THE JEWISH PEOPLE WERE BUILT ONE HOME AT A TIME
By: Rabbi Ovadia Haboucha
Rabbi Haboucha is the Rav of Kol Torah Congregation. He is also a mohel, sofer and a member of COR’s Executive Rabbinical Vaad HaKasruth
A young girl once described what it was like growing up in a family where her father served as a chaplain in the United States Army. Moving was not an occasional disruption to her life; it was a way of life. Frequent relocations from one base to another meant constantly adjusting to new environments, schools, and communities. Each move required flexibility, resilience, and the ability to adapt quickly to unfamiliar surroundings. When asked about her home and the instability that seemed to define her upbringing, she responded with surprising confidence: “I have a very stable home; I just don’t have a house to put it in.”
Her response captures a profound truth. A house is a physical structure, defined by walls and geography. A home, however, is something far less tangible. It is defined by relationships, values, warmth, and a sense of belonging. A home can exist even when its physical location changes, so long as its foundation remains intact.
This idea is reflected at the very beginning of Sefer Shemot: “And these are the names of the sons of Yisrael who came to Egypt; with Yaakov, each man and his household came” (Shemot 1:1). At first glance, this verse seems merely informational, listing those who descended to Egypt. Yet our chachamim note the emphasis on each man and his household. The Torah is not simply describing individuals arriving in a foreign land; it is describing families, self-contained units of identity, faith, and continuity, entering exile together.
Sefer Bereshit tells the story of the creation of the world: the formation of physical reality and humanity. Sefer Shemot, by contrast, tells the story of the creation of the Jewish people. It charts the transformation of a family into a nation, am Yisrael. That transformation occurs through families who preserve their identity even under the pressures of exile, slavery, and displacement.
The Torah repeatedly highlights the central role of the family in the development and survival of the Jewish people. One of the clearest examples appears in the mitzvot surrounding the korban Pesach. When Bnei Yisrael are commanded to prepare the offering that would precede their redemption from Egypt, the Torah states: “Seh l’veit avot, seh l’bayit” – a lamb for each family, a lamb for each household. Redemption begins within the private space of the home. Families gathered together, shared a meal, and internalized the story of freedom as a unit.
Similarly, in preparation for Matan Torah, Hashem instructs Moshe: “Koh tomar l’veit Yaakov” – “Thus shall you say to the house of Yaakov.” Rashi explains that this phrase refers specifically to the women, emphasizing that the transmission of Torah values begins within the family, through the nurturing and guidance that takes place at home. Before the Torah is given to the nation as a whole, it is first addressed to the household.
These examples underscore a fundamental principle: the strength of the Jewish people lies not only in communal structures or shared history, but in the stability and sanctity of the family unit. The home is the primary space where faith is lived, values are modeled, and identity is formed. It is where children learn what it means to be part of something larger than themselves.
Yet in the modern era, the centrality of the family has increasingly been challenged. Rapid societal change, constant distraction, and shifting priorities have weakened the role of the home as a place of connection and continuity. While material comfort and physical houses may be more accessible than ever, the deeper sense of home, defined by presence, conversation, and shared purpose – is often harder to maintain.
Children today may grow up in beautifully furnished houses, yet still lack the feeling of rootedness that comes from engaged parenting and emotional availability. A home requires time, attention, and intentionality. It requires parents who are present not only physically, but emotionally and spiritually – parents who speak with their children, listen to them, and guide them with patience and consistency.
The experience of the Army chaplain’s daughter brings this contrast into sharp focus. Though her family moved frequently and lacked a permanent physical location, she experienced stability because her home was defined by something deeper than place. The consistency of values, relationships, and support created a sense of security that did not depend on a fixed address. Her story reminds us that stability is not synonymous with immobility. True stability comes from knowing who you are, where you come from, and what you stand for.
“For much of our history, Jews have lived without permanent homes. Yet despite this, Jewish identity endured – largely because the home remained a stronghold of tradition.”
This lesson is particularly relevant to the Jewish experience, which has been shaped by centuries of movement and displacement. For much of our history, Jews have lived without permanent homes. Yet despite this, Jewish identity endured – largely because the home remained a stronghold of tradition. Wherever Jews went, they carried Shabbat, kashrut, Torah learning, and family rituals with them. The physical house changed, but the home remained.
Ultimately, a nation is only as strong as its families. Strong families create resilient individuals, and resilient individuals build enduring communities. While houses provide shelter, homes provide meaning. In a world that often prioritizes external success and material stability, the Torah reminds us to focus on what truly sustains us.
We may not always control where we live, but we can always choose how we build our homes. And when a home is rooted in love, faith, and connection, it can remain stable, no matter where it stands.
Kashruth Council of Canada | www.cor.ca — 2026-5786 Passover Guide, pp. 58–59
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