Buy A Piece of Israel, P. O. Box 3102, `Afula (2026)

24/09/2026

On Pesach, we celebrate G-d’s forging us into a free and independent nation with no one to answer to except for Him. A couple months later, we celebrate G-d’s bequeathing us His own personally crafted constitution for life. And, as we begin our New Year, we confirm and fortify our recognition of G-d as Supreme Ruler and Master of the universe and all it contains. This is followed shortly by our self-contemplation and self-analysis of our deeds and thoughts, to recognize those that need correction and to resolve to improve our actions and attitudes. After we complete this series of special times of the year, we begin the holiday of Sukkot. During the extensive holiday of Sukkot, we leave our more comfortable and secure homes in which we reside the entire year and move in to relatively primitive huts, called sukkot, eating, drinking, reading and spending time there for the duration of the holiday.

We can gain a certain degree of insight into the holiday of Sukkot by examining a disturbing episode during our ancestors’ sojourn in the desert. We are told (Bamidbar 21:4-5), “They journeyed from Mount Hor by way of the Sea of Reeds to go around the land of Edom, and the spirit of the people grew short on the way. The people spoke against G-d and Moses: ‘Why did you bring us up from Egypt to die in this wilderness, for there is no food and there is no water, and our soul is disgusted with the insubstantial food?’”. Our ancestors in the desert became annoyed and complained about the journey and their shortage of food and drink, complaining specifically about themanna they received from heaven – a recurrent complaint on their part. In response to their complaining, we are informed (Bamidbar 21:6), “G-d sent the fiery serpents against the people and they bit the people; and a large multitude of Israel died.” G-d punished those who complained by sending snakes after them.

We find in Targum Yonatan ben Uziel that G-d admonished our ancestors for complaining about themanna He gave them from heaven in contrast to the snake who does not complain even though he must eat dust every single day of its life (Beresh*t 3:14). Consequently, G-d sent the snakes that eat dust and do not complain to punish our ancestors who complained about the manna He gave them from heaven.

The great commentator known as the Alshich (1508 – 1593), on the other hand, offers a more acute insight into the aforementioned incident. He suggests that the people did not complain so much about themanna because of its taste. After all, our Sages noted that the manna tasted like anything a person wished it to (Babylonian Talmud, Yoma 75a). Their complaint was due to the fact that it would only come a day at a time – no sizable amount in advance. One feels more reassured to receive a salary monthly, bi-weekly or even weekly than one who gets paid by the day. Having to wonder each day if he is going to be paid can be a source of aggravation. The people, therefore, complained that they do not like having to get paid every single day. This made them too dependent. Every day they must wonder anew whether they will actually receive another day’s worth of food. Nerve-wracking! But G-d did this intentionally. Receiving much in advance tends to lead to a lack of connection between the Giver and His receiver, a relationship that G-d did not want. G-d wished to deal with us on a daily basis and He wanted us to need to deal with Him on a daily basis. Consequently, the manna came down one day’s supply at a time. It was actually this aspect of themanna that our ancestors found annoying that was actually the very cause of it’s happening in this way, the need for us to be connected and to feel dependent (see Babylonian Talmud, Yoma 76a). As King David writes (Tehillim 145:15), “The eyes of all look to You with hope; and You give them their food in the proper time.”

Similarly, many commentaries explain the difference between the curse of Adam and Chava and that of the snake. After the sin of Adam and Chava, G-d said (Beresh*t 3:19), “By the sweat of your brow shall you eat bread”. Adam and his male descendants were burdened with the yoke of needing to toil for their sustenance. To Chava, G-d said (Beresh*t 3:16), “In pain you shall bear children”. On the other hand, the snake is told (Bereshis 3:14), “Dust shall you eat all the days of your life.” Many ask as to the nature of this curse. Is this not a blessing for the snake? Dust is very plentiful. Consequently, the snake will never be wanting for food. The answer is, however, that the snake is relegated to an awful fate. Because Adam must toil for his living, he must stay connected with G-d, maintaining an ongoing relationship with Him. Every day he must work for a living, not knowing how successful he will be. This may be a curse, but it is a curse with a hidden blessing. Similarly, Chava and her female descendants are forced to endure the difficulties and pain of pregnancy and childbirth. Again, this may be a curse, but it is a curse with an accompanying blessing for, while pregnant, the woman is motivated to pray for her child’s welfare as well as her own. She must stay connected with G-d. The snake, however, being told, “You shall eat dust all the days of your life,” suffers the ultimate curse. He loses any relationship with G-d. He always has his dust. He will always have what to eat. Consequently, he loses the realization that his sustenance is actually G-d given and tends to forget his real dependency on G-d.

As a result, our ancestors, when complaining about their daily sustenance sent down from heaven by G-d Himself, are attacked by snakes. The people are admonished by the snakes who are really the ones who should be complaining since their sustenance is guaranteed, thereby obviating a relationship with G-d, while receiving sustenance at the Hands of G-d reinforces our relationship with Him. It is the snake, who knows what it means to have food constantly available and its consequences, who is the conduit of punishment for our ancestors for complaining for having to look to G-d for their daily sustenance.

In view of the above, a new light can be shed on our residing in relatively primitive huts, or sukkot, during the holiday of Sukkot. Our omni-benevolent G-d assists us year-round to have the means to live in relatively secure and comfortable homes, protected from the elements, allowing us as much comfort as possible. However, for one week in the year, after we have recognized G-d’s supremacy as Ruler of the universe and after analyzing our actions and thoughts, we are enjoined to set aside our usual secure and comfortable homes for less comfortable surroundings, more simple surroundings, where we are asked to make due with less, reinforcing our connection with G-d. In so doing, we are forced into appreciating the simple life wherein our “needs” are minimized and we are satisfied with less but our view to and connection with G-d is maximized and we are compelled to engage in it more and more.

As we sit in our sukkot, with the minimum of amenities, better appreciating and dealing with the world around us that our Creator produced for us, we learn better to connect with G-d through the various facets of His created world, fortifying our relationship with Him and our dependence upon Him as we turn our hearts to Him to help us in overcoming the obstacles that arise as we live the more simple life. As we shake the four species, the lulav and etrog, whereby we symbolize the various facets of creation and all corners of the earth being subjected to our Creator Whom we previously, on Rosh HaShana, declared as Supreme Ruler and to Whom, afterwards, on Yom Kippur, we subjugated our thoughts and behavior to His judgement, we additionally, alter our regular lifestyle to further enhance our relationship with G-d, learning to appreciate more the world that He created for us and increasing our dependence on Him in order to deal with this simpler lifestyle.

The author of this essay was once addressed by a younger individual who expressed the inclination to curtail the festive Sukkot meal in the hut (sukkah) on account of the presence of a number of flies and continue inside the regular year-round residence, to which the author reacted negatively. Flies, like other nuisances are a natural and common facet of the world that G-d created. As such, it is in keeping with the spirit of the very precept of the sukkah to seek to deal with this part of the more simple world that we resign ourselves to in order to greater connect with G-d rather than seek to protect ourselves in our own man-made residences that are further removed from our connection to G-d. Like the manna, where in contrast to our ancestors’ desire not to be dependent on a daily basis for G-d’s benevolence, G-d intentionally fashioned the situation so that this would enhance and fortify their understanding of our dependence upon Him, so too, this precept central to the holiday of Sukkot of leaving the comforts of our year-round residence for the surroundings of a relatively simple and primitive hut, the sukkah, is not something to be easily or cavalierly obviated but, rather, would appear to be intentionally designed to amplify our oneness and closeness with G-d and His creation and encourage our feeling of dependence on Him to help us deal with life as He fashioned it.

May it be that our temporary residences in our sukkot, that help in our appreciating the simple life that our Creator first fashioned for us and help in accentuating our connection and relationship with Him and increasing our feeling of dependence upon Him spill over into the rest of the year, fortifying and strengthening our relationship and connection with G-d year-round and may we truly understand for all the days of the year our true and irrevocable dependence on G-d, subjugating ourselves constantly to His guidance, for our own welfare and betterment and that of the world at large.

by Rabbi Yisrael Kaniel
Administrator & Rabbinic Advisor, Buy a Piece of Israel

SHABBAT SHALOM & CHAG SAMEACH

20/09/2026

Mistakes Happen to the Best of Us

by Rabbi Yisrael Kaniel, Administrator & Rabbinic Advisor, Buy a Piece of Israel

As the Jewish day of atonement, Yom Kippur, comes upon us, it is advisable to keep in mind a comment by R. Barukh HaLevi Epstein, author of Torah Temima, as he was once listening to a man denigrating others over what appeared to be senseless mistakes. The comment, made in the presence of and with full approbation by his uncle R. Naftali Zvi Yehuda Berlin, the venerated rosh yeshiva in Volozhin, was published in R. Epstein’s Mekor Barukh and later translated in My Uncle the Netziv pp. 102 – 105.

The man’s disparaging comments revolved around Jews who had been duped into believing false messiahs and the like, arguing that this happened since they did not sufficiently investigate the matters at hand and, therefore, had to live out their lives in shame. A subtle reference seemed to be made towards an editor of a religious newspaper who mistakenly was duped by the claims of a certain “Yemenite messiah” and who was the son-in-law of someone present at the discussion.

After hearing this man’s diatribe, R. Epstein, then a young man, whispered to his venerable uncle whom he had accompanied: “What’s he getting so excited about? Is the honor of Rabbi Akiva any less because he believed that Bar Kokhva was the messiah? He went so far as to carry his vessels, citing Biblical proofs that he was the messiah! [See Jerusalem Talmud, Ta’anit 4:8; Eicha Rabba 2:2 no. 4; Mishne Torah Melakhim 11:3]”

“And who is greater than Achiya HaShiloni,” R. Epstein continued, “who was a member of the court of King David and the teacher of the prophet Elijah? Yet he was taken in by the deceit of Yeravam ben Nevat and signed a letter agreeing to set up a golden calf in Bet El and in Dan, as our Sages say in the Babylonian Talmud, Sanhedrin 102a.”

“In recent times,” R. Epstein concluded, “the Tzemach Tzedek [R. Menachem Mendel Schneerson, 1789 – 1866] has told us how many wise Torah scholars were convinced by the fool Asher Lemlin who proclaimed the imminent arrival of the messiah. Even the Tzemach Tzedek’s own grandfather, Rav Zeligman, a righteous Torah scholar, was so convinced of Lemlin’s ‘prophecy’ that he shattered the oven he used for baking matzot, as he was sure that for next Pesach he would be baking his matzot in the land of Israel! But even so, no one thought any less of these great individuals after they were shown to have been mistaken. They were not taken to task, not by their peers and not by history. If so, why should the respect of lesser people be any lower if they too were mistaken but later admitted their mistake?”

Upon hearing his young nephew’s arguments, R. Naftali Zvi Yehuda Berlin, visibly impressed, encouraged him to repeat them to the rest of the audience.

Indeed, mistakes happen to the best of us, and making a mistake should not be a cause for ridicule or name-calling or character assassination. Some of the greatest and brightest and most intelligent people have made significant errors in judgment. Yet, their talents and intellect were still recognized for what they were – as they should be. In fact, this is what we ask of G-d during our own atonement, to overlook our errors and not judge us for them, but to see us for our general good qualities. If we wish G-d to judge us so, should we be harsher towards others? And if we choose to judge others harshly rather than overlook their errors, should it surprise us if G-d does the same towards us?

Let us act towards others as we would wish G-d to act towards us, and may we in its merit be granted many years of happiness in all our endeavors.

GMAR CHATIMA TOVA

14/09/2026

New Listing – Luxury Penthouse in Tiberias | ₪3,200,000
A rare opportunity to own a spacious 6-room penthouse in Kiryat Shmuel, Tiberias, with spectacular panoramic views of the Sea of Galilee (Kinneret).

Located on the 7th floor, this approximately 150 sq.m. penthouse features an incredible 100 sq.m. private terrace and three balconies — offering exceptional outdoor space for relaxing, entertaining, and enjoying the beautiful Kinneret views.

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• 6-room luxury penthouse
• Approximately 150 sq.m. built area
• 100 sq.m. private terrace
• 3 balconies
• 7th floor
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• Sought-after Kiryat Shmuel neighborhood
• Sabbath-observant building
• Street closed to traffic on Shabbat
• Near a shtiebel synagogue

Whether you're looking for a permanent home in Israel, a vacation residence, or a unique property in Tiberias, this penthouse offers a rare combination of space, privacy, outdoor living, and breathtaking views.

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10/09/2026

By Rabbi Yisrael Kaniel,
Buy a Piece of Israel

In Vayikra 23:24-25, G-d tells us: “In the seventh month [Tishre] on the first of the month, you shall have a day of rest, a memorial of blowing of horns, a holy convocation. You shall do no work…” Rosh Hashana – the only holiday that lasts for two consecutive days in the Land of Israel as well as in the diaspora – we are told is a day of rest in which all forms of labor are prohibited as on Sabbath except for a few exceptions. In addition, we are advised that on these days of Rosh Hashana the shofar should be blown.

The New Year of our people is not one wherein we go to bars to drink liquor and wh***ey or to public areas to dance and listen to bands playing. The New Year of our people – Rosh Hashana – is a holy day. The holy day of Rosh Hashana, our Sages explain, is a time of judgement for all of humanity.

Human beings, throughout the year, are saddled with many responsibilities. They do not always have the necessary time to contemplate their actions, beliefs and attitudes and their consequences. In setting aside the holiday of Rosh Hashana during which labor is not permitted, G-d has apportioned a period of time during which one can, through prayer and study, survey and examine one’s deeds and attitudes, and, through proper behavior and notions, can alter them for the better.

On this holiday of Rosh Hashana, G-d enjoins us to blow the shofar. By hearing the sound of the shofar, we are reminded of the great act of devotion to G-d of our forefather, Abraham. Abraham, our Sages tell us, observed all of G-d’s precepts to the smallest detail (Babylonian Talmud, Yoma 28b). Abraham recognized the ultimate truth in G-d’s word. Even when Abraham was commanded by G-d to bind and sacrifice his only son Isaac as a burnt offering, he was ready to oblige. After raising the knife, at the very last moment, Abraham heard a voice calling, “Lay not your hand upon the lad” (Beresh*t 22:12). At that moment, Abraham, instead of his son, sacrificed a ram. The sound of the ram’s horn reminds us of this act of Abraham and his devotion to G-d, and, thereby, awakens us. The ram’s horn should, by reminding us of Abraham, awaken our sense of devotion to G-d, our sense of obligation to Him and our recognition of the truth in His divine words.

In the Musaf services of Rosh Hashana, we acknowledge in our prayers that: “Man comes from dust and ends in dust…He is like the potsherd that breaks, the grass that withers, the flower that fades, the shadow that passes, the cloud that vanishes, the breeze that blows, the dust that floats, the dream that flies away.”

Abraham recognized the fleeting nature of our lives. All of us are destined to die after a certain number of years. When we do, what will we have to show for our lives? What will we bring with us to the World to Come? We will not bring our professions with us. We will not bring our beautifully decorated home or our comfortable plush chair. We will only have our souls. But we must feed our souls. We are told that the key to our future lies in “tshuva (repentence), tefilla (prayer) and tzedaka (charity)”. We must feed our souls with a renewed resolve towards the observance of G-d’s laws, towards heartfelt prayers to our Creator and towards caring for our fellow Jew. Otherwise, when we die we will continue to exist in spiritual hunger and endless spiritual pain.

During Rosh Hashana, we are given the opportunity to take time from our regular daily schedule to carefully contemplate our deeds and beliefs, and, spurred on by the sound of the shofar and the example of Abraham’s devotion, to resolve to behave properly and entertain proper notions and walk in the path that G-d leads us. If we take this opportunity, sincerely and truthfully, then, and only then, can we hope for a good year, a good life and a good eternity.

24/08/2026

Luxury Apartment - Penthouse for Sale in Tiberias 🌊☀️

Today I'd like to show you one of the most impressive luxury properties currently available in northern Israel—a spectacular penthouse in the beautiful city of Tiberias, just minutes from the shores of the Sea of Galilee.

If you've been looking for a spacious luxury home, a vacation property, or an investment in Israel, this may be exactly what you've been waiting for.

Located on a high floor with only two apartments on the entire floor, this remarkable penthouse offers exceptional privacy, breathtaking panoramic views, and approximately 250 square meters, or about 2,700 square feet, including a magnificent 40-square-meter private balcony.

As you enter the home, you're welcomed into a spacious open-concept living and dining area filled with natural light from the large windows overlooking the surrounding landscape.

The apartment features a beautifully designed, fully equipped modern kitchen that's perfect for everyday living as well as entertaining family and guests.

There are four spacious bedrooms, including an elegant master suite complete with its own walk-in closet, a private en-suite bathroom, and direct access to an incredible 40-square-meter private balcony, where you can enjoy your morning coffee while taking in the spectacular views.

The home also includes an additional bathroom with a Jacuzzi, a large utility and laundry room, and generous outdoor living space designed for relaxation and entertaining.

Best of all, the apartment is being offered fully furnished and fully equipped, making it completely move-in ready.

Whether you're making Aliyah, purchasing a luxury vacation home, or adding a premium property to your investment portfolio, this penthouse offers an exceptional combination of space, comfort, and location.

Tiberias continues to attract homeowners and investors from around the world thanks to its rich history, beautiful scenery, warm climate, and proximity to the Sea of Galilee.

The asking price for this luxury penthouse is 3,350,000 Israeli shekels.

Opportunities like this don't become available very often.

If you'd like more information, additional photographs, or to arrange a private viewing, we'd be delighted to help you.

Please contact us today.

And if you enjoy learning about real estate opportunities throughout Israel, please subscribe to our YouTube channel, click the notification bell so you never miss a new property tour, and if you found this video helpful, we'd really appreciate a Like and if you share it with family and friends who are interested in buying property in Israel.

Thank you for watching.

With love of Israel,
I'm Joel Yosef Busner
Buy a Piece of Israel

21/08/2026

🏡 Housing Land for Sale in Israel – Rare Private Lots in Yavniel
Looking to build your dream home in Israel?

We’re excited to introduce two rare privately owned residential building lots in Yavniel, in Israel’s beautiful Lower Galilee — just 8 minutes from the Kinneret (Sea of Galilee).

What makes these properties especially unique?

🇮🇱 Only about 7% of land in Israel is privately owned, making private residential building lots increasingly difficult to find.

🏠 Option 1 – 920 m² | 2 Luxury Homes
2,500,000 ILS

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✔️ Up to approximately 300 m² per home
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🏡 Option 2 – 460 m² | Custom Home
1,200,000 ILS

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16/08/2026

Brand-New 5-Room Apartment Near the Sea - Project in West Hadera

Looking for a new apartment for sale in Israel near the Mediterranean Sea?

Welcome to the Ocean Project in West Hadera — one of Israel's fastest-growing coastal communities.

This brand-new 5-room apartment offers 114 square meters of living space, a 16.6-square-meter balcony, a private Mamad (safe room), storage room, and private parking.

Located just a few minutes walk from the beach, between Tel Aviv and Haifa, with easy access to Highway 2, Highway 4, and Israel Railways.

West Hadera continues to experience rapid development and strong property appreciation, making it an excellent choice for both families and investors.

Group Purchase Price starts at just 2,650,000 shekels.

For more information, contact Buy a Piece of Israel.

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28/06/2026

Exciting, Conservative House Investment: Tiveria HaMoshava
Only 10 units left!

Today we’re in Tiveria HaMoshava, inspecting one of the new semi-detached cottages in this brand-new community. The construction is now complete. In the coming days, they will finish installing the kitchen — and then, keys will be handed over. This is what we do at Buy a Piece of Israel: We work on behalf of our purchasers, making sure they receive the finished home they were promised — without surprises, delays, or disappointments. If you’re looking to purchase a home in Israel with confidence, transparency, and full representation from start to finish — Contact your friends at Buy a Piece of Israel.

Prices Starting at 2,400,000 NIS

Tiveria HaMoshava | Almost Complete | Limited Homes Available

15/06/2026

Zichron Ya'akov – Great Opportunity.
Only 3 dunam left!

When we launched this project, we offered 14 dunam of private investment land in one of Israel's most desirable locations.

Since then, investors have purchased most of the parcel.

Today, only 3 dunam remain available.

Located near the sought-after Park HaYayin neighborhood, this land offers a rare combination of:

- Prime location
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Price starting at only NIS 70,000!

Over the past 2 years, we have successfully sold about 100 dunam of land in the Zichron Ya'akov area to dozens of investors.

The response to this project has been no different.

As inventory decreases, opportunities become harder to find.

Whether you're looking for a long-term investment, a foothold in Israel, or a way to diversify your portfolio with real land ownership, this may be your last chance to participate in this parcel.

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- Only 3 dunam remaining
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Buy a Piece of Israel

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20/05/2026

'For the Love of G-d'
by Rabbi Yisrael Kaniel, Administrator & Rabbinic Advisor, Buy a Piece of Israel

The venerated father-in-law of this essay’s author, R. Hersh Rosenhan, one of the earliest devoted students in America of the illustrious Torah luminary R. Aaron Kotler, who imbibed much of his beloved mentor’s wisdom, has voiced on various occasions an apparent anomaly. At the beginning of the Shemona Esrei prayer, one beseeches G-d, “My L-rd, open my lips, that my mouth may declare Your praise.” This is after one has already completed numerous recitations of verses and / or blessings replete with praise to the Al-Mighty. Why do we first beseech G-d to help us express our praise to Him only at this point, later on in our prayer session, when we begin the Shemona Esrei? Why do we not beseech G-d much earlier on when we first begin our prayers and blessing? The answer suggested is that we have no difficulty initially finding what to say in praise of G-d. There are many verses to be found praising the Al-Mighty. However, after we begin expressing all sorts of verses and blessings that revive our understanding, as it were, of how magnificent is G-d’s Being and His Presence and we begin to realize His unfathomable greatness, we start to find ourselves at a loss to continue to properly express our praise for Him as we attempt to personally address Him, so to speak, at the beginning of the Shemona Esrei. It is after our minds have been saturated with an abundance of understanding of G-d’s greatness that we find ourselves overwhelmed when we personally approach Him for the Shemona Esrei, and we search for a way and request His Divine assistance to do so properly, nevertheless, for the love of G-d, to proceed further to express His praise anew.
The late prominent spiritual leader of Jerusalem’s religious community, R. Yehoshua Leib Diskin (1818 – 1898), once reported of a horrifying incident that occurred when he was young. While still a young man, he and his father R. Binyamin Diskin, formerly rabbi of Grodno, Vilkovisk and Lomza, heard a report of Torah scrolls having been burnt. Upon hearing such heart-rending news, R. Yehoshua Leib, yet in his youth, began to weep. His father, on the other hand, older and more seasoned at the time than his young son, overcome by the tragic news, as he saw it, of scrolls containing the beloved words of our beloved Father in Heaven going up in flames, immediately fainted. Saturated with love for his Creator and the Supreme Ruler’s personal manuscript, R. Binyamin Diskin found himself overwhelmed, in light of the report, to the point of fainting.

The renowned R. Yisrael Meir Kagan (1839 – 1933), known after his famous work Chafetz Chaim, was a man fully immersed in thought and study of the Al-Mighty and His Torah. So devoted was he to G-d and His teachings that the Chafetz Chaim would keep an accounting of his actions every day to ensure that he would not stray even for a minute from giving his full attention to His beloved Creator. One day a student found him pacing around nervously and appearing utterly distraught. Upon the student’s questioning as to what was troubling him, the Chafetz Chaim explained that there 15 minutes that passed that day that he could not account for. For the love of G-d and his complete devotion to Him, the Chafetz Chaim was overwhelmed by the thought that he may have been lax in his devotion for even 15 minutes.

As we approach the very special holiday of Shavuot, when G-d Himself presented the Children of Israel with His holy Torah, we should contemplate upon our own devotion to G-d and His Torah. How many of us can seriously claim a semblance of the devotion to G-d and His Torah described above? How much do we truly appreciate the role of G-d and His Torah in our lives? And to what extent do we express our appreciation and love for G-d and His Torah in our actions?

Every Sabbath, in synagogues world-wide, observant Jews recite a special prayer describing the great appreciation incumbent upon us towards G-d beginning with the Hebrew word nishmat: “The soul of every living being shall bless Your Name, L-rd our G-d, the spirit of all flesh shall always glorify and exalt Your remembrance, our King. From this world to the World to Come, You are G-d, and other than You we have no king, redeemer, or savior. He who liberates, rescues and sustains, and is merciful in every time of distress and anguish, we have no king but You! … G-d of all creatures, Master of all Generations, … Who guides His world with kindness and His creatures with mercy. The L-rd neither slumbers nor sleeps. He Who rouses the sleepers and awakens the slumberers, Who makes the mute speak and releases the bound, Who supports the fallen and straightens the bent, to You alone we give thanks! Were our mouth as full of song as the sea, and our tongue [as full of] joyous song as its multitude of waves, and our lips [as full of] praise as the breadth of the heavens, and our eyes as brilliant as the sun and the moon, and our hands as outspread as the eagles of the sky and our feet as swift as hinds, we still could not thank You sufficiently … for even one of the thousand thousand, thousands of thousands and myriad myriads of favors, miracles and wonders that you performed for our ancestors and for us. You redeemed us from Egypt, L-rd our G-d, and liberated us from the house of bo***ge. In famine You nourished us, and in plenty you sustained us. From sword you saved us; from plague you let us escape; and from severe and enduring diseases you spared us. Until now Your mercy has helped us, and Your kindness has not forsaken us. Do not ever abandon us, L-rd our G-d. Therefore the organs that you set within us and the spirit and soul that you breathed into our nostrils, and the tongue that you placed in our mouth, all of them shall thank and bless and praise and glorify, exalt and revere, be devoted, sanctify and declare the sovereignty of Your Name, our King. For every mouth shall offer thanks to You; every tongue shall vow allegiance to You; every knee shall bend to You; every erect spine shall prostrate itself before You; all hearts shall fear You; and all innermost feelings and thoughts shall sing praises to Your name, as it is written: ‘All my bones shall say, L-rd who is like You? You save the poor man from one who is stronger than he, the poor and destitute from the one who would rob him.’ Who is like unto You? Who is equal to You? Who can be compared to You? The great, mighty and awesome G-d, the supreme G-d, Creator of heaven and earth; we shall laud, praise and glorify You and bless Your holy Name, as it is said, ‘Of David, Bless the L-rd, my soul, and let all my innermost being bless His holy Name.’”

When we recite the above, do we realize what we are saying? Do we appreciate the intent of these words? Do we understand their meaning? How many of us who purport to be staunch followers of G-d and His Torah recognize the ramifications of what we are reciting? Do we realize the extent of our dependence on G-d and his part in our lives; how much we owe Him and how much love is due Him? Do we realize the magnitude of the Torah, dictated and presented by G-d Himself and the resultant love due its teachings? Do we understand that, for the love of G-d, we are expected to exert every limb of our body to express that love? For the love of G-d, how could we not make every effort to delve into and explore everything we can about G-d and His Torah every spare moment of every day of our lives? For the love of G-d, why would we not want to study, as much as is humanly possible, every component of G-d’s teachings – Torah, Scriptures, Talmud, Halakha etc.? For the love of G-d, would we not want to study and understand G-d’s precepts as much as possible to properly follow and obey His wishes? For the love of G-d, when we engage in prayer to G-d, how can we divert our attention from the Al-Mighty and digress into banal chatter? For the love of G-d, when praying to G-d to furnish us with our needs, how can we give Him anything less than our undivided attention? For the love of G-d, when speaking to G-d in prayer, how can we not make a serious effort to think about the words that we are reciting? For the love of G-d, how can we not take a few extra minutes necessary to clearly enunciate the words that we say during our prayers, rather than quickly mumbling the words? For the love of G-d, how can we not savor the time that we have to address G-d in prayer? For the love of G-d, when we are sitting in the synagogue waiting for the next set of prayers, how can we not search out the nearest sacred book to study or pull out a pocket sized version that one carries regularly? For the love of G-d, when we go to a doctor’s appointment, how can we not bring along a sacred book to study while waiting our turn? For the love of G-d, in appreciation of Him, how can we not cherish every word that we express to Him in prayer? For the love of G-d, in appreciation of His Torah, how can we not strive to take advantage of every possible “free” moment to explore more and more of His teachings, to absorb more and more of His teachings and to seek to understand more and more of His teachings?

In his youth, a brother-in-law of this essay’s author once approached the great Torah luminary R. Yaakov Kamenetsky to ask for a blessing from him that he become a talmid chakham (Torah scholar). R. Yaakov responded with a smile, “And would you also want to study?” The meaning of the response was not lost on this brother-in-law or on his brothers – the other brothers-in-law of this essay’s author – all of whom continually exert significant efforts and continually achieve significant heights in their study of G-d’s works. If one truly appreciates G-d and, for the love of G-d, wishes to ingest His teachings, one must perforce want to expend and invest the effort to do so. As any good relationship demands work, the investment of time, energy and thought, to nurture the relationship, our relationship with G-d demands it all the more so.

It is with very fond memories and great appreciation that this essay’s author recalls the example that his exceptional father set for him as he was growing up. The dear and revered father of this essay’s author, R. Shaul Kaniel, closely devoted to the late great rabbi of Jerusalem R. Tzvi Pesach Frank (1873 – 1960), raised in the hallowed environs of Jerusalem’s Old City a century ago surrounded by and replete with legendary Torah scholars, who imbibed lessons from all his teachers, would regularly demonstrate in his words as well as in his actions the need, for the love of G-d, to invest much time, great energy and boundless thought in doing what he needed to do for the sake of G-d. Despite what many would take for granted or the popular view may have been, he would not allow himself to mindlessly be dragged along to act in a way that he was not convinced was the true expression of what is expected of him by G-d. He knew that, for the love of G-d, it was demanded of him to act with total and honest conviction to explore, absorb and contemplate G-d’s teachings and, thereby, implement as best as possible what G-d expects of him.

As we enter again the glorious holiday of Shavuot marked by the One and Only G-d, Creator of the Universe, in loving kindness, bequeathing His illustrious teachings to mankind, we should make a special effort, for the love of G-d, to contemplate the ramifications of this event and the holiday that commemorates it, and, consequently, redouble our efforts to invest the time, energy and thought incumbent upon us to enjoy our relationship, as it were, with the Al-Mighty to its fullest for the sake of the ultimate betterment of each and every one of us.

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