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Rabbi Yehuda {Leonard} Blank MS, BCC
Vice President of Professional Development and External Affairs
Chair of the Chaplaincy Commission
Rabbinical Alliance of America/Igud HaRabbonim
917-446-2126  rablenblank@gmail.com
<>July 3, 2025, 7, Tamuz 5785<>
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Click here for this special link about His Honorable,
Rabbi Mendy Mirochnik. We are all so very proud him.
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PLEASE BE MISPALLEL FOR MY DEAR CHASHUVA MECHUTAN
NASSON BAUMANN FOR A REFUAH SHELEIMA
Nasson ben Raitz
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Losing one’s cool. How do we react when things don’t always seem to go our way. Should you misplace or lose an important item, do you fret, do you become anxious, worried, upset or take it in stride without losing hope. Are these words part of your vocabulary, gam zu latova and it is bashert. In our hearts do we have emunah and betachon, faith and trust in H that whatever challenges one might have, we should have hope that things will work themselves out and H will help one way or another. Nothing is perfect in life but life can and should be meaningful. With our bakashos, our tefilos, our love for H and knowing H loves us. Chaplains often deal with issues of faith, often concerning what the average person might seem insignificant. When a person is going through a challenging time even minor concerns become magnified. The same hold true by many whose daily lives can be wrapped up in various challenges, making something insignificant becomes a tragedy. Having a positive outlook in life can be helpful when dealing with challenging issues. Focusing on our relationship with H, knowing where we are holding in life, having a positive attitude can be helpful in our day-to-day living experiences. Also important is how we communicate with others, feel for others, the importance of being altruistic and empathetic are important attributes. I would like to share the following two personal stories. I was returning from a trip and in the morning I realized that my small bag was missing. I made several calls and filled out various lost and found forms. Until and if my bag will be found what should I do? The next morning I found my cell phone was almost drained. What should I to do? It was Friday and how much time did I have to take care of my situation. I went to the local Verizon store with hope that my cell phone problem could be resolved.  Johnny, a  salesperson, tried different ways of charging my phone but to no avail. I didn’t give up. The salesperson said to me “don’t give up yet, I have an idea that will work.” He sold me a wireless charger which will work for my phone and sure it did. He told me I would not have to plug it into my phone. The only downside is it takes a number of hours to charge as compared to less than an hour to charge with a regular phone charger. To tell you the truth, my phone was as they say “on it’s way out.” The upside is I will be able to use this wireless charger on a future phone charging it overnight. Gam zu le tova. If not for Johnny my phone would have drained and I’d be unable to use my phone until who knows when. We always have to give hakaros hatov to the Ribono shel Olam for any ideas we can think of or an eitza that someone else can think of . We don’t always see the brightness or opportunities H gives for helping us in our time of need. We don’t always understand the way’s of H but we know that H knows what is best for us.
When ministering to a patient who is fearful of a procedure we know it is difficult for a patient to have blind faith. Chaplains must convey encouragement and the knowledge that G will be with that patient during and after the procedure. There was a patient who expressed his immense fear of what might have been considered a minor procedure when the medical staff requested his signature permitting the procedure to be done. What was he so fearful of asked the chaplain. The patient shared that he felt the medical staff told him before he signed the consent form that although it is not a major procedure nevertheless there are a number of things that could happen or there might be side effects from the procedure. The patient asked them again  does it ever happen, are there actual cases where something went wrong even though it is not considered a major procedure. The medical staff felt they had to be truthful and said it can happen. The patient again asked if it has happened and their response was yes. They told him not to worry. They will do everything possible to ensure nothing will happen to him. The patient reluctantly signed the consent form and actually had tears in his eyes from fear, fear of the unknown. The chaplain listened and held his hands acknowledging the patient’s fears and anxiety. His whole body seemed to shake. He truly was so afraid of what could happen to him. The chaplain sat quietly still holding the patient’s hands. He was very empathetic. The patient asked the chaplain if he too was afraid for him and questioned if he made the right decision signing the consent form. The chaplain asked the patient if he knew what the procedure was for and maybe explained why it might be important to have the procedure. The patient was able to articulate what the procedure entailed and why it was considered important. The chaplain asked the patient if he could postpone or not have the procedure at all. The patient actually responded that the procedure will overall be meaningful and that he really does want to go through with it but that he is still afraid. The patient said he did the right thing by signing the consent and believed the medical staff would be careful and everything would be all right. The chaplain spoke to him in soothing and encouraging words and then asked if the patient would like a special blessing which he gave him. The patient told the chaplain he did not have any family or anyone to share his concerns with- not until this chaplain came into his room. The patient said as you can see I’m quite tall and muscular with an attitude of not being afraid of anything that came my way. That was until I had to be hospitalized, not knowing what the future holds and not being in control of my life. The chaplain answered that he really was in control with his life with his decision to sign the consent form. We do not always have an answer, but life continues no matter what. The patient told the medical staff how proud he was making all the right decisions to better his life in many ways. Of course he thanked the chaplain profusely for his kindness, for his caring and soft demeanor. He thanked the chaplain for the time he spent with him and for helping him find hope, faith and meaning in his life. The unknown can be a scary place. We don’t always understand the ways of G but believe with our faith and trust in Him that there is a purpose to everything He does for us.
The Parah Adumah is a wonderful example of not understanding it’s purpose or in fact how it works.

From: Lilmod Ullelameid From the Teachings of our Sages. The Jewish Education Program Presents by Rabbi Mordechai Katz. Parshas Chukas.
“The Parah Adumah- Law without any meaning”

The laws of the Parah Adumah, the red heifer are included in the category of Chukim. These are the statutes specified by the Torah for which there are no readily apparent reasons.  Yet, we must observe these laws fir they are the stated will of H. The Medrash relates that a Roman aristocrat asked Rabbi Yochanan ben Zakkai to explain the strange laws involving the Parah Adumah to him.Rabbi Yochanan ben Zakkai replied, “Just as a person afflicted with a certain disease is cured of his illness by taking a  certain medicine, so too, do the ashes of the Parah Adumah, when prepared in the prescribed way and dissolved in water, disperse the unclean spirit.”
The Roman left, apparently satisfied with this answer. Rabbi Yochanan’s pupils were not willing to accept this reason. “That answer made the Roman happy but what response do you have to satisfy us?’ they asked.
Thereupon, Rabbi Yochanan said, “The dead man does not make a person impure, nor do the ashes make him pure again. My explanation, therefore, is that the law concerning the Parah Adumah is a Heavenly decree. Consequently, we mere mortals have no right to question it”( Midrash Rabbah on Chukas 19:18). In this response lies the answer to the rationale of the Chukim. We cannot always comprehend the workings of H, for as humans, our understanding is limited. It is sufficient for us to know that by obeying the Chukim we are performing H’s will. This point was also made by Rav Raphel, who was once stopped by a fellow Jew as he was hurrying through the streets.
“Excuse me, Rabbi,” said the other man, “but since you are a learned individual perhaps you could explain to me why we are prohibited to shave with a blade? There seems to be no reason for this in my eyes.
Pardon me my friend,” replied Rav Raphel. “I’d like to answer your question but I’m just on my way to the pharmacy to buy some medicine and I must get them right away.”
“But why are you making this long trip yourself?” asked the man. “Why didn’t you send a messenger to buy the medicine?
“Because I also want to ask the pharmacist about the effectiveness of the medicine.”
“I’m sorry, but I don’t understand,” said the man. “Why must you ask the pharmacist about the medicine Isn’t the advice of a doctor good enough?”
“Ah!” exclaimed Rav Raphel. “Do you hear what you have just said? You want me to accept the word of the doctor unquestioningly. Then why do you not accept H’s laws as they are? If H has ordered us not to use blades for shaving then He must feel that this is beneficial for us. It is our medicine to take and it works, whether we understand it or not. The duty of a Rabbi is merely to explain how to follow the laws of the Torah correctly, just as it is the job of the pharmacist to explain how to use the doctor’s prescription correctly.” 

From: Rabbi Frand on the Parshah by Rabbi Yissocher Frand. Mesorah Publications, Ltd. Paraha Chukas, Pages 225-227. “The Limits of the Mind”

“When the Torah does not provide the rationale for a mitzva, it is considered a chok, a decree. This does not mean that it is impossible to discover the rationale; sages who reach the highest levels of wisdom can fathom the chok as well. It means that the performance is completely independent of an appreciation for its rationale.
The ultimate chok is the mitzva of para adumah, the red heifer. It is a true paradox. The ashes of the parah adumah were used to purify those who had become tamei through contact with the dead. However, anyone involved with the preparation of the parah adumah became tamei. In essence, therefore, the parah adumah purified and contaminated the pure. A paradox!
The Midrash relates that King Solomon, the wisest of all men, was able to penetrate to the heart of every chok, but he could not solve the paradox of the parah adumah. Chastened, he wrote (Koheles 7:23), “All this I tried to understand with my wisdom; I said I will comprehend it , but it is still distant from me.” The Midrash goes on to say that H explained the paradox of parah adumah to Moshe, but it would remain a mystery to all other human beings until the Messianic Era.
Why did H want the paradox of the parah adumah to remain a mystery to everyone but Moshe, even from King Solomon to whom He revealed all wisdom?
The Be’er Yosef offers a powerful insight. H withheld the understanding of parah adumah in order to teach us that some things in life are inexplicable. We cannot go through life expecting to understand everything we encounter. Our minds are too small, too limited. People, especially intelligent people, have a tendency to rely too heavily on their intellect. They begin to think that if they cannot explain something it must be wrong, and that is where the trouble begins.
There are many things in life that we will not understand in this lifetime. For instance, the old question of why the good suffer and the evil prosper is one of the most baffling paradoxes. Logic would dictate just the reverse: A person is righteous, he is a noble Jew. Why should he suffer? Another person is wicked, he does everything that is forbidden, and he is wealthy and prospers and has honor. Does this make sense?
But this is the way H made His world, and we have to accept it. In order to help us accept this and the other paradoxes and enigmas of life, H gave us the mitzvah of parah adumah, which even King Solomon couldn’t understand. Clearly, not everything can be understood.
You may wonder; How can an obscure mitzvah such as parah adumah bear a message that is so central to life? During the times of the Beis Hamikdash, however, the mitzvah of parah adumah was not at all obscure. In fact, it was as familiar and commonplace as the laws of aveilus, mourning, are to us today. In the normal course of events, most people will go through periods of mourning at least once or twice during their lifetimes. The older die before the younger.
Even the Jews who do not go to shul on Yom Kippur are familiar with the Jewish laws and customs of aveilus. The same was true of becoming tamei during the times of the Beis Hamikdash. If someone came into contact with a dead person, he became tamei. From that point on, his movements in the Beis Hamikdash were restricted. He could not eat from the karbanos. He could not eat maser, or terumah if he was a kohen. The only way to return to normal was through the ritual of parah adumah. Therefore, everyone was aware of it. It was part of life, and its implicit lessons could be applied to other aspects of life.
The Talmud quotes (Pesachim 50a) the words of the prophet (Zechariah 14:9), “On that day, G will be One and His name will be One.” In this world, G’s Name not One? Wonders the Talmud, The Talmud answers that in this world we say the blessing Dayan Ha’emes, the Judge of Truth, when we hear bad news and the blessing Hatov Vehameitive, the Good and Beneficent, when we hear good news. But in messianic times, “on that day,” we will day Hatov Vehameitiv for everything, because we will perceive that everything is good. All paradoxes will be resolved.
Then we will also be able to understand the reason for the laws of parah adumah. We will no longer need the lesson of the mysterious parah adumah, because we will no longer be faced with insoluble paradoxes.”

Rabbis, Rebbetzins and Chaplains do not always have an answer or the answer. We are not able to always fix a problem or even make a situation better. We can only try our best to be there with the person who might be going through a challenging time. We are mispallel to be able to say the appropriate words of solace, of chizuk of encouragement of inspiration. We are mispallel to be empathetic, compassionate and understanding as best as possible and to be in the present with the person being ministered to.

It is important for all of us to be humble and exceptional ambassadors of the Ribono shel Olam and for Klal Yisrael. Many of the chaplaincy examples I continuously give are caring for men, women and children of all ages and from diverse religious, spiritual, cultural and ethnic backgrounds. The opportunities of making a Kiddush H are awesome. My articles I pray are meant to be inspirational and caring for others, for each other and yes, for ourselves as well. Caring for another person means not just doing because I have to, but because I want to from my heart with sincerity. A person has to truly give of oneself with compassion and the passion of what it really means to care for another person. Having emunah, faith in H, having betachon, trust in H, a person must believe so with a full heart. It takes a “real” “emesdika person to have feelings for another person and we can all be that “real” “emesdika” person. We have had and still have many role models. The following is about Rav Reuven Feinstein, Rosh Hayeshiva of the Yeshiva of Staten Island from “Food for Thought” Up and Down by Rabbi Yitzchok Hisiger from the YatedNe’eman, June 27, 2025,  Page 85. “ If was a special Shabbos in Passaic several months ago. The community had a great zchus to host Rav Reuven Feinstein, Rosh Yeshiva of Staten Island, who spoke multiple times throughout Shabbos, each word spoken with depth, each insight delivered with the soft, steady cadence that has inspired thousands over the years.
Because Rav Reuven now uses a wheelchair, the community took care to ensure accessibility. A temporary ramp was constructed at the home of his host to enable easy entry and exit.
After the Friday night seuda, Rav Feinstein was brought back to the shul for an oneg Shabbos, held in the lower level of the building, which posed a challenge; stairs down, and then, afterward, stairs back up.
They carried him, gently and respectfully, down the steps, and later, up again.
But the image lingered in the mind of he rov of the shul, Rav Yonason Sacks.
Rav Sacks approached the rosh yeshiva, “Tomorrow,” he said, “we’ll daven Shacharis upstairs as usual. Then you’ll come back to say a drasha for the women downstairs. But once you’re downstairs, we’ll make a special minyan for Mincha downstairs. Then we’ll have shalosh seudos and we’ll make a Maariv downstairs as well. Then, after Shabbos, you can go up with the elevator. That way, you won’t have to go up and down again.”
Rav Reuven was quiet, Then he smiled gently and said, “If they don’t mind carrying me and it’s not a tircha, I’d rather continue to go up and down.”
Later, the rosh yeshiva’s host, Rabbi Avromi Rubin, asked him the question everyone was thinking.
“Rosh Yeshiva,” he said, “why? Why not just daven downstairs ?”
Rav Reuven’s face turned thoughtful. And then he shared what was on his heart.
“Last night, after Maariv, when everyone came over to wish me a good Shabbos, I noticed a man, a regular mispallel in your shul, in a wheelchair. For him, they don’t make special minyanim. He’s there every week. I don’t want to be treated differently if it means making another Yid feel bad. If you don’t mind carrying me, I’d rather go up and down than cause agmas nefesh to another.”
It wasn’t about comfort.
It wasn’t about convenience.
It was about a heart so full of ahavas Yisrael, it chose personal discomfort over the possibility of causing silent pain to another Jew.”
May we be zoche to continue being with ahavas H, ahavas Torah, to be the caring Yid, H wants us to be. May our love for H continue to be strong and His love for us as well. May we continue to seek achdus, to always find opportunities for Kiddush H and to remember that we all need each other, to guide each other, to inspire each other with tremendous goodness and kindness. 

Sincerely, Rabbi Yehuda Blank