Rabbi's Blog - Harford Chabad

No one is watching • that's the point

Thursday, February 26, 2026 - 11:34 AM

When we truly understand that the G-d who created the universe is the same G-d within us, what room is left for our ego? The self doesn’t disappear; it becomes something greater. Like an engraved letter of the tablets, it becomes one with something infinite.

When we act from a place of genuine selflessness and oneness with Hashem (A.K.A. bitul) our impact on the world grows immeasurably. The ego steps aside and makes room for something much larger.

Placement in Torah is never accidental. In last week's Torah portion, Terumah, the Torah describes the construction of the Sanctuary’s vessels. In this week’s portion, Tetzaveh, it details the priestly garments. The Golden Altar, where the incense was offered, appears only at the very end of this portion, not together with the other vessels, and almost as an afterthought.

Why? The incense offering was unique. The Torah says that when the Kohen entered to offer it, no one else, not even the angels, were permitted to be present. It was a moment of pure, private communion between a single soul and G-d.

The Golden Altar’s placement at the end of the building of the Mishkan’s narrative is a message to us. This is the ultimate purpose of everything that came before it. All the vessels, all the garments, all the public ceremony, they lead, finally, to the moment where it counts. To the private moment when no one is watching except G-d.

In our age of social media and constant connectivity, we've inadvertently turned even our most sacred moments into content. The meaningful experiences that used to happen quietly, now get filtered, framed, and shared with hundreds of people. And somehow, in the telling, the experience itself changes. It becomes less about what actually happened and more about how it appears.

But here's what the Torah is really saying to us: the moment that matters most is the one no one else will ever know about. It's not about the identity you curate online or the person you become in public. It's about who you are when it's just you and G-d, because that's the person you really are. That's the person whose soul is shining, whose positive actions ripple through the world in ways you may never see. And that's the person whose connection to something infinitely greater than ego is the truest source of our meaning and impact.

Join us this Shabbos in shul, don’t worry it won’t be posted on social media :),

Rabbi Kushi Schusterman

Are we all equal?

Thursday, February 19, 2026 - 2:34 PM

Are we all equal before G-d or does everyone have a unique role?

The answer is both and the Torah portion this week makes the case for each.

The portion discusses two very different kinds of contributions to the Sanctuary. The first was the half-shekel coin, which every Jew was required to give, that went towards the sockets holding up the beams. The wealthy could not give more, and the poor could not give less. In this, we are all equal; each soul carries the same infinite worth before G-d, and each person's kabbalas ol, their acceptance of the yoke of Heaven, is equally precious.

Yet the Torah also describes the voluntary contributions. Each person gave "as his heart moved him" of gold, silver, copper, fine linen, and precious stones. Here, individual differences matter enormously. The person with greater financial resources gives more. A person with artistic talent contributes differently than the one gifted in physical labor.

The same is true spiritually. At the foundation, we are all equal. Each of us accepts the mitzvos, lights Shabbat candles, puts on tefillin, and gives tzedakah. These are our half-shekel moments. However, the Sanctuary cannot be built on sockets alone. The beams, the curtains, the Ark, all of these required each person to bring their unique gifts, their particular strengths, their one-of-a-kind contribution.

Don't just meet the minimum. Bring yourself, your talents, your resources, your heart, to build something beautiful together.

Interestingly, the Talmud teaches aseir bishveil shetisasheir, give generously, so that you will become enriched in return. This means not only giving money or volunteering, but giving of yourself: to study, to connect, to grow. A "wealthy person's offering", whether financial generosity, time, or diving deeper into Chassidic thought, becomes a conduit for blessing, not just for the community, but for the giver themselves.

This thought struck me particularly this week, as I've been working on expanding our Chai Partner program, those who support Harford Chabad with a monthly gift. There's something about the rhythm of consistent, monthly giving that mirrors the half-shekel: a steady, reliable commitment that says I am part of this. And yet, like the voluntary offerings, each person's contribution is entirely their own, shaped by their means, their heart, and what this community means to them.

The Torah isn't just describing how the Sanctuary was built thousands of years ago. It describes how every community is built, one person's unique offering at a time.

Have a good shabbos,

Rabbi Kushi Schusterman

Stop Being a Sheep (Wait... or Start Being One?) 🐑

Thursday, February 12, 2026 - 4:55 PM

David had a special coat. One day, he asked his friend Sam to watch his coat while he went to play. When David came to get his coat back, Sam said, "Oh no! Someone stole your coat while I was watching it!"

David was sad. But wait! David's other friends saw something. They said, "Sam, that's not true! We saw YOU take the coat and hide it in your house!"

What happens now?

The Rule: When someone promises to watch something for you, and they say it was stolen, but it turns out THEY took it themselves, they have to give back double!

It's like when you promise to be careful with your friend's toy, but then you break it on purpose and lie about it. You'd have to make it extra right because you weren't honest.

The Torah says it clearly: "For any sinful word, for a bull, for a donkey, for a lamb, for a garment, for any lost article, concerning which he will say that this is it, the plea[s] of both parties shall come to the judges, [and] whoever the judges declare guilty shall pay twofold to his neighbor."

While this seems like a simple legal case, there's a deeper spiritual message here. Our souls were given to us to watch over. When we misappropriate our spirituality, when we take what's meant to connect us to Hashem and use it for other purposes, we need to pay back double.

Many people don't think for themselves Jewishly. They just want to fit in and to be accepted by their neighbors. They'd rather not wear their Judaism on their sleeve. In the verse, these people are referred to as sheep; always following the culture around them rather than their Shepherd.

Then one day comes the realization: "I need to start to change." But how?

Go to the Judges, the Moses of the generation, and double what you've been doing until now.

Until now you came to one class? Come to two. Until now you went to classes but not to prayer services? Add that too. Do more. Grow beyond what you're "used to." Walk around as a proud Jew!

Then something beautiful happens: You become so connected with G-d that you follow Him like a sheep follows its shepherd. Not doing mitzvos because "I understand them," but because my Shepherd said I should.

Have a good Shabbos,
Rabbi Kushi Schusterman

P.S. This lesson connects perfectly with the upcoming holiday of Purim!

Haman accused the Jewish people to King Achashverosh: "There is one nation scattered and dispersed among the peoples... and they do not keep the king's laws." He was describing Jews who tried to blend in, who were "scattered and dispersed," swayed and influenced by everyone around them. They weren't keeping the laws of the King, the King of the Universe.

But on Purim, everything changed. The Jewish people came together and proudly stood up for who they were! They stopped hiding and started being the sheep who follow their true Shepherd. Queen Esther revealed her Jewish identity and Mordechai refused to bow to Haman. The entire nation united in their commitment to Torah.

This Purim, let's take the lesson of "twofold payment" to heart: Double down on your Jewish pride and commitment. Wear your Judaism proudly and celebrate with joy! We're not here to blend in with everyone else. We're here to shine as the special nation we are, following Hashem our Shepherd.

Happy Purim! 🎭

It might be a mitzvah to have a nice home!

Wednesday, February 4, 2026 - 10:42 PM

When the Previous Rebbe’s grandmother, Rebbetzin Rivkah, was eighteen, she fell ill and the physician ordered her to eat immediately upon awakening. She, however, did not wish to eat before davening, so she davened very early, then ate breakfast. When her father-in-law, the Tzemach Tzedek, learned of this he said to her: “A Jew must be healthy and strong. Regarding mitzvos, the Torah says: ‘Live in them,’ meaning, one should bring vitality into his performance of the mitzvos. To be able to infuse mitzvos with vitality, one must be strong and joyful.” He then concluded: “You should not be without food. Better to eat for the sake of davening than to daven for the sake of eating.” He then blessed her with long life. - HaYom Yom, entry for 10 Shvat

Davening is Yiddish for praying. We can live a life where 1) “food” and “davening” are separate, 2) where “davening” is for the food, or 3) where “food” is for the “davening”.

There's an old joke about an atheist who goes to shul every Shabbos and sits next to his friend Finkelstein. One day, someone asks the atheist why he keeps coming to services if he doesn't believe in G-d. He replies, "Finkelstein goes to shul to talk to G-d. I go to shul to talk to Finkelstein."

Our spiritual journey can follow different paths.

Compartmentalization: The spiritual and physical are separate. "I am religious in synagogue." I am spiritual, yet my spirituality only exists within the designated religious spaces and times. My religiousness is disconnected from my daily life.
Socially: Spirituality is an obligation primarily for its social benefits or because of guilt. I’m Jewish because “I have to” not because I want to. The motivation is to be accepted in the Jewish community. I do what is expected of me so that I can say to G-d, “Now you owe me and you need to give me what I need and want.”

Both of these people may lead completely Torah observant lives. However, they are not spiritually integrated.

3.Integrated: Everything you do becomes spiritual. You eat food to have energy to serve G-d. You make money to give charity and support causes you care about. You have a nice home so you can have influence (see story in P.S.). When others admire you, they naturally want to emulate you. By enhancing your own religiosity, you automatically elevate others who aspire to be like you.

This isn’t only a story about Rebbetzin Rivkah. It's a message for all of us. Is our connection with Hashem integrated into our lives? What can we do to integrate it more?

Have a good Shabbos.

Rabbi Kushi Schusterman

P.S. Reb Pinchas Reizes used some of his fabulous wealth to build a brick mansion for himself. As most of the other houses in the city of Shklov were made of wood, his house stood out. In truth, in Shklov, any mansion was a sign of affluence, but a brick mansion was something really spectacular.

When he mentioned to the Alter Rebbe his plans to build the mansion, the Rebbe asked him, “Pinchas, why do you need a brick mansion?”

“Rebbe, believe me,” explained Reb Pinchas, “when I thought about building my house, I shed more tears than there will be bricks. I keep reminding myself, ‘Do I need a brick mansion?’

“But because I will have a mansion, important community meetings will take place in ‘Pinchas’ mansion.’ Since the meeting is taking place in ‘Pinchas’ mansion,’ Pinchas has a say. Once Pinchas has a say, the chassidishe melamed has a job!

“Now, if Pinchas doesn’t have a mansion, the meetings won’t be taking place in Pinchas’ home. Then Pinchas won’t have a say and the chassidishe melamed won’t necessarily have a job.”

The Alter Rebbe responded, “You are right; this is a proper thing for you.”
Excerpt from Early Chassidic Personalities: Reb Pinchas Reizes