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For over 35 years, the Herzog and Watts families have worked together to grow spectacular Zinfandel in the Mokelumne River region of Lodi. This Zinfandel is crafted from vines up to 80 years old, capturing intense flavors and rich texture. The wine is balanced and not overly sweet, a style modeled after some of the most historic Late Harvest wines of France.
There are tastes and smells that correlate to memories and feelings. The smell of challah baking and chicken soup simmering on the stove top hits you when you open the front door on Friday afternoon; the same way you can smell the cholent on Shabbos morning from upstairs. It’s these same special dishes we save on specific Yamim Tovim. Hamantaschen on Purim, latkes and sufganiyot on Chanukah, and obviously matzah on Pesach. My kids used to think chocolate Lebens were a Pesach-only food!
Here comes Rosh Hashana - where every 2 year old knows “dip the apple in the honey, make a bracha loud and clear,” our challahs are round, we eat tzimmes, and honey cake. When I was growing up, my European grandparents didn’t do all of the simanim. But it’s a beautiful tradition that I’ve brought into my own family where my kids don’t know Rosh Hashana without it. Just like the Seder on Pesach (which of course is d’oreitsa), we have a Simanim Seder to start off our Rosh Hashana meal (which is just a custom). But with every custom, there’s a long history behind it, and different customs among different descents.
The majority go through the Simanim after Hamotzei and also making a “borei pri ha’etz” on the apple dipped in honey. Some put all of the simanim on the table, and do a Yehi Ratzon on each one, while others
Friday September 15
Rosh Hashana I
don’t do this “seder” but rather incorporate the different simanim into their main meal. Chabad customarily has a pomegranate, sheep or fish head, and tzimmes, but refrain from going through the rest of the simanim. Some skip the simanim altogether, but make sure to have a new fruit to say “shehecheyanu” on.
Whatever your custom may or may not be, Rosh Hashana, known as a “high holiday” in Judaism, is a place where many gather around the table to celebrate a new year, family and friends, and the re-annointing of our King. There are millions of Jews around the world who attend synagogue only on Rosh Hashana and Yom Kippur, and these holidays are what keeps them connected to their heritage.
While many have a certain fear when it comes to these 10 days because our future year will be written and sealed during this time, they try to cram in whatever Teshuva they can and attempt to be their very best selves. Personally, I like to save my fear for Yom Kippur’s neilah, and I like to spend my Rosh Hashana thinking of Hashem as malkeinu, our King, as a joyous time, a time of celebrating a coronation. Yom Tov is a time to be happy and connected.
Wishing you all a joyous & celebratory Rosh Hashana,
Shabbos September 16
Rosh Hashana II
Sunday September 17
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Yoel Halpern
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Candlelighting: 7:36 pm/8:11pm
Rabbeinu Tam: 8:10 pm
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Rosh Hashana had just passed and I was inspired. When I began this painting I was thinking of the concepts of מלכות, זכרונות, שופרות, (Kingship, Remembrance, and Shofar blowing) that represent the three sections of the Rosh Hashana prayer service in the Machzor. Remarkably, when I showed a photo of the painting to a Mekubal in Israel, he told me that I had captured the exact scenario that will come to be at the end of days. Moshiach (Messiah) will blow the shofar, HaShem (God) will return the Bais Hamikdash (the Temple), and everyone will recognize HaShem as the true King of the world.
The biblical verse in this painting is:
You were revealed in your cloud of glory to Your holy people to speak with them. From the heavens You made them hear Your voice and revealed Yourself to them in the clouds of purity. Moreover, the entire universe shattered before You and the creatures of creation trembled before You during Your revelation, our King, on Mount Sinai to teach Your people Torah and Commandments. You made them here the majesty of Your voice and Your holy utterances from fiery flames. Amid thunder and lightning, You were revealed to them and with the sound of the shofar, you appeared to them as it is written in Your Torah. (from the machzor of Rosh Hashana)
This piece is now available at Gad Elbaz’s Neshama Art Gallery in Hollywood Florida.
A little side note: Effie Goldberg the Baal Tokeah at Adas Torah posed for me to create this painting.
8th-grade boys at YAYOE not only learned the halachas of shofar, but under the expert guidance of Rabbi Eliezer Eidlitz, executive administrator, had the opportunity to make their very own shofar. The sounds of sawing drilling and sanding permeated
the shofar workshop as the boys created mouthpieces and hollowed out openings in the ram’s horn to produce the familiar melodic shofar blasts. This hands-on activity is always a highlight each year as Rabbi Eidlitz teaches different grades about the making of a shofar.
Rav Dovid Yosef, the son of the late Gaon and Rishon L ’Tzion Haraf Ovadia Yosef ZT”L and a renowned Talmid Chacham in his own right, delivered an in-depth shiur to a packed house at the LINK Kollel in Los Angeles on September 4th (Labor Day). Over a hundred people crowded in to hear a shiur b’iyun on the topic of Muktzah. Speaking in Ivrit, he mesmerized his audience by delineating eleven different categories of Muktzah. Referencing Rishonim and Achronim at his fingertips – and without any notes – he held the crowd spellbound for seventy five minutes. Although some of the audience were seasoned Talmidei Chachamim (including the Avreichim of the LINK Kollel), there were some who confessed afterwards that between Rav Yosef’s bekius, lomdis, and the language barrier, they did not follow most of it, but they came just to be inspired and astonished
At the end of the 2022-23 school year, Rabbi Sufrin, YULA’s Head of School, challenged the students of our Yeshiva to spend their summer learning an entire mesechet of Gemara. He explained to the students that our first pillar is The Primacy and Relevancy of Torah and although we will be spending our summer vacation in various activities and pursuits, one should never take a break from their Torah learning. When we returned for the 2023-24
school year, we were overwhelmed by the impressive number of students who took the charge and completed the challenge of finishing the entire Mesechet Makkot. The entire Yeshiva celebrated their amazing accomplishment with a siyum and joyous celebration.
There’s no better way to start off the school year than with a major Primacy and Relevancy of Torah accomplishment!
at the great halachic mind of Rav Yosef at work.
Rav Yosef is a member of the Moetzet Chachmei HaTorah of Shas in Eretz Yisroel, and is the author of many intricate works of halachic analysis. He spoke at a number of venues in Los Angeles and the LINK Kollel was very appreciative of his appearance. His shiur was part of LINK’s regular Legal Holiday Shiurim schedule that enable working people to use their day off for Limud HaTorah.
The middle school students of Yeshivat Yavneh were treated to a special zechus on their second Friday of the new school year, as they heard words of chizuk and bracha from renowned talmid chacham and scholar, Rav David Yosef shlita. Rav Yosef, the son of the great Chacham Rav Ovadia Yosef zt”l, and the chief Rabbi of Har Nof in Yerushalayim, challenged our middle school boys and girls to nourish their souls in preparation for Rosh Ha-
shana and to match the enthusiasm felt for physical accomplishments to Torah endeavors. The students in middle school were charged with prioritizing their spiritual pursuits together with their physical aspirations as we head into the Yemei Din. Following the powerful words of hisorerus, Rav Yosef gave each girl and boy an individual bracha as they walked by the Rav. It was an incredible way to bring in Shabbos and an experience the students won’t soon forget!
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One of the standout highlights of the summer was the visit of Israeli Olympic medalist Ori Sasson. His presence at the camp not only inspired campers but also provided them with the rare opportunity to learn from a true judo champion. Ori Sasson led exhilarating judo sessions, teaching valuable skills and emphasizing the importance of discipline and perseverance.
The Emek PTA hosted a memorable Labor Day weekend event to kick off the ‘23-‘24 school year, bringing Emek families together for a delightful outdoor movie night featuring “Finding Nemo.” Grown-ups and children congregated on the Emek lawn with blankets, pillows, and lawn chairs, creating a cozy atmosphere under the
starry sky. Pizza and concessions were readily available, ensuring everyone was well-fed, while each family received a special blue Emek-logo blanket as a keepsake. This event not only provided entertainment but also strengthened the school community, setting a festive tone for the upcoming academic year.
Summer 2023 at Moshava Alevy was a resounding success, filled with exciting activities and memorable moments that centered around the theme of Moshevet HaMedina. Moshevet HaMedina taught our campers about the development of the state of Israel as well as celebrating Israeli technologies in modern times.Thanks to our stelar chinuch staff, our chanichim learned through various educational experiences such as an Israeli shuk and a science fair filled with exclusively Israeli invented products.
The summer at Moshava Alevy also saw the spirited and highly-anticipated Color War, where campers were divided into two teams and competed in various challenges and activities. This friendly competition fostered teamwork, camaraderie, and sportsmanship among the campers.
Another thrilling adventure was the Eidah Daled’s whitewater rafting overnight trip. Campers embarked on an exciting journey down the rapids, bonding over the adrenaline rush and the stunning natural beauty of the river. It was an unforgettable experience that encouraged campers to step out of their comfort zones and embrace new challenges.
Throughout the summer, between the theme of “Moshevet HaMedinah”, and the exciting programs, campers had the opportunity to immerse themselves in Israeli culture and cuisine, and deepen their connection to our homeland, while having the best summer!
We’re already counting down to Summer 2024 - Registration opens next week!
EL AL Israel Airlines wishes you and your family a happy, healthy and fruitful new year.
Shalhevet’s second week continued on our theme of Leveling Up! We had our spectacular Freshman-Senior Shabbaton at the Dovid Oved Retreat Center (Running Springs) this past Shabbat. In short: It was remarkable. The freshmen and seniors built relationships, learned together, ate together, and sang their hearts out together. The Seniors were spectacular role models, and the Freshmen really showed up with all that they had.
We had our Back-to-School Night (in person after a few years of embracing the convenience of Zoom)! It was really special to have everyone back in the building for a night of learning, and the energy was contagious.
We sang and learned Torah at our first Girls’ Mishmar of the year! Our athletics continue to be in full swing! Our
Varsity Girls’ Volleyball team won all three of their matches this week, and JV Girls’ Volleyball won their debut match. Our Boys’ Flag Football season kicked off its season with a valiant effort in a neckin-neck loss, and our Girls’ Flag Football team was victorious in its exhibition game.
In our famous weekly Town Hall, we discussed the role of religion in Israel as a Jewish State. The students wrestled with how to balance the role of halacha in a democratic state while preserving the Jewish nature of Israel as the homeland of the Jewish people.
And finally, we kicked off our new weekly Night Seder program! Our Beis Midrash was absolutely packed as students from all grades learned together b’chavrusa and heard a shiur from Rabbi David Stein in memory of his father, שריה ל“ז ןורהא ןב בקעי, on his first yahrtzeit.
The new school year started off with a splash at Valley Torah Girls High School. Students and staff took advantage of the beautiful summer weather to enjoy a pool party to usher in the academic season.
After davening Shacharis together as a school, the Student Council then introduced this year’s theme of, “Step it Up,” where each event throughout the year will seek to elevate our achdus, our growth both individually and collectively, and our appreciation for the lessons we learn in school in a fun and exciting way.
Then, students played a “Getting to Know You” speed meeting game, where each one of the underclassmen was able to meet and get to know each of the upperclassmen. This activity helped foster a sense of community between the grades and helped welcome the new class of freshmen to the Valley Torah family. Everyone then enjoyed a dip in the pool and a turn on the waterslide while enjoying refreshments, allowing for some relaxed, fun socialization, before beginning the new academic year.
On a cool July night this summer, the Los Angeles City Softball league crowned a new, yet familiar champion. The “12 TRIBES” Jewish softball team beat the BUGS in a hard-fought championship game, earning its 8th City Championship since 2006. As described in these same pages in 2016, the journey began when a group of newly married LA guys decided to form a Sunday team as a way to socialize with friends while ensuring a healthy intake of Vitamin-D. Who would’ve dreamed in that inaugural 2006 season that 17 years later we’d be hugging and celebrating atop a pitchers mound at Cheviot Hills/Rancho Park?
While players have come and gone through the years, the unique atmosphere and brotherhood around this team has remained intact. A few players have played since the beginning; Benny Rosenberg, Shai Samet, Jason Gruenbaum, Rafi Cohen, and brothers Danny and Ari Shandling. And as we climb the ladder of age, we are grateful for breakthroughs in the latest technology to help get us through late inning muscle cramps (thank you Thera-gun!).
Of course, the other Tribesmen make us look good too, like the latest imports and Hancock Park’s Pesach Yaeger and Andy Rosen. Then there’s the always-reliable Beverlywood crew like Sammy Scher and Daniel Packer, our in-house stat guy. Even players who’ve moved on, like team founder and current Mishmar maven, Yitzy Katz, still occasionally drops in to watch games. We even have team parents, Klara and Martin Shandling (parents to Danny and Ari) who have attended and kept score of all our games for years, even bringing warm blankets during those winter night games.
Although we play to win and ignite that competitive spirit, our foremost goal is to set a good example on the field. Being mindful of the notion of “B’tzelem Elokim” and striving to play “Al Kiddush Hashem” is even incorporated into our pre-game pep talks (Credit to Shai Samet). And if we win the championship in the process, that’s a bonus! Just don’t lose the Thera-gun.
Squash or gourd: The Aramaic word for squash is ka’raa is reminiscent of the Hebrew words kriah )to tear( and kara )to proclaim/announce(
The blessing recited before eating squash or gourd at the seder reflects this dual connection.
May it be Your will, God and the God of our ances tors, that the evil of our verdicts be ripped up, and that our merits be announced before you.
Leeks: In Aramaic, leeks are called karti; the Hebrew term for cutting off is karet. Leeks represent our hopes that our enemies will be “cut off.”
וּניהלֱֹא ’ה ךָיֶנָפְלְִּמ ןוֹצָר יִהְי
וּניֵתוֹמִאְו( וּניֵתוֹבֲא יהֵֹלאֵו(, וּניֵבְיוֹא וּתְרָכִַּיִֶּשֶׁ
וּנֵתָעָר יֵשְֶׁקַבְמ לָכְו וּניֵאְנוֹשְׂו
May it be Your will, God and the God of our ancestors, that our enemies, haters, and those who wish evil upon us shall be cut off.
Pomegranate:
In addition to being one of the seven species of Israel, pomegranates have many seeds representing the 613 mitzvot.
ןוֹמִּרָכַּ תוְֹצִמ
May it be Your will, God and the God of our ancestors, that we be filled with mitzvot like a pomegranate (is filled with seeds).
Apples dipped in honey:
Dates: The Hebrew word for dates, tamar, resembles the word for end, yitamu. Dates represent our desire for our enemies to end their hateful conquests. וּמַּתִַּיִֶּשֶׁ ,)וּניֵתוֹמִאְו( וּניֵתוֹבֲא יהֵֹלאֵו וּניהלֱֹא ’ה ךָיֶנָפְלְִּמ ןוֹצָר יִהְי
וּנֵתָעָר יֵשְֶׁקַבְמ לָכְו וּניֵאְנוֹשְׂו וּניֵבְיוֹא
May it be Your will, God and the God of our ancestors, that there will be an end to our enemies, haters and those who wish evil upon us.
String beans, fenugreek or CARROTs: The Aramaic word for fenugreek, rubia, is similar to the Hebrew word yirbu, increase.
May it be Your will, God and the God of our ancestors, that our merits shall increase and that You hearten us.
Fish or sheep head:
The “head of the year” reflected by putting a literal head on the table. The type of head varies; a fish head alludes to when God will make Moses “the head and not the tail.” Others put a sheep’s head on the table to symbolize the ram that spared Yitzchak in the Akedah, which we read on the second day of Rosh Hashanah.
וּניֵתוֹבֲא יהֵֹלאֵו וּניהלֱֹא ’ה ךָיֶנָפְלְִּמ ןוֹצָר יִהְי בָנָזְל אֹלְו שֶׁאֹרְל הֶיְהִנִֶּשֶׁ ,)וּניֵתוֹמִאְו( May it be Your will, God and the God of our ancestors, that we be like a head and not a tail.
Swiss chard or beets:
Selek is the term for beets in both Hebrew and Aramaic, and it sounds like silek, or “depart.”
Apples eaten with honey represent our hopes for a sweet new year.
May it be Your will, God and the God of our ancestors, that You renew for us a year that is good and sweet like honey.
יהֵֹלאֵו וּניהלֱֹא ’ה ךָיֶנָפְלְִּמ ןוֹצָר יִהְי וּקְלְַּתְַּסִיִֶּשֶׁ ,)וּניֵתוֹמִאְו( וּניֵתוֹבֲא וּנֵתָעָר יֵשְֶׁקַבְמ לָכְו וּניֵאְנוֹשְׂו וּניֵבְיוֹא May it be Your will, God and the God of our ancestors, that our enemies, haters and those who wish evil upon us shall depart.
Why is it that emes is considered one of Hashem’s 13 famous characteristics of compassion? After all, it would seem that truth might often lead to precisely the opposite. Truth can often reveal individuals’ darkest motivations and actions, generating harsh judgment and criticism from those around them. And yet, we find truth front and center in Jewish law and liturgy, dotted throughout the Yamim Noraim davening, detailed and codified down to minutia in Jewish law. Bnei Yisrael’s identity is interwoven in the fabric of peace and truth.
It is being truthful to others – and even more importantly, to ourselves – that will unlock our ability to understand, empathize, and offer compassion for others. However, we all know that the lofty idea of emes is challenging to practice, especially once we have been negligent, spiteful, and committed wrongdoing.
Even one of the originators of the twelve Shevatim of Israel, the great Yehuda, found himself in a truth quandary. Bereishis 38:1 says, “And it was at that time, that Yehuda went down from his brothers…” Rashi comments that the idea that Yehuda “went down” is that his prestige declined in his brother’s eyes after Yehuda told them to sell their brother Yosef. This decline occurred when they realized it would have been better to just
come clean to their father Yaakov and tell him the truth about what had transpired between them and their brother.
When analyzing why Yehuda didn’t suggest lifting Yosef out of the pit and returning him to their father unharmed, it’s possible that Yehuda was afraid to face the truth. He was scared that if Yosef would return to his father, he would undoubtedly tell Yaakov the entire gruesome story of the pit and the maltreatment at the hand of his close kin, thus damning the brothers and especially Yehuda in the process. Better to cover up the story by silencing Yosef, by making him disappear before he could turn the other brothers in for their misdeeds. In choosing this course of deceit, Yehuda failed the test of leadership causing himself to “go down” (Bereishis 38:1) in the eyes of his brothers and essentially become the first member of the family to be sent into “galus.”
And yet, this is not the end of Yehuda’s story, since we all know he later became the leader of the tribe, the progenitor of our nation’s kings, and the namesake of our religion, our identity! How does he accomplish this remarkable turnaround? The answer, the hidden gemstone of the story, is that he does teshuva precisely in the area in which he sinned.
In the uncomfortable episode with his widowed daughter-in-law Tamar, he
doesn’t take the easy way out this time by lying. Instead, Yehuda emerges as the leader of the family, a person worthy of rule, because he admits the truth to others and to himself. “She is more righteous than I,” he famously declares (Bereishis 38:26).
This revelation sheds new light on Yehuda’s name. The Torah tells us that Leah gave her fourth son the name “Yehuda” because “this time, I will thank (modeh) G-d.” But perhaps we now have a complementary insight to the name of Yehuda. The word “modeh” can mean “to thank,” but it can also mean “to admit” or “to acknowledge.” By acknowledging that he is the father of Tamar’s unborn child, he performs an act of “acknowledgment” or “admission.”
With this willingness to acknowledge the truth, Yehuda, the first Jew to enter galus, was declared to become the father of the Moshiach, the final, ultimate heralder of geulah.
Jews are called “Yehudim,” Jews. We are named after Yehuda. Collectively, it is incumbent upon us to live up to our
name. Surely, we should be thankful (“modeh”) to Hashem for the many blessings we have. That is easy. But let us not forget that sometimes, no matter how painful or difficult, no matter what the ramifications, we should be willing to face up to our own truths.
On the Yamim Noraim, we strive to identify what choices have fostered truth in our lives over the past year and what choices have not. We seek out behaviors that will bring us closer to our true purpose in the world and the barriers in our way, what caused us to hurt others and do wrong, and what has improved our relationships and aided us in doing good. Truth can act as a beacon of light and thereby bring compassion, but only if we choose to view it as a purifying element.
Emes has the power to heal if we let it transform us and elevate our lives, thus changing us and helping us emulate Hashem in His compassion.
The mayor announced that he would grant one man any wish he desired. Many showed up. The mayor directed his staff to look for the one with the worst looking clunker in the parking lot. It didn’t take long.
A 1975 Nissan Datsun: dented, banged up, its blue paint was so faded it was almost white. The window seals were all but gone. If it ever had a radio - nobody knows.
Mr. Kalman, its owner, was invited to make his plea. “Mr. Mayor,” he cleared his throat, “A police officer gave me a fix it ticket for a cracked taillight.” The audience started giggling. “I tried to find a new tail light in junk yards since they don’t make mine anymore.” Giggles turned to
laughs. “Mr. Mayor, perhaps you can help me find… The red tape they sell to patch the cracks?” The roof came down.
Last week in ךליו, we learn about Moshe’s last day and what he wished for. Now it is our turn to ask for what we want this year. What will you wish for during this opportune time? Shalom Bayit.
Einstein defined insanity as doing the same thing over and over again and expecting different results. That is exactly how Los Angeles leaders are addressing our homeless crisis. For the last decade, homelessness has risen exponentially, despite the billions we are spending every year. Five homeless Angelenos are now dying on our streets every night.
One necessary fundamental change is acknowledging that homelessness is not exclusively a housing crisis; we must acknowledge that homelessness is also a mental health and addiction crisis. Second, studies also show that a growing portion of our homeless population is comprised of individuals who move to Los Angeles without any support system and prior criminal, mental health, and addiction issues. Research shows that the best results for these people happen when they are re-connected with their family and support systems.
Next, while we continue to create more affordable housing and help low-income tenants for whom homelessness is an economic and housing crisis, we must accelerate changes to our mental health and addiction laws to help conserve and institutionalize people who are suffering on the streets. Finally, in the interim, we must enforce basic anti-encampment laws, treating as off-limits, certain sensitive areas next to schools, parks, and libraries.
Teacher, Mom, Bubs, LecturerThe homeless crisis has turned Los Angeles into the country’s dumping ground. All around the world California, which used to be the dream of every individual, has become synonymous with “drugs,” gangs, high prices, crime, and homelessness. This is not a pretty picture. While it is in our spiritual genes to help those more unfortunate than ourselves, homelessness has spilled onto our doorsteps rendering the streets as a dangerous place for our children and families.
Many do not remember that the much-lauded President Reagan closed many mental health facilities (many justly so), with no plan of what to do with the patients thrust out of them. We are paying for this now. The problem is easy to discuss; the cure for this problem is extremely difficult. Witness the parade of politicians promising to resolve homelessness with their ideas going down the dusty path to more tents, trailers, and other sheltering paraphernalia than ever.
How to fix this problem? There is no pat answer. We can start by dividing the drug users from the mentally ill (I know these sometimes go hand in hand), by getting them into proper facilities and shelter. Those who are homeless for economic reasons should be offered government-subsidized housing with job training so that the person is responsible for a minimal payment. This gives dignity to the recipient. Families should never be separated unless there is parental abuse. All these facilities should be staffed by students participating in work-study or internship programs.
Money that should be used for solving these problems, is being spent on huge salaries and parades that are costing the city millions of taxpayers' dollars. People are leaving California in droves, turning it from the Golden State to one of dusty, dirty, drug-infested, crime-ridden, and overinflated impossible options for stable families seeking a haven for their children and grandchildren.
People often associate homelessness with mental illness, drug abuse and crime. I understand those fears and I worry as well. That said, as a chaplain at Cedars-Sinai I’ve gotten to know many patients who are experiencing homelessness. It should have been obvious, but I’m constantly reminded that these are precious souls, created in the image of Hashem, who have, or have had, families who love(d) them. I’ve found that there are numerous causes for the crisis, like the high costs of housing, amongst many other challenges, and they deserve our compassion and support, much more than our fear and suspicion. I no longer think of this simply as a crisis to be fixed (as if there is one simple solution), but instead as individuals who deserve to be listened to and engaged with.
As a Jewish hospital, Cedars-Sinai’s mission to improve the health status of our community has compelled us to act to help this situation. Health is a socioeconomic issue and when looking at the whole person, social care issues and resources are the strongest determinant of whether a person has a chance at optimal health outcomes. That’s why we’ve granted over $55 million since 2019 to more than 40 L.A. nonprofits working to address homelessness, focused on preserving housing and services for the most vulnerable, and supporting the sustainability and resiliency of the housing and homelessness sector. In addition to community partnerships, Cedars-Sinai has hired “Community Resource Coordinators” in the ER dedicated to providing support and resource connection to things like emergency shelter, housing services, food, clothing, showers, medical and mental health care, substance use treatment, and case management, to unhoused patients. It’s become clear to me that we’re all just a few unfortunate incidents away from facing similar struggles ourselves, and it thus behooves us to create a collective sense of urgency and compassion around addressing homelessness in our city.
Senior Rabbi Cedars-Sinai; Knesset Israel of Beverlywood COO, Shmira Public Safety
We should first focus on having enough shelter beds for those who will take housing, and then deal with those who refuse. We need to find legal routes that ensure the minority doesn't reduce the quality of life for the majority.
After tropical storm Hillary, we had a hard time finding shelters for homeless people, as they were all filled up. We had to contact both Councilwoman Heather Hutt and Councilwoman Katy Yaroslovsky to find housing for people who were willing to take it, and it wasn't immediately available.
With strong support from Councilwoman Yaroslovsky’s office, Shmira was recently involved in clearing up the bus stop at Pico Blvd. & LaPeer Dr. There was two months’ worth of trash piled up next to a homeless lady, and the space was unusable and difficult to walk by on the sidewalk. The clean-up process did not dispose of any of the lady’s possessions but folded it nicely and put it under the bench. It maintained dignity for the lady and also allowed for safe and clean passage for pedestrians.
The revolving door in and out of mental institutions and prison, for the unhoused in specific, and all criminals in general, must be put to a stop.
We need to urge our elected officials to build homeless housing within the same budget as other housing units on the market. Also, they should take a tougher stance on crime in general. This will only be achieved by contacting our elected officials, voicing our opinions, and voting in every election.
Disclaimer: my company leases space to Downtown LA Women's Center, a homeless housing provider.
“What are your thoughts on the homeless crisis in Los Angeles? Do you have any ideas or solutions?”
Rabbi Dr. Jason Weiner
Dan Braum
Sylvia Heyman
Sam Yebri
Community Leader, Former LA City Commissioner
At Cedars-Sinai, we’ve been guided by our strong Jewish heritage since 1902. Whether it’s helping those in need of stable housing through grants to the Jewish Free Loan Association, working with Jewish Family Services Los Angeles in their efforts to address the holistic needs of their clients, supporting Ateres Avigail, or providing spiritual care for Jewish families, we’re here to be a blessing to the community.
We wish you health, happiness and Shanah Tovah U’Metukah.
The homelessness crisis in California is reaching a breaking point. So much so, that even the left and right agree on this issue. Nationally, California has topped the list for the state with the largest homeless population for more than a decade. As of 2022, 30% of all people in the United States experiencing homelessness resided in California, including half of all unsheltered people (115,491 in California; 233,832 in the US).
Tents are popping up in front of businesses and residential communities, which brings waste and unsanitary conditions. People feel unsafe to go for leisurely walks and businesses that rely on foot traffic are losing revenue while having to weather high interest rates. Dilapidated RVs line streets and take up parking spaces that should be available for residents and their visitors.
You probably are wondering why this is allowed. It stems from the 2019 federal case, Martin v. City of Boise (“Martin”). In Martin, people living on the streets of Boise claimed that punishing public camping with fines or short jail
stints violated the Eighth Amendment right against cruel and unusual punishment.
The Ninth Circuit held that any punishment for public camping, no matter how small, would be cruel and unusual if the plaintiffs had no access to alternative shelter. That meant that Boise could not enforce its public-camping ordinance so long as there was a greater number of homeless individuals in a jurisdiction than the number of available beds in shelters. The Ninth Circuit stated, however, that its decision left open the possibility of enforcement against individuals who do have access to adequate temporary shelter but choose not to use it.
Ever since Martin, government officials in California have taken a handsoff approach to homeless tents and encampments. They throw their hands up in the air and say the Martin case prevents them from removing them. They claim that unless and until Martin is overturned, that there is nothing they can do about it.
That time may have come.
This issue is being revisited in Grants Pass v. Johnson. In 2021, the city of Grants Pass, Oregon, restricted camping and sleeping of people experiencing homelessness in recent years through fines and other regulations. Grants Pass was sued by homeless individuals on the basis that the fines were unconstitutional. The Ninth Circuit ruled that assessing those fines also constituted cruel and unusual punishment under the Eighth Amendment. That ruling is now being appealed to the United States Supreme Court.
Interestingly, the lead attorney for the Oregon case is a distinguished attorney from Los Angeles, Theane Evangelis, partner at Gibson, Dunn & Crutcher LLP. She attended Georgetown for undergraduate school, graduated from NYU Law, and was Managing Editor of Law Review. She clerked for United States Supreme Court Justice Sandra Day O’Connor and coincidentally clerked for the Ninth Circuit. She graciously emailed me her petition and here is a quote from it that captures the essence of the argument:
“The question presented in this case is indisputably important. Across the West, cities face a growing humanitarian tragedy. Hundreds of thousands of people camp in public, their tents and belongings overtaking sidewalks, parks, and trails. Cities want to help those in encampments get the services they need while ensuring that our communities remain safe, but they find themselves hamstrung in responding to public encampments… Even when coupled with offers of shelter and other services, efforts to enforce common sense camping regulations have been met with injunctions. Restoring to local governments their rightful authority to address this pressing
and complex crisis and get people the help they desperately need is a critical step to solving this crisis.”
In the 47-page Petition, Evangelis explains in detail how other Circuit courts do not follow the Martin reasoning, that Martin incorrectly applied the Eighth Amendment cruel and unusual punishment clause, and that the Ninth Circuit has effectively made itself a homelessness policy czar. She ends strong and writes: “Public-camping laws are a critical and constitutional backstop as cities attempt to stop the growth of encampments and start to make progress on the underlying causes of homelessness. Cities on the frontlines of this crisis should be allowed “to make tough policy choices unobstructed by court-created mandates that lack any sound basis in law” and have “added enormous and unjustified complication to an already extremely complicated set of circumstances.”
The U.S. Supreme Court could decide not to take up the case. If it hears the case though, Martin could very well be overturned because of the conservative makeup of the court. Timing is everything and that is what Grants Pass is relying on.
It will be very interesting to see how this all plays out. Even if Martin is overruled, do not get too excited. It is true that the government would no longer have the excuse that Martin prevents them from addressing tents and encampments. Whether the government would then actually make efforts to do so is another story.
CHALLENGING ASSUMPTIONS
Rabbi Moshe Kurtz
Explore contemporary Jewish issues and rethink assumptions with this new sefer of innovative and in-depth halachic analyses.
THE SOUL OF PARENTING
Slovie Jungreis-Wolff Ignite the next generation’s flame with The Soul of Parenting your go-to handbook for purposeful, meaningful parenting.
THE WARMTH AND RADIANCE OF GEDOLEI YISROEL
Rabbi Avishai David
This book offers heartfelt stories of tzaddikim that instill yiras Shamayim and give honor to the Torah.
1,001 FUN FACTS ABOUT ISRAEL
L. Patz
Kick-start animated discussions with this resource-rich book of intriguing facts about Israel perfect for all ages.
WELLSPRINGS OF TAHARAH
Rabbi Yitzchak and Miriam Goldberg
Prepare for a fulfilling marital life with this comprehensive and practical guide complete with pertinent halachos
THE SPIRAL OF TIME
Rabbi Yonason Goldson
Rediscover Jewish holidays and learn how to approach them with fresh perspectives and renewed enthusiasm.
LIVING LULAV
Rabbi Binyamin Feldman
Journey through the mitzvah of the four species and experience a paradigm shift in your understanding
THE SIMCHAH OF MARRIAGE
Rochel Miller and Rebecca Allen
Engage with Torah ideas and practical exercises to help you create a life and marriage filled with simchah
THE YOM KIPPUR THAT NEVER ENDED
Shalom Wasserteil with Avichail Feld
Experience the Yom Kippur War through the eyes of yeshiva students turned soldiers, and encounter their faith and their valor.
THREE STEPS FORWARD
Rabbi Menachem Tenenbaum
Discover tefillah through the insights of sefer Ya’aros Devash, complete with entertaining stories and practical advice.
SUKKOS: A SYMPHONY OF JOY
Rabbi Immanuel Bernstein
Explore the beauty of Sukkos through fascinating insights based on classical sources.
LIVING IN THE LAND
Yoel Berman
Find inspiration through 50 firsthand accounts of the joys and challenges of living in Eretz Yisrael.
LIVING BEAUTIFULLY
Gila Ross
Discover tools for achieving a balanced and joyful life based on the enduring wisdom of Pirkei Avos
THE DAILY ALIYAH
Shlomo Ressler
Explore the weekly parashah through a thoughtful insight for every aliyah, corresponding to the seven days of the week. Available in full- and pocket-sized versions.
1. Bees use their sensitive antennas to find nectar from far away. Once they find a flower, they will use their long tongue like a straw to suck nectar, a sugary juice, out of the plant.
2. The nectar is stored in a second stomach, also known as the “honey stomach.”
3. After they have filled up their second stomach, the bees will return to their hive and start to pass the nectar through their mouths to other bees.
4. These bees will chew on the nectar for about 30 minutes.
5. Then they pass it along to another bee!
6. As the nectar is passed from bee to bee, it is turned into honey.
7. Once the nectar becomes honey, the honeybees will store it in honeycomb cells, which act as little jars made of wax.
8. The bees then flap their wings over the honey to make it thicker and more like syrup instead of sweet juice.
9. Once the honey is ready, the bees will seal the cell using a wax lid to store it for later.
10. At this point, skilled beekeepers can take some of the finished honey from the hive, taking care to not harm or damage the colony.
If the bee is hungry, she can transfer some of this nectar into her stomach to give her energy to fly from flower to flower.
Bees are able to carry almost their entire body weight worth of nectar back to the hive.
While she drinks nectar, the bee also collects pollen on his legs that she brings back to the hive to feed to her young bees.
Honey's color and flavor vary based on the nectar collected by the bees. For example, honey made from orange blossom nectar might be light in color, whereas honey from avocado or wildflowers might have a dark amber color.
Honeybees live together in colonies which can consist of around 60,000 bees.
A single honeybee will only create about 1/12 of a teaspoon of honey its entire life! That is not even enough to sweeten a cup of tea!
1.What is contained in an apple seed?
a. Fulvic acid
b. Copper
c. Lycopene, which is a cancer- preventative phytonutrient
d. Vitamin B17, which is a cyanide-containing molecule
2. Approximately how many varieties of apples are there around the world?
a. 250
b. 600
c. 2,000
d. 7,500
3. Apples are made up of 25 percent of which substance?
a. Air
b. Oil
c. Vitamin C
d. Acid
4. How old is an apple tree when it begins to bear fruit?
a. 2 to 3 years
b. 4 to 5 years
c. 6 to 8 years
d. 10 to 12 years
5. The U.S produces the second- most apples in the world. Which company produces the most apples annually?
a. Guatemala
b. Mexico
c. Vietnam
d. China
6. What is the science of apple growing called?
a. Apiology
b. Pomology
c. Atmology
d. Onomasiology
7. How many pounds of apples does the average American eat annually?
a. 19 pounds
b. 23 pounds
c. 47 pounds
d. 52 pounds
8. What is the most grown apple?
a. Granny Smith
b. Red Delicious
c. Fuji
d. Golden Delicious e.
There was a great Tzadik named Nachum. But everyone called him Nachum Eish Gam Zu because he always said “Gam Zu LaTovah” “This is also for the good.” One time, the Jewish community in Eretz Yisrael were worried that the Roman Emperor was planning an attack so they decided to appease him with a gift. They put together a chest filled with precious gems. Nachum Eish Gam Zu was chosen to deliver the gift. He was a Tzadik and the people were confident that Hashem would help him.
Nachum boarded the ship that sailed to Rome. After many weeks the ship docked at the Port of Rome. Nachum went off the ship and proceeded to an inn where he could spend the night before traveling to the palace of the Emperor. Nachum mentioned to the innkeeper that he was from Eretz Yisrael and was in Rome to deliver a gift to the Roman Emperor. The innkeeper looked at the chest that Nachum was holding and suspected that it was filled with precious cargo.
“How can I get hold of this chest?” he thought. Nachum went to his room and tucked the chest under his bed. A little while later, he came downstairs and asked the innkeeper for directions to a store where he could buy some fruits and vegeta-
bles. The innkeeper gave Nachum directions and noticed that he was not holding the chest. When the innkeeper saw him walking down the street, he rushed up to Nachum’s room and opened the door with a special key. He searched the room and found the chest under the bed. He opened the chest and saw that it was filled with precious jewels. He emptied the jewels into a bag and then rushed outside and filled the chest with dirt and pebbles.
A short time later Nachum returned to his room without realizing what had happened. In the morning he packed his suitcase, took the chest from under the bed, and boarded the stagecoach that would be taking him to the palace of the Emperor. When Nachum arrived at the palace and told the guards the purpose of his visit, he was immediately brought before the Emperor. Nachum told the Emperor that he was sent by the Jewish community of Israel to present him with a gift. The Emperor told Nachum to step forward and open the chest. When Nachum opened the chest the entire room gasped at the sight of a chest filled with dirt and pebbles.
The Emperor was burning with rage. “Off with his head!” he screamed, “and prepare the army to attack the
Jews of Israel.” As Nachum was being led away he said, “Gam Zu LaTovah.”
Everything is for the good. Suddenly Eliyahu HaNavi appeared disguised as one of the guards and said to the Emperor, “Your Majesty, perhaps this is the special dirt used by Avraham, the father of the Jewish people when he defeated four armies to save his nephew Lote.”
The Roman Emperor announced to hold off punishing Nachum and the dirt was sent to the battlefield where the Roman soldiers were struggling to win the battle. The soldiers threw the dirt toward their enemy and every speck of dirt turned into an arrow or a spear just as it did in the time of Avraham. The Roman army was victorious! When the Emperor heard about the victory, he filled the chest which Nachum had brought with gold, silver, and precious jewels as a gift for the Jewish people. Nachum thanked the Emperor and returned to Eretz Yisrael so grateful to Hashem for helping him succeed in this mission.
This story is found in Taanis 20b
1. How is it possible to see the good in everything?
2. Why do you think that Nachum didn’t realize that the jewels were missing when he left the inn?
3. How was Nachum able to say “Gam Zu LaTovah” after he heard the Emperor say, “Off with his head” and “Prepare the army to attack the Jews of Israel”?
4. What do you think was the lesson of this story?
Rabbi Mordechai Dubin is a Rebbe at Gindi Maimonides Academy. He is the author of three illustrated children’s books, I’ll Never Forget Yerushalayim, I Believe, and I Know 6; and has produced four Musical CD’s for children, I Made This World For you, Let My People Go, Al Shelosha Devarim, and Hashem is Always With Me.
If you want to share a story, recipe, D’var Torah, or something creative with us, we would absolutely love it! Please send them in to editor@thelajewishhome.com and write “Kids Section” in the subject line
1. last of the three segments of an insect
6. baby butterfly
7. chemical odor used to communicate
10. first of the three segments of an insect
12. young insects that look almost identical to their parents
13. middle segment of an insect
14. number of legs on an insect
15. long sense organs covered with tiny hairs
2. process of changing shape
3. process of shedding the exoskeleton
4. eye with many lenses
5. beetle larvae
6. protected place where metamorphosis takes place
8. hard external shell of an insect
9. young insects that look very di erent from their parents
Do you ever feel like you’re wasting money on stuff you don’t care about? Do you often wish you were saving more of what you make to one day buy something you want? You’re not alone. Many folks struggle with this because they’ve never taken the time to think about & develop their personal money mission statement.
We are inundated with the media convincing us, consciously and subconsciously, that we are always lacking something. In addition, it’s never been easier to purchase something online. It’s more important than ever to align your spending with your values and goals to create better choices with your money. When you spend your money on things that matter to you, you’re more likely to be satisfied with your purchases and less likely to regret them later. Moreover, you’ll be far more likely to achieve your financial goals later in life.
So how do you spend your money on stuff that matters? Here are a few tips:
Figure out what’s important to you.
What do you value in life? What do you want to spend your time and money on? Once you know what’s important to you, you can ensure your spending reflects that.
For example, if you value experi-
ences over possessions, you might want to spend your money on travel, concerts, or dining out. Or, if you value financial security, you might want to save money for retirement or a down payment on a house.
Set some goals.
What do you want to achieve in life? Do you want to retire early? Buy a house? Travel the world? Clear goals will help you stay focused and ensure your spending is aligned with your priorities.
Once you know what’s important to you, you can start setting goals that align with those values. For example, if you want to retire early, you might set a goal to save $1 million by the time you’re 50. Or, if you want to travel the world, you might set a goal to visit five new countries every year.
Track your spending.
It’s easier to make changes if you know where your money is going. Start tracking your spending for a month or two to see where your money is going. This will help you identify areas where you can cut back or reallocate your spending.
There are a number of different ways to track your spending. You can use a budgeting app, a spreadsheet, or even just a notebook. The important thing is to find a
method that works for you and stick with it. Make a budget.
A budget is a plan for how you’re going to spend your money. It doesn’t have to be complicated, but it should help you stay on track with your spending goals.
Once you know where your money is going, you can start to make a budget. Your budget should include all of your income and expenses and be realistic. It’s important to be honest with yourself about your spending habits to create a budget that you can actually stick to.
Be intentional with your spending.
When you make a purchase, ask yourself if it aligns with your values and goals. If it doesn’t, it’s probably not worth the money.
It’s easy to get caught up in impulse purchases, but being intentional with your spending is essential. Before you buy something, take a moment to think about why you want it and if it’s really worth the money. It could probably be a better purchase if you can answer those questions.
It takes time and effort to align your spending with your values and goals, but it’s worth it. For some of you, this will come easier than to others. The good news is there are plenty of free resources online
and money coaches that will help you make the best decisions with your hardearned money.
Online Resources:
Mint: Budgeting, Personal Capital: Investing, Acorns: Saving, YNAB: Building better habits, Prism: Bill management, Trim: Subscription management, Wally: Expense tracking, Credit Sesame: Credit score, Healthcare Bluebook: Healthcare services, Credible: Student loan refinancing, Grocery (Smart Shopping List): Grocery shopping, Garrett Planning Network: Fee-Only financial advisors
When you spend your money on things that are meaningful to you, you’re more likely to be more happy and fulfilled with your life.
Dimitry Farberov, CFA® CFP® is a Director at Miracle Mile Advisors, an independent registered investment advisory firm in West Los Angeles. He has over 16 years of experience helping founders, executives, and high-networth families make smart decisions about investment, insurance, tax, retirement, and estate planning. Miracle Mile Advisors and its affiliates do not provide tax, legal or accounting advice. This material has been prepared for informational purposes only, and is not intended to provide, and should not be relied on for, tax, legal or accounting advice. You should consult your own tax, legal, and accounting advisors before engaging in any transaction.
Reb Nosson Tzvi Finkel Zt”l once spoke to the שרדמ תיב in the רימ and I’ll never forget this. He was shaking and holding on to his two shtenders and said, “You know that the רהוז says that you’re not supposed to ask for things on הנשה שאר. It’s a day that Hashem is becoming King, and it can’t be that we should be asking for whatever we want. Reb Finkel says you shouldn’t ask for things; it’s compared to a dog who says בה בה - give give.
And Reb Yisroel Salanter said that nowadays we should ask for things because we’re not on that level of just making Him ךלמ. You should understand where we’re holding and just by asking from Him things, that alone shows that we understand that he’s ךלמ. Who else do you ask for things? You don’t just ask for things from a regular guy on the street. You ask for things if you know that the person can give you. So you’re going to Bill Gates because you want money. You go to this doctor because you want the health. So we’re going to Hashem. That’s the way of making Him ךלמ by showing that we are asking from Him. That’s what Reb Yisroel says.
Reb Nosson Tzvi continued, “I don’t understand. How does the רהוז expect us not to ask for things? We’re told we’re being judged. If you want to tell me that it’s Hashem’s day that he becomes ךלמ,
okay, we just make him ךלמ. But, we’re not only making Him ךלמ. We’re also told that we are being judged for תומו םייח. For every country we say רמאי תונידמ לע - for everything. We are being told ברחל וזיאthere’s going to be fighting and war, and we shouldn’t be davening for health?”
We know everything that happened to us and the entire world the past year! There was a judgment with Ukraine and Russia and we shouldn’t be davening?! Everything that is going to happen this year - ןוזפחי םיכאלמ - the םיכאלמ are trembling. Are we just supposed to make Hashem ךלמ?
Listen to what Reb Nosson Tzvi said—it’s something unbelievable! Reb Chaim Volozhiner says, הסונמו קודב - tested and tried - check it out yourself - that whenever you are in a danger, you have to say three words. Three words, and you get out of the danger; the famous words - ןיא ודבלמ דוע - there’s no one else but Him.
Why is this?
Explains Reb Chaim Volozhiner, that really nothing in this world has any power, unless Hashem allows it. Nothing exists, unless Hashem says it should exist at this present moment. My fingers cannot exist unless Hashem says, Majesky’s every index finger, thumb and every finger that exists right now, should exist. These picture frames behind me are not here, unless Hashem says at the moment they should
exist. It’s not like a guy who builds something, or someone builds your house and you’ll never see him again. Hashem, when He builds something, He’s constantly giving life to it. We say every day in davening
תישארב השעמ השוע - He’s making creation every day. Every day and every moment He’s recreating the world.
So Reb Chaim Volozhiner says like this. When you’re faced with a danger, realize that the danger is not real. It’s not real - ודבלמ דוע ןיא - No one else is there, it’s all Hashem. When you get to that clarity, the danger dissipates. That’s what happens when someone says.ודבלמ דוע ןיא
My Rebbi told me that Reb Chaim Brim zt”l would travel to America when he was ןזח in Square. Reb Chaim Brim zt”l would go with his Rebbetzin and she always loved bringing in her fruits from לארשי ץרא for .הנשה שאר. On one such trip, there were big signs posted at the American customs not to bring in any food or fruit. Meanwhile, she was holding her bag. Reb Chaim was a big ןוחטיב לעב, but the Rebbetzin was even more!
The Rebbetzin walks out of the customs and they say, can we look in your bag? She looks at the man and says in Yiddish - םלוע ארוב ןופ ארומ רענ באה ךיא - literally I am only afraid of Hashem. The man replied, I don’t know what you’re saying, please open up your bag .ארומ רענ באה ךיא םלוע ארוב ןופ - and she keeps on repeat-
ing this. And the guy says just go and she walks in with her bags. Reb Chaim says she has more ןוחטיב than me!
There’s no one else but Hashem. Said Reb Nosson Tzvi, of course you need money, shidduchim, we need so many things. But we’re ךילממ Hashem. When we say םייקו יח אוהש םינימאמ לכו, when we say ,התא אלא ךלמ ונל ןיא ונכלמ וניבא when we say ךישעמ לכ לע וניקולא ׳ה ךדחפ ןת ןכבו - put your fear in everyone’s hearts, when we say ותלעפ התא יכ לועפ לכ עדיו - everyone should know that you created them, we are saying that you’re the only one.
When we go over and over these words making Hashem ךלמ and realize that there’s no one else but Him, Hashem gives you everything. You have nothing to be afraid of because everything you need you’re going to get and there’s no harm that can come to you.
Let’s daven to Hashem. But let’s not forget that we have to make him ךלמ. Let’s make him our ךלמ and the more we realize that there’s only Him and nothing else in the world, the more everything just goes away.
We should be הכוז to a ,המיתחו הביתכ הבוט , a gut gebentsht ראי
In Creativity, as a testament to the Divine spark within humanity, is a double-edged sword. It can breathe life into ideas or be the harbinger of destruction. It is a force that mirrors the duality of the human spirit: the capacity to both create and destroy. In our holy sefarim, we are frequently reminded of this power we possess.
This Rosh Hashana I want to illuminate three distinct facets of creativity: the building of worlds, the development of imagination, and the creation of our souls.
When the Jews embarked on their journey to the Promised Land, the pioneers stood upon its soil and declared, “הב תונבהלו תונבל ונאב ונא.” “We have arrived to build and to be built by it.” They recognized the sanctity of shaping the land, of bridging two shores of erecting structures where knowledge would be imparted. This sacred act of building, and how that building essentially builds, traces back to the dawn of creation itself. G-d’s directive to humanity was clear, “ץראה תא ושבכו ואלמ” – “fill and conquer the Earth.” The same sentiment can be seen in Noah’s Ark, Betzalel’s Mishkan, and Maharal’s Golem; all symbolizing our profound role as builders in this world.
Our people have a rich tradition of filling voids with tales, melodies, and the intangibles of the soul. When one opens the Torah, expecting only laws and precepts, they are greeted with stories. Why? The British writer Philip Pulman insightfully remarked, “‘Thou shall not’ touches the head, but ‘once upon a time’ touches the heart.” Through stories of Abraham and Sarah, feuding brothers, and an enslaved nation, we not only remember but feel.
These tales serve as our weapons against the darkness. Like in the Odyssey, where Odysseus uses physical restraints to avoid the siren’s song, while Orpheus uses his divine music to drown theirs out. We, the Jewish people, have for generations used our stories, our own divine symphonies, to drown out the darkness. Rosh Hashanah, with its tales
of הנח ,הדובע ,הדיקע, among others, stands as a testament.
The influential Chassidic leader –Rebbe Nachman of Breslov, once said that “some people tell stories to put others to sleep, but I tell stories to wake them up.”
Rav Yitzchok Hutner, the revered Rosh Yeshiva of Yeshivas Rabbeinu Chaim Ozer, introduced profound insights into the world of Jewish thought, and his ideas on creativity are no exception. In his work “Pachad Yitzchok,” Rav Hutner delves into the concept of the spiritual imagination. He believed that imagination isn’t simply a faculty for fantasy but a profound spiritual tool. From the creative act of imagination, we conjure chiddushim, innovative insights to solve age-old dilemmas.
Elie Wiesel once relayed a poignant tale, in his 1964 work “The Gates of the Forest” of generational loss and faith. It illustrates the transformative power of the imagination:
In a town nestled between rolling hills and thickets of forests, the Hasidic community thrived under the guidance of its revered leaders. At its core was a tale of hope, faith, and the power of legacy.
It all began with Yisroel ben Eliezer, more famously known as the Baal Shem Tov. In the direst of times, when the community faced insurmountable challenges, he would venture into a specific part of the forest, deep into its heart where the trees whispered ancient secrets. There, he would meditate, grounding himself amongst the rustling leaves and birdsong. As the silence grew deeper, he would recite a sacred prayer, one that echoed through the generations. Lastly, using two stones and some dried leaves, he would ignite a fire. The flames would dance skyward, seemingly carrying his plea directly to the heavens.
With these three steps, the Baal Shem Tov channeled divine intervention, pulling his community from the brink of despair time and again.
Years turned into decades, and the mantle of leadership passed to Dov Ber of Mezeritch. By now, the ritual in the forest had been passed down, but like an age-old game of whispering secrets, details were lost. Dov Ber, though deeply
spiritual, remembered only the first two steps. He would venture into the forest, finding solace in meditation. Then, he recited the ancient prayer. However, he never lit the fire, its significance lost to him. Yet, the divine still listened, and the miracles manifested.
Another few decades saw MosheLeib of Sasov leading the Hasidic community. He had only been told of the forest meditation and the prayer, unaware of the fire and its ancestral significance. Trusting in his tradition, he would immerse himself in meditation and fervently utter the prayer. His unwavering faith, despite the missing steps, still ushered in miracles, sustaining the community.
But as the sands of time flowed, memories faded, and so did parts of the ritual. By the time leadership reached Israel Friedman of Ruzhyn, he stood clueless, a shadow amidst the towering giants of his predecessors. He had been handed down but a fragment of a memory, and even that had slipped through his fingers.
One fateful day, with the community at the brink of a crisis, he stood helpless, desperate. He couldn’t recall any ritualistic steps. But then, a glimmer of hope sparked within him. He turned his gaze heavenwards and said, “All I can do is to tell the story...but that has to be enough.”
3. The Creation of Our Souls
Come Rosh Hashanah, our actions, our stories, are all geared towards one ultimate goal: the molding of our souls. As elucidated in the Shema, our duty is to hear, to do, and ultimately, to shape our souls. The prevailing notion of ‘finding oneself’ is, in truth, a misnomer. We don’t find ourselves; we build ourselves. The possibilities are infinite, limited only by our ambition and creativity.
הבושת encapsulates this ethos. A call to return, to answer, and to sculpt our beings. “יב אלא יולת רבדה ןיא” – it all depends on me.
Rav Joseph B. Soloveitchik, a towering figure in modern Orthodox thought, elaborated deeply on the dialectic nature of man, which resonates with the essence of creativity. He described man as a creature torn between two worlds, the world of “Adam I” and the world of “Adam II,”
the majestic man and the covenantal man.
“Adam I”, the majestic man, is driven by creativity and conquest. This Adam builds worlds, crafts civilizations, and thirsts for knowledge. Just as G-d’s directive to humanity was to “fill and conquer the Earth,” the majestic man seeks to leave an indelible mark on the world. In this light, our creative endeavors, whether they be in the arts, sciences, or technology, are reflections of this majesty, the divine mandate to shape and enhance our environment.
On the other hand, “Adam II”, the covenantal man, is driven by a different kind of creativity. This creativity is not about conquering but connecting. It’s about forging relationships, understanding one’s purpose, and creating meaning. This Adam doesn’t just build worlds; he imbues them with soul. As Rav Soloveitchik puts it, the covenantal man enters into a dialogue with G-d, and in doing so, shapes his very essence. This form of creativity is most vividly expressed in our prayers, our moral decisions, and our unending quest to understand our place in the cosmos.
When we talk of shaping souls, we are referring to this covenantal creativity. The soul isn’t just an entity; it’s a canvas. Every act of kindness, every prayer, every moment of introspection is a brushstroke, painting a portrait of a life lived in dialogue with the Divine.
Every soul is a world unto itself. “םלוע תרה םויה.” Today (Rosh Hashanah) marks the birth of worlds, “םדא ארבנ ידיחי” “We were created alone (or: as one),” reminds us that by saving a soul, we save an entire world.
On this Rosh Hashana, let us embrace our love for building, the stoking of our creative imagination, and the reshaping of our inner worlds. May the coming year witness our collaborative efforts, and may our worlds be blessed for our creativity and creation.
Elul and Rosh Hashanah center around the concept of teshuva, and Parshas Nitzavim is clearly linked to this theme as well. The pesukim in Nitzavim discuss the theme of teshuva, the importance of choosing life - choosing what is right, and connecting ourselves back to Hashem. As Parshas Nitzavim is connected to the transition from Elul into Rosh Hashanah, let us delve into the idea of teshuva.
Teshuva literally means “return”but whom, or perhaps what, are we returning to? The Gemara (Kidushin 39b) explains that Hashem created teshuva before creating the world itself. What is the meaning of this enigmatic statement, and what lessons and implications does it have for us as we proceed through the teshuva process?
The Rambam (Hilchos Teshuva 1:1) discusses the three-step process of teshuva:
• First, one must reflect on their past and acknowledge that a problem exists.
• One must then transition into the present and strongly feel the pain of their mistake, regretting it wholeheartedly.
• Finally, one must look towards the future and resolve to never commit this same mistake again.
This three-step guide is the practical process of teshuva. However, the essence of teshuva is the deep foundation for these three steps, and understanding this essence is the key to truly transforming ourselves through these three steps.
Genuine teshuva is not just about self-transformation, it’s about self-expression, returning to your true and higher self. As the Gemara (Niddah 30b) states, while we were in the womb we were in a perfect and transcendent state of being, and a malach (angel) teaches us kol ha’Torah kulah (all of Torah). As the Vilna Gaon explains, this refers to the deepest realms of Torah, a transcendent Torah that lies far beyond this world, beyond the confines of space and time. This Torah is the very root of reality, and you were granted a complete understanding of its every detail. Not only were you shown this level of Torah, but you also learned your specific share of Torah- you were shown your unique purpose in the world, and how your unique role fits into the larger scheme of the human story as a whole. You were given a taste of your own perfection, of what you could, should,
and hopefully will become. And from this transcendent realm, you were birthed into the physical world with the mission to actualize everything you were shown in the womb, while in your perfect, primordial state.
In essence, your job in this world is not to create yourself, but rather to recreate yourself; to re-attain your original state of perfection, as you were shown by the malach. This time, however, it must be done through free will, by choosing to become great. Only by overcoming challenge and difficulty, only by asserting your willpower, can you fulfill your true potential. In essence, our entire life is a story of teshuvareturning to our original, higher, and true self.
The shofar is a wake-up blast, meant to shake us from our stupor and return us to our true self. When we hear the shofar’s piercing cry, we yearn to return to our source, to our higher selves. The word “shofar” shares a root with “li’shaper”, to perfect and beautify. Strikingly, it also shares a root with “mei shafir”, the amniotic fluid which surrounds the fetus while in the womb. When we blow the shofar, we are reminded to improve and perfect ourselves, to return to our fetal state of perfection we once knew, to return to our true selves.
The Three Stages of Teshuva
There are three stages of genuine teshuva:
The first is individual teshuva, whereby we return to our higher selves, our fetal selves, our true selves.
The second stage of teshuva goes beyond the limited self, turning the focus from individual to community.
The Rambam, in discussing the laws of teshuva, states that someone who removes himself from the Jewish community has no share in Olam Habah (the World to Come). In other words, even if this person keeps all of Torah and mitzvos and is an upstanding Jew, if he disconnects himself from the community, he loses his eternal existence. This requires explanation. After all, this person didn’t commit a heinous or evil act, he merely chose a life of isolation. Why should this warrant such extreme punishment? The answer is profound. As human beings, we begin our lives as completely self-centered creatures, perceiving ourselves as isolated, separate, and disconnected from everyone else. As we progress through life, we learn to break down those walls and psychological barriers, recognizing that we are part of a bigger self, a collective self, a higher consciousness. At
root, all of Klal Yisrael is one, an interconnected self. Each of our individual neshamos are part of a bigger whole, like individual cells that make up a single human body. A central aspect of the experience of Olam Habah is experiencing yourself as part of Klal Yisrael, as part of your true, collective reality. If, however, one disconnects themselves from Klal Yisrael, they have uprooted themselves from reality itself, and simply cannot exist. Just as if you unplug a light bulb from its electric circuit, the light extinguishes, if a soul is disconnected from its root, it ceases to exist. This is not a punishment, merely a consequence. This is the second stage of teshuva, returning to our collective self, to the single soul of Klal Yisrael.
The Third Stage of Teshuva
The third stage of teshuva is returning to our absolute root and source, to the Source of all sources, to Hashem Himself. The Nefesh Ha’Chaim refers to Hashem as the “Neshama shel neshamos”, the Soul of all souls. Hashem is the root of existence, the absolute root of all our souls. Our entire journey through life is about sourcing our existence back to Hashem - this is the ultimate teshuva.
We can now explain the Gemara which states that teshuva preceded creation. This is not merely a chronological phenomenon, this is a fundamental principle: teshuva is the root of this world, all of existence is created with the purpose of returning to its source, to fully reflect its absolute root, Hashem Himself.
The three themes of the Rosh Hashana davening are Shofros, Zichronos, and Malchuyos. Shofros relates to the blowing of the shofar, zichronos relates to remembering seminal events from Jewish history
and Hashem’s covenant with the Jewish People, and Malchuyos is the process by which we crown Hashem King
The shofar represents one’s individual spiritual yearning. It is a haunting, wordless cry that returns us to our higher self, our fetal self. Zichronos refers to the concept of memory, building upon this same theme. Memory represents tracing something from the present back into the past. It is an exercise in sourcing something back to its root. On Rosh Hashana, as we discuss the Akeidah and other seminal moments in Jewish history, we connect back to our collective self, the root soul of all of Klal Yisrael. Malchuyos is where we crown Hashem as our Melech, our King. We declare Hashem to be the source of everything, our ultimate root.
While all three of these themes are connected to all three forms of teshuva, shofros most deeply reflects our individual teshuva, zichronos most deeply reflects our collective teshuva back to our collective self, and malchuyos most deeply reflects our ultimate teshuva, sourcing ourselves back to Hashem Himself. May we be inspired to fully actualize all three forms of teshuva this Rosh Hashana, and seal ourselves in the book of life, the book of true existence.
Rabbi Shmuel Reichman is a bestselling author, international speaker, and the CEO of Self-Mastery Academy. He is also a business, executive, and leadership coach, with a unique approach based on Torah values and principles. His bestselling book, The Journey to Your Ultimate Self, serves as an inspiring gateway into deeper Jewish thought. After obtaining his BA from Yeshiva University, he received Semicha from Yeshiva University’s RIETS, a master’s degree in education from Azrieli Graduate School, and a master’s degree in Jewish Thought from Bernard Revel Graduate School, and then spent a year studying at Harvard as an Ivy Plus Scholar. He currently lives in Chicago with his wife and son where he is pursuing a PhD at the University of Chicago. To enjoy more of Rabbi Reichman’s content, to contact him, or to learn more about his services, visit his website: ShmuelReichman.com
Just like your email, credit card, and private computer can be hacked into, so can your biology. Your body is constantly undergoing complex processes to sustain life and promote growth, without you even realizing it. How do science and medicine figure out how to improve the body? Through understanding how the body works and then experimenting with how to improve those processes. Biohacking is the term used to “hack” into our biology in order to improve it and explore the boundaries of the human body’s potential.
Biohacking is using science, technology, and lifestyle modifications to optimize and enhance the human body, thereby improving health, well-being, and performance. It not only “hacks” into improving physical aspects of health, but expands to incorporate mental and emotional wellbeing as well. It often pushes the boundaries of what the human body and mind can achieve.
Some of the key areas where biohacking is currently in use are the following:
Nutrition: By personalizing a person’s diet, supplements, and fasting strategies to optimize his energy levels, mental clarity, and overall health.
Exercise and Fitness: The use of data to fine-tune exercise routines, recovery techniques, and wearable devices to monitor and enhance physical performance
Sleep Optimization: Improve sleep habits by adjusting sleep cycles, optimizing sleep environments, and incorporating relaxation techniques.
Cognitive Enhancement: Enhance memory, focus, creativity, and problem-solving abilities through supplements, brain-training exercises, and mindfulness practices.
Stress Management: Meditation, breathwork, and biofeedback are used to manage stress and improve emotional resilience.
Technology Integration: Wearable devices, smart home setups, and apps are used to track various health metrics, such as heart rate, sleep patterns, and activity levels.
Longevity and Anti-Aging: Extend their lifespan and slow the aging process by adhering to specific diets, exercise regimens, and supplementation protocols.
The topic of biohacking would be incomplete without discussion on stem cells. Many are familiar with the term “stem cells’’ which has become popular within the last decade or two. Parents are asked if they want to “bank” their baby’s cord blood at the time of birth because there are magical stem cells within the cord blood.
Stem cells are unique and “magical” cells that are the building blocks of all cells. They have the ability to transform into any specialized cell in the body and serve as building blocks for any development. They begin in an embryo, and then later develop into every organ, tissue, and system within the human body. Even after birth and a fully formed human emerges, stem cells continue to live throughout our bodies to help regenerate and support cell growth, repair, and maintenance.
So where do stem cells come from? Some can come from the bone marrow, which is why there are bone marrow transplants. But bone marrow only makes blood cells specifically. Most stem cells used in medicine and research come from amniotic placental tissue, which contains embryonic stem cells that can turn into any cell or organ. In the uterus, the embryo grows and differentiates into many types of cells to make up each of the baby’s organs, skin, hair, and all other body systems.
One component of the human body that many are unaware of is the amniotic placental tissue. Most are familiar with the placenta providing nutrients to a baby when it’s growing in its mother’s uterus. Very few know of the immense potential of amniotic placental tissue in the realm of regenerative medicine. The amniotic placental tissue is rich in stem cells, growth factors, and other bioactive molecules. It is these stem cells from the placental tissue that are used in the field of regenerative medicine due to their potential to repair and regenerate damaged tissues and organs.
Well, the average person may be interested in biohacking. Maybe you’ve already used it without even knowing. For example, if you’ve taken certain vitamins based on a doctor’s suggestion. Or you may have changed your sleep habits based on research & science. It seems all the rage today is not only how to make ourselves look younger, but also feel younger, have more energy, and turn back our biological clocks so we can live not only longer but also healthier.
If you have knee problems, perhaps you’ve had an injection to ease joint pain or improve mobility. The use of oxygen bars or hyperbaric chambers to hyper-oxygenate the body were and still are very popular. Intravenous blood transfusions, multi-vitamin intravenous infusions, and other specific nutrient infusions are popular in Hollywood, post-hangover, and also prior to religious fasting.
The above-mentioned are optional health enhancements and are generally costly. The average person usually cannot afford these. But when it comes to the use of these treatments for medical purposes, patients still need to pay out of pocket. The average person cannot afford it for general use. But things are beginning to change, and for some treatments, stem cells are beginning to be covered by insurance companies.
What are the current and future uses of stem cells in medicine?
Regenerative Medicine: Stem cells are used as revolutionary approaches to replace damaged cells and tissues, such as in repairing damaged heart tissue after a heart attack.
Drug Testing and Disease Modeling: Stem cells can create miniaturized tissue models, allowing scientists to study disease progression and test potential drugs.
Neurological Disorders: Stem cells are used for treating conditions like Parkinson’s and spinal cord injuries.
Orthopedics: In cases of bone and joint disorders, stem cells can stimulate tissue regeneration and repair, recovery after injuries, the healing process, and improve outcomes after orthopedic surgeries.
Skin Repair: Stem cells contribute to wound healing and skin regeneration, vital in treating burns and chronic wounds; prioritize youthful skin or address issues like scars, fine lines, or stretch marks.
Eye Diseases: Stem cells show potential in treating conditions like macular degeneration and corneal damage, offering hope for restoring sight.
Cardiovascular Health: By differentiating stem cells into heart cells, researchers explore ways to repair cardiac tissue damaged by heart attacks or congenital conditions.
Joint Health and Mobility: Focus on improving joint health, mobility, and reducing inflammation.
Hair Regrowth: Factors that support hair follicle health and regrowth for hair health and to treat balding.
Inflammation Management: Reduce chronic inflammation and promote a healthier immune system.
Cognitive Health: Indirectly impacting cognitive health through reduced inflammation and optimized healing could potentially have positive effects on brain function.
Wound Healing: Enhance wound healing because it contains factors that promote cell growth and the formation of new blood vessels. Biohackers seeking to accelerate wound recovery or minimize scarring might consider using amniotic tissue products.
Stem cells’, and human placental amniotic tissue, regenerative properties make it an intriguing and innovative option for biohackers looking to enhance health, healing, and overall well-being. While this remains an evolving area of interest, it’s essential to approach its use with caution, seek professional guidance, and prioritize ethical and legal considerations. As the field of biohacking continues to evolve, the potential applications of amniotic tissue in optimizing health and performance will likely continue to be explored.
In Parshas Va’eschanan, Moshe Rabbeinu declares the praise of Klal Yisrael. “For which is a great nation that has a G-d Who is close to it, as is Hashem, our G-d, whenever we call out to Him?” (Devarim 4:7). Moshe Rabbeinu is saying that Klal Yisrael is a great nation because we have the gift of tefillah — the ability to call out to Hashem and know that He will answer us.
The Brisker Rav wonders why this is considered a unique and special quality of the Bnei Yisrael, since even non-Jews can pray to Hashem. Moshe Rabbeinu mentions the special quality that is unique to the Bnei Yisrael: “For which is a great nation.” Moshe Rabbeinu could have mentioned a mitzvah such as tzitzis, tefillin, talmud Torah, mezuzah, or Shabbos, which is truly unique to Klal Yisrael; the umos ha’olam don’t have these. Why choose tefillah, which belongs not only to the Jewish people but also to the umos ha’olam? On the rare occasion in the Torah that Moshe Rabbeinu declares the uniqueness of Klal Yisrael, he chooses the one mitzvah that is applicable to non-Jews as well!
In Selichos we say, “For My House will be called a house of prayer for all the peoples” (Yeshayah 56:7). When Shlomo HaMelech inaugurated the first Beis HaMikdash, he asked Hashem to accept the prayers of non-Jews who would come there to pray. On Yom Kippur, we read Maftir Yonah, and we learn that the people of Nineveh were mispallel to the Ribbono Shel Olam and Hashem accepted their tefillos. Clearly, then, tefillah is not a feature unique to the Bnei Yisrael. Moshe Rabbeinu is discussing the distinctive quality of Klal Yisrael, and he picks one of the few mitzvos enjoyed by all mankind.
Let us endeavor to discover the meaning behind Moshe’s praise of the Bnei Yisrael. One of the pesukim we recite in Mussaf on Rosh Hashana, as part of Shofaros, is a verse in Parshas Balak. When Bilaam speaks about the admirable qualities of Klal Yisrael, he says: “He [Hashem] perceived no iniquity in Yaakov, and saw no perversity in Yisrael. Hashem, his G-d, is with him, and teruas
melech bo — the friendship of the King is in him” (Bamidbar 23:21). Klal Yisrael’s special status is that teruas melech bo.
What is meant by teruas melech? To which special trait in Klal Yisrael does this term refer? Rashi explains the term to mean “chibah and rei’us, love and friendship.” Bilaam was jealous of the fact that the Jewish people are blessed with the friendship of the Ribbono Shel Olam. Hashem is the Borei, Creator, Manhig, Leader, and Mefarneis, Provider, for the umos ha’olam as well, but the concept that Hashem is teruah, a close and dear friend, is applicable only to the Bnei Yisrael. Bilaam is pointing out that this level of closeness, this endearing friendship exists solely between Hashem and Klal Yisrael.
The Ibn Ezra, however, interprets this phrase differently, stating that Bilaam is highlighting something else entirely. He says that Bilaam is bothered by the fact that the Bnei Yisrael have the mitzvah of tekias shofar. That is what he envied: the mitzvah of shofar.
Of all the mitzvos of the Torah, of all the mitzvos that Klal Yisrael does that demonstrate the greatness of the Jewish people, why, asks the Brisker Rav, is the one mitzvah Bilaam selects the mitzvah of shofar? Why is this the one mitzvah that Bilaam is jealous of? What is unique about the mitzvah of shofar that Bilaam singled it out as the catalyst for his ire?
Let us try to uncover the inner dimension of the mitzvah of shofar.
The Gemara discusses the type of horn that can be used for the mitzvah of shofar on Rosh Hashanah.
When the Kohen Gadol enters the Kodesh HaKodashim on Yom Kippur, he does not wear his bigdei zahav, golden vestments, to do the avodah. The reason for this is based on the principle of ein kateigor naaseh saneigor, the prosecutor cannot be the advocate. The gold vestments are a reminder of the sin of the Eigel HaZahav, the Golden Calf. Gold, which would serve as a prosecuting agent before Hashem, and which would remind Hashem of the Cheit HaEigel, cannot now
be employed by the defense. Wearing gold into the Kodesh HaKodashim on Yom Kippur would be a reminder of Klal Yisrael’s aveirah and could sway the judgment of Yom Kippur against us. To forestall this possibility, the Kohen Gadol does not wear gold.
The Gemara then asks, why then does the Kohen Gadol wear the gold vestments on Yom Kippur when he is not in the Kodesh HaKodashim? Why does the Kohen Gadol wear the golden vestments when performing other parts of the avodah? Why present the opportunity to remind Hashem about the Cheit HaEigel? The Gemara answers that our only concern of ein kateigor naaseh saneigor is in the innermost Sanctum, the Kodesh HaKodashim, lifnei v’lifnim. Outside of the Kodesh HaKodashim, however, we are not concerned that the Kohen Gadol’s defense will unintentionally serve to prosecute. For this very reason, the horn of a cow or bull cannot be used on Rosh Hashana to fulfill the mitzvah of shofar. Here, too, the Gemara employs the principle of ein kateigor naaseh saneigor. Using the keren, horn, of a cow would remind Hashem of the sin of the Golden Calf at a time when we want Hashem to be considering only our merits. We avoid using a horn that could remind Hashem of the Cheit HaEigel and would serve as a prosecuting agent rather than as a tool for the defense. However, this seems to be at odds with the principle the Gemara stated with regard to the bigdei zahav that were worn outside of the Kodesh HaKodashim, that we are concerned with ein kateigor naaseh saneigor only in the Kodesh HaKodashim. The shofar is not blown in the Kodesh HaKodashim, it is blown in the shul, so why do we employ the principle of ein kateigor naaseh saneigor when it comes to choosing the appropriate horn to use as a shofar?
The Gemara answers that since the mitzvah of shofar is employed as a favorable remembrance of the Bnei Yisrael before Hashem, it is as if it is being used in the Kodesh HaKodashim. What does this mean? The shofar is not permitted to be blown in the Kodesh HaKodashim — and, in fact, no one, not even the Kohen Gadol, even entered the Kodesh HaKo-
dashim at all on Rosh Hashana. How does the fact that the shofar’s purpose is as a remembrance cause it to be considered as if it were being blown in the Kodesh HaKodashim?
There is an important principle employed in tefillah. When the Anshei Knesses HaGedolah arranged the text of our prayers, they did not randomly choose nice words to be incorporated into the tefillos. Each word of the Shemoneh Esrei is based on a pasuk in Tanach. This is especially true of the chasimos, conclusions, of the brachos. However, there seems to be an exception to this rule. The bracha of Shofaros, recited as part of Mussaf on Rosh Hashanah, contains wording that does not seem to appear anywhere in Tanach.
We conclude the bracha of Shofaros by saying, “For You hear the sound of shofar, and listen to the teruah, and there is none like You…. Blessed are You, Hashem, Who hears the sound of the teruah of His people, Yisrael, with compassion.” However, there is no source in Tanach for the concept that Hashem listens to our shofar-blowing. Furthermore, what is the meaning of this bracha? Hashem is not the One Who listens to the teruah — it is we who are required to listen to the teruah! That is our mitzvah of shofar on Rosh Hashana: to listen and hear the sounds of the shofar. The Rambam writes in at least eight places that there is a mitzvah for us to hear the sound of the shofar on Rosh Hashana. What do we mean when we say that Hashem listens mercifully to our teruos?
There is a machlokes as to whether the shofar should be bent or straight. The Gemara explains the two viewpoints.
One opinion is that on Rosh Hashana, the more bent and humble one’s mindset, the better it is. Therefore, the shofar should be bent. The other opinion is that on Rosh Hashana a person’s outlook and mindset should be straight, and therefore the shofar should be straight as well.
the kind of da’as a person should have on Rosh Hashana. Should one feel humbled and bent over, or should one focus on being straight and upright, rather than bent? Interestingly, this same machlokes is found in the
Gemara with regard to how a person should stand while davening Shemoneh Esrei. Should a person daven with a bent-over posture, with his eyes cast downward as a sign of a humble mindset, or should one daven standing upright, with one’s eyes toward the heavens as he davens, because as one stands before Hashem he should be standing straight, not bent?
Furthermore, Rashi in Rosh Hashana, in explaining the two views as to the halachically correct shape of the shofar, cites pesukim in support of each respective position — the very same pesukim quoted in Yevamos. Rashi applies the pesukim that the Gemara used to explain how a person should stand as he prays to the shape the shofar should have on Rosh Hashana. Rashi writes that the position that holds that the shofar should be bent maintains that the more a person bends his face toward the ground while he is davening, the better, which is sourced in the pasuk, “My eyes and My heart shall be there” (I Melachim 9:3); that is, when a person davens, his eyes and his heart should be bent downward. This opinion would likewise hold on Rosh Hashana that the shofar should be bent. The dissenting opinion holds that the shofar should be straight, as the pasuk states, “Let us lift our hearts with our hands” (Eichah 3:41). This is the very pasuk from which the view emanates that one should be in a completely erect position when davening. Therefore, on Rosh Hashana, one should utilize a straight shofar.
The sefer Hararei Kedem of Rav Michel Shurkin advances that from this sugya in Rosh Hashana, we glean a significant yesod. If the shape of the shofar is akin to our posture during tefillah, clearly there is another, deeper, component to the shofar! It shows us that the shofar is, in fact, a cheftzah shel tefillah and tekias
would be highly inappropriate. One cannot even give tzedakah while davening Shemoneh Esrei. Yet, minhag Sefard does blow shofar during Shemoneh Esrei. Minhag Ashkenaz does not blow shofar during the silent Shemoneh Esrei, but the shofar is sounded during chazaras hashatz. This, too, is a deviation from the norm. During the chazzan’s repetition of Shemoneh Esrei one is not permitted to perform other mitzvos; even learning Torah is not allowed. During the chazzan’s repetition, one must pay full attention to the words the chazzan is saying, as if he himself were davening Shemoneh Esrei. How then can we blow the shofar during Shemoneh Esrei and during chazaras hashatz?
It is apparent, then, that blowing the shofar is in itself tefillah. Blowing the shofar is not an interruption of tefillah — it is tefillah! The sound of the shofar is tza’akah, it is crying out to Hashem.
The sefer Hararei Kedeim uses this to explain why ein kateigor naaseh saneigor applies to the shofar even though the shofar is not used in the Kodesh HaKodashim. The Rambam writes that when one stands to daven Shemoneh Esrei, he should envision himself as if he were standing directly in front of the Shechinah. Further, the Rambam adds that when one davens, his heart should be meditating about Hashem, as if standing before Him in Heaven.
During Shemoneh Esrei, one should be thinking that he is standing in Shamayim, and he should consider himself as if he is standing directly in front of Hashem. When the shofar is sounded, it is also tefillah, and, just like Shemoneh Esrei, it is to be viewed as if it were being sounded directly before Hashem, as if it were being blown in Shamayim. This, posits the Hararei Kedem, is equivalent to standing lifnei v’lifnim in the Kodesh HaKodashim! It is as if the shofar is being blown in the actual Kodesh HaKodashim! No wonder we can apply the principle of ein kateigor naaseh saneigor to the shofar! It is considered tefillah, and tefillah is regarded as taking place in the Kodesh HaKodashim.
I would add an even more explicit
support to this idea. The Shulchan Aruch tells us that when one davens Shemoneh Esrei he should have intention toward Yerushalayim, toward the Beis HaMikdash, and toward the Kodesh HaKodashim. The Mishnah Berurah explains that this means that one’s frame of mind should be as if he were physically standing in the Beis HaMikdash, in the Kodesh HaKodashim. He must envision himself as standing in the Kodesh HaKodashim as he davens. By the same token, blowing the shofar, too, should be imagined as if it is taking place in the Kodesh HaKodashim. Using a shofar that recalls the sin of the Eigel would then be inappropriate, because ein kateigor naaseh saneigor would apply.
Rabbi Shlomo Wahrmanpoints out that this explains the tefillah, “May the utterances of our lips be pleasing unto You, Almighty, Most High and Uplifted, Who understands, and gives ear, Who perceives and listens to the sound of our shofar blast.” This tefillah starts with a reference to tefillah: “Areshes s’faseinu, May our tefillah be sweet to You.” We then ask Hashem to listen to the sounds of our shofar blasts, l’kol tekiyaseinu. Which are we asking Hashem for?
The answer is that since sounding the shofar is a form of tefillah, it is really only one request: We are asking Hashem to listen to our tefillos in all their forms — in the form of the shofar blasts and in the form of the words that we pray with our mouths.
An original thought was presented by Rabbi Isaac Bernstein, a renowned rav and master orator. The Gemara says that teruah can be translated as either a moan or a wailing. Either way, it is a form of crying: a tefillah. The tekiah serves a different purpose. In Tehillim, we say, “Halleluhu beseika shofar, praise Hashem with the tekiah of the shofar.” Tekiah is shevach, praise of Hashem.
We know that a person is always supposed to first praise Hashem and only then begin to daven. Therefore, we first blow a tekiah, as praise of Hashem. This is then followed with the teruah, which is the actual tefillah of the shofar: either a moan or a wailing. Then, since tefillah also concludes with shevach to Hashem, we conclude with a second tekiah. Each tefillah of the shofar, each teruah, is sandwiched between two tekios, two praises of Hashem. Thus, the blowing of the shofar follows the halachic format of tefillah.
Rosh Hashana is a day in which we spend many hours davening to Hashem. What does the tefillah of the shofar add to the numerous tefillos we already recite?
The Beis HaLevi offers a very profound approach. On Rosh Hashana, as we stand before Hashem being judged, we
daven extensively, hoping for a good year. We do not want to use any items that may remind Hashem of our aveiros, and that is why, as we mentioned above, we don’t use a shofar made from a cow’s horn. We apply the principle of ein kateigor naaseh saneigor, which also explains why the Kohen Gadol would not serve in the Kodesh HaKodashim while garbed in his gold vestments. Both the shofar of the cow and the gold garments would remind Hashem of the sin of the Eigel. We do whatever we can to avoid recalling and highlighting aveiros we may have committed in the past, so that they cannot be held against us.
We possess a faculty that is used consistently throughout the year, and not always in the right way. At times, we use our mouths to speak lashon hara, rechilus, motzi shem ra, sheker, etc. The last thing we want to do on Rosh Hashana is remind Hashem of the improper ways in which we have used our mouths over the past year. There is probably a much greater concern of ein kateigor naaseh saneigor with regard to our own mouths than there is for the Eigel with which our ancestors had sinned. When our tefillos come up to Hashem on Rosh Hashana, beseeching Hashem, “Zachreinu l’chaim,” the malachim will highlight the other words our mouths have said, words we are likely less than proud of, and which may steer our judgment in an unfavorable direction.
We therefore are gifted with a form of tefillah that bypasses the mouth. The Beis HaLevi writes that the shofar is tefillah that arises from the depths of the heart, and it does not use the mouth in the same manner that it had been used to commit the aveiros that involve speech. Its tefillah goes straight from the heart to Hashem. It can be termed a quadruple bypass — bypassing the larynx, tongue, teeth, and lips — and it allows our tefillos to come before Hashem without the downside of being offered through the same vehicle that had been used for sin. It is tefillah without utilizing the faculty of speech. The shofar is the cry from the heart of a Jew.
And the heart of a Jew is holy and pure.
As we noted above, tekias shofar is the mitzvah of which Bilaam was envious. Why specifically the shofar? We have many mitzvos. We also asked why Moshe Rabbeinu praised the Bnei Yisrael by focusing on a unique ability of Klal Yisrael: the koach ha’tefillah. But non-Jews can also pray, so why is this a praise of Klal Yisrael? The shofar is a unique, special type of tefillah. It is a cry to Hashem m’umka d’liba, from the deepest recesses of the heart. The content of this cry to Hashem depends on what is in the heart of the person who is sounding the shofar. Innately, the heart of a Jew contains the deepest desire to serve Hashem. When a person does not agree to divorce his wife and beis din rules that he should, “kofin oso ad sheyomar rotzah ani, we force him until he says that he wants to give the get.”
The Rambam explains that even though
he is being forced, this person’s get is still considered as having been given of his own will, because, deep down, every Jew has the same desire:
Ritzoneinu la’asos ritzonecha, Our will is to do the will of Hashem.
When the shofar is in the mouth of a Jew, sounding teruos to Hashem, what emanates from his heart is pure desire to serve Hashem and do His will. The tefillah of the shofar is therefore the purest of tefillos.
But the heart of a non-Jew does not have this deep-rooted innate desire to serve Hashem and do His will. When the heart of a non-Jew is tapped and its desires are revealed, it would not prove to be as worthy and meritorious.
The tefillah of the shofar, which comes m’umka d’liba, is the deepest, most intense desire of a Jew: namely, to come closer to Avinu she’baShamayim, to do the will of Hashem. This is what Bilaam envied. He was jealous of the purity of the yearning that lies in the deepest recesses of the heart of a Jew, the desire that emanates from the power of the tefillah of the shofar. This uniqueness of our spiritual character and DNA is what made Bilaam envious.
This, perhaps, is also the special power of tefillah that Moshe Rabbeinu referred to when he said, “For which is a
great nation that has a God Who is close to it, as is Hashem, our God, whenever we call to Him?” (Devarim 4:7). The tefillah of the shofar that emanates directly from the neshama of the Jew is the form of tefillah that exemplifies the praise of Klal Yisrael.
When we recite the bracha of Shofaros, we conclude by stating, “Ki atah shomea kol shofar u’maazin teruah.” Where in Tanach does it say that Hashem listens to the sound of the shofar? It is the pasuk that states, “O Heeder of prayer, unto You does all flesh come” (Tehillim 65:3).
May HaKadosh Baruch Hu be attentive to the piercing cry of our shofar, accompanied by all of our tefillos, and accept them with mercy and goodwill, and may we all merit a gut gebentched yahr.
Rabbi Daniel Glatstein is the Mara D’asra of Kehilas Tiferes Mordechai in Cedarhurst, NY, and author of numerous seforim in Lashon Hakodesh and in English for ArtScroll. He is an international lecturer and maggid shiur. His thousands of recorded shiurim are available on Torahanytime.com, podcast, and his website rabbidg.com, and other venues.
This article has been reprinted with permission from The Mystery and The Majesty by Rabbi Daniel Glatstein, published by Artscroll.
It is very difficult to show up and date like an adult if you are not treated as one. You may actually forget that you are a grown-up if no one encourages and expects your behavior to reflect that. And this can go both ways; either you may not have been allowed to make reasonable mistakes and been overly criticized or you may have never been encouraged to take responsibility and been infantilized. Either of these concerns is a good part of the reason that many of our young married couples are struggling today.
Consider this; if a child has been overly criticized, they will do one of two things when they get married: either continue this critical pattern with their new spouse or swing the pendulum the other way and never speak up for fear of repeating the behaviors they saw in your own home. Suffice it to say that neither option allows for a relationship to thrive.
Alternatively, if a new spouse has never been asked to step to the plate and take responsibility and their every need has been taken care of up until they walk down the wedding aisle, imagine the first moment they face a request or a critical complaint from their new spouse. Utter meltdown or worse, complete fury. How dare anyone suggest that they did
something wrong…..and to be honest, it is hard to blame them. While I would love to wax eloquent about how it behooves everyone to grow up and behave with אחריות and make good choices, you probably agree with me that it is very hard to undo such a selfish upbringing.
And the sad truth is that many parents mean well. They love their children and don’t want to see them suffer. What we must begin to think about is that there is a difference between suffering and being challenged. Suffering is usually not a one-time experience and does require parental intervention. A challenge, however, is often a situation that passes quickly, or alternatively, the parent recognizes that the child is uncomfortable, but there is a valuable learning experience inherent in the situation. It may not be easy, but it is very rewarding when we gently guide our children and support them in managing their challenging moments successfully.
And it allows them to show up to dating with a better understanding of how relationships really work. We are not perfect; none of us. We are going to make mistakes; all of us. So the question is this:
Knowing that I will make mistakes and am not perfect, who can I build a life with? When I date, do I feel comfortable bringing my whole self to the relationship? Knowing that we are both not perfect, do we feel comfortable being responsible for each other and stepping up for the relationship?
As a young man, do I know what responsibility looks like? Am I ready to support a wife and eventually a family? Can I own up to the mistakes I make and seek to improve? Am I ready to settle down which will sometimes mean focusing on my marriage first and everything else in my life will be secondary?
As a young woman, do I know what responsibility entails? Am I ready to give AND to receive? Am I ready to put my spouse first? Will I be able to communicate my needs and not melt down when I am not initially understood?
And for both of them: Are we willing to have the patience to work through issues that inevitably come up when two people share a life together? Provided that we are dealing with normal marital issues, can we stick it through and come out on
Is I once observed a professor in college embellishing a Bach piece, by playing it way more elaborately than was written. I guess you could compare what he was doing to modern-day fake books where the chord progressions are sketched out for the musician to play by ear. I asked the professor whether he thought Bach was turning over in his grave, at the way my teacher was “altering” the music. To which my teacher responded, “He’d absolutely love it.”
Classical 18th-century composers wrote their music down with specific directions about their intentions for how the music should be performed. For example, they’d note where the music should grow louder, or crescendo, and where it should become softer, or decrescendo. Other markings on their sheet music would include interpretations for tempo, pedal use, and timing. Especially during the Baroque period of Bach, Scarlatti, and Handel, the music had fewer notations and the player was free to improvise and use extra notes to embellish the music.
Lehavdil elef havdolos, we as Jews have our Torah which gives us the golden path of how to be. Anything about life and its lessons, any questions we have can be found in the Torah. The Torah is a blueprint for life.
But, are we meant to do everything exactly as written, or is it better that we seek to change things around according to our whims? I’d say we follow the Torah law, and then ask the rabbis or other authorities about how to interpret it.
Sorry, Bach and Handel. It’s different with our religion. We don’t get to improvise and make beautiful music with our tradition. We do things precisely according to halacha. While with your compositions, you like it when we have fun and play around with your interpretations, we don’t really get into changing the law to fit the times. Our Torah values are applicable to every generation and we don’t play around with that.
I guess there are times when music and life don’t match but are diametrically opposed. This is one of those times. Have
a Shana Tova and a Kesiva Vachasima tova.
Miriam Hendeles, MT-BC, is a music therapist for hospice patients and a writer for Binah Magazine and other
the other side of growth and understanding?
The answer to this last question may well depend on the ability to take Achrayus. You must be the leader of your own life. Only then is one truly capable of developing and sustaining a successful relationship with another person.
Wishing us all much Hatzlacha in our current relationships. A heartfelt ksiva vchasima tova to all of our readers and klal yisroel.
With over 30 years in education, Mrs. Sheindy Gross started her career teaching Judaic Studies in Yavneh Hebrew Academy, and then went on to high school leadership in Bnos Devorah and Valley Torah Girls High schools where she served as principal. Her passion for education has now led her to create a new platform called TEHILA, Torah Education with Heart in LA, for women and girls to receive adult education and advisement. In addition to TEHILA, Mrs. Gross provides dating and relationship mentoring for teenagers, singles and women, as well as leadership consulting for educators. Mrs. Gross can be reached at sheindyg@gmail. com or (323) 684-6448.
publications. She’s the author of “Mazel Tov! It’s a Bubby!” and “Best Foot Forward.” She’s a member of a recently launched website for frum women in midlife, www. jewishwomenofwisdom.org, where frum midlife women connect, communicate, and grow through online and virtual interaction. Miriam keeps busy with her various hobbies and skills, like piano, harp, art, and more recently, physical therapy. She considers this midlife time of life a very exciting period full of lots of growth potential.
See you there, Miriam Liebermann, Faigie Horowitz & Miriam Hendeles
• 12 oz dried white beans (cannellini beans)
• 1.5 lb flanken (small-cut short ribs) or 1 lb boneless beef or lamb
• 1 medium onion, diced
• 1 tsp cumin
• 1 bay leaf
• 1 tsp paprika
• 2 oz oil for sautéing
• 3 cloves of garlic, finely chopped
• 4 tbsp tomato paste
• Salt and pepper to taste
• Water
• Place the cannellini beans in a pot with lukewarm water and 1 tablespoon of kosher salt. Mix well and ensure the water covers the beans by at least 3-4 inches. Soak for a minimum of 6-8 hours or overnight. The saltwater will help break down the bean tissues for faster and even cooking.
• In a preheated pot, add the oil and diced onion. Sauté briefly, then add the meat and sauté until it achieves a nice brown color. Add the cumin, paprika, and bay leaf to the pot.
• Drain the soaked beans, discard the salt water, and rinse them. Add the beans to the pot, covering them with warm water about 5-6 inches above the beans. Stir in the tomato paste, freshly ground black pepper, and a light sprinkle of salt. Adjust the salt as needed. Bring the mixture to a boil and let it bubble vigorously for a couple of minutes. Reduce the heat to low-medium and let it simmer for approximately an hour, or until the meat is very nearly tender. Season further as necessary.
• If the stew is too thick, add more water. It should have a thick consistency, resembling a stew.
• When ready to serve, garnish with fresh parsley. Some people enjoy squeezing a little fresh lemon on top for added flavor. This dish is very filling and will sustain you through the fast. Enjoy!
• 1 tablespoon olive oil
• 1 medium white onion, diced
• 3 garlic cloves, minced
• 1 poblano pepper, seeded and diced (or 1 seeded jalapeno for more heat)
• 4-5 cups canned sweet corn (you can also use frozen)
• 16 oz Oat Milk (or regular milk if not Parve)
• 2 1/2 cups vegetarian broth or water
• 6 oz Parve Cream Cheese
• 3 oz Parve Sour Cream
• 1 teaspoon salt, plus more to taste
• Freshly ground black pepper
To garnish: Chopped Cilantro, Crumbled Tortilla Chips, Green Onions, AirFried Dry Toasted Chipotle (my favorite)
• In a large soup pot over medium heat, add the olive oil, onion, garlic, poblano (or jalapeno), and corn. Sauté for 6-8 minutes.
• Next, add the oat milk or any other Pareve milk substitute you prefer. Oat milk provides a nice thick consistency, but you can substitute with Soy, Almond, or any other you like.
• Slowly stir in the milk, vegetarian broth (or water), sour cream, and cream cheese, scraping up any bits from the bottom of the pan as you stir. Add salt and pepper. Reduce the heat to low and simmer for 10 to 15 minutes uncovered, making sure to mix well to ensure the cream cheese doesn’t stay in clumps.
• For a creamy texture, carefully blend half of the soup (be cautious while doing this), then return it to the pot. Stir to incorporate, and then taste and adjust the seasonings as necessary, adding more salt and pepper if needed.
• To serve, you can either sprinkle your choice of garnish on individual bowls or, for added fun, create a platter of assorted garnishes and place it in the center of the table. Allow your family to choose their preferred garnish when serving the soup. Enjoy!
The perfect combination of apples and honey best captures the flavor of a Rosh Hashanah dish. My mother, Nitsa, gave me this particular recipe and has been making this delicious apple strudel for the past 40 years. It was such a popular dessert and everyone loved her recipe when she decided to introduce it to the La Gondola menu about 25 years ago.
The unmistakable charm of the apple strudel continues to capture everyone who enters our doors despite the arrival of new and tempting desserts. It has earned the right to be regarded as a classic.
This apple strudel stands out among the numerous well-loved dishes Nitsa has made, and is warmly appreciated by the restaurant’s customers.
Nitsa continues to be the inspiration for our dessert selections week after week. She commits herself to making sure that every work is a masterpiece that was crafted with precision and care. Her uncompromising dedication to quality has made her a vital component of the kitchen at La Gondola. Even now, she is the first person to enter the kitchen each morning, supervising the cooking and making sure that her treasured recipe doesn’t change.
We hope you enjoy this recipe and want to wish you all a Shana Tovah U’metukah!
Rav Chaim Pinchas Scheinberg zt”l, once encountered a woman who carried the weight of her husband’s hepatitis, a burden that, though not lethal, was significantly diminishing his strength. This circumstance placed a heavy load on the woman herself, who found herself shouldering the family’s responsibilities almost single-handedly.
• 1 puff pastry sheet
• 2 lbs of apples, peeled, cored, and sliced
• 1/2 cup granulated sugar
• 1 tsp cinnamon
• 2/3 cup breadcrumbs
• 1 egg
If you notice that the puff pastry is becoming too brown too quickly during baking, you can cover it loosely with aluminum foil to prevent over-browning.
• Begin by peeling, coring, and slicing the apples. Place the prepared apple slices in a bowl, ensuring they are fully covered with water. Add the juice of 2 lemons to prevent browning. This step will keep the apples fresh and vibrant.
Defrost the puff pastry sheet until it becomes soft. Once it’s pliable, lay out the sheet.
• Drain the water and lemon juice from the apples. Mix the sliced apples with the granulated sugar and cinnamon in a bowl. Spread this apple mixture onto a sheet pan, then place it in the oven for 15 minutes at 350 degrees.
• While the apples are baking, take the breadcrumbs and sprinkle them evenly over the puff pastry sheet.
• Once the apples are done baking, remove them from the oven. Carefully place the baked apple mixture on top of the prepared puff pastry sheet, then gently roll up the pastry into a log. Be cautious not to burn yourself with the hot sugar and apples.
• After rolling up the pastry, beat the egg and brush it onto the dough’s surface. Sprinkle sliced almonds on top for added texture and flavor.
• Place the assembled strudel in the oven and bake for about 20 minutes at 350 degrees. Keep an eye on it and bake until the puff pastry turns a beautiful golden brown.
• Once done, remove the apple strudel from the oven and let it cool slightly. Slice it into servings and enjoy your delicious homemade apple strudel.
As the woman began to pour out her heart to Rav Scheinberg, the layers of her struggles unfolded. It became apparent that her hardship wasn’t solely rooted in her husband’s ailment, which had triggered a surge in her household tasks. Another challenge loomed over her—a child of hers was gradually drifting away from their religious path. This distressing development was a source of anxiety, leaving her feeling adrift in a sea of uncertainty.
Rav Scheinberg’s response was swift and resolute. He expressed his intention to pay a visit to the ailing husband. Despite the woman’s attempt to dissuade him, recognizing the rabbi’s busy schedule and manifold responsibilities, he remained steadfast in his decision.
The day of Rav Scheinberg’s visit arrived, and the woman took care to gather all her children at home, eager for them to receive the esteemed gadol. She introduced her children, one by one, as Rav Scheinberg approached each with warmth and kind words.
However, when Rav Scheinberg reached the young man whose religious conviction was faltering, his approach shifted. He gently clasped the young man’s hands, meeting his eyes with an unwavering gaze. Unexpectedly, he remarked, “Have you ever been told that you possess the most captivating blue eyes?”
Reflecting on the transformation that followed, the woman shared, “My son’s reconnection with his religious roots was not an overnight occurrence. Yet, what did occur overnight was my own embracing of his essence, irrespec-
tive of the path he might choose. From that instant onward, regardless of his decision to pursue a life enriched with Torah and mitzvot, all I could discern were his stunning blue eyes. This perspective enabled me to continually comprehend, accept, and believe in him.”
The impact of Rav Scheinberg’s words lingered long after that encounter. The woman’s perception, once clouded by worry and uncertainty, had been illuminated by a newfound understanding—a recognition of the intrinsic value within each individual, regardless of their choices. This shift in perspective not only healed the bond between mother and son but also set the stage for the young man’s eventual return to his religious heritage.
In this story, Rav Scheinberg emerges as a symbol of empathy and wisdom, transcending his role as a rabbinical figure to become a beacon of hope and transformation. Through his actions, he exemplified the power of sincere connection and the profound impact of acknowledging and cherishing the unique qualities that reside within each person.
This story serves as a reminder that beneath the surface of external circumstances and religious affiliations lies the essence of each individual—a core of inherent worth that can bridge gaps, heal wounds, and rekindle the flame of one’s true self. Just as Rav Scheinberg’s words kindled a renewed sense of self-worth and belonging, so too can we, by recognizing the “beautiful blue eyes” within ourselves and others, illuminate a path of acceptance, understanding, and unity.
