Mitzvah Tank NYC, Rajshahi Division (2026)

04/06/2026

This week’s Torah reading, Behaalotecha, describes the preparations for and the initial stages of the journey of the Jewish people through the desert after having camped at Mount Sinai for more than a year.

At Mount Sinai, the Jews received the Torah and soon after constructed the Sanctuary there. Yet, our people did not remain content with having achieved these spiritual heights. Rather than resting on their laurels and staying in the desert where G‑d provided for all their needs, they set out on a mission — to journey to Eretz Yisrael.

The desert is barren and desolate. Yet as the Jews traveled through the desert, they transformed it, albeit temporarily, into a settled land, a place where crops, trees, and even flowers grew. For the Jews did not travel empty-handed. With them, they took the Torah that they had been given and the Sanctuary that they had constructed. G‑d’s presence, which rested within the Sanctuary and is expressed in our lives, brought about these positive changes in the surroundings in which they lived.

The Baal Shem Tov explains that the journeys of the Jewish people through the desert are reflected in the journeys of every individual through life. Some of the phases that we pass through may appear barren and desolate. Nevertheless, we must appreciate that this is only the external setting in which we are placed. It should not reflect our inner state, for G‑d’s presence accompanies us at all times, and the Torah is with us in all surroundings. The Torah fills our lives with inner meaning and depth, which in turn empower us to be outwardly oriented. We can change the environments in which we live and cultivate their growth and development.

Shabbat Shalom!

Candle lighting time: 8:06 PM (NYC)

28/05/2026

One of the subjects discussed in this week’s Torah reading is how to deal with a sotah, a woman suspected of adultery. In biblical times, there was a unique way of determining her innocence or guilt. A scroll containing G-d’s name and curses for infidelity was submerged in water, and the woman was made to drink it. If she had transgressed, she would die.

The Torah introduces this passage with the verse: “If a man’s wife will deviate.” Our Sages note the similarity between the Hebrew word for “deviate,” tisteh, and the word for foolishness, shtus, teaching: “A person does not sin unless possessed by a spirit of foolishness.”

What is the foolishness of sin? No one truly wants to separate from G-d. If a person fully realized that a certain act cut him off from G-d, he would never do it. No temptation, however strong, could make someone willingly break that bond.

Why, then, do we sin? Because we rationalize. “This isn’t so bad,” we tell ourselves. “My relationship with G-d is still intact.” In one sense that’s true, because from G-d’s perspective no one is ever fully separate from Him. But it’s like two people standing back to back: they are near each other, yet disconnected. Through sin, a person turns away from G-d and must undergo an inner change to reconnect.

If we truly understood that every transgression means turning our backs on G-d, we would never sin. That lack of awareness is part of the foolishness our Sages described.

A second form of foolishness is believing we lack the strength to resist temptation. That too is untrue, because nothing is stronger than truth, and within every Jew is a G-dly soul yearning to be expressed. No material desire can overpower that inner spiritual drive once it is awakened.

Is there anything we would not do to remain one with G-d? Throughout history, Jews have chosen martyrdom rather than deny their faith because they could not bear separation from Him. If we can face death rather than abandon that connection, surely we can overcome the smaller inner struggles that stand in the way of living a life connected to Him.

Shabbat Shalom!

Candle lighting time: Friday, 8:01 PM (in NYC)

21/05/2026

Every holiday in the Jewish calendar is associated with a specific date, with one exception: Shavuot, which begins this Thursday evening and ends Saturday night. Today, with the fixed Jewish calendar, Shavuot is always celebrated on the 6th of Sivan, but according to Scriptural Law, the holiday is tied not to a date, but to counting 49 days from the second night of Pesach and celebrating on the fiftieth day. Originally, the calendar depended on the sighting of the moon, so Shavuot could fall on the 5th, 6th, or 7th of Sivan.

This is not merely a historical detail. It teaches a lesson in spiritual growth. Shavuot completes a process that begins on Pesach and continues through the Counting of the Omer. Pesach marks our departure from Egypt, transcending the limitations that confine spiritual life.

That is why, even after being granted permission to leave, the Jewish people fled Egypt. They feared that if they delayed, they would become too immersed in Egypt to leave spiritually.

During their journey through the desert, they prepared to receive the Torah by refining their character. We relive this process each year during the Counting of the Omer. Each day corresponds to another dimension of our personalities, and through self-refinement we become fitting vessels to receive the Torah.

Still, no matter how much we refine ourselves, we can only prepare to receive the Torah. Man is a created being and therefore inherently limited, while G-d is entirely beyond all limitation.

That is why the Giving of the Torah marked a turning point in spiritual history. G-d not only chose the Jewish people and gave them a mission, He also enabled human beings to connect with the Divine.

When a person studies Torah, his mortal mind grasps eternal Divine truth. When he performs a mitzvah, even a simple physical act becomes an expression of G-d’s will.

Chag Sameach and Shabbat Shalom!

Shavuot Candle lighting times for NYC:
Thursday, 7:54 PM
Friday, 7:55 PM (from a pre-existing flame)

14/05/2026

This week’s Torah reading begins the fourth book of the Torah, which like this week’s portion, is called Numbers in English because it focuses on several censuses taken during the Jewish people’s journey through the desert.

A census teaches us that everyone is counted equally. Of course, we are different. Some are smarter, others are stronger, and still others have unique talents, but when it comes to counting, no one is given greater distinction than anyone else.

There are two fundamental equalizers within the spiritual makeup each of us possesses. First, every man or woman has a soul that is an actual part of G-d. The core of each of us is essentially G-dliness. When we focus on our real “I,” we realize not our individual egos, but this G-dly spark. One person’s essential G-dliness cannot be greater than another’s.

Moreover, even where we appear separate and distinct, we share a fundamental equality. This unity can be compared to the human body. Although the limbs and organs differ in form and function, they work together in harmony, each contributing something necessary. Even the feet contribute by providing mobility and exposing the senses to a greater range of experiences.

So too, there are head souls, heart souls, and feet souls, each contributing a quality the others lack. Every one of us possesses something that can make humanity and the world better. Indeed, that is why G-d created every individual person, endowing each with a unique quality no one else possesses, so that he or she could bring meaningful change to the world.

These concepts also relate to the Giving of the Torah soon to be commemorated. Our Sages teach that had even one person been absent at Sinai, the Torah would not have been given. Moses himself could not have received the Torah if even one of the simple folk had not been there.

This idea is reflected in the name Israel (ישראל), which in Hebrew is interpreted as an acronym for the phrase “There are 600,000 letters in the Torah.” Just as every letter is necessary for a Torah scroll to be complete, every Jew is necessary for the strength and success of our people.

Shabbat Shalom!

Candle lighting time (NYC): Friday, 7:49 PM

07/05/2026

This week’s Torah reading describes the Jubilee year, the 50th year of the agricultural cycle in Eretz Yisrael. At this time, ancestral property that was sold was returned and servants were freed. When the Jews entered the Holy Land after their journey through the desert, each person received a plot of land. If they—or their heirs—sold it, it was returned in the fiftieth year.

Similarly, a person who sold himself as a servant was released after six years. If he chose to remain, he could—but in the fiftieth year, he was also set free.

What a lesson in self-renewal. We often say, “If I were given a second chance, things would be different,” and here Torah law makes that second chance a reality.

The spiritual dimensions of these laws apply in all times and places. Although the Jubilee is not practiced today, its message remains constant. No matter our present state, G-d gives us the ability to start anew and redirect our lives. At every moment, we receive spiritual and material blessings that help us improve ourselves and benefit those around us.

Our Sages teach that wealth is largely a matter of mindset. A truly wealthy person believes he could rebuild even from nothing, while one with a poor mentality may lose even great wealth.

Who is wealthy? One who is satisfied with his portion. This does not mean he lacks ambition, but that he is patient and not pressured. In contrast, one driven by constant want may act rashly and lose not only money, but time, energy, and joy.

It doesn’t have to be that way. It’s never too late to improve our finances, relationships, and mindset.

The Jubilee reminds us we can always begin again. The essential resources lie within us: a soul that is a part of G-d, giving us the power to create goodness for ourselves and those around us.

Wishing you a Shabbat Shalom!

Candle lighting time in NYC: 7:42 PM

30/04/2026

The name of this week’s Torah reading, Emor, means “speak,” highlighting the power of our words. Our Sages state: “Lashon hara (malicious gossip) kills three: the one who speaks, the one who listens, and the one who is being spoken about.” We can understand why the speaker and the listener suffer. They have committed a serious transgression. But why should the person spoken about be affected?

In resolution, the mystic sages of the Kabbalah explain that speaking about a person’s negative qualities provokes their expression. Although the person might not even be aware that he is being spoken about, the fact that his character flaws are being discussed fans the revelation of those qualities.

The converse is also true. Consistent mention of the good a person possesses — and within every person there are unfathomed reservoirs of good — will facilitate the expression of that good in the person’s conduct.

The above concepts apply with regard to all positive matters and, in particular, to the ultimate goal of our Divine service, the era of the Redemption. Constantly speaking about Mashiach and the Redemption, making it a reality in our own minds and in the minds of the people we encounter, will help it blossom into fulfillment in the world at large.

Moshiach Now!

Candle lighting time in NYC: Friday, 7:34 PM

Shabbat Shalom!

23/04/2026

The Torah teaches: “Do not hate your brother in your heart; reprove your fellow man… Do not take revenge and do not bear a grudge… Love your fellowman as yourself.”
Clearly, these laws are not said with the expectation that no negative feelings will ever arise, but in a reality where there is potential for hatred and grudges—and yet one rises above them.
To achieve this, the Torah offers a practical approach: “Do not hate your brother in your heart; reprove your fellow man.” Negative feelings left unspoken will inevitably grow. If a person harbors resentment, genuine love and care cannot fully emerge - any kindness risks becoming external and hollow. Our Sages were sharply critical of those who “say one thing with their mouths and feel another in their hearts,” for integrity is essential to meaningful relationships.
On the other hand, responding to negativity with negativity is not the answer either. One cannot engage in conflict without being affected, and the Torah’s ways are meant to be “pleasant… and peace.”
Therefore, the Torah teaches: don’t harbor hatred - address it. Speak to the person who hurt you, express your feelings, seek understanding, and work things through. Don’t let resentment simmer, but don’t respond with anger either. With patience and honest communication, people can come to understand one another, allowing the inner love they share to surface.
What enables people with different perspectives to truly unite? The recognition of a higher truth and purpose beyond themselves. When a person is guided by something greater than their own identity, they can connect with others despite differences, and even come to see those differences as complementary.
Mashiach’s coming will usher in a time when “the earth will be filled with the knowledge of G-d.” In that state of awareness, people will naturally transcend self-centeredness and come together in genuine unity.
May that happen now!

Shabbat Shalom!

Candle lighting time in NYC: 7:27 PM

16/04/2026

The two portions focus on tzaraas, often mistranslated as leprosy but actually a spiritual affliction rooted in inner moral failings—especially lashon hara, harmful speech. Although it can appear on a person’s body, clothing, and even home, its source is not physical but spiritual, reflecting a lack of refinement within the soul.

The purification process directly mirrors the wrongdoing. Since gossip creates distance and division between people, the afflicted person is sent into isolation, living alone outside the camp. This is not simply a punishment, but a means of awakening: only by experiencing the pain of separation can a person fully understand the damage they caused and recognize their responsibility. As long as one minimizes their actions, they feel no urgency to change.

While the Torah is built on kindness, true kindness is not always leniency. Sometimes it requires disrupting harmful patterns and allowing a person to confront the consequences of their behavior, so they can grow and reconnect with the goodness within themselves.

At the same time, the metzora is not completely abandoned. A kohen, known for his compassion and love, visits him—even at the cost of becoming ritually impure. This act models genuine care and provides a path for the individual to rebuild both identity and relationships.

The deeper lesson is about how we view others: before pointing out someone else’s faults, we must examine our own level of love and sincerity. If our concern is lacking, our criticism reflects our own shortcomings. The Torah’s ideal is to love every fellow Jew unconditionally, and any rebuke must come only from a place of true care.

Shabbat Shalom!

Candle lighting time in NYC: 7:19 PM

10/04/2026

The conclusion of this week’s Torah reading speaks about the laws of kashrus: which animals may be eaten and which may not. These laws are placed in the category of chukim, laws that do not have an explanation within the realm of mortal wisdom. We eat certain meats because G‑d said we could, and we don’t eat others because He commanded us not to, not for any other logical reason.
Chassidus explains that both approaches have validity. All of the mitzvos should be fulfilled because that is what G‑d wants. If He commanded us to chop firewood or draw water, we should do so gladly. For the very fact that we are fulfilling His command establishes a bond between us and Him; there is nothing greater than that.g within it, He knows that certain species have undesirable qualities and if we partake of them, those undesirable qualities will be assimilated into our bodies and into our characters. As a favor to us, He told us which foods to eat and which not to eat.
Other Rabbis differ. They explain that we should fulfill G‑d’s will because it is His will. We don’t need a reason to do what He wants. We should do what He wants because He wants it, and we should feel happy that He has given us the opportunity to connect to Him by fulfilling His will.
Chassidus explains that there is validity to both approaches. All of the mitzvos should be fulfilled because that is what G‑d wants. The very fact that we are fulfilling His command establishes a bond between Him and us; there is nothing greater than that.
On the other hand, G‑d is not a creature of whim. He, His will, and His wisdom are one. And thus, everything that He wants also has a reason.
G‑d is the ultimate good, and as such, He wants to grant us consummate good. For this reason, He made known His will by giving us the Torah and its mitzvos. He does not compel us to fulfill these mitzvos. He gives us free choice, and we can do whatever we please. Nevertheless, He has shown us a path that conforms with His will and His wisdom that, should we choose to embark on it, will bring us absolute good in both the spiritual and the material spheres.
Shabbat Shalom!
Candle lighting time in NYC: 7:12 PM

05/04/2026

The seventh and eighth days of Passover are celebrated as Yom Tov, holidays, capping the weeklong celebration that begins with the first Seder. In Israel, only the seventh day is celebrated.

The final days of Passover 2026 begin before sunset on April 7 and end after nightfall on April 9. Candles are lit (after night has fallen) from a pre-existing flame.

Like other holidays, we do no work, other than certain acts connected to food preparation, we recite holiday prayers, and women and girls light candles on the eve of both days. But there are also special practices for the last days of Passover

Seventh Day of Passover
Many people have the custom to remain awake the entire night preceding the seventh day of Passover, studying Torah as a way of thanking G‑d for the miraculous salvation at the sea which occurred on this night. During the morning services of the seventh day, the Torah reading includes the biblical narrative of the miracle. Learn more on the Splitting of the Sea here: www.chabad.org/246647

Eighth Day of Passover
- Many people have the custom to make sure that the matzah does not come in contact with moisture, lest some leftover flour become leavened. On the eighth day of Passover, this restriction is relaxed, and matzah can be mixed with water and other liquids to create Passover favorites like matzah balls and matzah brei.
- During the morning services of the eighth day, Yizkor memorial prayers are recited for departed relatives.
- Futuristic dining. The Baal Shem Tov remarked that on the last day of Passover, the rays of the messianic redemption are already shining bright. He instituted that a special meal be held during the waning hours of the day. Rabbi Shalom Dov Ber of Lubavitch added four cups of wine to the meal, mirroring the Seders held on the first nights of the holiday. (In Israel, this meal and Yizkor are observed on day seven). Read more about Moshiach’s meal here: chabad.org/3965990

For more information about the last days of Passover, please visit : www.chabad.org/2565782

Chag Sameach!

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