The Rebbe’s cover letter asking that whoever finds his manuscripts forward them
to his family in Israel

One of the milk jugs in which the Rebbe’s writings were buried by the last surviving Jews of the Warsaw Ghetto

By Dr. Henry Abramson

According to my knowledge of the words of the Sages and the history of the Jewish people in general, we have never experienced such horrific suffering as has been visited upon us by the wicked ones since the end of 5702 (fall 1942)—may Hashem have mercy on us and rescue us immediately.

—Entry from January 11, 1943.

Discovered in the rubble of the Warsaw Ghetto, the Aish Kodesh (Holy Fire) is one of the most remarkable works of Jewish spirituality to emerge from the Holocaust. A slim volume of some 150 pages in the first printing, Aish Kodesh presents the Torah spoken at the clandestine seudahshlishis gatherings convened by Rabbi Kalonymus Kalman Shapiro, known to his followers as the Piaseczno Rebbe.

The author, a scion of the Grodzhisk Chassidic dynasty, was a creative thinker whose literary fame was established with the 1932 publication of Chovas haTalmidim (The Students’ Obligation). Trapped in Warsaw when the war broke out, he lived through all its tragedies: the sealing of the ghetto in the fall of 1939, the horrific typhus plague of the winter of 1941, the massive deportations to Treblinka in the summer of 1942, and the heroic but doomed uprising of April 1943. He was ultimately deported to a labor camp and shot in November 1943, most probably for his involvement in a second attempted uprising. Unlike Holocaust memoirs, journals, or diaries, Aish Kodesh is a book that is sui generis for many reasons.

Aish Kodesh is a public document, representing the real-time efforts of the beleaguered Jewish community to deal with the theological implications of the Holocaust as it unfolded in the Warsaw Ghetto. The intellectual task of understanding the meaning of unimaginable suffering was common to both Orthodox and secular Jews, and third-party reports of the Rebbe’s gatherings confirm that they were attended by believers and non-believers alike. Aish Kodesh is also a profoundly sustained work of theodicy, its pages filled with philosophical meditation on the meaning of evil in Jewish thought, and much scholarly attention has been devoted to this aspect of the work, notably Dr. Nehemia Polen’s masterly 1999 study, Holy Fire.

Aish Kodesh has not, however, been studied extensively by historians, who have typically been stymied by the sometimes abstruse Kabbalistic passages and the almost complete absence of explicit references to quotidian events in the ghetto: not once in the entire work do the terms “German” or “Nazi” appear, and the reader must wade through veiled Aesopian language to determine the message of hope that the Rebbe offered in response to the horrors of that week under Nazi occupation.

After the war, a desperate post-war search for the OnegShabbos archives (a collection of documents that chronicled the realities of ghetto life) unearthed the Rebbe’s manuscripts of Aish Kodesh and its subsequent publication in Israel. Popularized in song by Rabbi Shlomo Carlebach, a renaissance of interest in Piaseczno chassidus developed in both scholarly and popular circles, notably under the leadership of Rabbi Moshe Weinberger of Woodmere, whose Aish Kodesh congregation takes its inspiration from the life and work of Rabbi Kalonymus Kalman Shapiro.

Publication information: Esh Kodesh, Tel Aviv: Va’ad Hasidei Piaseczno, 1960

Dr. Henry Abramson is a specialist in Jewish History and Thought. He serves as dean at the Avenue J Campus of Touro’s Lander Colleges and may be reached at abramson@touro.edu.

By Yoel & Shany Hecht and Sara & Chaim Liechtung

As Sukkos ended, our family completed a year of kaddish and aveilus for one of the pillars of the Far Rockaway/Five Towns community, our father, Rabbi Yechiel Hecht, zt’l. As we start the Torah anew, we also celebrate his birthday. Interestingly, due to the war, he never really knew when his birthday was, so he chose parashasBereishis as his beginning as well.

On the first day of Sukkos last year, at shekiah, while the sun was setting, this community lost one of its treasures. With grandsons singing Hallel and favorite nigunim at his bedside mere minutes before his petirah, and with Rabbi Feiner’s divreiTorah in his ears, Zaidy left this world surrounded by kedushah, in his bed at home.

R’ Yechiel Hecht was born in Poland, the son of R’ Yisroel Hecht, who was the shochet in Sanz. During the war, the family was banished to a work camp in Siberia and remained there for the duration. After the war, they discovered after years of struggle that they actually were better off than those left behind in Poland.

As Rabbi Feiner mentioned at the levayah, Hashem also wants a sweet-smelling esrog so He took this tzaddik on Sukkos. As grandson Rav Yitzchok Menachem Hecht said at the levayah, “Zaidy was 100% European and 0% American.” To see Zaidy was to see the shtetel. He was a simple man, steeped in Torah and kedushah, whose only desire was to serve Hashem and KlalYisrael. He had a booming voice, was an exemplary ba’alk’riah and ba’altefillah. His Torah knowledge was vast and he was happiest at home or in shul, sitting at the table, with a sefer in hand.

Almost 30 years ago, our parents moved to Far Rockaway where our father became the shammas of his beloved White Shul. Prior to moving to Far Rockaway, he served as the shammas in the Talmud Torah of Flatbush. Although he had tried a number of professions, he ultimately was the quintessential shammas and was happiest serving the klal.

During shivah we heard over and over again: “Your father loved everyone; but he loved me the most—I was special!” He made everyone feel special and really connected to every Jew, those who were observant and those who were not yet observant. It really didn’t matter. When he asked how you were, he really wanted to know. He felt your joy and shared your pain.

He had the z’chus of serving under three rabbanim,shlita, all gedoleiTorah for whom he had the utmost respect and admiration. Each rav had much to say at the funeral and/or the sheloshim.

Rabbi Pelcovitz emphasized his total dedication to the tzibbur which took priority over his personal needs. Rabbi Pelcovitz’s feelings can perhaps best be summed up in his one statement: “The White Shul has lost its neshamah.”

Rabbi Flaum emphasized his middah of chesed and love for every Jew, which was the ultimate purpose of creation and the way to connect with Hashem.

Rabbi Feiner recalled his amazement at how our father had amazing patience and empathy for each person while at the same time carrying the ol malchus Shamayim and ol ha’tzibbur, 24/7/365.

He believed in yashrus. Do what’s right and what Hashem expects of you. After every meal, Zaidy would brush the crumbs from the table and pop them in his mouth. “Zaidy what are you doing? We will clean up.” And he would say “What I would have done for a handful of crumbs in Siberia.” These lessons he taught were lived, not just taught. How lucky we were to live near Zaidy so our children could grow up in his shadow and learn from his actions.

We recall as soon as the Yamim Nora’im were upon us, he enlisted the help of his grandsons to change the Torah mantlach and tie lulavim and eventually to change the mantlach again after Simchas Torah. These are life lessons and skills that they will never forget. They learned about kedushasbeisha’knesses from a very young age and have fond memories of standing with him on Rosh Hashanah and Yom Kippur when their father was away in various communities serving as shaliachtzibbur. They learned from his example and each one is serving the klal.

Zaidy always had a simchas ha’chaim. He had a bounce in his step and a twinkle in his eye no matter what was happening in his life. Throughout his nisyonos, even after his debilitating stroke 5½ years ago, he never asked, “Why me?”

Our father wanted to be at home; he would say “ashrei yoshvei veisecha”—and until his last breath, we fulfilled his wishes, as difficult as it was. We could not have done it without the help of his many doctors who came when we called, day or night. Words are not enough to thank those who helped us, including the wonderful Hatzalah volunteers who always, always treated him with great care and respect.

Special hakarasha’tov to Rabbi Feiner, Mr. Fred Shulman, and Mrs. Gitty Neufeld who helped us throughout yom tov to deal with the many halachos and arrangements, particularly complicated over a three-day yom tov. A special thank you to Rabbi Boruch Ber Bender of Achiezer for all his help navigating the system. You knew just what to do and we will be forever indebted. We are so lucky to have community resources like no other. To the wonderful neighbors on Dorian Court: We will never forget the sight of you standing outside on yom tov waiting silently in front of your houses to be melaveh our father. Thank you.

Needless to say this has been a humbling experience and we have learned a few lessons that we would like to share. We should all realize that we have so many lonely, elderly, and infirm people in our community. Find out who they are and go visit. When a person is bedridden, they spend their days looking at the same walls day after day, hour after hour. Visitors help to pass the time. The mitzvah of bikurcholim is for the patient, not the visitor. Even if it’s uncomfortable and the conversation may only flow one way since the patient may not be able to speak or does not want to speak, know that they are listening and value the time you take to brighten their day. Thank you to his handful of regular visitors. You gave us chizuk and brightened his day. He always knew you came even though at times you may have thought that maybe he wasn’t aware you were there.

If you know of a shivah house that needs a minyan, make it your business to go. Often in the morning, the aveilim are the only ones in the house and have to scramble for help to put together a minyan. When we had trouble completing the minyanim during shivah, we said, “Who can we call?” Who doesn’t remember seeing Rabbi Hecht, zt’l, sometimes in tallis and tefillin, standing outside the White Shul to divert mispallelim to a shivah house?

Zaidy needed little, but he had one dream. He always wanted to write a sefer Torah. After the stroke he expressed this wish to us. We arranged for a sofer to come to the hospital to meet with him, but he decided to wait until he was better so he could dance with his Torah. Imagine our joy when Rabbi Feiner informed us that the White Shul wanted to partner with us to write a seferTorah in his memory to be used every Shabbos. They had no idea that this was his ultimate wish. What a fitting tribute.

To participate in the seferTorah campaign in memory of our parents, please contact the White Shul. There is a link on the main page at whiteshul.com, or call the shul at 718-327-0500.

May R’ Yechiel ben Yisroel be a meilitzyosher for us, his family, including his newest great-grandson Yechiel ben Yisroel Hecht, his beloved community and all of klal Yisrael. We live in very difficult times, Zaidy. As you always said: Mir vartin far Mashiach.

By Rochelle Maruch Miller

With stunning displays and offerings to rival any Manhattan jewelry boutique, David Desso Jewelry is a gem of a store. About to celebrate its highly anticipated grand opening, David Desso is an aesthetic delight: a gorgeous, spacious store reflecting the owner’s warm and welcoming personality.

Enter the store’s elegant environs and you will be greeted by David Ustaev, the company’s personable owner. With his extensive background in the jewelry business, David is a definitive source for all things jewelry-related. That he regards his work as a labor of love is attested by the quality of his meticulously curated collection and the details of his custom-created designs.

David has created an ultimate jewelry shopping experience—the displays are open, airy, and inviting, featuring beautiful collections of “red carpet” ready-to-wear items. Featured jewelry designers include Roberto Coin, Ivanka Trump, I. Reiss, Alex Sepkus, Baraka, and Pandora. Among the watch brands featured are Longines, Baume & Mercier, Movado, Seiko Astron, and Frederique Constant, along with Montblanc watches and pens.

David Desso Jewelers will have a private office for custom orders as well as consultations, and will also have a certified watchmaker on premises.

I recently visited David Desso Jewelers to interview David, who gave me a preview of his beautiful store. He described his lifelong passion for jewelry, his business, what’s trending, and more.

RMM: David, please tell us about yourself.

DU: Jewels and trade run in my blood; my great-grandfather was a merchant during the Silk Road era. He traded precious gemstones throughout the Middle East and South Asia. I grew up surrounded by precious stones and diamonds, and was already fascinated by their beauty even as a young child. For as long as I can remember, I had planned to trade precious stones and diamonds, and I realized my goal when I became a graduate gemologist back in the Soviet Union. I’ve been working in the jewelry business ever since.

Back in 1991, I opened my first store in New York, in a tiny space in New York City. Now I finally have an opportunity to transition into a bigger and more appealing space and have a full-service jewelry store, with a jeweler and a watchmaker on site, for anything possible to be made upon request.

RMM: You discovered your passion for precious stones at a tender age. What inspired you to launch your own business?

DU: The jewelry business runs in my family, just as with my father before me. I have always had a passion for precious stones and metals and regarded being a jeweler as my true vocation. However, many of my customers would say that it is quite difficult to find appealing jewelry that is also high quality at the stores where they had previously shopped. That is what inspired me to launch my personal line and a David Desso full-service jewelry store.

RMM: What are some of the unique features of your jewelry collection?

DU: Our jewelry is not only visually appealing, we also use high-quality materials exclusively: platinum or 18k gold, as well as the highest-grade diamonds and precious stones.

In this business, it is very easy to trick people into buying low-grade products for a higher price. At our store, we provide our clients a great opportunity to purchase high-quality pieces that will not only be an accessory, but also an investment. Additionally, the fact that all the pieces are handcrafted enables us to keep the prices considerably lower than many brands would offer.

RMM: Which do you consider your standout pieces?

DU: We only carry tasteful and upscale brands, such as Ivanka Trump, Roberto Coin, I. Reiss, Baraka, and Alex Sepkus—all great innovators and talented designers, featuring premium materials, very appealing and classy. I personally prefer colored precious stones, such as sapphire and rubies, Art Deco, and antique motifs, and genuine rose gold. I do love making custom jewelry the most. When people have their own designs and ideas, I offer guidance and materials within the parameters of their budgets.

RMM: You’ve earned a sterling reputation for integrity, personalized service, and the gorgeous pieces that you carry. Please share some of the feedback from your customers.

DU: The best feedback a jeweler can receive is when customers are happy with their purchases and come back for more. During my years in this business, I’ve had many people coming back to my stores with their friends and family, happy with their purchases and returning for more. I have not only made connections through this business, but also many lifelong friends.

RMM: What styles in jewelry are currently trending?

DU: Looking at the recent Fashion Week trends, besides the timeless diamonds—which will always be in demand—certain shapes are back in business. Mainly Art Deco and Edwardian-style jewelry had appeared on the runway, lustrous baguette diamonds, floral, feminine shapes, and enamel pieces, pearls, and colored stones. Earrings are either dangle or in big hoops, enhanced with round and baguette diamonds. Fairy-tale and Victorian motifs are also in, together with colored stones, pearls, onyxes, and agates. We feature many of these items at our store, and we can custom-design any piece upon request.

RMM: Your passion for jewelry is evident in every meticulously crafted and curated piece. What aspect of the business do you find most rewarding?

DU: Making jewelry is a process. I put my heart into every piece I make. Every item, every stone has its own little story. Seeing people coming back to my store, wearing my jewelry, happy and smiling couples who just became engaged, truly makes all of my efforts absolutely worthwhile and gives me great pleasure.

RMM: David, what do you hope to contribute to the Five Towns community?

DU: This is a wonderful neighborhood, and residents seem to be very supportive about us opening up and kick-starting this business. My brother also works in the area, and I really enjoy when people make it a family thing and visit my store.

I do feel that I can contribute to the community by opening a quality business that also helps bond with local residents and merchants. I appreciate the warm and enthusiastic response that I have received.

RMM: What message would you like to convey to our readers?

DU: My goal is for this store to become a jewelry destination for jewelry lovers, couples in search of the engagement ring of their dreams, and people who would like to enhance and accentuate their appearance with beautiful and stylish accessories. Please come and discover us. I personally will do everything possible to bring even the most challenging ideas to fruition and any dream jewelry come to life. v

David Desso Jewelers is located at 468 Central Avenue in Cedarhurst. For further information, please call 516-341-0733.

By Yochanan Gordon

The theme of this article is based on a shiur from Rabbi Yosef Yitzchak Jacobson on www.theyeshiva.net with additions of my own where noted.

Noach is an enigmatic personality. The Torah itself seems to equivocate regarding his celebrity. The opening verse of the parashah states that Noach was righteous in his generation. Rashi, whose commentary is dedicated to improving the literal readability of each verse, comments on the words “in his generation,” essentially asking what the Torah’s implications were with that statement. Rashi mentions that there are sages who interpret these words both positively and negatively. The first group of rabbis explain that Noach was so great that his sagacity was unaffected by the degeneration of the society in his time. However, the second group of rabbis said that the Torah was being critical of Noach, saying that his greatness was only discernible due to the sinfulness of his generation, and had he been accompanied by a sage on the caliber of Avraham, he would certainly have been overshadowed.

These days, nary an hour goes by without devastating headlines from the Holy Land. So while our thoughts are affixed to Israel and specifically Yerushalayim, it would be appropriate here to dwell on the origins of the name of our holy city and how its name relates to the present idea. The Midrash in Bereishis Rabbah (56:10) states, “Avraham called the city Yirah based on the verse, “And Avraham called the name of that place Hashem Yirah.” Shem, the son of Noach, called the place Shaleim based on the verse, “MalkiTzedek, the King of Shaleim.” G‑d said, “If I call the name of the place Yirah in accordance with the name given by Avraham, Shem, who is also a holy man, will object. Rather, I will call it Yerushalayim, combining the two names together.”

Front-and-center in this week’s Torah portion is the story of the flood which claimed all of civilization save Noach, his family, and select animals that Noach was commanded to take with him onto the Ark. Given Noach’s righteousness, why didn’t G‑d choose him, not Avraham, as the progenitor of the Jewish people?

Avraham is credited with being the father of monotheism. But upon further reflection that is not accurate and it is not the characteristic that defines Avraham’s legacy. Noach himself was a monotheist; Shem, the son of Noach, we know was the head of a rabbinic academy in which Yaakov our patriarch learned. It is where Rivkah, when she was confounded with her pregnancy problems, went for advice. The Torah, at the end of ParashasBereishis, introduces us to wonderful, seemingly G‑d-fearing personalities as Shes, Lemech, and Mesushelach—all of whom could be classified as monotheists. So clearly there is something deeper at play in Avraham being the one whom G‑d chose to found the Jewish nation.

There is a perplexing verse in Yeshayahu 54 which states, “For this is to me [as] the waters of Noach, as I swore that the waters of Noach shall never again pass over the earth.” If Noach was righteous and the one person in all of civilization who gave G‑d a sense of respite in creating this morally bankrupt world, why is the flood then attributed to the one person who was chosen to rebuild the world after the flood?

The Zohar on ParashasNoach (58, page 67b) writes, “Once G‑d told Noach that he and his family will be saved, he did not pray for the rest of civilization and it was destroyed. That is why the flood is named after him.”

The Zohar, on the same page, quotes a saying of Rebbe Yehudah who said in defense of Noach, “What could Noach have done better? Noach was scared for himself that he not perish among the guilty of the world.”

It is emerging clearer based on the words of the Zohar that Noach’s error was that he acted a bit selfishly in saving himself and his family from the flood and not worrying about the safety and wellbeing of the world. You’ll recall that Rashi at the outset of the parashah insinuates the question, “Why did G‑d command Noach to build the Teivah as a means to saving himself and his family from the flood? G‑d has many ways with which he could save.” Rashi explains that the Torah was teaching us that Noach was commanded to involve himself in the construction of the Ark over a 120-year span, in order that it would pique the curiosity of passersby and he would arouse them to repent, ultimately leading G‑d to repeal the decree to destroy the world. It seems, however that Noach missed the message that was being imparted to him, and through his inaction on behalf of civilization proved to G‑d that he was not the person to promulgate the message that G‑d had envisioned for his people.

The Gemara in Shabbos, regarding the laws of Chanukah and where to situate the menorah, further accentuates this idea. “The rabbis taught: the mitzvah is to place the Chanukah menorah at the doorway facing the outside. If you live on a second floor, place it by the window overlooking the public domain. But at a time of danger, it is enough to just place it on your table.”

Both the AvodasYisrael of Koznitz and the Lubavitcher Rebbe, of blessed memory, interpret this Gemara exegetically, referring to the inner message behind the luminescence of the Chanukah menorah. Each Jew represents a walking menorah. We are in this world to promulgate the light of Torah and mitzvos to fellow Jews, and a life of ethics and morality based on the mitzvos that were commanded to Noach for civilization as a whole. As far as the letter of the law is concerned, the Gemara clearly states that if there is spiritual danger in which a specific individual doesn’t feel secure enough to protect him or herself from the ails of society, it is enough for such a person to bolster his self-image by performing the mitzvah within his or her own four cubits. In a sense, Rebbe Yehudah’s defense of Noach as recorded in the aforementioned Zohar raises this supposition. Noach was afraid of perishing with the guilty of the world; hence, there was not much more that Noach could do in his situation.

Every part of Torah is eternally relevant. Even the events of the flood and other stories we are told throughout SeferBereishis apply to each of us here and now as much as they did to the subjects of the stories at the time that they occurred. For this reason, the Baal Shem Tov sought to explain G‑d’s exhortation to Noach, “Enter the Teivah,” as if to command each of us in spiritually tumultuous times to take succor in the words of Torah and tefillah. However, we must not forget that later in the parashah, G‑d’s commandment to Noach to disembark from the Teivah was equally forceful. This means, if at one point or another we feel that going on display to promulgate the Jewish idea to the greater world will put us in a precarious spiritual situation, we are permitted to work inwardly—but that is a permissibility for that point in time and not a philosophy of life.

With Avraham, his weltanschauung was different; it seems that he was chosen by G‑d specifically because of the message that he promoted. Rashi in ParashasLechLecha, on the words, “And the souls that they (Avraham and Sarah) made in Charan,” comments, “This means the people that they brought under the wings of the Divine presence; Avraham would convert the men and Sarah would convert the women.” The Gemara in tractate Sotah 10b states, “And he called there in the name of G‑d, master of the world.” ReishLakish said, ‘Do not read it “Vayikra,” meaning “he called,” rather “Vayakri, he made others call.”’ This teaches that Avraham our father taught all the passersby to call out in the name of the A-mighty.”

Perhaps, this Gemara outlines the extent of the responsibility of the Jew to carry G‑d’s message to the world. The Gemara concludes, “This teaches that Avraham our father taught all the passersby to call out in the name of G‑d.” The words used by the Gemara for passersby is over v’shav. I’d like to suggest that these words on the level of remez tell us that a Jew’s responsibility is to involve him or herself with all people who fit between the over and the shav, meaning people who are transgressors and those who have already engaged in some form of repentance.

It seems like this is the question which has in a sense divided the Jewish people throughout the centuries. Are we meant to focus our service inward or outward? The yeshiva world has always promoted the message of personal service. Notwithstanding that, the ChasamSofer in his sefer on the Torah, as well as in the introduction to his responsa to Yoreh Deah, and the Chofetz Chaim in the third chapter of his sefer Chomas Hadas both write that the purpose of Yiddishkeit is to be found in the worldview of Avraham.

This idea is what drives the differences in the name given to Yerushalayim by Avraham and Shem. Shem wanted to call the holy city Shaleim, as if to indicate that the purpose of a Jew’s life in this world is inward reflection in order to attain individual wholesomeness and perfection of character and Divine service. Avraham, conversely, argued that it is not enough for one to work on himself or herself. Avraham prescribed a life of yirah, where others should see and be influenced by our service of the Creator and ultimately seek a healthy life lived not selfishly, but to reveal a higher purpose in the lives of society as a whole.

The world has clearly not solved the problem that we face with regard to radical Islam. Israel has seen an escalation in terror that it hasn’t seen for quite some time. The world as a whole has been consumed in discussion regarding the solution to religious violence and how to integrate religious Muslims into a civil society. Reb Naftoli Ropshitzer records an interpretation to a verse in Tehillim: “Mei’oyvai techakmeini mitzvosecha—from my enemies I have become wiser in my performance of mitzvos.” He writes, “We should apply the tactics of our enemies to our performance of mitzvos. Chazal teach us that there is a difference between the words oyeiv and sonei, both which mean enemy. Oyeiv refers specifically to Yishmael whereas sonei refers to Eisav. King David writes, “Mei’oyvai techakmeini mitzvosecha”—from Yishmael we can learn how G‑d would like us to perform His mitzvos.

Perhaps if we internalize and embrace this message, this perpetual problem that has plagued us for decades will finally be resolved.

Comments for Yochanan Gordon are welcome at ygordon@5tjt.com.

Raizy Rosenblatt Felsman, a’h

By Lisa Rosenblatt

My daughter Raizel Malka bas Yona was nifterah on 1 Tishrei at the age of 26. In honor of her sheloshim, I penned these thoughts.

Raizy, what words can we use to describe the holiness of your neshamah? You were certainly unconventional, not the typical Bais Yaakov girl, yet your pursuit for a spiritual connection surpassed most of us. You spent your life searching for meaning, purpose, and a relationship with a Higher Being.

As a child, you were reserved and shy. However, you blossomed into a vibrant, beautiful, and outgoing woman. All who met you fell in love immediately as your sweetness seeped through.

Throughout the years, you have formed bonds with many various individuals from all walks of life; each will attest to the kindness of your soul.

You gave to others, to a fault, which ultimately led to your demise; however, the lessons of your life will be carried on forever.

No one can capture in words your simchasha’chaim, your love for life. Your free spirit and love for nature kept you outdoors a lot. It’s so sad that you gave so much to others without remembering to fill yourself first. You were like an overflowing well filled with the sweetest water, but sadly it dried up.

Raizy, our hearts ache over the hole you are leaving in your wake. We cannot fill the void other than through carrying forward the love and unique qualities you had.

Your kindness, warmth, and love have impacted all who’ve crossed your path, including the many gymnastics students you’ve taught throughout the years.

How many endless hours have you sat patiently listening as one of us or your friends would call you with a problem and you didn’t care whether it was day or night, if you were away or home—you would sit and listen with a loving, caring, and empathic ear.

Who is going to watch over us—your siblings, parents, friends, and most importantly your wonderful husband? And we certainly cannot forget the love of your life, your beautiful puppy, Jasmine, that brought light to your eyes at the thought of her.

How will we be able to move on without you in our life? How will we be able to pick up the pieces of our very shattered world?

Your search for meaning and spirituality will be a source of comfort for us all. We will emulate your desire for a relationship with something greater. Hashem has been our source of comfort through this painful and challenging time, and we feel comfort knowing He will continue to carry us.

We will never forget you, nor will you ever leave our hearts and minds. We will hold on to your beautiful smile and keep your memories in our hearts.

I love you forever,

Mommy

Rav Sariel Rosenberg speaking at the Chofetz Chaim’s kever during a Dirshu mission to Radin

Rav Avigdor Berenstein, Dirshu’s director in Eretz Yisrael, greeting Rav Gershon Edelstein

R’ Dovid Hofstedter receiving guidance from Rav Chaim Kanievsky earlier this week

By Chaim Gold

“I can’t believe I learned the entire hilchostefillin with MishnahBerurah! Even the difficult siman 32 and the Mishnas Sofrim about how to properly write the letters in tefillin, mezuzos, and sifreiTorah was not skipped. It was the first time in my life that I learned these halachos. The daf hayomi b’halacha program has taught me not to be scared of any area, but rather to plunge into the learning, one day at a time, one se’if after another, and realize how, with a small daily investment, I can slowly make huge strides in knowledge of halacha and mussar.” These were the excited sentiments expressed by a person who began the second machzor of daf hayomi b’halacha just over six months ago. He continues, “Now we have started the halachos of birchosha’shachar and the daily tefillos. I am so motivated!”

Guidance From Gedolim
To Engender Success

One of the underlying hashkafos of Dirshu is to constantly seek guidance from gedoleiYisrael, both with regard to existing programs and new programs in their planning stages, in keeping with the words of the Gemara that “anyone who takes advice and guidance from the elders will not stumble.” Thus, last week, members of Dirshu’s hanhala went to the homes of several senior gedolim to receive their berachah and words of chizuk as daf hayomi b’halacha embarks on the daily halachos of davening and in Mussar on shemiras ha’lashon. Among the gedolim visited were Rav Aharon Leib Shteinman, Rav Chaim Kanievsky, Rav Gershon Edelstein, and Rav Shimon Baadani, shlita.

The visits took place this Sunday, 28 Cheshvan/October 11, with EretzYisrael in the throes of a wave of terror attacks perpetrated by young Arabs against innocent Israeli civilians. Dirshu’s hanhalah found the gedoleiYisrael very worried about the plight of Am Yisrael and in tremendous pain over the loss of life and injury caused by the wave of attacks in multiple cities and especially in Yerushalayim, where there have been numerous serious incidents.

In the eyes of the gedoleiYisrael, the daf hayomi b’halacha and mussar program can play an important role in arousing the RachameiShamayim needed to neutralize these gezeiros.

Rav Gershon Edelstein: Shemiras ha’lashon can lead to hatzalas nefashos. The first gadol that Dirshu visited was Rav Gershon Edelstein, shlita. Rav Gershon, whose every word is measured, told the Dirshu hanhalah, “Learning the concepts of shemiras ha’lashon carries within it the power of hatzalasnefashos.” The senior roshyeshiva added that learning hilchostefillah in a comprehensive manner, with cheishek, excitement and desire, has the power to transform a person’s tefillah. This enhanced adherence and devotion to tefillah, he said, “is a segulah that can help a person be saved from difficult occurrences.”

Rav Chaim Kanievsky: Halacha and mussar are shields for salvation! From the unassuming apartment on Rechov Rashbam in Bnei Brak where Rav Chaim Kanievsky lives, the light of Torah shines forth to the four corners of the world. Although it is well known that Rav Chaim is extremely sparing with his words, he nevertheless has a special place in his heart for Dirshu and expresses his deep simcha and respect for the tremendous amount of Torah learning and Torah living that Dirshu has facilitated among Yidden the world over. When Dirshu came to receive guidance and chizuk from Rav Chaim, he said, “It is obvious that chizuk in the learning of daily halacha with a program such as daf hayomi b’halacha coupled with the words and ideals of mussar from the Chofetz Chaim can serve as a shield and a source of salvation during this difficult period.”

Rav Shimon Baadani: Daily halacha learning, an antidote to travail and suffering. Rav Shimon Baadani, shlita, member of the nesius of daf hayomi b’halacha, was extremely distraught over the difficulties that Yidden across Eretz Yisrael are facing due to the outbreak of Arab terrorism in cities throughout the country. Rav Baadani bemoaned the fact that, despite everything, people are often not careful in what they say about their fellow man. “Negative speech and lashonha’ra is so dangerous!” he reiterated. He then praised Dirshu for instituting a program where halacha and mussar regarding lashonha’ra are learned because speaking lashon ha’ra can R’l, be the source of much difficulty and travail for Klal Yisrael.

Rav Aharon Leib Shteinman: Learning daf hayomi b’halacha can change the situation. A visit to the humble abode of the venerated senior rosh yeshiva of our time, Rav Aharon Leib Shteinman, shlita, is always a deeply inspiring, instructive experience. The visit of Dirshu’s hanhalah to his home this past Sunday was no different.

As always, Rav Shteinman greeted the hanhalah of Dirshu, who were accompanied by his close talmid Rav Chizkiyahu Mishkovsky, shlita, mashgiach of Yeshiva Orchos Torah, with great affection. After hearing a report about Dirshu’s latest accomplishments and plans, as well as the hisorerus engendered by the recent Dirshu mission to Radin, Rav Shteinman addressed the daf hayomi b’halacha program and the current wave of terror in Eretz Yisrael, which is causing the rosh yeshiva such heartache. He spoke about the power of all limud haTorah and limud halacha to neutralize difficult gezeiros, saying, “It is simple and obvious that learning in a program like daf hayomi b’halacha can help [Klal Yisrael] in the present difficult situation.” Later, he qualified his words with even greater emphasis saying, “It is clear that joining the daf hayomi b’halacha can serve as a means to change the matzav.”

Rav Shteinman ended with a heartfelt berachah to Dirshu that “they should continue to accomplish only good things.”

By Rabbi Avrohom Sebrow

Rebbe Eliezer ben Yaakov said, “From where do we know that a woman should not go out to war with weapons?” The Torah says, “A man’s utensils should not be on a woman” (Devarim 22:5). The simple understanding of the verse is that a woman may not wear a man’s clothing. However, Rebbe Eliezer understands the verse to be referring to weapons (Nazir 59a).

This has relevance to the story in Tanach of the heroine Yael. Yael welcomed the fleeing enemy general Sisera into her tent with feigned hospitality. After drinking a refreshing beverage, Sisera lay down and soon sank into the sleep of the weary. While he lay asleep, Yael crept stealthily up to him, holding a tent peg and a mallet. She drove it through his temples with such force that it entered into the ground below.

The Mefaresh on Nazir explains why Yael killed Sisera with a tent peg rather than a sword. She didn’t want to wield a weapon that is generally used by men and thereby violate the aforementioned prohibition.

Torah.org has an unattributed article that discussed this topic and makes the following observations.

In a moment of crisis, with the Jewish future at stake, Yael justifiably could have resorted to the most expeditious, though masculine, means of achieving her goal. Instead, understanding the profound spiritual repercussions of this route, Yael takes a more difficult tack. She risks her personal safety, preserves her spiritual integrity, and redefines what it means to be a “woman of the tent,” using the tent stake and even the tent itself to carry out her startlingly “modest” murder of Sisera. Yael maintains her own internal integrity even in a situation mandating that she act ruthlessly. In this way, she accomplishes both her immediate mission—to kill Sisera and to redeem the Jewish people—and her eternal mission, which is to serve G‑d with modesty and compassion.

The Torah.org article assumes that Yael willingly chose a peg as her weapon of choice as opposed to a sword, thereby putting herself in personal peril. Indeed, the Tiferes Tzion seems to concur with this understanding. He notes that it would have been safer for Yael to kill Sisera with a sword. Though Sisera was sleeping, he might have woken up at any moment. She should have chosen the quickest weapon available, but she didn’t because of the admonition against women wielding the weapons of a man.

Still, it seems hard to fathom that with her life and the lives of many innocent people at stake, she would choose to risk it all for the sake of one prohibition. There is a rule that when one’s life is in danger, Torah prohibitions are waived. Certainly here there was an additional concern that Sisera would regroup or form a new army. If he did so, many lives would then be in danger. Violating a Torah prohibition in this scenario would certainly be justified. The Avnei Tzedek says that based on this consideration, Yael would have used a sword if she had one available. Since it was a man’s implement, she didn’t have one handy. Hence, she was forced to use a tent peg.

The Maharsham notes that there is a machlokes ha’poskim about whether a woman may wear a man’s raincoat just to protect herself from the rain. The Maharsham asks, according to those poskim who permit it, why Yael couldn’t use a man’s sword to protect herself from Sisera. He answers that since Yael had another option available, namely a tent peg, she couldn’t use the sword. We can surmise that the Maharsham likewise did not assume that Yael put herself in any additional danger by using a tent peg in the place of a sword. Even though she may have been filled with fear and trepidation about what she was about to do, she still calmly and resolutely weighed her options. She determined that under the circumstances she should use a tent peg.

In tense moments, it can be very difficult to think clearly, and the tendency is to act rashly, making decisions we may come to regret. We should learn from Yael that even under the extreme pressure of the situation, we should still attempt to calmly consider our actions and make proper choices.

The Yalkut Yehudah notes the juxtaposition of the admonition against woman using weapons to the mitzvah of shiluach ha’kan in Parashas Ki Seitzei. Mothers may feel slighted that while the men go and fulfill the mitzvah of conquering Eretz Yisrael, they are stuck home with the kids! The Torah therefore teaches us that caring for offspring is so dear to Hashem that He doesn’t even allow us to take a bird that is caring for her young. The mitzvah of caring for children is more precious to Hashem than conquering Eretz Yisrael. Hence, even for the sake of taking possession of our Holy Land, we should not draft someone involved in the cherished mitzvah of child-rearing.

Rabbi Avrohom Sebrow leads a daf yomi chaburah at Eitz Chayim of Dogwood Park in West Hempstead. He can be contacted at ASebrow@gmail.com.

By Hannah Reich Berman

Previously, I was uninterested in politics. Although aware of the importance of electing the right person, I took the easy way out and relied on Arnie, my late husband, to guide me.

I figured, why do we both have to know who is who and what is what? Hubby was always up on the news, informed and knowledgeable, so I left it all up to him and voted for whomever he said he was voting for. If and when I had any interest at all, I relied on him to provide me with information. He would encourage me to read about the candidates and the issues, draw my own conclusions, and make my own decisions. But that never worked out.

So, rather than take a chance that I might vote for someone he considered to be the wrong choice, Hubby would eventually break down and sort things out for me. In short, he was my New York Times, Fox News Network, and CNN all rolled into one. I am still able to “consult” with Hubby when making certain decisions, but that does not include political choices. Therefore, I now make it my business to learn all that I can about the candidates and the issues.

Due to the threat posed by ISIS, and also because I am decidedly unhappy with our current leader—the term leader being a questionable one—I have become more than just an interested citizen; I have become an obsessed one. This obsession is also because of Hillary (no last name necessary) and her shenanigans and, more recently because of The Donald, who wants to get the presidential nod.

“The Donald” is an interesting way to refer to him; “The Mouth” would be a more fitting name. After watching the debates for hours, I, like most viewers, drew some conclusions. But mostly I was left with an intense curiosity about who will eventually get the GOP nomination. More prevailing thoughts were (and still are) how Trump got to be center stage and why he is doing so well in the polls.

The American public is painfully gullible. Do those who give him high marks in the polls have any idea what he is all about? Do they not recognize that they are simply being entertained? Trump’s main talent seems to be that he talks a lot but says precious little. I have listened carefully, but have yet to hear a single concrete plan beyond that he will make this country great again. Unfortunately, he does not give specifics about how he will accomplish that.

He claims that he will put everyone to work. That being the case, I hope he will make my cleaning girl a priority because I have not been able to get her to do much of that. Budget and finance aside, Trump has displayed little knowledge that would make him a qualified president. He may well have other knowledge, but so far he has failed to show it. What he has displayed is very little control of his emotions.

He says that not only will he build a great big wall to keep undesirables out of our country, but that he will get Mexico to pay for that wall. Wow! Had I known that Mexico was so generous, I would have asked them to foot the bill for my new roof last summer. Trump also said he will deport those illegals already here. He is talking about approximately 11 million people. Can he possibly be serious? Sadly, it is reminiscent of the Gestapo as they yanked people from their beds in the middle of the night. And we all know how that ended.

The Donald uses two words in every sentence. Those words are me and I. They appear in the following fashion: I did this, I did that, I will make things better, people speak to me, they will vote for me, Spanish-speaking people love me because I put them to work, I give them jobs, the press has not been fair to me, I get along with everyone, I wrote The Art of The Deal, I made billions, I have a lot of money, I do not need anyone else’s money, nobody will tell me what to do! That is just a small sampling of his bluster. But the one that staggers the mind is the answer he gave when he was asked how he would deal with Russia: “I will speak to Putin. We will talk and we will get along.” In addition to everything else, this man is delusional.

When he speaks, Trump has a habit of repeating himself. Apparently, when he likes the sound of something he has said, he hits replay. Another of his less-than-appealing habits is to insult people. To date, he has called one of his fellow debaters fat and has suggested that another is stupid and wears glasses to make himself look smart. He also insinuated that the sole female candidate, Carly Fiorina, is unpleasant to look at. It remains unclear what one’s looks has to do with ability, knowledge, or accomplishments. Looks are unimportant. They would not matter even if a candidate sported a hairdo that resembled a bird’s nest or if he perpetually pursed his lips.

Most recently, following the horrific school shootings in Oregon by a crazed gunman, Trump, in a televised interview, let it be known that he is one of those who think that arming everyone would be a good idea. He said that if the victims had been armed, this massacre might not have happened. After my astonishment subsided, I remembered where I had heard this philosophy before. It was how Archie Bunker thought!

Despite the polls in which The Donald has been doing well, it is unlikely that he will get the presidential nod. But in this crazy world of ours, one never knows, since some people confuse entertainment with substance. I never watched The Apprentice, but if Mr. Trump would return to that television series and withdraw from the presidential race, I would make a solemn vow, for the New Year, to watch all future episodes of his hit show. Donald Trump is clearly an entertainer. So is Donald Duck, for that matter. But the latter has more appeal. That’s just the way it is.

Hannah Berman lives in Woodmere and gives private small-group lessons in mah-jongg and canasta. She can be reached at Savtahannah@aol.com or 516-902-3733.

By Rabbi Eli Touger

These are the chronicles of Noach: Noach was a righteous man.

—Bereishis 10:9

Our Potential

The Maggid of Mezritch interpreted our Sages’ statement “Know what is above you” (Avos 2:1) as “Know that everything ‘above’ all that transpires in the spiritual realms is ‘from you,’ dependent on your conduct. Each of us has the potential to influence even the most elevated spiritual realms.”¹

The Torah alludes to this potential in the opening verse of our reading (Bereishis 10:9): “These are the chronicles of Noach: Noach was a righteous man.”

The word noach refers to satisfaction and repose.² By repeating the word, the Torah implies that Noach—and by extension, every one of his descendants—can sow these qualities in two different fields: both among his fellow men and in the spiritual worlds above.

Every person affects his environment. Our thoughts, words, and deeds can inspire peace and tranquillity in our fellow men, helping create meaningful pleasure. And by establishing such conditions in our world, we accentuate similar qualities in the worlds above. To highlight our obligation to spread these virtues, this week’s Torah portion is called Noach.³

Being Sensitive
To G‑d’s Cues

The name Noach is, however, problematic, for the portion as a whole does not deal with these qualities. On the contrary, the majority of the portion describes the Flood, and its conclusion relates the story of the Tower of Bavel. These events, and the conduct of mankind which led to them, are diametrically opposed to the satisfaction and repose personified by Noach.

The resolution of this difficulty underscores the interrelation between the patterns with which G‑d imbued our world and man’s response to them. Noach’s birth was to begin a period of repose and satisfaction that would encompass the globe. Mankind had the option of taking an active part in this undertaking. Instead, each person continued to live with a narrow focus, concerned only with himself. What another person felt, or questions of right and wrong, did not matter. And as a result, “The world was corrupt . . . the land was filled with crime” (Bereishis 10:11).

Waters Of Blessing

Then it started to rain. On the verse “And it rained for 40 days and 40 nights” (Bereishis 7:10), our Sages commented, “At the outset, the water descended with mercy, so that if the people had repented, the rains would have been rains of blessing. Since they did not repent, the rains became a flood” (Zohar Chadash 22a, quoted in Rashi’s commentary on the verse).

The floodwaters, then, were intended to be waters of blessing. For the blessing to be manifest, however, mankind had to make itself fit to receive G‑d’s influence, and therefore teshuvah—a return to G‑d—was necessary. As the rain began to fall, humanity continued to ignore this opportunity, refusing to make such efforts.

But even though mankind did not turn to G‑d in teshuvah, the rains remained waters of blessing.⁴ The 40 days of rain resemble the 40 se’ah of a mikveh (Torah Or, Noach 8c). Just as immersion in a mikveh is associated with re-experiencing the act of creation,⁵ so too the 40 days and 40 nights of rain brought about the dawning of a new age: “Noach saw a new world” (Bereishis Rabbah 30:8).

Therefore, the waters of the Flood are called “the waters of Noach,”⁶ because the intent and the actual effect was to bring rest and pleasure to the world. Unfortunately, however, because man did not respond positively, this constructive outcome was coupled with destruction—the Flood obliterated every living creature on the face of the Earth (Bereishis 7:23).

Kindness With Purpose

A similar motif applies with regard to the Tower of Bavel, as reflected in our Sages’ teaching in Avos 5:2: “There were ten generations from Noach to Avraham . . . All those generations repeatedly angered Him, until Avraham our father came and received the reward of them all.”⁷

The generations that preceded Avraham treated each other with love (Sanhedrin 109a). Nevertheless, since they “repeatedly angered G‑d,” their conduct did not reflect the repose and satisfaction that G‑d intended for mankind. Therefore He punished them, scattering them throughout the earth.

Avraham performed deeds of kindness and hospitality with a single purpose—to make all mankind conscious of G‑d (Sotah 10a ff.). Through his actions, he displayed the desired form of repose and satisfaction, and therefore received the reward generated by all the comradely deeds of the generations that preceded him.⁸

When The Rainbow Shines

On the Ark were lions, tigers, and other predators, and yet they dwelt in peace with the other animals, anticipating the fulfillment of the prophecy “The wolf will dwell with the lamb, and the leopard will lie down with the young goat” (Yeshayah 11:6). Thus our Torah portion foreshadows the ultimate repose and satisfaction that mankind will be granted in the era when “there will be neither famine nor war, neither envy nor competition, for good things will flow in abundance.”⁹

By vigorously following in the footsteps of Avraham, spreading kindness and love, we can help precipitate the coming of that age. And then, like Noach and his family, we will merit the shining of the rainbow. As the Zohar (Vol. I, p. 72b) states: “The rainbow reflects spiritual secrets. . . . When you see the rainbow shining with bright colors, wait for Mashiach’s coming.” v

Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, zt’l. Adapted from Likkutei Sichos, Vol. XX, pp. 285ff. and Vol. XXV, pp. 23ff. by Rabbi Eli Touger. Courtesy of Chabad.org. Find more Torah articles for the whole family at www.chabad.org/parshah.

NOTES

1. Cited in Or Torah al Aggados Chazal, p. 112b, explained in Likkutei Sichos, Vol. XX, p. 331. See also In the Paths of Our Fathers (Kehot, N.Y., 1994).

2. The name Noach (נח) means “rest” in Hebrew, and is associated with the word “nachas” (נחת), which means “pleasure.” See Bereishis Rabbah 30:5. Zohar Vol. I, p. 58b.

3. Were the name to have been given merely because “Noach” is one of the first words of the portion, this reading should have been called “Toldos,” for this word appears before Noach, and the subsequent portion, which is called “Toldos,” should have been named “Yitzchak.”

4. This is implied by the wording of the verse, “And it rained for 40 days,” i.e., the entire 40-day period was intended to be one of “rains of blessing.”

5. Sefer HaChinuch, Mitzvah 174, explains that just as initially all creation emerged from a watery mass, so too, after immersion in a mikveh, a person becomes a new entity, charged with new spiritual vitality.

6. Yeshayah 54:9, included in the haftarah of Parashas Noach. The haftarah expresses the fundamental intent of the Torah reading. It is often explained that the floodwaters are called “the waters of Noach” to indicate that Noach bears a certain responsibility for the Flood, for he did not try hard enough to reach out to the people of his generation and motivate them to do teshuvah.

7. See the explanation in Likkutei Sichos, Vol. III, p. 753.

8. In contrast, as mentioned in the mishnah from Avos cited previously, Noach did not receive the reward for the generations preceding his own. There are two reasons for this: (a) the conduct of these people did not generate reward, for they did not show love to their fellow men; and (b) as mentioned in note 6, Noach did not reach out to his contemporaries, nor did he endeavor to teach them, as Avraham did.

9. Sefer HaMaamarim, Eshaleich Liozna, p. 57; Likkutei Sichos, Vol. XXV, Parashas Noach, et al.; Mishneh Torah, Hilchos Melachim 12:5.

From Where I Stand

By Rabbi Yossy Goldman

נח איש צדיק . . . בדורותיו

Noach was a righteous man . . . in his generation.

—Bereishis 6:9

Do sermons really work? Can the words of any one individual really have an effect on the way people live their lives? Is anyone out there actually listening? (Reading?) Rabbis are probably unrealistic when they anticipate dramatic results from their sermons. But it’s not as bad as the cynics would have us believe, either. The late Rabbi Sydney Katz of Pretoria once compared the chances of a sermon succeeding to the odds of a man standing on top of the Empire State Building and throwing down an aspirin that would be caught by a man on the street below who just happened to have a headache at the time. But we still try.

The prophet Yeshayah called the Great Flood of this week’s parashah “Waters of Noach.” According to commentary, this is because Noach bore a degree of responsibility for the devastating deluge. But why was it his fault? Wasn’t he the righteous man of his time? Apparently, because Noach may not have tried hard enough to turn around the corrupt lifestyle of his generation, the waters are named after him. Yes, he built his Ark, but did he reach out to those who never saw it? Did he shout out to his contemporaries that doomsday was really coming?

Ever since Noach, this is the mission of anyone charged with the task of being a spiritual leader. What is a rabbi? An “official” to preside over our rites of passage? Sure, that is a very important part of the job, but is that all it is? A functionary? No. The essence of a rabbi is to be a teacher, a guide for life, a moral barometer, and the conscience of the community. The Hebrew word “rabbi” means “my teacher”—one who is supposed to teach Torah and to teach right from wrong based on the G‑dly value system enshrined in the Torah.

So, occasionally it becomes necessary for the rabbi to play preacher and point out the error of a community’s ways. No, it’s not the most popular thing a rabbi can do, but, to quote the late Chief Rabbi L.I. Rabinowitz, “I am not prepared to sacrifice my principles on the altar of popularity.” That’s why the Talmud states that when you see a rabbi who is beloved by the entire community, it is not because he is so good but rather because he does not rebuke them in matters of faith (Kesubos 105).

Speaking for myself, I am not a loner. I’m not anti-social. I like people and would love to be loved by everyone without exception. But there are times when one cannot shirk the moral responsibility to say what is right—and, sometimes, what is wrong.

This brings us back to Noach. Commentary is divided on the extent of Noach’s righteousness. Yes, the Torah calls him a tzaddik, a righteous man. But the title is qualified, when the Torah adds the words “in his generations.” Was he objectively righteous, or only in comparison to his evil generation? How would he have rated when compared to a really saintly man like Avraham? As always, both these perspectives are Torah and therefore true. The full picture can only be ascertained when we look at a thing with both eyes. Are we products of our environment? Is it impossible to resist societal pressures? If so, then any good we manage to do is an incredible achievement and deserving of praise. Or do we have the power to triumph over any and every obstacle in our paths? Look at Avraham, who came from a pagan family, discovered G‑d, and changed the world. Judged by that standard, anything less than greatness is a failure. Which perspective will it be?

I am not unmindful of the wonderful growth in Jewish communities around the world and, indeed, in my own congregation. Who knows better than me of the inspiring new commitments made by so many, especially over yom tov: hundreds of good resolutions for mitzvos—shul attendance, tefillin, mezuzos, Shabbos, kashrus, Torah study, tzedakah, chesed, and more. In a world gone mad, we are doing fantastic good. But from time to time we need to look from the other perspective as well. How are we doing compared to Avraham? Compared to what we could be?

The philosopher Herman Cohen was once asked why his lectures were so deep and “over the heads” of most of his audience. He answered, “I aim where their heads should be.” Well, I aim where your hearts should be, where your souls should be. I fully appreciate where my people are at, but I refuse to lose sight of where they should be going. That is my purpose, my sacred responsibility, and my dream.

I dream about the neshamah, the G‑dly soul within each of you. You say, “Rabbi, we are ordinary guys.” I say no Jew is ordinary. Every Jew is special. I know what you are doing, and I am proud of you for it. But I also know what you are capable of, so don’t sell yourself short. Please, don’t shatter the dream. If we stop dreaming, we stop hoping, and we stop living. Every Jew is wonderful.

Every Jew is a good Jew. But for me the definition of a good Jew has always been one who is trying to be a better Jew. As good as we may be, let us try to be better still. v

Rabbi Yossy Goldman was born in Brooklyn and was sent in 1976 by the Lubavitcher Rebbe as an emissary to serve the Jewish community of Johannesburg, South Africa. He is Senior Rabbi of the Sydenham Shul and president of the South African Rabbinical Association. His sefer “From Where I Stand: Life Messages from the Weekly Torah Reading” was published by Ktav and is available at Jewish book shops or online at www.ktav.com.

Cantor Benzion Miller

These are tough times. With so much tragedy unfolding, we wonder what we can do to bring out the good in the world. When we have no answers, we need to turn to our leaders and sages.

It is said that just as the Jewish people have kept Shabbos, Shabbos has kept the Jewish people. Sometimes this is interpreted on a physical level, as we of an electronics-addicted age can appreciate the benefits of a screen-free day—no beeps, buzzes, and bings to rattle our minds and interrupt our thoughts.

But this saying has a spiritual dimension as well. Connecting with our essence and with our community brings good to the world, whether the effects can be readily seen or not.

Enter the Shabbos Project. Developed last year, the Shabbos Project brought thousands of people together at meals, challah-baking, prayers, and lessons. The pure spiritual delights were evident. Chabad of the Five Towns, whose mission has always been to bring Jews together, was a large participant, featuring a beautifully catered meal, children’s programing, inspirational speakers, and more to a captivated and full audience.

This year, on October 23–24, Chabad hopes to build on its previous success and join the International Shabbos Project. Thanks to the efforts of Jeremy Kahn and Shalom Jacobs, Chabad of the Five Towns is proud to offer the cantorial magic of Benzion Miller, a highly-sought-after cantor who draws crowds from all over. The cantor will entertain and inspire at the catered dinner, at morning services, and at a special melavehmalkah that night. Cantor Miller will delight your soul and ears and the four-course catered meal will please the palate. A special program for children will ensure that they also have an enjoyable and inspiring evening. Chabad invites the community to join in and especially to invite friends who are not yet familiar with the joys of Shabbos. To learn more or RSVP for the dinner (no RSVP necessary for services) to be held at Chabad of the Five Towns, 74 Maple Avenue in Cedarhurst, visit www.chabad5towns.com or call 516-295-2478.

By Chanita Teitz

I may have been away from writing this column for a while, but my brain is on overload trying to put together all my divergent thoughts concerning the escalating situation in Israel.

This column was supposed to be a happy one where I shared our experience of being in Israel for Sukkos, extolling the beauty, spirituality, fun, and excitement of being there. What started out beautifully ended up frightening.

We arrived on Tzom Gedaliah and went directly to Bayit V’Gan, where our son and grandson were waiting for us to help schlep in our luggage. The next day, we headed to the cemetery in Sanhedria for my father-in-law’s yahrzeit and then went to the cemetery in Bet Shemesh for the levayah of our dear neighbor and friend Rebbetzin Hinda Katz.

That night we went to Mamilla to see the crowds, have a bite, and enjoy some impromptu entertainment. The tourists were starting to come to Israel and the yom tov spirit was definitely filling the air.

The next day, after Akiva returned from davening at the Kotel, we headed to the Gush Katif museum. The exhibits included pictures and videos of life in Gush Katif before and after the expulsion. And what a good life it was! Lush green lawns colorfully planted with flowers; successful businesses, including the greenhouses; beautiful homes, shuls, yeshivos and schools, parks, playgrounds, and children playing freely outdoors. All that came to a horrific and violent end.

We spent Shabbos in Bayit V’Gan, tranquil, peaceful, and quiet, the way Shabbos and life is supposed to be. We decided to go into town for Yom Kippur to daven at the Yeshurun shul and hear their chazzan. On Sunday, we made our sleeping arrangements and arranged our seats at Yeshurun. Walking down King George St., we noticed a large crowd of soldiers in front of the Great Synagogue. They were gathered there to say Selichos. We decided to join them and felt enveloped with achdus watching all these soldiers, religious and secular, reciting and singing Selichos together.

On Monday night, erev Yom Kippur, Akiva went to the Kotel to be among the 250,000+ people gathered for midnight Selichos. I went to the Great Synagogue to hear Rabbi Zechariah Wallerstein and Rabbanit Yemima Mizrachi speak. The shul was packed with women, and both speakers were truly exceptional.

I took a taxi home without fear of traveling alone, and Akiva walked through the Old City to get to his car at 2 a.m. also without fear. We had no idea then what would be in store for Klal Yisrael.

Fast-forward to the first two days of Sukkos, which we spent in the Old City in a small, beautifully renovated hotel called the Sephardic House, located right at the Rova parking lot and just a short walk from the large plaza, the Churva shul, and Tifereth Yisroel Street. We davened at the Kotel, walking back and forth without incident, and on Monday night, our second night of yom tov (the first night of chol ha’moed for Israelis), we spent hours sitting in the Rova watching thousands of people streaming into the Old City. The stores and restaurants were open, there were sukkahs for people to eat in, vendors selling fresh popcorn and cotton candy, and bands playing music. The Churva had a Simchas Beis HaSho’eiva inside and set up a huge screen outside for everyone’s viewing. Music and a spirit of achdus filled the air as chassidim from Meah Shearim danced with secular tourists and national religious alike.

We davened at Aish Hatorah on our second day with other Americans and later spent the rest of the day and evening back in the Rova. Since the Old City was closed to all vehicular traffic, thousands of people kept streaming in on foot, a real “oleh regel” that continued the next day when thousands came for Birkas Kohanim. The endless waves of people filled the Kotel plaza and beyond. Again, if this is what we saw, what must it have been like in the time of the Beis HaMikdash when people were oleh regel?

This euphoria was spoiled when we heard of the murder of Na’ama and Eitam Henkin in front of their children while driving in the Shomron after a family Sukkos gathering. Hashem yerachem.

On Thursday of chol ha’moed we took a tour of Arab East Jerusalem neighborhoods with Arieh King, Jerusalem city councilman and candidate for Knesset in the last election. Arieh is outspoken about the de facto two-state solution that the Israeli government is allowing in Yerushalayim. With and without building permits, Arabs are building in areas that are forbidden to Jews, while in Jewish neighborhoods people wait years for permits to build, creating housing shortages and hiking up the prices, besides restricting Jews from living anywhere in our country.

The Arabs have beautiful, brand-new communities, new homes, beautiful shopping areas, and the freedom to travel in Israel and especially throughout Yerushalayim. While we hesitate to walk through the Arab areas alone (and on the tour we had a police escort at one point), they aren’t afraid to walk through our neighborhoods, to shop, travel, work, or attend university.

They work and have all this freedom; I thought these Arabs like their life in Israel and aren’t the ones committing the terror. Until this morning when I heard that a Bezeq employee plowed his car into people at a bus stop in Geula.

Later that afternoon we attended a beautiful yom tov celebration at city hall in the “largest sukkah in Yerushalayim” with our grandchildren. There was a concert on the plaza, clowns, balloons, and other events for the kids. The streets were mobbed with families. The light rail was filled with commuters from all over the city coming to the festivities. No stabbings yet. We were on cloud nine; was this the calm before the storm?

After Shabbos the tranquillity and peaceful beauty of yom tov was marred by the news of the stabbing at the Lion’s Gate. Akiva reacted strongly to this murder because we had just been there in the Old City for two days of yom tov, walking and watching and singing and dancing without fear. How could this happen? How could this continue to happen? We decided to attend the levayah on Sunday for Rabbi Nehemia Lavi of Ateres Kohanim, which was held at Har HaMenuchos with thousands in attendance, including Chief Rabbi Lau and government officials.

We were in Bayit V’Gan for the second days of Sukkos and davened on Simchas Torah in a minyan of French Jews who, like us, were visiting their children. Although the vernacular was different, the davening was the same, the songs were the same and the hakafos were lively. But our grandchildren didn’t understand why we had a second day of yom tov and they found it strange that we were making Kiddush while they were going shopping, talking on the phone, and taking down the sukkah. We found it strange, too, especially Akiva who found the contrast of yom tov and chol difficult. I took it more in stride, realizing that this is the way Sukkos was meant to be and the way it will be when Mashiach comes. We should try to get used to the idea of one day of yom tov.

Turning on the news after yom tov, we heard of more attacks, stonings, and stabbings. But the next day we still went walking in Geulah and rode the light rail and the buses, although the idyllic yom tov was replaced by a foreboding feeling of what was to come.

The lies that I am hearing and reading now during the violence that continues to escalate are being spewed by ill-informed, anti-Semitic reporters. The twisted reports of Jewish settlers provoking the attacks and the police killing innocent children are as disturbing as they are mind-boggling. The police are killing terrorists who are armed with knives and attempting to kill Jews, and if those terrorists are minors, that is too bad. They are still terrorists and should be stopped dead before they can continue to kill more.

What can we do? We can daven and say Tehillim, do teshuvah and pray that Hashem give wisdom to the government officials to do the right thing in fighting and stopping this terror. They cannot afford to wait until after an attack to kill the terrorist. The Israeli army and police must be able to stop an attack before it happens, and harsher consequences for the families of terrorists must be enacted.

Hashem, please protect all of Israel, especially the army and police, who are putting themselves on the line to protect the citizens of Israel. Kol Yisrael areivim zeh la’zeh—we are all responsible for other Jews and we must feel the pain and fear of our brothers and sisters who are in the midst of the violence. Every Jew has at least a family member or friend or a friend’s friend who is there and needs our support.

I fear for my children and grandchildren who have to go to school and to work, shop and play, and travel by bus and train. I heard that most of the yeshivos and seminaries are on lockdown. My grandson bought pepper spray and many people are arming themselves. Everyone must be aware of their surroundings, be aware of who is walking behind them and towards them, and pray that all who leave their houses in the morning return home safely in the afternoon.

May we all dwell protected and safe in the sukkah of Hashem, and may we all be blessed with a gut, gezunt, and safe year!

Past Events

Rabbi Tzvi Flaum addresses student body of Shevach High School. In preparation for the Yamim Nora’im, the faculty and students of Shevach High School were addressed by Rabbi Tzvi Flaum, the mashgiach ruchani of Lander College for Women, posek for Hatzalah of Far Rockaway and the Five Towns, and rosh yeshiva of Yeshivas Shaarei Tzion-Rochel Miriam.

Rabbi Flaum began his address with the halachah that women are obligated to recite birchos haTorah. By reciting these berachos, not only are we asking Hashem for permission to learn Torah, but also to assist us in applying the Torah values to our lives.

He then pointed out that there is a Gemara in Nedarim that states the reason Hashem brought about the destruction of the Beis HaMikdash was that birchos haTorah were not recited. However, we know that the destruction of the Beis HaMikdash occurred because we committed the three cardinal sins: murder, idolatry, and adultery. Is it possible that Chazal were equating the lack of recitation of birchos haTorah with the three cardinal sins?

Rabbi Flaum passionately explained that the Torah is a Divine power source. It has the ability to sanctify us, to shield us from obstacles, and to foster a relationship with Hashem. There is one caveat: If we learn Torah for Torah’s sake then it will protect us, but if we learn Torah as an intellectual pursuit, or view it simply as a cultural gift, then it will not shield us from corruption, causing us to sin.

Rabbi Flaum charged the faculty and students alike with the responsibility of keeping the Torah as our spiritual barometer, and asked us, “Do you think like a Jew? Do you act like a Jew? And do you internalize the Torah?” If one can answer these questions in the affirmative, then she is mekadesh Shem Shamayim, which is our purpose in life. When one recites birchos haTorah, it is not to give license to learn Torah as an intellectual pursuit, but rather to internalize and integrate Torah into our daily lives. The best way to be mekadesh Shem Shamayim is by living as a Torah Jew. This will ultimately lead to the rebuilding of the third Beis HaMikdash, speedily in our days.

The message was a powerful one, leaving the girls and faculty with a sense of purpose and focus as they entered the yemei ha’din.

Upcoming Events

Ribbon-cutting ceremony for the Queens Jewish Link. Sunday, October 18, 11:00 a.m.–1:00 p.m. at their new office: 68-68 Main Street in Kew Gardens Hills. Ceremony to be attended by rabbis, community leaders, and elected officials.

Lecture at the Kew Gardens Hills Civic Association: “Your Sidewalk, but Whose Responsibility?” Tuesday, October 27, 7:45 p.m. at Young Israel of Kew Gardens Hills, 70-11 150th Street. Learn your duties and obligations as a homeowner regarding sidewalk damage, repair, and maintenance. What is NYC responsible for? How do you file and claim? Guest speaker: Richard Gippetti, borough planner, Queens Borough Commissioner’s Office Dept. of Transportation. Presentation followed by Q &A session.

Chazaq Events:

Sunday, October 18 at 8:00 p.m. Sushi followed by lecture by David Lieberman, Ph.D., speaking at Beth Gavriel Center, 66-35 108th Street, Forest Hills. For information, call 718-285-9132.

Monday, October 19 at 7:30 p.m. A special evening of spirituality through music with Yosef Karduner at the Young Israel of KGH. Suggested donation: $10. For information, call 718-285-9132.

Wednesday, October 21 at 8:00 p.m. Sushi and refreshments followed by Chevi Garfinkel speaking on “How to Genuinely Be Happy for Others.” Free admission; women only. Beth Gavriel Center, 66-35 108th St., Forest Hills NY 11375. For more info call 646-541-6833, e-mail Info@Chazaq.org, or visit www.chazaq.org. v

Chanita Teitz is a real-estate broker at Astor Brokerage in Kew Gardens Hills, serving the entire Queens vicinity. For all your real-estate needs, call her at 718-263-4500 or e-mail chanita@astorbrokerage.com.

Halachic Musings

By Rabbi Yair Hoffman

It is a topic under much discussion in Israel now. What should citizens do after they have neutralized, so to speak, someone who had stabbed and killed Israeli citizens just moments beforehand? Is it immoral to kill them? Are they not still a future threat?

It must be understood that anytime there is any doubt as to whether a threat remains, one must be stringent and ensure to eliminate it. The stabbing in Geulah is a case in point. After the terrorist was shot a few times, he continued to get up and remained a threat. Thus, if there is any doubt whatsoever, halachically, one must keep shooting. There is also the issue as to whether the stabber may be wearing explosives, in which case one should shoot to kill as well. The question this article deals with is in cases where it is certain that the immediate threat has been neutralized.

Legality

In most civilized societies, the law is that a person may use only as much force as necessary to neutralize a threat, and no more. If it takes five shots to do that, but six are fired, that sixth round is excessive force and is not viewed as self-defense. For the first five, you are safe. The sixth gets you a murder conviction.

Notwithstanding the illegality of it, that sixth shot does occasionally happen. In the United States, the sixth shot is to avoid lawsuits; In Israel, however, it is to avoid future murders by the stabber.

Rabbi David Stav’s View

Rabbi David Stav, the chairman of the Tzohar association of national-religious rabbis, writes that killing the stabber who has been neutralized is a “moral breakdown.” This past Tuesday, Rabbi Stav explained his opinion that despite the justified anger at Israeli Arabs targeting Jews, “People who are not involved in murderous activities and those who no longer pose a danger must not be harmed.”

He writes, “These days, when the boiling blood is mixed with civilian willingness and resourcefulness, it’s important to maintain our moral superiority: To avoid harming a person who is uninvolved in murderous activity, and to avoid harming those who have already been neutralized and no longer pose a danger. . . . They deserve to die, but that is not our way. Harming a terrorist who has been neutralized causes double damage: the collateral damage is when these images are distributed, and the main damage is harming our moral norms. We will not stoop down to our enemies’ despicableness, and we will not contaminate ourselves with a moral breakdown.”

Rav Moshe Feinstein’s View

I would like to suggest that although illegal, it may not be considered a “moral breakdown.” In 1982, I posed a similar question in writing to Rav Moshe Feinstein, zt’l.

The question was whether to be halachically branded a rodef, does the person have to be imminently in pursuit to kill someone? Or does a history of doing so combined with current statements also render him a rodef?

Rav Feinstein’s written response to my question was that technically he would be considered a rodef but there are three caveats: (1) One may not violate dina d’malchusa dina, the law of the land. (2) No harm, or possibility of harm, can come to other citizens as a result of that course of action. And (3), Rav Feinstein concluded that since it was impossible to fulfill these caveats, it makes no practical difference whether they are officially branded a rodef or not.

I would suggest that based upon this letter, Rav Moshe is not in agreement with Rabbi Stav, ylct’v, that it is considered a moral breakdown. Rav Feinstein did, however, forbid it upon other grounds.

Talmudic Discussion

There is further indication that it is not a moral breakdown from the Talmudic dictum found in the Gemara in Sanhedrin (74a): “Haba lehorgecha hashkeim l’hargo—One who comes to kill you, arise earlier and kill him.”

This passage in Sanhedrin, however, invites a number of questions:

•    Is this dictum halachah? Or is it merely good advice?

•    Is it obligatory or is it optional?

•    Is there a difference between this concept and the concept of a rodef—a pursuer?

•    What is the exact source for this dictum? Usually the Talmud cites a verse in relation to a dictum such as this one, and yet here there isn’t one.

The Midrash Tanchumah (ParashasPinchas 3) indicates that source of Haba lehorgecha emanates from the verse in Bamidbar (25:17) regarding the Midianites, where it says, “Tzror es haMidyanim v’hikisem osam—Afflict the Midianites and strike them.” It seems from the Midrash Tanchumah that this is obligatory and not voluntary, since it is a verse in the Torah.

Two Views

Rav Yitzchok Halperin in his Maaseh Choshev (Vol. III p. 141) writes that it is not obligatory but optional. He does not mention Tzror es HaMidyanim as a source, however.

The former Chief Rabbi of Tel-Aviv in his Asei Lecha Rav (Vol. IV p.35) follows the view that it is obligatory but qualifies the idea of it being obligatory as only when there is certainty that the enemy will attack. He distinguishes between the obligation of seeing a rodef in pursuit of his victim and the law of “one who comes to kill you.”

His distinction is that the latter only applies when it is definite that he will try to kill you. In such an instance, there would be an obligation to kill him.

Shaul’s Pursuit
Of David

We do find, however, that in Shmuel I (Chapter 24), King Shaul was in pursuit of the future king David, and would have killed him. David, however, spared Shaul—only cutting his clothing. Certainly, Shaul would have killed him—why then did David spare him, according to the Tel-Aviv chief rabbi? He should have been obligated to kill him!

Rav Boruch Dov Povarsky, zt’l, in his shiurim on Sanhedrin cites the Gemara in Sanhedrin (74a) that the law in regard to a rodef is only if it is impossible to stop him in another manner. There is therefore an essential difference between the law of rodef and the law of ha’bal’horgecha. If someone is coming to kill you, then you may kill him without worry about stopping him in some other manner, and you are completely exempt. The law of rodef, however, limits a third-party observer of a pursuit. If he could have stopped him in some other way, then he might be liable.

The Minchas Asher (Sh’mos #39) in trying to resolve the question on King David suggests another caveat to the laws of ha’bal’horgecha, even according to the opinion that it is obligatory. He writes that it is only obligatory to kill him if it is during the actual time when he is trying to kill you. If it is not during this time, then this is optional. The suggestion is somewhat perplexing because all cases of “rising up early to kill him” perforce deal with a case when it is not during the actual time. The “obligatory” nature of it would thus never be practically relevant according to the Minchas Asher.

New Resolution

This author would like to propose an altogether different caveat. The laws of “rising up early to kill him” might be limited by another factor. That factor is the following question: What are the ultimate repercussions of killing this person? If David HaMelech killed Shaul, the repercussions would reverberate in Jewish history for thousands of years. That being the case, it would not be obligatory but would be optional.

Our question might be limited by this factor too. What are the ultimate repercussions of killing this stabber? If it may be too devastating, then the normally obligatory nature of “arise early and kill him” changes and becomes optional or, in our case, forbidden because of dina d’malchusa.

May Hashem remove the rotzchim and bring us yeshuos and nechamos.

The author can be reached at Yairhoffman2@gmail.com.

Tidbits From Israel

By Ron Jager

The current wave of terror on the roads of Judea and Samaria, on the streets of Jerusalem, and in other parts of Israel is a clear sign that the Palestinian Authority is becoming the latest failed Arab “state” of the Middle East and will soon dissipate into the political oblivion of Arab Islamic political rivalry.

The PA has played a major role in the murderous incitement against Jews and the State of Israel in schools, in children’s programs on TV, in the media, and over the Internet during the current wave of terror. Taking over this insidious role of who will represent the Palestinian Arabs is Hamas and the northern section of the Islamic movement in Israel, both enjoying unprecedented support and legitimacy in the eyes of Palestinian Arabs as well as Israeli Arabs.

Since the heyday of the Oslo agreement, a generation of Arabs have grown up with social networks and have become addicted to Facebook, Twitter, and other Internet venues with Islamic channels that not only incite to murder Jews but provide instruction material and training videos on how to go about it. The current terror wave is a direct result of this Internet-generated campaign, creating a new challenge to Israel’s security and police agencies, which have yet to provide an effective tactical or strategic response.

These new neighborhood bullies, Hamas and the Islamic movement, have no need or desire to pay lip service to the now-obsolete mantras of negotiations, peace, and coexistence. They refuse to play along and pretend they are interested in arriving at a peaceful negotiated settlement with the State of Israel. The Palestinian Authority has been outflanked by extreme Islamic organizations with only one goal: They are espousing their hatred of Jews, through the social networks and Internet, and encouraging Arabs to go out and murder Jews.

We should ask ourselves: Does the conduct of Israeli Arabs seem any different from that of other minorities worldwide? Israeli Arabs are a special case. We are not dealing with just a majority and a minority, but rather an Arab minority with the mentality of a majority, vis-à-vis a Jewish majority with the mentality of a minority. Israel affords more freedom to sympathize with the enemy than is granted to any minority in any democratic state in the world.

Israeli Arabs do not hold on to their Israeli citizenship out of a desire to strengthen their Israeli identity. Their objective is to water down the state’s Jewish democratic identity. Yet the determination not to lose their Israeli citizenship stems from the realization that no Arab regime will grant them the high standard of living and free lifestyle that they can maintain in Israel—thanks to the Jewish majority.

The belief is especially prevalent among the younger and more educated Israeli Arabs that their struggle against the Jewish nation-state and Jewish sovereignty in Jerusalem is part of their collective Palestinian Arab identity. They see nothing contradictory in benefiting from the Israel-produced fruits of the land of milk and honey, while working towards Israel’s destruction as a Jewish state.

Israeli Arabs are increasingly electing radical representatives, and their elites are committed to the more radical version of the struggle against the Jewish state. In the political arena, the radicals are almost the only ones who are given public expression, held in high esteem as role models. Israeli Arab Knesset members have become the most extreme and vocal supporters of the current wave of terror and have encouraged the Israeli-Arab public to commit violent acts against Jews.

Palestinian Arabs have transformed themselves into “in-house agents” of the Islamic organizations sweeping the Middle East. The Palestinian leadership refuses to acknowledge that the Jews have a history and sovereign legitimacy in Israel that goes back thousands of years; this same Palestinian leadership claims that there was no Jewish Temple in Jerusalem and, by extension, no Jewish history in the Holy Land. They deny the Jews any religious, historical, or political legitimacy in the land of Israel.

The current terror wave is in fact a result of the failure of the organized Palestinian terror organizations in the past. Israel defeated the suicide terrorists of the second intifada in the early 2000s, decimating the terror infrastructure in Judea and Samaria. Rocket attacks emanating from the Gaza Strip have been stopped mid-air by Israeli-produced anti-missile systems, making the rockets more of a nuisance rather than a strategic threat. With little to show for so much terror over the years, the Palestinian Arabs have turned to the Internet to instruct and encourage young Palestinians, men as well as women, to go out and stab a Jew.

By adopting the ideologies of the extreme Islamic forces sweeping the Middle East, the Palestinian Arabs have placed themselves—as always—on the wrong side of history and will pay a dear price for this obsessive need to always deny Israel’s legitimacy in the Middle East. They will soon wake up to a new leadership of Islamic extremists who will attempt to turn Judea and Samaria into the new Gaza. Poverty will become pervasive, extreme Islamic observance will be strictly enforced, all economic activities will be used to finance terror infrastructure and attacks against Israel, and the Palestinian people will respond by emigrating from Judea and Samaria, similar to the demographic trends in the Gaza Strip.

The true test of Palestinian Arab society now is how their mainstream responds and deals with its extreme Islamic terror. Now, amid the current terror wave, it seems as if the Palestinian Arabs have wholeheartedly adopted the murderous frenzy of stabbing Jews to death.

The Palestinian Authority and the Islamic movement that abets it are two sides of the same coin—leading the Arab population in Israel back to the Middle Ages. Israel continues marching into the future stronger than ever, generating unprecedented technological, medical, and agricultural advancements. The people of Israel have exhibited a level of resiliency, enabling Israel’s leaders to make the correct assessments of and responses to the current wave of terror. Eventually, after the current terror wave ends, the Palestinian Authority will be just another former group of corrupt Arab leaders that have been thrown out by their own people.

Ron Jager is a 25-year veteran of the Israel Defense Forces, where he served as a field mental-health officer and as commander of the central psychiatric military clinic for reserve soldiers at Tel-Hashomer. Since retiring from active duty in 2005, he has been providing consultancy services to NGOs, implementing psychological trauma treatment programs in Israel. Ron currently serves as a strategic adviser to the chief foreign envoy of Judea and Samaria. To contact him, e-mail medconf@netvision.net.il or visit www.ronjager.com.

Hempstead Town Clerk Nasrin Ahmad with Cedarhurst Mayor Ben Weinstock and a local family applying for passports. Last June, Nasrin held a “passport day” in Cedarhurst Village Hall at which 400 passport applications were processed in a few hours.

Hempstead Town Clerk Nasrin Ahmad
and Senior Councilman Anthony Santino
at the 5TJT office this week

Mayors from South Sudan, Uganda, Tanzania, and Haiti in Tel-Aviv at a previous conference

By Larry Gordon

These days, where can you find government officials genuinely concerned with the good and welfare of the people? At a time when politicians are consulting the latest polling data to determine what they should feel and think, genuinely reflecting the will of your constituents can unfortunately be considered a lost art form.

That is, only until you meet those like Anthony Santino and Nasrin Ahmad of the Town of Hempstead, an area that includes the Five Towns out here on Long Island.

Tony knows this community extremely well. And he goes back a long way, to the early years of the formation and evolution of the Orthodox Jewish community out here. In fact, Tony speaks fondly of a time in the Five Towns when if you referred to the Orthodox community out here, that meant Rabbi Binyamin Kamenetzky, who arrived out here in the mid-1950s.

While the rabbi is still an influential force, the community out here has branched out in numerous directions and has become extremely dynamic and multifaceted. And most have at least this one thing in common—when it comes to needs of the community that require interfacing with local government, you can call on Tony Santino and other good friends of the community such as Bruce Blakeman and Town Clerk Nasrin Ahmad, who as part of a Town of Hempstead government team are well connected to the area’s Jewish communities.

Now, Tony Santino is moving up as he runs for Supervisor of the Town of Hempstead on the Republican line in the upcoming election on November 3, seeking to replace longtime Supervisor Kate Murray, who is running for Nassau County District Attorney.

So while you may be unaware of the services provided and the domain overseen by this branch of local government, be assured that so many things that we take for granted in our communities would be a lot more complicated without their thorough, professional management. Their responsibility is largely about infrastructure here in the Five Towns and in neighboring villages.

Santino brought Nasrin to my office to introduce her to me. We are sitting in the 5TJT offices on Sunday morning, it’s quiet, the building is mostly empty, the streets outside are just beginning to show signs of life and upstairs we are talking with Santino and Ahmad about the vision for the future of these communities. It’s about making sure our roads and traffic devices are functioning and keeping us safe. These can be simple yet important things like seeing to it that sidewalks are properly repaired and maintained so that we can wheel a baby carriage along Broadway or Branch Boulevard without stumbling over hazardous terrain.

And while Tony Santino is seeking the Supervisor position, which is the equivalent perhaps of being like a governor of an area of close to a million residents, he also pays close attention to the big picture, that is events in the dangerous world we live in today.

Tony Santino and the team at the Town of Hempstead government are very supportive of the State of Israel and events in our communities that help support that country and its people. They are always in attendance at local events in support of Israel, like those sponsored by Israel Bonds, Friends of the IDF, and so on.

I mention to Tony and to Nasrin that the reality in New York is that regardless of the level of government you serve in, it is required that you cobble together some kind of foreign-policy position, in particular when it comes to Israel. That is just the way it is, and they do not disagree with the supposition.

On that subject, Tony launched into a quick analysis as to how he sees matters unfolding today in the Middle East. He says without any hesitation that in his estimation, Barack Obama is the worst president the U.S. has ever had. He says that this country needs to have absolute support for Israel, the one democracy and our staunchest ally in the Middle East. “As Americans it is our moral obligation to support Israel,” he says, noting that is especially true today during these very trying times.

The Town of Hempstead oversees a good deal of Nassau County infrastructure and works closely with many state and federal agencies to see to it that services are delivered in an efficient and timely manner. This was especially true during and in the aftermath of Hurricane Sandy, when Mr. Santino and his staff rose to the occasion to assist residents in a myriad of matters.

Nasrin Ahmad’s position as Town Clerk—a position for which she is seeking reelection—has a somewhat different purview than that of Mr. Santino, but on many levels is just as important. Ahmad’s Town Clerk title brings to mind paperwork, long lines, and a faceless bureaucracy. The description of her office’s functions—issuing, recording, filing, and safeguarding all vital town records, including marriage licenses, death certificates, passports, and permits—does little to dispel this impression. Nasrin is fully aware of this reputation, and immediately after becoming Town Clerk, after 18 years at the Town of Hempstead, set out to reverse it.

But first, a little history: Nasrin was born in Uganda and moved with her family as a toddler to the UK, where she grew up and was educated (her delightfully proper British accent makes her English upbringing immediately apparent). She arrived in the United States well over 25 years ago, becoming a naturalized U.S. citizen as soon afterward as possible.

Until she arrived in the United States, Nasrin says she often felt like a foreigner. She cherishes the embrace of freedom and opportunity she feels as an American, and sees her role as a public servant as an opportunity to give back to and strengthen her nation. Her experience feeling different as a youth in the UK causes her to reflexively seek to understand and accommodate the unique culture and qualities of every community she serves. Nasrin’s familiarity and sensitivity to the unique needs of Five Towns’ residents is clear.

For instance, she knows very well what a hachnasas sefer Torah is, and what she can do to make planning these processions as painless as possible. The clerk’s office processes the parade permit application. Nasrin’s desk staff, just hearing the term “Torah procession,” fully understands the concept and what is needed to approve the permit. She speaks glowingly of attending a sefer Torah dedication at the Sephardic Temple in Cedarhurst and how she was able to facilitate the process as well as participate in and observe the celebrations.

For whatever reason, passport issues disproportionally arise in the Orthodox Jews community. Nasrin instituted programs that bring the Hempstead Town passport office to communities. The most recent event took place in June, when hundreds of Five Towns residents packed the Cedarhurst Village Hall basement, where a team from Nasrin’s office facilitated on-the-spot passport applications, including pictures and payment processing.

A notable passport issue materialized last year, when two children faced missing a Sunday-night flight from Israel to America, just days before Rosh Hashanah, and a week before the older child’s bar mitzvah. Thursday evening before the flight, the parents realized the children’s passports had expired. Because of the time difference, there was a window of about three hours between the time the U.S. passport office in NYC opened and the U.S. consulate in Jerusalem was to close until Monday morning. Nasrin called the head of the NYC passport office at home, at 7:30 in the morning, to explain the situation. They worked out a solution, and the children received their passports the same day, and made their flight to America.

It’s impressive to find such dedicated people serving us in our local government, and having Nasrin Ahmad at the helm of the Hempstead Town Clerk office is a rare opportunity for our community. So is making the effort to use your vote to make sure she remains there.

Both Santino and Ahmad are there to serve residents of the villages and town that make up Hempstead. They are proud of their hard work and what they have accomplished. They are always there and ready to serve. They are not just elected officials or friends in high places; we can all consider them good friends. v

Mayor De Blasio In Israel

It was December 1990 when Ed Koch, the late, great mayor of New York, was on a walking tour of the Old City of Jerusalem with Jerusalem mayor Teddy Kollek. The news emanating from an otherwise innocuous and not newsworthy stroll down a narrow street in the ancient city was that Mr. Koch was clunked on the head by a rock thrown at his group from a distance.

“The rock could not have been directed at me,” Koch said at the time, “because everyone likes me.” Perhaps considering events of the last few days, this all might be appropriately categorized under the heading of “the more things change, the more they stay the same.” Whether the rock-throwers knew Mr. Koch or not was and is still irrelevant.

This weekend, New York City Mayor Bill de Blasio will be in Jerusalem as part of the annual American Jewish Congress mayoral conference, which will include over 35 mayors from major cities around the world. In addition to De Blasio and other American mayors, mayors from Latin and South America, Europe, Asia, China, and Africa will be part of the group. The mayors will be in Israel from Friday until Sunday touring Jerusalem and also visiting Haifa. The itinerary also calls for a meeting of the mayors with Prime Minister Benjamin Netanyahu, with the discussion no doubt to revolve around the recent spate of murderous violence by Arabs against Jews.

So why the focus on mayors now? Well, first it’s noteworthy that this is the 30th anniversary of the mayoral conclave. Jack Rosen, president of the American Jewish Congress—the sponsoring organization of the meetings—says there are several reasons to focus on mayors of some of the world’s largest cities. “Mayors are on the front line of many cities,” Rosen told the 5TJT on Monday. “And very often they run for higher office, can become governors or even members of Congress.”

In addition to being briefed on the security situation in Israel, the mayors will visit several high-tech firms to familiarize themselves with some of the exceptional technological innovations that come out of the Jewish state.

About the current terror attacks against so many innocents and its impact on the mayoral trip, Rosen said that the mayors and specifically Mr. de Blasio made the point that it was specifically at this time that he wants to be in Israel.

The mayor’s trip is being underwritten privately by businessman Baruch Eliezer Gross, who resides in both Israel and Brooklyn. Security is being provided for the mayor by the NYPD at city expense.

Comments for Larry Gordon are welcome at editor@5tjt.com.

Jeff Ballabon

Rabbi Heshie Billet

Jeff Ballabon

By Rabbis Heshie Billet & Kenneth Hain

We have the utmost respect for Jeff Ballabon’s commitment to the state of Israel; over the years, Jeff has done much good for the Jewish homeland. However, his recent piece “How AIPAC Failed Us” (5TJT, October 9) is a partisan polemic with the agenda of recruitment to a new initiative he is starting. While there is space for everyone working to help Israel, in order to build his initiative Jeff chose to misrepresent AIPAC, an organization with which we, and many others in our community, are proud to affiliate.

The article contained incorrect information and negative insinuations—but they can all be generally categorized under four basic mischaracterizations that we want to clarify:

1. Jeff claims both that AIPAC is a left-wing partisan organization, and simultaneously that it elevates bipartisanship above Israel’s needs. AIPAC is deeply committed to bipartisanship and we believe this is not only a good choice, but an imperative one. However, this is not an ideological position but a practical one—it is only through bipartisanship that legislation addressing Israel’s needs will pass. Regardless of whether one supports a particular party in general, if supporting Israel becomes a partisan issue, we will all be less effective. It may be tempting to reject one party that is not with us on a particular issue, but that would be shortsighted. If we alienate either party, Israel will not get the diplomatic, military, and financial support she needs from the United States. One party simply cannot push through legislation on its own.

In addition, those of us who have lived through changes both in majority rule in Washington and specific party positions remember when supporting Israel was not a Republican issue but a Democratic one. We grew up in the early years of the State of Israel, when if you cared about Israel, you supported Democrats. While one party may appear more closely aligned with the pro-Israel community at any given moment, history has shown that commitments do not remain stable and we must continue to build relationships with both parties in order to protect Israel into the future.

2. Jeff claims that AIPAC endorsed and directed money to President Obama, Hillary Clinton, and John Kerry. AIPAC is a lobbying organization with a principled refusal to rate or endorse candidates and never directs funds to any specific candidate. As a lobbying organization, it is illegal for AIPAC to give funds directly to any elected official or candidate. They have never claimed this president or his staff would be good, or bad, for Israel. AIPAC’s job is to share information, voting records, position papers, and statements made by candidates and elected officials with AIPAC activists so that individuals can come to their own conclusions about whom they would like to support. Whatever your position on the above politicians, no AIPAC staffer has ever characterized them, but rather given information to every activist who requests it.

3. Jeff claims AIPAC has lobbied against and killed pro-Israel legislation, specifically on Iran, and that the government of Israel has reached out to him to stop AIPAC’s efforts. At its very formation, AIPAC’s leadership made a commitment to never take a position in opposition to the government of Israel or join the chorus of its critics. Regardless of what party leads the majority coalition in the Knesset, AIPAC has never publicly taken a position or lobbied against any Israeli position. When Sharon determined that Israel needed to pull out from Gaza, AIPAC lobbied the U.S. government to explain why Israel should be allowed to make its own security determinations. And when this policy tragically failed, Israel lobbied Congress to support Israel’s need for greater missile defense and the moral right to self-defense.

We both have children and grandchildren living in all areas throughout Israel, and have always supported the legal settlement of the land in post-1967 Israel, Judea, Samaria, Gaza, and the Golan Heights. AIPAC’s position on the settlements is that Israel needs to decide what will happen with them, and the U.S. needs to allow Israel the leeway to figure out its own needs without pressure from the U.S. The claim that AIPAC does not take members of Congress over the Green Line is simply untrue.

While we were all disappointed with our inability to get Congress to disapprove the Iran deal, make no mistake about it: AIPAC and its activists did everything in their power to stop the deal from going through. AIPAC has been involved in fighting against Iranian nuclear capabilities for over a decade. AIPAC is the organization that put Iran on the radar screen of American officials and the American public, and has been behind every piece of successful sanctions legislation that was passed. It is because of the work of AIPAC and its activists that the American public opposes this deal by a two-to-one ratio, and even members of Congress who ultimately supported this deal struggled and acknowledged the major flaws in it, as well as Israel’s growing security needs. It is due to AIPAC’s relationships with and access to members of both parties that this happened.

The prime minister of Israel personally called to thank AIPAC’s CEO, Howard Kohr, for all his efforts, understanding that without AIPAC, this agreement likely would have been “another Cuba”—in and out of the news cycle in just a few days.

4. Jeff claims that AIPAC is simply an elaborate “celebrate Israel” organization, and that AIPAC’s Policy Conference is just a fancy parade. Simply put, AIPAC is the most effective pro-Israel organization operating in the United States today. In addition to making Iran a national concern, AIPAC’s professionals and lay leaders are responsible for the success of billions of dollars in foreign aid sent to Israel every year. AIPAC was the organization behind having Hezbollah added to the American list of terrorist groups, multiple bipartisan statements and resolutions on Israel’s right to self-defense, and dozens of critical strategic partnerships built between Israel and the U.S. around homeland security, intelligence sharing, and technological innovations.

From its inception, AIPAC has been the primary lobby on behalf of funding for the Israeli Iron Dome anti-missile system, and it is due in part to AIPAC and its activists that this miracle has saved thousands of Israeli lives over the past years.

Instead of listing all the incredible analysts and speakers and the myriad of intense and serious topics covered at Policy Conference, and instead of highlighting the critical message sent to the world by the 16,000 pro-Israel activists of all denominations, ages, and political affiliations who come together at the Policy Conference, we invite you to join us in Washington, DC this March 20–22 and see it all for yourself. Learn how you can be an effective voice on behalf of the causes we all care about deeply. Take advantage of the opportunities created by AIPAC to lobby your elected officials and educate them on why partisanship has no place in the support of America’s most strategic ally.

We don’t always agree with every position of AIPAC, or of the government of Israel. But we do support the crucial underlying premise upon which AIPAC is founded—that as Americans living outside Israel, our job is to support the decisions made by the democratically elected government of Israel. The Israeli people, unlike their neighbors in the Middle East, have the power to vote for their elected officials. They are the ones who serve in the army and who—through the very act of living on that land—put their lives on the line on a regular basis, and they should get to decide the policies that will affect them personally.

We need to work with our elected officials to make sure that the blessing of a democratic Israel continues to thrive in the face of both internal and external threats—and do whatever is possible in Washington to protect our loved ones and the entire Jewish nation living in our homeland.

Rabbi Hershel Billet is rabbi of the Young Israel of Woodmere. Rabbi Kenneth Hain is senior rabbi of Congregation Beth Sholom in Lawrence.

Bashar al-Assad

Mahmoud Abbas

Saddam Hussein

By Larry Gordon

Is there such an entity as a moderate militant, or is that simply a contradiction in terms? If there is such a thing, that is precisely what the United States is looking for on the ground in Syria and what Israel may be searching for around the Jewish state.

Despite the expenditure of half a billion dollars, the U.S. could not effectively identify fighters in Syria that could satisfactorily be trained and provided with arms but who would not one day kill or injure Americans with those same weapons.

Israel finds itself in a similar circumstance, but in this case it is not only on its borders but within the very confines of the Jewish state. The late Rabbi Meir Kahane once said it best when asked if he could express a distinction between extremist and moderate Arabs. Kahane said at the time that in his analysis of the matter this is the distinction: Extreme Arabs want to kill Jews extremely, and moderate Arabs want to kill Jews moderately.

The point is that after all this time, we are sadly finding out that the Jewish Defense League founder’s appraisal of the situation was on the mark. As a result, what we have on the ground in Israel today is a matter for which we have no real precedent of proven solutions. Unfortunately, after decades of hoping that some type of reasonable leadership would emerge from within the Palestinian camp, we are once again learning the hard way that this side of the equation has just one parameter—and that is death and destruction.

But where is the diplomatic courage to finally tell it the way it is—that there are no true moderates on the scene today capable of leadership? The hallmark of Palestinian leadership, as is the case with Iranian leaders, is duplicity. That is, never say what you mean and certainly never, ever mean what you say.

So who and where are the moderates mentioned so often on news programs? If you are a leader who does not call directly for Israel’s destruction or for attacks on Jews but encourages others to express their indignation by doing so, then you still might qualify as a moderate.

In an interview on 60 Minutes the other night, President Obama looked foolish as he verbally stumbled his way through explaining the U.S. plan in Syria. There is no military or diplomatic strategy. There are only talking points and tired expressions that express nothing cogent. We should be embarrassed to support a leader so clueless on a matter so vital to international security. The president did concede to correspondent Steve Kroft that it is difficult to figure out who the moderates are amidst all the bombing and killing taking place throughout Syria.

If you have not seen the exchange between Mr. Kroft and Mr. Obama, it is worthwhile to look it up online and view it. It only runs about ten minutes. Mr. Kroft represents the best of the liberal mainstream media that for the last seven years have been wholly supportive of Mr. Obama no matter how dangerous, wrongheaded, or bungling his policies have been. But last Sunday on CBS it looked like Kroft was signaling that even the mainstreamers may have lost their patience and have had their fill of the Obama diplomatic doublespeak and deception. The president—after the first couple of minutes—looked very uncomfortable. A usually unquestioning supporter, Mr. Kroft was taking his gloves off and coming after Mr. Obama. He told the president that President Putin of Russia was disrespecting and upstaging him.

Mr. Obama flashed that special calm but venomous look at the journalist, questioning his definition of what it means to be successful when dealing with the already five-year bloody crisis on the streets of Syria.

And what a divide there is between the way we see things and how this administration sees things. Mr. Obama says that it is a loss for Mr. Putin that in order to have an impact on the future of Syria he has Russian troops fighting against the moderate and not-so-moderate rebels as well as against ISIS. Forget about the fact that a country’s military needs to be militaristic at times. Following the Obama formula, it is also a loss for Mr. Putin if Russian air force jets have to fly and tanks and armored personnel carriers have to rumble and roll over the terror-laden Syrian terrain.

To Barack Obama, standing down and withdrawing troops from dangerous areas of the world—even those that endanger the U.S. itself—is the kind of victory that we should seek and be proud of. To the president’s credit, that seems to be the direction that some world leaders are leaning toward while others indulge in the type of foreign policies that are exclusively violence- and terror-oriented. That is why so much of the world today is in absolute chaos.

Mr. Obama does not want to be drawn into that kind of military involvement with thousands of U.S. servicemen being injured or killed in an endless war without an objective. For a legitimate world leader, though, there has to be a middle ground. The Obama policy objective today is uncertainty and keeping things in a vague state of flux. It was a lurid display of confusion on the 60 Minutes program when the president said that his policy on Syria is successful when you consider that he has put together a 60-nation coalition to fight ISIS. The reference is disingenuous because 57 of those countries have done nothing more than sign a document saying they have joined the group.

In the meantime, regardless of what Putin’s true objectives are, he is putting his money where his mouth is. He is not drawing any imaginary red lines or, like Obama, insisting that all the problems in Syria would end if only Mr. Assad would step aside. Mubarak stepped aside in Egypt; Gaddafi in Libya and Saddam Hussein in Iraq were killed. And those countries are in worse disarray today than they were when those despots were in power.

Which brings us to what is going on in Israel. The stabbings and shootings of Jews there are classic symptoms of an intifada. Fifteen years ago it was bus bombs and blowing up restaurants and cafés. Today the violent deviants are using knives that they all have access to in their homes and the stores and restaurant kitchens that they work in.

Jews are being killed and seriously injured as a national trauma is rapidly evolving once again throughout Israel. This scourge needs to stopped in its tracks, before it gets any more widespread. Even though the streets in Jerusalem are now flooded with police, there is a reluctance to fight back, with every story pointing out and distinguishing whether the terrorist involved in an attack has been “neutralized” or “eliminated.” If neutralized, this means they might be injured and were arrested. It also means that they will be going to an Israeli jail, which is a badge of honor in Arab society. If the terrorist is eliminated, that means he or she has been justifiably killed.

The attackers and murderers imprisoned in Israel are housed comfortably, are well fed, and many are allowed cell phones, unlimited family visits, and a number of educational opportunities, even being able to earn college degrees if they are there long enough. In addition, the Palestinian Authority, which is financed by the U.S. and Europe, supports the families of the murderers and attackers with dollar amounts commensurate with the extent of the savagery they have wreaked.

Of course, Mahmoud Abbas has successfully fooled us all by parading around as one of those moderates, a label that is supposed to indicate one’s ability to be dealt with on a civilized level. But how can we call him a moderate if he encourages shooting and knife attacks on Jewish men, women, and children?

It’s no wonder Barack Obama cannot find any moderates in Syria worthy of arming and supporting. As for Bibi Netanyahu, he continues so far to delude himself and take solace in the idea that Mr. Abbas is indeed a moderate who only wants to murder Jews moderately. Perhaps the best thing to do at this point is implement a policy of elimination of this kind of moderation.

Comments for Larry Gordon are welcome at editor@5tjt.com.

Serenity Now: Healing The Natural Way

By Deborah Rothman, L.Ac.

I just returned from the International Conference on Acupuncture that was held in the Johns Hopkins School of Medicine. The vast array of topics discussed was presented by the renowned Raphael Nogier, MD, who is the son of Dr. Paul Nogier. Dr. Nogier was the inventor of auricular therapy, with its beginnings and ear-mapping dating back as early as 1951. People travel from all over the globe to Lyon, France to Dr. Nogier for his miraculous healing. The conference was attended by acupuncturists from around the world. People flew in from as far as Germany or came from as close as Baltimore.

Along with the amazing topics discussed and the case histories reviewed, my favorite part of attending and participating in these types of conferences is the sharing that goes on. There is a common language among acupuncturists and healers of traditional Chinese medicine. What has always struck me as special is that the primary goal of everyone in attendance is to seek improvement for their patients. Additionally, acupuncturists overall thoroughly love what they do for a living. It is an extraordinary feeling to be in a room where people want to share and exchange ideas on the innovative methods they have found successful, as well as seek help for the cases that most challenge them.

Holistic medicine deals with the individual and is not a one-size-fits-all approach. Thus there are many roads that may lead to healing and there is not only one correct approach for a patient.

Auricular therapy is one approach that I incorporate daily in my practice. The ear is a microcosm of the whole body. You can treat any and all medical concerns using the ear alone! In my office, the auricular chart that I have hanging is a favorite topic of conversation among many of my patients. They cannot get over how everything—from sciatic back pain to asthma to depression—has a corresponding point on the ear. They also are amazed at the number of points located on the small ear and how difficult it must be to accurately identify the particular points.

I often explain that some points are palpated for eliciting pain in order to confirm the accuracy of the point location. Others are tested with an electric point device. In both scenarios, understanding the anatomy and physiology and history from the patient is what is behind the proper point identification.

Auricular therapy is unique in its own right. The vasculature of the ear is primarily cartilage. It is the most complex area of the body with regard to innervation. It is because of this that the ear has such powerful effects. This includes the parasympathetic as well as the sympathetic nervous systems. On the tragus or flap that covers the inner ear, one can also find both the facial and glossopharyngeal nerves. Here alone one can tap into cranial nerves 1, 2, and 3. This is the only place on the body with such an extensive reach. This helps explain the success of treating such a multitude of disorders.

An example of the use of auricular therapy on a daily basis is with those patients who have high anxiety and stress. There are points on the ear that correlate to the brain and nervous system that immediately have an effect to calm and sedate. Shenmen, otherwise known as Neurogate, is one of the points I most often utilize. I can feel the effects just seconds after I needle this point. The patient’s breathing slows down, or they may close their eyes as they visibly begin to relax. My patients tell me they feel like they have had a mini vacation after a treatment, and that their treatments are the highlight of their week.

Early on in my practice, a new patient came into my office. She was a woman in her mid-sixties who was in pretty good health. She exercised, ate healthy, and had few general complaints. However, she had been suffering with excruciating pain in her right foot that was concentrated between her ankle and heel. The pain was indescribable. On a scale from 1 to 10, she said her pain was at 100. She had already had X-rays, MRIs, and various other scans. Everything appeared completely normal, yet her pain persisted. Numerous specialists told her to simply stay off her foot until it resolved itself.

This was very frustrating for her, and after many months with no apparent changes in sight, a friend of hers convinced her to try acupuncture. To be honest, I couldn’t figure out a connection in her particular case. I really had no idea what was causing her pain. This is rare for me, as I love the challenge of putting all the information together. This is an integral part of a proper diagnosis and treatment plan and of key importance to achieving optimal pain relief for my patients.

Not knowing where to begin, I decided to start with the ear. Simply inverting and using the back of a needle, I began to palpate the area on the ear that corresponds to the heel as well as the point that corresponds to the ankle. I asked my patient which one was more sensitive as I went along—point 1 or 2, or 2 or 3. This went on for a few seconds until I found the area of greatest sensitivity. I needled the point. My patient gave an audible sigh—not of pain but of release—immediately upon the insertion of the needle. Within 30 seconds she said to me, “My pain is gone!”

It was truly a moment for me when I recognized the power of auricular therapy. I then went on to treat the patient with a few needles inserted into various body points to help nourish and support as I wanted to make sure her pain did not return. It did not. Not only did she begin coming in for weekly acupuncture treatments, but she sent her sister and her family as well. She couldn’t get over the power of one needle with regard to her mysterious yet complete pain relief. She said, “I can only imagine what it would do for my immunity.”

Auricular therapy began after Dr. Nogier noticed a correlation on the ear with a particular patient’s illness. He continued his research over the course of his entire life using strict methodology, continual experimental proof, and practice to determine unequivocally what worked. He was successful in treating thousands of people, and his teachings have gone on to help multitudes.

Whether traveling to attend an acupuncture conference or researching for my patients, I always strive to learn more and push myself to advocate the best approach for my patients. I believe wholeheartedly that we never stop learning, and every situation is an opportunity for growth. Achieving optimal health is a journey. It is a journey that I am grateful to help my patients along.

Deborah Rothman is a licensed acupuncturist and a diplomate of acupuncture with a private practice in Woodmere. Comments and questions are welcome. She can be reached at 516-203-4500 or deborah@AcuZen.com. Please visit www.AcuZen.com and follow Acu‑Zen on Facebook.

President Andrew Jackson in 1845, at age 78

President Franklin D. Roosevelt signing the Social Security Act in 1935

Machberes: Inside The Chassidish And Yeshivish World

By Rabbi Gershon Tannenbaum

The Shulchan Aruch (Orach Chaim 419:61) clearly tells us to celebrate on rosh chodesh with a more elaborate meal. The Rabbinical Alliance of America–Igud Harabbonim, established in 1942, has embraced that directive as an opportunity for its member rabbis to convene and fulfill that mandate, further enhancing the ceremonial meal by incorporating a Torah conference and organizational meeting.

The ongoing Torah conferences series conducted by the Igud, presently in its 23rd year, represent a continuing source of da’as Torah, where prominent member rabbis of note deliver in-depth lectures to assembled scholars and convene to discuss and resolve contemporary issues of Torah observance. Every rosh chodesh, a member rabbi hosts a conference at his synagogue or institution.

On Wednesday morning of Rosh Chodesh Cheshvan 5776 (October 14, 2015), the Igud Harabbonim held its rosh chodesh Torah conference at the Kingsbrook Jewish Medical Center, located in the East Flatbush section of Brooklyn, near Crown Heights.

It was founded in 1925 as a chronic-care facility to serve the Jewish community living there at that time. The large Chaim Albert Synagogue serves as its Jewish chapel, with more than 3,000 memorial plaques today, together with its towering stained-glass-window masterpieces. As the immediate community evolved and diversified, Kingsbrook expanded its services and programs to meet the needs of the culturally diverse communities that it now serves. In recent years, as Jewish Crown Heights expands, its minyan has regenerated and has grown considerably.

The assembled member rabbis were addressed by Rabbi Kalman Sodden, Rabbi Shamaryahu Shulman, and this writer as Igud director. Rabbi Shulman is the Igud honorary president, and Rabbi Sodden was appointed to lead the shul in 1968.

During the animated discussions, the White House’s criticism of Israel’s security forces in face of the increased terrorist attacks was reviewed. The United States is a champion, though imperfect, of human rights. However, the history of the United States reveals that it often acted in its own defense without regard to any other consideration. This is unveiled when studying Native American (Indian) history as well as the history of Japanese Americans.

European settlement, in increasing numbers, in the New World began in the 1600s. From that time through the 1800s, the total population of Native Americans declined dramatically. Historians maintain that epidemic European diseases to which Native Americans had a lack of immunity was their undoing. Though difficult to estimate the number of Native Americans living at that time in what is today the United States of America, estimates range from a low of 2 million to a high of 18 million. The Native American population within the present-day United States had declined to just 600,000 in 1800, and to just 250,000 in 1900. Chicken pox and measles, endemic but rarely fatal among Europeans, often proved deadly to Native Americans.

At times, diseases were deliberately spread among Native Americans in what is known today as biological warfare. A well-known example occurred in 1763, when Sir Jeffrey Amherst, commander-in-chief of the forces of the British Army, wrote praising the use of smallpox-infected blankets to “extirpate” the Indian race. Blankets infected with smallpox were given to Native Americans.

In 1830, the U.S. Congress passed the Indian Removal Act, authorizing the government to relocate Native Americans from their homelands within established states to lands west of the Mississippi River, accommodating European-American expansion. This resulted in the ethnic cleansing of many tribes, with the brutal, forced marches coming to be known as the Trail of Tears. Native Americans—man, woman, or child—off the reservation were deemed legitimate targets of the United States cavalry. Native American history is a long list of massacres.

In the 1800s, the incessant westward expansion of European settlement in the United States forced large numbers of Native Americans to flee further west, often at the point of rifles and cannons. Native Americans believed this forced relocation illegal, given the Treaty of Hopewell of 1785. Under President Andrew Jackson (1767–1845), who served as president from 1829 to 1837, the United States Congress passed the Indian Removal Act of 1830, giving authorization to the president to conclude treaties with Native Americans to move them from east of the Mississippi River to lands west of the river.

The Indians did not have a written language. They did not know how to read or write their own languages. Needless to emphasize, they did not read or write English, the language of such treaties. They signed their names with an “X.” The territories to which they were moved were inhospitable to farming, causing many to die of hunger.

As many as 100,000 Native Americans were forcibly relocated to the West as a result of the Indian Removal Policy of 1830. The relocation was supposed to be voluntary and some Native Americans remained in the East. Overwhelmingly, great pressure was put on Native American leaders to sign removal treaties. The most egregious violation, the Trail of Tears, 1838–1839, was the gunpoint removal to Indian Territory of the Cherokee men, women, and children, by President Jackson.

In 2009, ages after the expulsion and annihilation, an “apology to Native Peoples of the United States” was included in the defense appropriations act, professing that the United States “apologizes on behalf of the people of the United States to all Native Peoples for the many instances of violence, maltreatment, and neglect inflicted on Native Peoples by citizens of the United States.”

Executive Order 9066, signed by President Franklin D. Roosevelt on February 19, 1942, after the Japanese sneak attack on Pearl Harbor on December 7, 1941, allowed authorized military commanders to designate “military areas” at their discretion, “from which any or all persons may be excluded.” This order was used to removed 120,000 Japanese Americans from the West Coast and place them in internment camps for the duration of World War II. Sixty-two percent were citizens of the United States, and the rest were legal immigrants. No terrorist act or any other anti-American crime was committed by any of the interned. On the contrary, sons of Japanese Americans, as well as sons of Japanese immigrants, served honorably and with distinction in our armed forces. Nevertheless, for security reasons, internment camps were populated by Japanese Americans virtually without resistance and without force.

In 1988, President Ronald Reagan signed the Civil Liberties Act of 1988. On September 27, 1992, the Civil Liberties Act Amendments of 1992 was signed into law by President George H. W. Bush. He issued another formal apology from the U.S. government on December 7, 1991, on the 50th Anniversary of the Pearl Harbor Attack, saying:

“In remembering, it is important to come to grips with the past. No nation can fully understand itself or find its place in the world if it does not look with clear eyes at all the glories and disgraces of its past. We in the United States acknowledge such an injustice in our history. The internment of Americans of Japanese ancestry was a great injustice, and it will never be repeated.”

The United States, Great Britain, and Spain, in 1815, resolved to eradicate piracy, which at that time threatened and impeded the commercial growth of nations. Tenaciously, over the span of several years, every last pirate ship was chased down and sunk, and its crew wiped out. Piracy has virtually ceased to exist since then.

Facing unacceptable challenges of terrorism, the State of Israel must resort to whatever actions are necessary to protect its citizenry. Once terrorism and the threat of terrorism are eliminated, the government of Israel may choose to graciously “apologize” for its life-sustaining decision to use extreme measures.

The Igud Harabbonim unreservedly supports the government of Israel in taking all necessary measures that will ensure that life in the Holy Land flourishes without the threat of terrorism. Our heartfelt prayers continue for those murdered al kiddush Hashem and for those wounded. May Heaven grant them a refuah sheleimah b’meheirah—a full and speedy recovery. Amen!

Rabbi Gershon Tannenbaum is the rav of B’nai Israel of Linden Heights in Boro Park and director of the Rabbinical Alliance of America. He can be contacted at yeshiva613@aol.com.

By Rabbi Meir Orlian

Mr. Meyer visited his son Yoni for the holidays. At the Yizkor appeal for the poor, the shul distributed pledge cards with each member’s name. Guests received anonymous pledge cards.

Mr. Meyer vacillated how much to donate, and finally folded down one of the tabs. After Yom Kippur, he packed up quickly to get home at a reasonable hour, and forgot to leave a check for his donation.

Yoni came to visit for the first half of Sukkos. Mr. Meyer wanted to honor his pledge and send a check back with his son but no longer remembered exactly how much he had pledged. “What do you suggest?” Mr. Meyer asked.

“I’ll call the gabbai of the shul and see if he has it on record,” Yoni said.

“The pledge cards for members are named, but not for guests,” said the gabbai. “The anonymous pledge cards have a wide range of sums, so I can’t tell how much your father pledged.”

Mr. Meyer tried again to remember how much he pledged, but was unable to. He often gave $100, but sometimes $200 or $250, and on special occasions, even $360. He remembered vacillating between these sums, but could not remember what he had finally decided.

Mr. Meyer raised the question at the dinner table on cholha’moed.

“You only have to give what you’re sure of,” said one family member.

“Assume what you most often give,” suggested another.

“I think you should compromise and give the average, halfway between the minimum and maximum,” said a third.

“It’s going to tzedakah anyway,” piped up a fourth. “Give the max.”

Mr. Meyer decided to call Rabbi Dayan. “I don’t remember how much I pledged at the Yizkor appeal but it was somewhere between $100 and $360,” he said. “How much should I give?”

“There is a difference between a monetary claim and a pledge to charity,” replied Rabbi Dayan. “Regarding a monetary claim, the burden of proof is on the plaintiff. If neither party remembers how much was owed, the defendant has to pay only the sum that is certain” (C.M. 75:18).

“However, a pledge to charity is compared to a vow, which is a potential Torah prohibition,” continued Rabbi Dayan. “Therefore, regarding a questionable vow or pledge, we follow the stringent possibility, as any other safekd’Oraisa” (Y.D. 208:1; 258:3).

“If there were only two possibilities, I understand following the higher amount,” said Mr. Meyer. “However, here the pledge could have been any amount from $100 to $360.”

“You are required to give, out of doubt, the maximum that you might have reasonably pledged,” replied Rabbi Dayan. “This is based on a Mishnah (Menachos 106b) regarding one who forgets how much he consecrated to the BeisHaMikdash. He is required to give the amount regarding which you can comfortably say, ‘I didn’t pledge more than this.’”

“Similarly, ChasamSofer writes that if a person pledged to a specific cause but forgot which one, he is required to donate to all the possible causes,” added Rabbi Dayan. “This is his responsibility to fulfill his pledge, but none of the causes can demand the money, since his obligation to them is doubtful” (PischeiTeshuvah, Y.D. 258:5).

“Nonetheless, Aruch HaShulchan (Y.D. 258:10) writes that in our situation the person can do hataras nedarim (annul his vow),” concluded Rabbi Dayan. “He can say that had he known that he would forget the amount that he pledged, he would not have committed. He would then be freed from the original pledge and can give what he wants” (see Derech Emunah, MatnosAniyim 8:5[21]).

From The BHI Hotline: Blocking Windows

1. My neighbor is planning to add on to his house. His plans include adding a room that will block my window. Can I prevent him from building so close to my house if it will block the light and airflow?
2. In your question you did not indicate whether you had your neighbor’s permission to open a window that oversees his yard. If you did not have explicit permission, even though your neighbor was fully aware of the presence of the window, there is a debate whether you have a right to maintain the window. Rambam maintains that regarding “right to use”—chezkashishtamshus—it is unnecessary for the user to claim that he purchased the right or even that he has been “using” it for at least three years in order to establish a “right to use.” Those prerequisites are necessary only when asserting ownership.

However, chezkashishtamshus is established once the neighbor takes note of the use, realized it is damaging to his interest, and nevertheless remained silent and did not protest. Once the neighbor accepts the use, he cannot demand that the user cease to use the property, nor may he do something that is damaging to that “right of use.” Therefore, if he wishes to build a structure in his property he must leave space for the user to continue his chezkastashmish (C.M. 153:4). Other authorities contend that the neighbor’s silence is not significant unless the chezkashishtamshus is established over the course of three years in conjunction with the claim that the neighbor explicitly granted permission for this usage (C.M. 153:2, 6, 16, 154:7 and 155:35).

Many poskim assert that Rema maintains that this debate was not definitively decided and thus one who has not used something for three years and does not claim that he purchased it may not be forcibly displaced (Levush, Taz, and Gra 155:335). Others contend that since Rema did not definitively decide, the halacha is determined by the one who is stronger—kol d’alim gvar (Sema 153:2 and Shach 153:11).

Some maintain that when one’s use takes place in his neighbor’s property, it is necessary to use the property for three years and claim that he acquired the right of usage (Nesivos 153:13). Included in this category is opening a window facing a neighbor’s yard. According to this position, one cannot prevent a neighbor from exercising rights in his own yard (Maharsham 1:30). (Whether one may build on his own property when the allowance is subject to debate is itself a debated matter; see MishkanShalom, Miluim 3:25).

If you opened a window with your neighbor’s explicit permission, it is assumed that his allowance is unqualified and he may not claim that the allowance was limited to when it does not impact his rights. Moreover, even if your neighbor denies granting you permission, your claim is stronger since you have exercised rights of usage for three years—chezkas gimmel shanim.

However, the Rema rules (C.M. 154:16) that when there is a prevailing custom, the halacha will follow it. Nowadays, due to applicable legal property rights, a custom developed that permits building up to the property line, so the fact that your neighbor did not protest when you opened the window does not prove that he was forgoing his rights, since he could construct on his property without any interference from you. Consequently, if one wishes to ensure that a neighbor will not block his window, he must establish an easement with the municipality since, absent that, one does not have a chazakah.

In your circumstance, regardless of whether you granted him permission, he is permitted to build up to the property line, even if your window will be blocked.

Money Matters: Disposal Of Shemittah Esrogim

1. My esrog said on it “Otzar Beis Din.” What does this mean? What should I do with it after Sukkos?
2. Esrogim that grew this past year in Eretz Yisrael are esrogim of Shemittah. The owner is not allowed to work the orchard normally, nor is he allowed to commercially sell the fruit, which is hekfer (ownerless).

One means of enabling an easily available supply of Shemittah fruit to the public is through Otzar Beis Din. A beis din takes responsibility for making the fruit available, and hires the orchard owner as its employee to handle the growth and distribution, according to their instructions. Thus, the fruit is not “sold” by the owner, but rather “distributed” by the beis din, and the owner is paid for his services in tending to the fruit.

It is prohibited to waste or ruin fruit with kedushas Shevi’is, so the esrog cannot be disposed of in the normal way. It should either be made into jelly and consumed, or held until dried out, or double-wrapped and then disposed of. v

This article is intended for learning purposes and not to be relied upon halacha l’maaseh. There are also issues of dina d’malchusa to consider in actual cases.

Rabbi Meir Orlian is a faculty member of the Business Halacha Institute, which is headed by HaRav Chaim Kohn, shlita, a noted dayan. For questions regarding business halacha issues, or to bring a BHI lecturer to your business or shul, please call the confidential hotline at 877-845-8455 or e‑mail ask@businesshalacha.com. To receive BHI’s free newsletter, Business Weekly, send an e‑mail to subscribe@businesshalacha.com.