, the uncut version is provided (as always) in the event you’d want to edit it differently, but also because the material assembled should come in handy for future talks on the topics of Kiddush Hashem, Mesiras Nefesh, Jewish pride and identity, Jewish aspirations and contributions, anti-Semitism, Israel/Jerusalem, etc.

The sermon springboards from the famous posuk in Yeshayahu, “Ki Mi-Tzion Teitzei Torah U’dvar Hashem M’Yerushalayim.” The word “Tzion,” often used as another name for Yerushalayim, literally means “a sign” – a symbol, an indicator, a flashpoint for all to see. Jews are referred to as “signposts” because we are living/breathing, walking/talking signposts of goodness, decency and sanctity for the nations of the world. (That is the essence of “Zionism” as a spiritual concept.) We are charged with being G‑d’s “ambassadors” – His representatives, as it were, here on earth. Thus it has been since we were born as a nation; thus it is today.

With compelling examples and moving stories (and touches of humor along the way) taken from various periods of history – from Rabbi Akiva to 18th Century Poland, the Holocaust to Israel, early-mid 20th Century America to recent times – the sermon makes the case that, in spite of the despicable acts of violence, oppression and hatred committed by those who resent the messages of morality, divinity and truth embodied by the Jew, G‑d’s chosen nation has largely remained proudly and stubbornly true to its mission throughout the millennia.

While staying away from politics, the sermon makes the case for why Jerusalem is so central to the Jewish spirit and experience. For example, the word “Yerushalayim” is a composite of the words “Yirah shalem” – the all-embracing, all-encompassing, awe-inspiring awareness of Hashem’s presence (a palpable sense one can experience while visiting the Kotel or walking the streets of Jerusalem.) More than a physical place on the map, more than just the capital of the Israel, Yerushalayim is the capital of our very beings. Every Jew – no matter where on earth he or she may physically reside – is a citizen of Jerusalem! It is who we are in the essence of our souls, which is why we’d sooner surrender all feeling in our limbs than abandon it or disgrace it. It is why many Jews went to the gas chambers singing of Yerushalayim.

The sermon also includes insights into the recital of Yizkor and the practice of reciting Kaddish to memorialize our departed loved ones’; the latter not being a prayer for the dead but a call for the sanctification of G‑d’s Name (i.e. making a Kiddush Hashem). This is the life, the purpose and the legacy of the Jew that we honor for all time.

Items highlighted in colors represent possible cuts.

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Yom Kippur/Yizkor 5774 (2013) – “Narcissism and ‘The ME Generation’”

A Time Magazine cover-story recently described the current generation [known as “The Millennials”] with the headline “The Me, Me, Me Generation,” essentially saying that people (especially young people) today are more narcissistic and self-absorbed than ever before. The “Look at ME” culture of Reality TV, Facebook, Twitter, Snapchat, etc. is also breeding an unrealistic sense of “entitlement,” wherein kids expect a life of fame and fortune to be handed to them on a silver platter.

It is ironic that in a day and age when people are more “connected” (digitally) than ever before, they are more disconnected (emotionally and spiritually) than ever before. (“If you are connecting with everybody; you are connecting with nobody!”) With that interactivity coming at faster and faster speeds, it’s all about the “here and now” – with little regard for the past and even lesser concern about the future.

This sermon begins with a beautiful story about Reb Yosef Dov Soloveitchik z”l and his recollections of an unforgettable lesson he learned from his Lubavitcher melamed back in Russia about keeping our “fathers” (previous generations) as a dynamic presence in our lives today. It then colorfully and humorously brings us to the unique challenges of our current generation before coming full circle and contrasting it with the depth of character of those who came before us. The speech then focuses on the gift of Shabbos – how it presents the perfect antidote to the culture and challenges of our times.

The bottom line is that it’s all about connecting – connecting with G‑d; connecting with friends; connecting with family; connecting past, present and future – and nothing can create such connections more profoundly and effectively than being part of a dynamic Jewish community.

In its conclusion, the speech makes the case that – Time cover-story notwithstanding – this generation can yet achieve greatness! (“They have capacities and opportunities to do things our grandparents could never have dreamed of doing. If properly motivated, they can utilize these tools to accomplish amazing things. When properly motivated, they rise to the occasion!”) When properly harnessed and channeled, modern technology can be a phenomenal blessing!

In addition to several humorous interludes, the speech offers many profound, inspiring and moving stories, including a concluding stirring story about the Brocho the Rebbe would give the bochurim on Erev Yom Kippur; how he would tap into the Tefilos of a “Yiddishe Mama” from Olam Ha-Emes to give it that much more impact and force.

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Yom Kippur/Yizkor 5775 (2014) – “What’s on Your Bucket List?”

This sermon goes to the heart of the soul-searching questions most thinking people ask (or should be asking) themselves in terms of what life is all about and how to go about filling the precious time we have on this earth with meaning and purpose – albeit not at the expense of enjoying the finer things in life.

It encourages people to compile their own imaginative, realistic and optimistic “Bucket List” (or more accurately “Life List”) of goals they would like to achieve; experiences they would like to have; knowledge and skills they would like to attain; and heights they would like to reach while they are still blessed with time on this earth – and to then actually go about fulfilling the things on that “list.” (Whether folks will actually end up penning such a list after Yom Tov or just formulating one in their minds is secondary to the thrust of the message itself.)

While it by no means discourages people from including aspirations or adventures of a material nature (whether it’s studying the US constitution, hiking the Appalachian Trail, skydiving or building an igloo in Alaska), it calls upon them to make sure to fill their “list” with goals and pursuits of a substantive, meaningful, enduring and spiritual nature; things that really matter and have a true impact upon the world and leave a legacy that is worthy of celebration.

The topic is addressed in a very practical, entertaining, and down-to-earth manner – in a way people can relate to, no matter where they’re at in life. It offers lots of humor, as well as inspiring emotional twists, while remaining profound and thought-provoking throughout.

It touches upon such issues as: appreciating beauty in life, achieving growth, maximizing one’s time, spending time with loved ones, performing acts of kindness, paying it forward, taking small but meaningful steps in the pursuit of Yiddishkeit, mortality, eternal life and perpetuating the memories of our departed loved ones.

It builds to the fact that our generation was blessed with a leader in the Rebbe who showed us what it means to set visionary and ambitious goals and to then go about achieving those goals. In the sicha of Chof-Ches Nisan, he left that one final goal on his list for us to achieve.

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Yom Kippur/Yizkor 5776 (2015) – “Be Yourself! (Greatness will follow)”

This sermon begins by discussing the fact that the service of the Kohen Godol on Yom Kippur took place in solitude (“Let no man enter the Tent of Meeting when he comes to provide atonement in the Sanctuary until his departure.”) Similarly, perhaps it would be a good idea for every person to periodically spend a little time alone - to get in touch with one’s true and inner self by contemplating such deep and pensive questions as, “Who am I and what do I stand for?” as distinct from “What do others think of me and how do I want to be perceived?”

The sermon provides one powerful illustration after another – some humorous, others intellectually-profound, and others emotionally-compelling – demonstrating how certain perspectives and conclusions we may think to be our own may in fact be those unwittingly imposed upon us by the culture and society around us. How do we discern between them? How do we make sure the lives we are living are giving fullest expression to our truest selves?

The talk proceeds to address how – even in the face of enormous social pressures and influences that may pull us in other directions – a Jew must be able to stand strong and proud of his own essential identity, values and ideals. This is something the Rebbe taught and inspired the Jewish world to do in the aftermath of the Holocaust.

Moreover, the Rebbe called upon each and every one of us to be “leaders” and sources of influence in our respective environments – even if we (mistakenly) think we have nothing to offer that way or are unqualified to do so. When we care deeply about what is truly good and and right, we can break free of all limitations and constraints and achieve true greatness. If we think and step out of the box, we can be leaders in our respective environments – true “heroes” in our respective worlds – especially for those who love, respect and look up to us the most.

This brings us to the concept of “Yizkor” during which we remember the heroes closest to our own hearts: our beloved parents and grandparents.

The sermon offers many powerful, heartwarming and inspiring stories from which to choose. Items highlighted in colors represent possible edits, though you may opt to edit differently.

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Yom Kippur/Yizkor 5777 (2016) – “Your Lasting Legacy”

This sermon uses a series of emotional, inspiring and compelling stories tof set the stage for Yizkor and make the case for Jewish continuity in a profound and powerful way.

The talk opens with various choices of jokes before making the point that in our busy and fast-paced lives, it can be very challenging to develop and more so, maintain, a clear focus on our priorities in life. On a day like Yom Kippur – given where we are and what’s going on – it can be easy enough, but what about the day after, and the day after that?

The speech talks about the concept of “A Legacy Letter” which people in generations past (from spiritual giants like the Rambam to normal everyday folk – religiously-observant and otherwise) would write to their children as a “life document.” These letters certainly revealed a great deal to their readers but perhaps even more so to their writers, in terms of what was most important to them, who they were, and what they were all about. The powerful excerpts of such sample letters included in the sermon are as thought-provoking as they are emotionally compelling for younger and older audiences alike. (While it presents penning such a spiritual document as a prudent and useful exercise for all, whether folks will actually end up doing it is secondary to the thrust of the message itself.)

From there, the sermon explores the life-lessons exemplified by many inspiring characters – some well-known (like Elie Wiesel) and some not so well known – emerging with the strong message that the time to establish our “good names” and our “legacies” is not at some point in the future, but RIGHT NOW. There is indeed a way to develop and maintain that “focus.”

A concluding Yizkor-story about Rabbi Yakov Yechiel Weinberg z”l, of Berlin who gave the Rebbe one of his two smichas, provides powerful perspectives on the concepts of Yizkor, Teshuvah and “Achas Ba-Shanah” Jews.

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Yom Kippur/Yizkor 5778 (2017) – “Why Are We Here?”

This sermon uses a series of emotional, inspiring and compelling stories tof set the stage for Yizkor and make the case for Jewish continuity in a profound and powerful way

The sermon opens with a wide choice of jokes.

Beyond the title-question’s obvious implications in the immediate physical sense – as in “why are we all gathered in this room today?” – the speech addresses the greater existential question – as in “why are we [as Jews] here in this world?”

The speech takes note, in a compelling way, of the fact that when it came time to tell the B’nei Yisroel about their essential mission in the world, Hashem told Moshe to keep the message short, sweet and to the point (no more than 7 words): “V’atem tih-yu li mamleches v’Kohanim v’goy Kadosh.”

The idea being that, beyond everything else, every Jew must know that he or she is in this world on a mission – the rest is commentary. Simply knowing that you are on a mission – and Who is sending you on that mission – is the most powerful aspect of your existence.

Several emotional and inspiring examples of this are given, including the fact that when the Lubavitcher Rebbe sent a couple on Shlichus, he did not have to issue long pages of policies and procedures; a simple mandate and assurance of the Rebbe’s blessings and prayers were motivation enough for the Shluchim to devote their entire lives to the mission at hand. (Of course, there are countless volumes of talks and writings outlining what the Rebbe wanted done out there, but in terms of the initial send-off and essential mission, just a few words were all that was necessary!)

It’s all about the mission!... Don’t lose sight of that.

We are all (“Shluchim”) Divine messengers on a mission in this world, and the journey of our lives is to seek out our specific mission – and strive to fulfill it. That mission can revolve around our families and loved ones; our friends and contacts; our careers and professions; our G‑d-given talents and abilities which make us unique and allow us to do the things no one else could, or would, ever do — and without which the world would be so much poorer!

All these points are made through profound, powerful, intellectually-stimulating, emotionally-inspiring (heart-penetrating) stories and illustrations – especially the climactic connection to Yizkor and how the generations before us are depending on us to continue the mission and bring it into the home-stretch – with the “ultimate fulfillment” of the world’s purpose.

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Yom Kippur/Yizkor 5779 (2018) – “Embracing a Life of Spirituality”

This sermon begins by addressing the mood and mindset of Yom Kippur – how people in previous generations instinctively felt the awe and aura of the day, and, by contrast, how challenging it is for us to get into that mode nowadays.

Bringing in a fascinating story that took place in a Florida courtroom, the sermon makes the case that on Yom Kippur, our Judge in Heaven is “recognizing” us, as it were – seeing our enormous potential – as we are called upon to recognize it as well.

It then proceeds to draw lessons from various intriguing and impactful episodes (to choose from) that took place over the course of the past year – from the 38-minute nuclear scare in Hawaii, to a thought-provoking encounter with the MTA machine in a NY subway station, to a post-Super-Bowl parade in Philadelphia, to a tragic accident that befell members of a daredevil stunt-team in British Columbia.

These shine a light on the importance of making the most of our precious time on this earth; filling our days with value, meaning and purpose, rather than merely watching the years and decades pass us by. They also illustrate the incredible lengths people sometimes go to in order to escape (or perhaps transcend) their mundane existence, not realizing that this quest for “something more” may in fact be a spiritual one.

Rabbi Dr. Abraham Twerski discusses a condition called “Spirituality Deficiency Syndrome” in that just like the body needs its essential “minerals” and “vitamins” to function properly, so does the soul. Trying to address our SDS with more materialism is like treating Iron Deficiency Anemia by taking more niacin or vitamin A— it won’t solve the problem/fill the void!

For a Jew, this condition is even more acute. The words “Kedoshim Tihyu…” are not is not just a commandment (an imperative), it’s a statement of fact! (“You will be holy!”) Endowed as we each are with a Nefesh Elokis, our soul’s need to connect above is powerful, unstoppable, insatiable. It will not give us peace until we feed it the healthy “nutrients” it needs – i.e. Torah and Mitzvos. (A short, but profound, story of the Friediker Rebbe punches this point home!)

From there, the sermon talks about the “reality of spirituality” — our belief that not only is the spiritual real, but that it can, and does, directly affect and alter the physical.

With it being exactly 45 years from the Yom Kippur War, it relates an incredible story from the frontlines of battle – as related by a special forces hero of the IDF – and how the Rebbe was able to resolve his troubling crisis of faith.

The sermon makes the point that Torah is not just education; Torah is transformation. Powerful back-up stories show that it is never too late, or too awkward, to begin one’s transformational spiritual journey.

Finally, the sermon makes the point that the more spiritual our behavior, the more “tuned-in” we become to the spiritual dynamics of heaven and earth. On the level of neshama, we can connect and feel that much closer to our loved ones who are no longer with us. The closing Yizkor story – again from the Yom Kippur War – drives this home in almost breathtaking fashion.

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 preferences. Items highlighted in colors represent further possible cuts.

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Yom Kippur/Yizkor 5780 (2019) – “Your One Shot at Life – Make it Count!”

This sermon can serve not only as an inspiring and compelling presentation for Yom Kippur/Yizkor but also as a foundational speech about living a meaningful and impactful life, and how Yiddishkeit provides an enriching path toward achieving that essential objective.

After some opening humor, the sermon discusses what we’ve been reading about in the recent Torah portions – namely, the last days of Moshe Rabenu’s life – the fact that he would not realize his life’s greatest hope and dream: entering the Land of Israel.

Poignant and heartbreaking though it is, we look at how Moshe dealt with this and other setbacks and disappointments in this phase of his life. Once it becomes clear that these are his realities/circumstances, Moshe shifts gears. He reinvents himself, so to speak. He climbs the “Second Mountain” of his life. No longer just the Moshe the leader, redeemer, miracle-worker and conveyor of G‑d’s Law, he becomes “Moshe Rabenu” – the inspiring Rabbi and teacher for all generations, providing the world with what was likely his greatest legacy of all!

The sermon makes the point that, at some point or another, everyone reaches a crossroads wherein they have the opportunity to climb their “second mountain”. This can be the result of changes in their circumstances or a newfound awareness of certain truths.

It is when you realize and internalize that you only have this one life to live – and how precious life truly is – that you really start living and making your mark upon the world. Ultimately, it is a life of meaning that leads to true and enduring happiness.

The sermon talks about the unique and distinctive gifts each person has, and how it is within our own unique situations, circumstances and encounters that our specific mission and purpose can be found. This is illustrated by a powerful and captivating story.

The sermon goes on from there to provide various routes toward living a full and gratifying life; a life of substance, joy and fulfillment. The issues it touches upon range from spending time with family, to exercising empathy and sensitivity, to performing acts of kindness, to the observance of Torah and Mitzvos, including focus on Shabbos, Kashrus and Torah study. These are illustrated through various (choices of) profound, powerful and moving stories, including some with startingly surprising endings. There are also doses of humor sprinkled throughout.

The sermon concludes with a lead-up to Yizkor, making the point that “the greatest tribute we can pay to those who passed on is not our grief but our gratitude.” Nothing shows greater gratitude and provides greater nachas to our beloved parents in the World of Truth than our making the most of our time in this world – living lives of meaning, goodness and G‑dliness.

In addition to the “full-length” and “edited” versions, an “expanded” version of the sermon is offered as well. The main distinguishing feature of the expanded version is that it begins with an opening short story and accompanying D’var Torah (the interpretation of a Medrash) as a way of setting the stage for the sermon. If you don’t necessarily feel you need that, you may want to stick to the full-length/edited versions, which cut more to the chase earlier on. Notwithstanding the provision of an edited version, subscribers are encouraged to read the full-length version first to determine if the suggested edits are in sync with their own preferences. Items highlighted in colors represent possible further cuts.

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Yom Kippur/Yizkor 5781 (2020) – “PRIVILEGED AND PROUD – Celebrating the Bond of Love”

This sermon opens by addressing the issue of “privilege” we’ve been hearing about of late. Is privilege something one needs to be ashamed of or feel the need to apologize for?

It then raises the question of whether Jews are “privileged,” and answers it with a resounding and unapologetic “YES – and proud of it!” – albeit not in the classical definition of the word. If privilege means enjoying special access, opportunities and treatment, or feeling safer and more secure than others, Jews probably rank among the most least privileged people on the planet.

We have a very different definition of “privilege.” To us, true privilege is not about the way you are thought of or treated by others, but about how you think of yourself and by how you treat others. It isn't about what someone else might do for you, but what you do with what you have.

Hashem sought “l’zakos es Yisrael – to make Israel privileged,” and therefore gave us His Torah and Mitzvos. He entrusted us with the responsibility of living virtuous and righteous lives – to elevate and transform His world. We are privileged to have been given a scared instruction manual to life; to be at the forefront of fighting for decency, justice, benevolence and truth in this world. A beautiful story about a rabbi’s address to a convention of Jewish educators drives home this point in a profound way.

The sermon proceeds to give compelling illustrations of Jewish pride and privilege, including inspiring and intriguing stories about the Israeli women’s Lacrosse team and a Shabbos-observant sports agent. It makes the point that wherever we go, and in all that we do, a Jew has the opportunity and privilege of touching lives and lighting up the environment around him.

The sermon then shares the story in the Talmud of Reb Yishmael Ben Elisha, Kohain Gadol, entering the Holy of Holies on Yom Kippur, where he had a vision of the Angel Kasriel sitting before G‑d. Hashem asked Reb Yishmael for a blessing. So the Kohain Gadol “blessed G‑d” that He act toward His children with mercy and compassion. Awesome. Rather than make demands upon Israel for the year, G‑d wanted a blessing – from us, because He wants to be close to us!

Which begs the question: What in the world is going on these days? If G‑d wants us to be close to Him, and we want to be close to Him, why are we facing a situation whereby our schools, houses of worship and study halls – where we generally tend to feel closest to Him – have largely been shut down!!?? “We’re trying to get close to You, why then does it sometimes seem as though You’re moving farther away?”

The talk provides various scenarios of the hoops many have been jumping through to try and hold services and celebrate the holidays, despite the obstacles and challenges. Indeed, the more difficult G‑d seemed to be making it, the harder we’ve been working to find ways to make it happen. Why? Because for Jews, connecting with G‑d is not something we do out of sense of obligation, or as a mere nod toward tradition. We recognize it as a privilege, and as such, refuse to be denied!

Therein lies the power and beauty of it all. As with every test, struggle and challenge we have faced in our history, we’ve emerged to declare: “U’vichol zos shimcho lo sho-chochnu – whatever the trial and tribulation, we have not forgotten Your name... Nah al tish-kacheinu – please do not forget us!”

One way or another, we will connect during these High Holy Days – not less than in other years, but more! Whether we’ll be praying in solitude at home or with fellow masked Jews under an outdoor canopy, this Yom Kippur (like Rosh Hashanah before it) may be quantitatively different than any we’ve experienced before. But qualitatively? Above and beyond any other! Because this one will be coming from the deepest chambers of love within our souls.

(We’ve seen a similar phenomenon play out in that, despite the financial anxiety out there, many have seized upon this time of crisis to be more generous and forthcoming than usual to help those who have it far worse. This is what people of real “privilege” do.)

How much nachas G‑d is surely having from this spirit and these actions!

The sermon goes on to portray the incredible bond of love that inextricably ties Hashem to the Jewish People. Inspiring and emotional stories of Ahavas Hashem are provided. Through all the ups and downs, good times and bad – the bond is unshakable and irrevocable. “Mayim rabim lo yuchlu l’chabos es ha-ahava.” Therefore, G‑d constantly waits and yearns for His children to come home.

The sermon recalls the Rebbe’s emotional response at a Farbrengen to the question of why Hashem doesn’t provide just the good, without the pain? The Rebbe’s statement is powerful.
From there, the sermon talks about how G‑d is never in quarantine; He is always with us. We just have to turn around to find Him. He can be found in the beauty of the Shabbat table, the words of the Psalms, the pages of the Torah and the Talmud, the joy of the festivals, the very air of Eretz Yisrael...

Finally, the sermon make the point that, for us, as Jews, privilege is not a luxury, but a legacy. This leads into a discussion of Yizkor and how we are each letters in the incredible story of the Jewish People. A powerful concluding story reminds us of how we and our children must be the torchbearers of Am Yisrael’s awesome legacy of privilege.

Although items highlighted in colors within the sermon represent possible edits, the subscriber may wish to edit the material differently.

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Yom Kippur/Yizkor 5782 (2021) – “Calling All Heroes”

The sermon talks about our fascination with “heroes” – from childhood fantasies about superheroes to real-life heroes who put their lives on the line for us every day. The reason we tend to be drawn to heroic figures is that there is a “Hero Code” within all of us. There is something in our DNA that drives us to want to nurture, to save, to inspire – to make a difference. While for some, manifesting their “Inner Hero” comes a lot more naturally than for the rest of us, we can try to mirror some of those qualities in our lives – even if in smaller ways.

Jewish history is replete with heroic figures – from Abraham to Moses.... the Baal Shem Tov to our Rebbes and Torah scholars. We put them on a pedestal – not to worship them, but to take something of them and make it part of ourselves. These humble giants were driven to share their gifts with the world and, in so doing, held nothing back. They put it all out there! While we may not be able to reach anywhere close to them, we can be inspired to try to put the gifts we do have out there.

Many people who came to see the Rebbe remarked that they came expecting to become acquainted with a great man, but what actually happened was that through their encounter with the Rebbe, they became acquainted — with themselves. For the Rebbe, it was never about his heroism, but the heroism toward which he could inspire others.

The sermon talks about the brilliance of the Rebbe’s focus on Tzivos Hashem through which he inspired Jewish children to become heroic soldiers on a mission to combat darkness, model goodness and make this world a divine home for its Maker, the Commander-in-Chief.

Where are all those children today?... Thousands of them are scattered throughout the world, opening Chabad centers, teaching, inspiring and helping people from all walks of life. We are those children!... You are looking at one of them!

The Rebbe’s message: “Don’t just be a hero yourself; create other Jewish heroes! And don’t underestimate the infinite value of a single mitzvah performed by even one Jew!... You cannot begin to know the long-term impact that deed will have on that person’s life and indeed the entire world!”

The sermon shares a series of powerful and inspiring stories – some with strong emotional twists and surprise endings – showing how virtuous acts carried out with one intention end up achieving something entirely different – and immensely greater – than what the performer could have imagined! (A story about how one woman changed the entire mindset of a community regarding children with special needs is not likely to leave many dry eyes in the audience.)

In many instances, the heroes of our stories are “unlikely heroes” – people who seemed unremarkable until their moment presented itself. But when that moment came, they stood up and seized it!

There are many situations today in which Jewish heroism is called for – and sorely needed: We need heroes with the courage to stand up for the principles we hold dear; heroes who will stand up against anti-Semitism; heroes who will stand up for Israel’s right to exist and defend itself. We need modern-day Maccabees ready to bring light where there is darkness – without fear.

Blended with illustrating stories and touches of humor, the sermon makes the case for heroic Jewish pride and commitment. When it comes to Jewish survival and continuity, the statistical threats from outside forces pale in comparison to the damage we are inflicting upon ourselves. We cannot afford to lose even a single Jewish child – let alone entire generations – to indifference, ignorance and drop-off from Jewish life!

“Calling All Heroes!”... There is an urgent need for Jewish heroism in our homes. Judaism/spirituality doesn’t just happen in the Jewish schools, synagogues and religious settings. If we want to build a stairway to heaven – if we want to give our children access to ideals higher than than their own material wants/needs – we need to invite G‑d into our homes!

In addressing the subject of Yizkor, the sermon talks about the powerful bridges that are built when we live within the covenant forged with our ancestors. “Your parents and grandparents live on in you. You live on in your children and grandchildren. They are part of your life. You are part of theirs.”... Who will be the Zaidys – who will be the heroes – of our children, if not we?

After a powerful concluding story of a heroic Yom Kippur observed during the Holocaust, the sermon makes the case that what is demanded from our generation are not huge feats of heroism. The previous generations did that heavier lifting for us. We need to do the small things now – albeit in a more challenging time. For us, it’s about changes of habit and perspective. Small but hugely significant acts that will have cosmic implications and tip the world towards good.... Calling All Heroes!

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Yom Kippur Yizkor 5783 (2022) – “YIZKOR ELOKIM: Everything Matters!”

After some options of opening jokes/humor, the sermon addresses the question of what it is that people fear most as they get older (which we’re all doing with each passing year.) For thinking people, at the top of the list is the fear of insignificance. For some reason, there is a nagging part of us that needs to feel significant. We need to know that our lives matter, that people think about us, that our days count!

A profound story about Rabbi Jonathan Sacks, z’l, brings this out beautifully. The point is driven home further still with a story about a rabbi’s emotional visit to an old cemetery, where he sadly wonders who remembers all of these people who lived full lives but have been gone for 80-90 years now? How many years or generations before we are forgotten?

As the Unisnaeh Tokef points out (or as the famous “Row, row, row your boat...” ditty merrily sings), “Life is but a dream.” And how long do dreams last?

So, is this the most depressing sermon the audience has ever heard?... No, it’s not! Why? Because very shortly, the congregation will be reciting Yizkor, wherein everyone will begin reciting their personal memorial tribute to their departed loved one with the words, “Yizkor Elokim – let G‑d remember!”

The point being that even when everyone else forgets, G‑d remembers. He remembers everyone and everything. He remembers Adam and Eve, Abraham, Moses, Jonah, and the Lubavitcher Rebbe with the same recall and clarity that He remembers what you did this morning!

Rather than being depressed, we should be uplifted and invigorated by what’s being said! Lives, words, deeds, actions – they all count! They all make a difference!... Everything matters!

The sermon analyzes the Rambam’s instruction that everyone should imagine, at all times, that all of his deeds are now equally balanced between merits and their opposite, and that the same is true of the moral standing of the entire world – all evenly balanced. So that one’s very next step will be the one to tip the scales and determine the fate of the world.

While it’s not likely that such precise balance is ever literally the state of things, the Rambam is providing us with a valuable mental/visual aid. The point being that you can do something seemingly minor and miniscule that can have an enormous impact on people’s lives – perhaps even on the entire world – for both the foreseeable and unforeseeable future.

The sermon provides a series of heartwarming stories that illustrate this point in different ways:

A principal who said one thing to a student that led to her becoming a master teacher who would inspire thousands...

A teacher who saw something in a “problem student” nobody else did, thereby creating a superstar in the world of motivation and inspiration...

A “Rabbanit” who would not allow a poor and orphaned bride and groom to be deprived of their “Shabbat Chatan”, thereby unwittingly causing that same kindness to be extended to hundreds of newlywed couples, and how that grateful bride played out the scenario for the Rabbanit’s children as they were sitting shivah for their mother.

We need to tweak our understanding of what “being relevant” means; what it takes to truly be significant in this world. We don’t have to perform some grand gesture on the world stage to matter. An account of a sweet and tender encounter between the Rebbe and little girl on a rainy day outside 770, conveys the Rebbe’s greatness in a uniquely touching and profound way.

Sometimes conveying a timely message or sharing genuine and heartfelt words of admiration and praise can mean the difference between life and death. A story of how a mashpia went on and on, profusely singing the praises of a bochur to a distressed father moments away from the abyss, drives this point home in dramatic fashion.

A proud Zaydeh’s reflection at his grandson’s Bar Mitzvah on how a timely coded message (“Netzach Yisroel lo yishaker”) from an anonymous Jew in another concentration camp empowered him to live another day during the Holocaust, enabling him to survive and experience that incredible moment of his grandson completing a tractate of the Talmud. Who was that other prisoner? Whatever happened to him? Did he live? Is there a grave with a tombstone in some old cemetery somewhere? Nobody knows. But this we do know: Yizkor Elokim – G‑d remembers!

G‑d Sees it all, Knows it all, and keeps track of it all. In His Eyes, you always count, you’re always significant, and will never be forgotten. G‑d is infinite, which is why by connecting ourselves to Him and having a relationship with Him, we connect ourselves to infinity; we live on for eternity!

The sermon gives the speaker the opportunity to recognize the virtuous deeds of those in the community who have gotten involved – either personally or financially – in supporting various programs and projects for the benefit of others. One cannot begin to fathom the endless good those efforts have effectuated; how those veins, streams and tributaries have spread forth and impacted the entire world. There is no end to it, because “Yizkor Elokim – G‑d never forgets or loses track!”

A powerful concluding story brings it all home, making the point that “Der Aibishter blaibt nisht ah Baal chov” – that one way or another, one day or another – we, our children, our grandchildren, and/or great grandchildren will reap the benefits and rewards of the deeds we perform today. YIZKOR ELOKIM: Everything Matters!

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 possible cuts.

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Yom Kippur Yizkor 5784 (2023) – “GO FOR THE GOLD! - Unleashing the Power of Prayer”

After some options of opening humor, the sermon briefly discusses the war against Amalek and how Moshe’s arms raised in the air meant the difference between victory and defeat. As the Mishna explains, Moshe’s hands served as a reminder to the B’nei Yisroel on the battlefield (and a lesson to us as we face our own battles) – to “LOOK UP”. The need to “look up” is emphasized throughout Tanach. In the words of Dovid Hamelech, “Essa einai el he-horim… Ezri mei’im Hashem osei shomayim va-aretz”….

This is what should separate us from the fly in the fly-bottle that keeps banging its head against the glass looking for a way out, even as the bottle is open the entire time. The fly forgets to LOOK UP!

(An alternative entree' to the sermon is provided in a separate document as well.)

This introduces us to the theme of the sermon: the powerful tool G‑d has given us with which to navigate the ups and downs of life: Tefila/prayer. It is how we submit to G‑d, acknowledge that we cannot do it without Him, grants us access to ask for our needs, and enables us to connect to Him and find the strength we need. A touching parable drives the point home.

The sermon takes on those who regard prayer as a crutch – a sign of weakness or naivete – making the case that it is the exact opposite of those things. It also takes on the notion that if one cannot see, hear or touch a certain phenomenon, it isn’t real.

A true realist knows that there are many intangibles in this world that are unquestionably real. Interesting examples are cited, including invisible phenomena that require the right instruments if one is to access their power (sound waves, electrical currents, Wi-Fi signals, etc.) Prayer, Torah and Mitzvos are “instruments” that give us access to the G‑dliness around us, enabling us to perceive it in a real way.

A stark analogy of a how an individual who does not particularly consider himself a man of faith reacts to a family crisis drives the point home, as does the story of the Previous Rebbe’s experience in a Warsaw bomb shelter when the Germans were dropping bombs.

A touching story about two drowning girls saved by a kibbutznik who found himself praying for the first time in his life makes the point that prayer is for everyone – even those doing so for the first time and those who think they don’t know how.

While the formal prayers are very important in that they are divinely-inspired and give expression to the most elevated dimensions of our souls, the personal thoughts and feelings we insert between the lines are an essential part of the exercise as well. If you can express whatever is on your mind and in your heart, then you know how to pray.

A beautiful story is shared of an observant Jew leaving in the middle of an important business meeting with the CEO of a major company to attend a meeting with the “CEO of the World”. The amusing exchange leads to a financial windfall.

The sermon discusses some of the practical benefits of Tefila before providing a choice of two very emotional stories (including one with the Rebbe) of miraculous recoveries that took place after soul-altering prayers were offered. Another optional story of a little boy praying for his “pizza money” illustrates the power of the posuk “Posei-ach es yodecha…” in a sweet and touching way.

The main theme/thrust of the sermon is introduced with a story of Reb Shlomo Zalman Auerbach explaining the unique potential of the High Holiday prayers. Sketching a scenario of the poorest member of a congregation praying to be as wealthy as the richest, Reb Shlomo Zalman validates the prayer by citing Chana as an example. Rather than simply asking for a normal, healthy baby after 19 years of childlessness, Chana asks G‑d for a child “as great as Moses and Aaron!”

Audacious? Delusional? Crazy?... No! That’s Rosh Hashanah and Yom Kippur! There are “no chazakos”. Everything goes back to zero. Nothing is set in stone just because that’s the way it’s been up until now. When praying during these days, we mustn’t think small. Like Chana, we should THINK BIG and ASK BIG! Don’t be bashful, timid or inhibited. Don’t hold back! Go for the Gold! Aim for the stars!

Whatever it is you feel you need, whatever your yearnings or aspirations, whatever is weighing on your heart – let it come forth!

The sermon also encourages the listeners to pray for those in their community who are hurting.

The bottom line is that in good times or in bad, our highs points or our low points, Hashem always wants to hear from us. He wants a relationship with us and wants to give to us.

This does not mean that we will always be granted everything exactly how, and when, we want it. Sometimes a parent has to say no to a child when they know that the request is not ultimately in the child’s best interests. We cannot and do not always understand G‑d’s ways. That’s when we strengthen our faith that He has a plan for everything. A novel perspective on why we cover our eyes when saying “Shema Yisroel” drives the point him beautifully.

Two compelling stories – one emotionally intense, the other cute and profound – make the point that no prayer ever goes to waste. One way or another, one day or another, every sincere prayer offered is activated for a positive purpose and effect.

The sermon makes the case for regularly attending services with the “Tzibur” – wherein collective prayers are more potent than individual ones. “We pray together, celebrate together, study together, observe tradition together – and grow together as a community.”

The sermon comes around to a discussion of Yizkor and how our parents and loved ones in the other world can serve as advocates on our behalf, but we need to give them something to work with. Just as we “Go for the Gold” when asking G‑d for our needs and wants, we should do the same when committing to that which G‑d needs and wants from us.

A powerful recounting of a unique Yizkor service in Bergen Belsen on Yom Kippur 1944 reveals just how special and resilient a people we are, and how our prayers can always transport us to a place of warmth and light – even when we find ourselves in places of darkness and despair.

The sermon concludes with prayerful wishes the we be inscribed and sealed for a good and sweet New Year and the fulfillment of our longest-standing prayer of all…

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 possible cuts.

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Yom Kippur Yizkor 5785 (2024) – "DANCING WITH TEARS”

After some opening humor, the sermon sets the stage for the moments before Yizkor as a time of deep reflection, intensified by the memories and legacies of those no longer with us in the physical sense, but very much so in the spiritual sense.

This obviously takes on a whole new level of intensity and significance this year, being the first Yom Kippur-Yizkor after Simchas Torah/October 7, 2023. At this time, it behooves us to memorialize the “Kedoshim” of that day and the months thereafter.

Throughout this talk, we will be sharing the words of some of those holy souls and of those near and dear to them. But rather than be broken or depressed by those voices, we will be uplifted, enlightened, inspired, and perhaps above all, motivated by them.

During this war, there have been many instances in which we’ve been able to hear the voices of fallen IDF soldiers - essentially speaking to us from heaven. Those voices have come in the form of letters written by the soldiers themselves – to be read in the event that they were to fall in battle. Their words are very revealing and inspiring in many ways, but also impart some incredibly valuable life-lessons for all of us.

The sermon shares some powerful excerpts of some of those letters and what we can learn from them – especially about living a life of meaning, with a sense of belonging, purpose and transcendence. Two powerful stories of Torah giants illustrate just how great a spiritual standing our chayalim hold.

The sermon then makes the point that the brave soldiers of the IDF are not the only heroes to have emerged for Israel and the Jewish People since October 7. Among some of the other great heroes and heroines is Iris Haim, whose son, Yotam, was one of the three young hostages who managed to escape the clutches of Hamas before being tragically killed by IDF forces in one of the most devastating and heartbreaking events of the past year.

Yet, what Iris Haim did to comfort the soldiers who pulled those triggers – and by extension the entire nation – was breathtakingly noble and uplifting. She did it by employing what is known in psychology as “reframing.” This is a Torah concept as well. Yosef Ha-Tzadik’s “reframing” of his brother’s actions as having been orchestrated by Hashem to serve a greater good is introduced as an example.

The art of reframing is one we all need to master. Torah and spirituality give us the materials and tools to build such frames. In Tanya, the Alter Rebbe emphasizes that if we change the way we think, we change the way we feel, and if we change how we feel, we transform how we behave. So that, ultimately, our behavior, character and destiny are all rooted in our perspective and mindset.

Sharing a compelling parable at the funeral of his son, a distraught father says that he knows for certain that when he gets to heaven, G‑d will show him the other side of things, and everything about this tragedy will make total sense.

The sermon then goes to the questions of why we have to wait until we get to heaven for it all to make sense? Why do we have to wait for Moshiach for all the pieces of the puzzle to snap into place? And if the Torah answers all questions, why does it not answer these questions as well?

The sermon shares the gist of a very powerful and emotional sicha the Rebbe delivered on Hoshanah Rabbah in 1983, during which he addressed these questions. The Rebbe got choked up several times while explaining that G‑d does not want us to know the reasons, because if we knew, we might be satisfied with the world being the way it is. G‑d does not want us to be comfortable with the status-quo, but to yearn, to pray, to cry out – even demand – a better world, and to do everything in our power to bring it about. That is why we are here – this is our mission!

Do we have faith? YES!.. Do we accept that this is “just the way things are?” ABSOLUTELY NOT! We must not rest until things are better – and better still!

The clincher of what the Rebbe said that day is that, through it all, we must live and serve G‑d with simcha – not fake or forced joy, but real joy! No matter how tough things may get, we must fight through it and maintain our happiness, because that in itself banishes the darkness and invites the light.

We get to hear an amazing story of a mother’s incredible actions at her son’s funeral, as she beckoned the crowd lining the streets to sing “Acheini” stronger and louder, “as if singlehandedly bringing heaven down to earth.”

While it may be true that nobody knows how to cry the way a Jew does, it’s also true that nobody knows how to sing and dance the way a Jew does. With our faith, values, and sense of history, we lift ourselves off the ground. We stand up strong and proud. We sing and dance and soar to ever greater heights!

More stories are shared of how families in Israel have channeled crisis and tragedy into sources of joy and celebration, life and continuity – for themselves and for others. As Jews, we understand that to mourn is a fitting display of love and honor, but to live on after shiva, creating a legacy for loved ones who have passed on, is an even greater honor for them. We forge on, we dance on, because we must!

The sermon then proposes a series of practical initiatives and actions, including couples of child-bearing age bringing more Jewish children into this world as a tribute to those we lost so tragically. It talks about the physical protection of Israel and the Jewish People being intrinsically connected to our spiritual activism, including our prayers and the performance of Mitzvot. The sermon shares compelling excerpts of an open letter a soldier on the front lines wrote to the Jewish world.

Finally, the sermon addresses how we will celebrate Simchas Torah this year. It does so by recounting how the students of the Chabad Yeshiva in Otvock – who found themselves in Vilna while escaping the Nazis – chose to celebrate Simchas Torah when other camps in the religious world were insisting that it would be insensitive and inappropriate to hold Hakofos under such conditions.

A strong push is made for everyone to show up – with friends, family, especially children – for this year’s Hakofos. “If today we will be bringing the souls of those we lost since October 7 into this room with our prayers, on Simchas Torah, we will bring them into that room with our dancing!… We will dance and all of the “Kedoshim” will be there - dancing right along with us!”

The sermon concludes with a very powerful and moving story about a Chassidishe Yid who lost his wife and five children during the Holocaust, and how he went to his second chupah in the DP Camp. The story brings it all together in a single snapshot: “Mir Ge’in” – we’re going!” We may be dancing with tears, but we’re going forward – stopping for nobody and for nothing!

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 possible cuts.

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Yom Kippur Yizkor 5786 (2025) – Beyond Jewish Survival: A Jewish Revival

After some opening quips and a timely joke, the stage is set for the sermon by touching upon what Yom Kippur is all about: a day removed from comforts and distractions, enabling us to listen to the quiet voice of the neshama; a day beckoning us to shut out all the “noise” – the chatter, chaos, falsehoods and superficiality – out there, so as to “re-enter daily life with a heart more focused and a soul more awake”.

Speaking of “shutting out the noise”, the sermon relates what a rabbi in Florida wrote after having received a clip of a Piers Morgan interview with Candace Owens, who spewed a series of antisemitic diatribes and vile accusations against Israel. At the end of the interview, Morgan thanked her for coming on, saying “Good to have your views”.

The rabbi writes how much it upset him and then castigated himself for wasting any of his valuable time – however short – watching such garbage. Not only did it serve no constructive purpose, but it also gave the hatred an extra “view”, further animating their algorithm and amplifying their platform. If we have the ability and forum to respond, by all means we should do so. Otherwise, our love for Israel and the Jewish People is best channeled toward things that really count and make a difference.

This brings into focus a new bestselling book called, The Let Them Theory. The Theory is made up of two critical parts — Let Them (think, say, or do what they will) and Let Me (focus on my own growth and development.) It perfectly echoes the opening line of the Alter Rebbe’s Shulchan Aruch: “Strengthen yourself like a lion… V’al yeivosh mipnei Ha-mal’igim – and do not be embarrassed or intimidated by those who would mock you or scoff at you.” LET THEM — AND LET US!

Israel, for example, has been fighting on multiple fronts since October 7 – and prevailing – despite endless barrages of criticisms from all over the world. Israel’s mantra has essentially been: Let them condemn and vilify, let us defend and build.

After two millennia of exile and defensiveness, we can and must shed the “slave mentality” and live our destiny proudly. From here, the sermon proceeds to reframe the moment we are living in.

The famous Chanukah question — why celebrate eight nights when the oil’s first day burned naturally —is answered with an insight offered by Rabbi Yisrael Meir Lau: the real first-night miracle was that the Maccabees went searching for oil at all! After returning victoriously from such an epic battle, one would have expected them to hold some sort of parade or perhaps go home to rest their weary bones and be with their families. But instead they went straight to Jerusalem to dedicate the Holy Temple and light the Menorah. They never lost sight of what the fight was all about if the first place! It was not only about survival; it was about spiritual revival. Not just about defeating the darkness, but more so about kindling light.

And that is our charge of today. To be sure, there’s been a lot we’ve had to fight against: antisemitic incidents up 200 percent in the U.S., mobs chanting “Globalize the Intifada,” violence in Europe and Australia… Yet Jewish history — and present reality — show that our figurative fists alone are not enough. “The future of the Jewish people calls for more than survival; it calls for revival.” We must strengthen Jewish identity, nurture Jewish pride, and transmit Torah’s “why,” not just the “what.”

Moving stories bring the point alive. There is Eli Sharabi, held 491 days in Hamas tunnels, who began saying Shema daily and clung to Victor Frankl’s line, “When there is a ‘why’, one finds the ‘how’.” There is the soldier who shouted Shema Yisrael as a suicide bomber approached — and whose cry froze her in place, awakening the “Pintele Yid” she had buried for years. There is the Australian rabbi who jokes that antisemites are doing his outreach work for him: more Shabbat candles lit, more Mezuzot sold, more Jews showing up at Shul. Across college campuses and communities around the world, the “sleeping lion” has awakened. Young Jews who once stood at the margins now pack Friday-night dinners, declaring, “If they hate me because I’m a Jew, I want to know what a Jew is.”

The sermon underscores that pride brings respect, not scorn. It tells of Rabbi Avraham Hershberg’s 1979 trip to Iran: refusing to bow before Khomeini, lighting a Chanukah menorah in a hostage hall, and winning unexpected concessions for Iran’s Jews.

It recalls businessman Zev Wolfson keeping his kipah on during delicate negotiations in Singapore, only to have the deal saved — indeed sealed — by that unwavering Jewish presence. Again and again the pattern is clear: when Jews stand tall, even tyrants and tough negotiators recognize integrity.

The fact is that – notwithstanding the loud and menacing voices of the haters – there are many, many people out there who love and support Israel and the Jewish People.

Yet revival requires roots. Winston Churchill’s visit to a fledgling Tel Aviv, where hastily propped-up trees toppled like dominoes, becomes a parable: “Without roots, the trees will never stand.” Jewish education, home observance, and parental example must plant those roots early and deep. A tender vignette of a five-year-old placing her hand over her mother’s eyes to say Shema at bedtime shows how those roots can be nurtured at any stage — and how parents grow spiritually alongside their children.

Throughout, the sermon calls for action. Torah study is a “treasure trove” waiting to uplift. Chabad’s classes and lectures can add “a whole new dimension of depth and richness” to life.

Actor, comedian Michael Rapaport reminds us that “Judaism is not a spectator sport — it’s a participation sport… You gotta be in it to win it!” He also says that this is “a magical time to be Jewish.” While that may sound strange and counterintuitive, the man is actually on to something! This is a magical, exhilarating, clarifying time to be Jewish!

Making the case that the post-October 7 “Jewish Revival” is a real thing, the sermon proposes various practical things one should do to be a part of this magical moment in Jewish history.

The sermon shares the powerful story of Dafna from Kibbutz Re’im, former hostage and sole survivor of her family, who after a lifetime of being openly antagonistic toward religious identity and observance, discovered her deepest self when a terrorist denied her Jewishness. “Ana Yahudiun—I am a Jew!” she shouted over and over again until her captors silenced her. After her release, she resolved to rebuild her community with a synagogue being “the biggest and most beautiful structure on the kibbutz.” On Simchas Torah 5784 Dafna lost almost everything - yet found her soul.

Over the past two years, we’ve witnessed the fulfillment of the proverb: “They tried to bury us; they did not know we were seeds.”

The sermon closes by drawing the congregation into a Yizkor mindset. We honor the departed by living with purpose, planting roots, and carrying forward their values. What will live on after our own brief stay on earth? Connection to G‑d, to family, to community, to the mission only we can fulfill. Indeed, our actions will determine what the next chapter of our people will say…. With faith, courage, and the awakened Jewish spark, we move beyond mere survival into a full-fledged Jewish revival.

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 possible cuts.

Click here to order this sermon.