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Simply a Sukkah By Sivan Rahav Meir
M
y friend Chani Lifshitz who served for 25 years as a Chabad emissary in Kathmandu, once remarked to me: “By now, everyone knows that people plan ahead and come to Chabad Houses for the holidays. But on Sukkot, we also take the sukkah out into the world, into the Himalayas. There is even a sukkah now along the Annapurna trek, probably one of the highest sukkahs in the world. “What amazes me is that there are also travelers in the middle of their journey who don’t always realize that it’s Sukkot. But the moment they see us and remember, they get excited. They step inside and immediately ask for a lulav and etrog. A moment earlier, they barely knew it was Sukkot — but once the soul remembers, it remembers in a big way.”
Simply a Sukkah Have you already sat in a sukkah this year? Don’t take it for granted. Three years ago, my friend Stephanie Sokol of New York excitedly sent me photos of all kinds of people sitting in sukkahs. At first, I didn’t understand what was so remarkable. Then she explained. Through an initiative of NCSY and TJJ in New York, Jewish families who had never built a sukkah before were given one of their own,
together with a set of the Arba’ah Minim. “In Israel, children grow up knowing all about Sukkot,” Stephanie told me. “But here, we are talking about second- and third-generation American Jews who never had that childhood experience. Some simply don’t know what a sukkah is. We explain it to them, help them build one, and it is amazing to see adults become as excited as children.” She told me about men proudly building their first sukkah and posting pictures of it; families inviting friends and relatives to join them there for the first time; a 50-year-old woman making sukkah decorations because she had never had the chance to make them as a
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child; and a grandmother inviting all her grandchildren over to experience something she herself had never experienced at their age. “For years, we invited people into our sukkah,” Stephanie said. “This turns the idea around. They receive a sukkah of their own, and suddenly they are the ones taking the initiative.” I thought about that story again this year when I heard about a new national organization called The Sukkah Foundation. It was founded by the family behind The Sukkah Project after 30 years of building sukkahs free of charge for Jewish families across the United States. In its first year, it hopes to reach 40 to 50 families, sending each of them not only a sukkah
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that can be used for years, but also simple materials to help them begin celebrating the holiday in their own homes. There is a great deal to say about American Jewry and the challenges it faces. We often discuss assimilation, Jewish identity, education and continuity — enormous issues with no simple solutions. But maybe there is also a lesson here about where to begin. Sometimes a Jewish family does not need another lecture about Jewish identity. It needs the experience of building something together. Of decorating it. Of inviting grandparents and grandchildren inside. Of making a blessing for the first time. Sometimes one positive Jewish experience can open a door. Or, in this case, build one: A sukkah.
A Story for Sukkot A tiny sukkah, just one meter by one meter, was set up before the holiday in a park in Jerusalem’s Gilo neighborhood. David Michael Cohen, who built it, posted the story behind it inside the sukkah: “A little over two years ago, during summer vacation, my father was visiting in the US when he suffered a severe heart attack. I flew to be with him, thinking I would stay only a short time. Sadly, his condition did not improve, and I remained there for several months, including through the High Holidays. “On the final day of Sukkot, I was at his side. His condition was serious. I ate some of my meals next to him in the hospital, but it was important to me to eat in a
“Once the soul remembers, it remembers in a big way” sukkah as well. Late that evening, when things had calmed down a little, I left the hospital carrying some food and began searching the neighborhood for a sukkah I could use. “I searched and searched until I finally found a tiny sukkah on the street, just one meter by one meter. It was exactly what I needed. “I knocked on the door of the house beside it and asked permission to use the sukkah. The woman who answered told me it belonged to them and that I was more than welcome to eat there. “I sat down to eat. I tried to sing a few holiday songs to myself, and to tell the truth, I also cried as I thought about my father’s condition. “Suddenly, I saw someone peering into the sukkah. Then he stepped inside. “It was the young husband of the woman who had given me permission to enter. He asked me why I was crying. I began telling him about my father in the hospital, about everything we were going through, and about the food I had
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saved because it mattered so much to me to eat it in a sukkah. “As I spoke, I could see him becoming more and more emotional. “When I finished, he said, ‘Now it’s my turn to tell you a story. “‘Before Sukkot, there was a flood in our neighborhood, and many homes were flooded. Every year I build a large sukkah that fills our entire yard, but this year it was impossible. There was nowhere to build it; everything was still flooded. So we have been spending most of the holiday at my wife’s parents’ home. “‘Still, I had this strange feeling that I absolutely had to build some kind of sukkah here. I managed to find just enough sechach for a one-meter-by-one-meter sukkah. I built the walls on the sidewalk next to our front door. As the holiday approached, my wife kept urging me to leave already for her parents’ house. I couldn’t understand why it mattered so much to me that there should still be a sukkah here. But now I understand. I built it especially for you.’” David concludes: “This year, I built this tiny sukkah in Levona Park in Jerusalem’s Gilo Aleph neighborhood. It is there for anyone who finds himself stuck without a sukkah, or simply needs one. “May all the blessings recited and mitzvot performed there be in memory of my father, Ephraim ben Shlomo and Sultana.” Translated by Yehoshua Siskin and Janine Muller Sherr Want to read more by Sivan Rahav Meir? Google The Daily Thought or visit sivanrahavmeir.com
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AI and the Future of Jewish Education By Dr. Chaim Botwinick
I
n 1440, when Gutenberg invented the printing press, many rabbinic leaders and scholars were very skeptical, worried and concerned. They felt that if anyone could print a book, what would happen to the scribe and to the careful mesora (transmission) of the Torah? But within 50 years, the printing press gave us the first printed Shas, and the Shulchan Aruch in every home, and a revolution in Jewish learning that led directly to the flourishing of the modern yeshiva. Friends, in a sense, artificial intelligence can be viewed as the “Gutenberg press of our generation”. Jewish day schools and yeshivot have a choice: They can be concerned about AI, ban it, or harness it to do what we have always dreamed of doing — educating every child as if he or she were an only child. Here is what the future may be holding out, whether we are ready for it or not.
The End of One-Size-FitsAll Judaics This is the most profound change. Today, in a typical 5th grade Chumash class, you have 22 students. Three can leyn beauti-
“We have waited 2,000 years for a tool that can help us teach every child like an only child” fully, five struggle to decode, seven can translate but do not understand Rashi, and seven are bored because they already learned this parsha in camp. The teacher teaches to the middle, and unfortunately almost no one gets what they need. As envisioned, within 3 years, AI will make this model completely obsolete.
Imagine this instead….. Chumash with an AI Chavruta. Each child opens his Chumash on a tablet. The AI knows his
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reading level, his past quizzes, and his interests. For the struggling reader, it reads the pasuk aloud and highlights the shorashim. For the advanced student, it immediately asks: “how does Rashi’s answer here contradict what he said in Parshat Bereishit?” It is infinitely patient, and never embarrassed to be asked the same question 10 times.
Gemara with Instant Background A 9th grader hits the words “kal v’Chomer.” Instead of waiting for the teacher or Rebbe to explain while 15 other kids lose focus, he asks his AI tutor “explain kal v’Chomer to me like I’m 12, and give me 2 examples from a Gemara.” In seconds he has it, with sources. The Rebbe is now free to do what only a Rebbe can do — teach lomdus, inspire, and ask the deep question that AI cannot. In an AI educational environment the teacher is never replaced. In fact, the teacher is elevated. Not unlike other professions, the fear that many teachers think about is whether AI will replace them. But in reality, a teacher using AI will replace a teacher not using AI. AI will take away 40% of what frustrates and exhausts teachers
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today such as writing lesson plans from scratch, making 3 versions of the same worksheet, grading spelling quizzes, writing first drafts of report cards, and answering “what did I miss yesterday?” What will be left is the work that only a human can do Another use of AI can be seen through being a dugma ishit which is a living example of a Torah observant Jew. AI can explain what chesed is. But, only a teacher can show it by how he treats the sad, frustrated or lonely child at recess. As we know, a student doesn’t approach his Rebbe because the Rebbe knows Tosfos. He comes because he is struggling with faith, or with his parents’ divorce, or with anxiety. AI can give information. A Rebbe offers empathy and a kind heart. Finally, no child ever falls in love with Torah through ahavat torah because of a perfect worksheet. They do however fall in love because a teacher’s eyes light up when he learns. The best day schools and yeshivot will eventually use AI to automate the paperwork so that teachers can focus on the core of their jobs, namely the centerpiece or neshama of their work.
What Becomes More Important, Not Less In a world where any child can ask AI to write a beautiful comprehensive essay on the topic of Yetziat Mitzrayim, translate a page of Gemara, or summarize Ramban’s view — what is left to be taught? The answer is… everything that AI cannot do. Artificial intelligence can give you information from the internet. It cannot give you a mesorah. Who did your rabbe learn from? What does your community believe? Why does your family adhere to a particular minhag? In a world of instant answers, who you learn from matters more than ever. Day schools and yeshivot will need to double down on connecting students to living rabbis and teachers, not just texts. As we know, AI has no conscience, no yetzer hara and no free will. It can write an essay about honesty, but it cannot choose to be honest when lying is easier. Our schools must move from grading only knowledge to also cultivating and measur-
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ing integrity, empathy, resilience, and yirat shamayim. Those are the un-automatable skills. Another important AI manifestation is critical thinking and truth-seeking. More often than not, AI hallucinates. As such, it can up sources. It says things confidently that may be false. In a world of deepfakes and AI-generated midrashim, the most important skill we can teach a Jewish child is how do you know if something is true? How do you check a source and how do you ask a shaila to a real posek? The Gemara’s critical thinking — “Mai nafka mina? — what is the difference?” — becomes a survival skill. With regard to Israel, Jewish Identity and Jewish Peoplehood it is important to note that AI can translate Hebrew into English and visa versa, but it cannot cause you to have goose bumps when you stand at the Kotel. It cannot explain why you are emotionally moved or cry when you hear Hatikvah after October 7th or when you reach the peak of Masada. Jewish peoplehood, connections to Israel, and collective memory become the core curriculum, because they are things you must experience together, in a community, and as a community.
The Real Dangers We Must Confront Now As we can imagine, when talking about the impact of AI, all is not rosy and day schools that ignore the dangers and pitfalls of AI will eventually pay a very heavy price. Today, our society as a whole is experiencing a “cheating crisis” of monumental proportion. . To be
sure, if we give a take-home essay on “what does the Akedah teach us about faith?” AI can write a better essay than a 10th grader in 8 seconds. If we keep assessing the same way, we are teaching dishonesty. We must shift from assessing product to assessing process — oral exams, in-class writing, chavruta learning where the struggle is visible. This “loss of struggle” is probably the greatest part of learning. Gemara is the struggle — the ameilus (determination). The hour you stare at a Tosfos and suddenly it clicks. If AI instantly gives the answer, we rob our students of the joy of discovery and curiosity. Excellent schools will need to create “AI-free zones” and times — just like we have phone-free times. Sometimes you need to wrestle with the text yourself in order for it to make sense or be meaningful.
Halachic and Hashkafic Questions Is it lashon hara to ask AI to summarize what people say about someone? Can you use AI to write a dvar Torah and present it as your own? Is an AI-generated image of a rabbi disrespectful? In light of these challenges, our poskim will need to lead this conversation, and our schools will eventually need to teach digital halacha and ethics from 5th grade. Moving Carefully into the Future In the future, we will witness the evolution of smaller schools with deeper and more human characteristics. For example, we will be us-
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ing fewer worksheets and more chavrutot. Fewer lectures and more Socratic discussions. AI will handle personalization, practice, and background knowledge at home, so class time can be used for what matters most, namely debate, inspiration, tefillah together, and real human connection. The school that thrives will not be the school that bans AI and pretends it’s 2026. And it will not be the school that lets AI do all the teaching and fires teachers. It will be the school that says we have waited 2,000 years for a tool that can help us teach every child like an only child. Now that HaShem has given it to us, we must use it wisely — not to replace Torah, but to bring more children deeper into Torah than ever before. Remember - the printing press did not replace our rabbis or master teachers. It did however make their Torah spread to every home in our community, AI will do the same — if we have the willingness and wisdom to use it.
ABOUT THE AUTHOR Dr. Chaim Botwinick is a senior executive coach and an organizational consultant . He served as president and CEO of the central agency for Jewish education in Baltimore and in Miami; in addition to head of school and principal for several Jewish day schools and yeshivot. As an educator, Influencer and prolific writer, he has published and lectured extensively on topics relating to education, school change, strategic planning and leadership development. Dr. Botwinick is the cofounder of LEV Consulting Associates and host of the Chinuch Horizons podcast series. He is Author of “Think Excellence: Harnessing Your Power to Succeed Beyond Greatness”, Brown Books, 2011
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The Flight That Started Before We Even Got to the Gate By Motti Kallus
A family’s trip through the Fattal Terminal at Ben Gurion Airport changed how I think about airport travel This past summer, traveling from Israel back to Florida with my family, we had the chance to experience the Fattal Terminal at Ben Gurion Airport. It changed the way I look at airport travel. What impressed me actually started before we even arrived. The customer service was exceptional from the first email. Any question we had was answered quickly — transportation, timing, our children, food allergies, how the whole process would even work. The team was responsive and attentive to every detail. When you’re traveling internationally with kids, that matters more than almost anything else. We drove our car directly to the entrance. Almost immediately, staff came out, unloaded our luggage, and took care of everything. From that moment on, we barely touched a bag again. We simply walked inside with the kids. No standing around with suitcases, no figuring out where to check in, no trying to keep track of everyone while navigating a crowded terminal. Inside, the lounge had a coffee station, a full buffet, and several
different seating areas — not one big crowded room, but separate spaces where we could find our own corner and relax together as a family. We travel with food allergies, which usually adds a layer of stress to any trip. We’d let the team know in advance, and they were extremely accommodating,
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making sure there were appropriate options waiting for us. But the biggest difference was what we didn’t have to do. We didn’t wait in lines. When we arrived, staff took our passports and essentially told us, “Go relax. We’ll take care of everything.” So that’s exactly what we did. While we sat down with coffee and the kids, a staff member assigned to our family handled the details behind the scenes — checking passports, confirming the flight, making sure everything was in order. We were technically going through the full airport process. It didn’t feel like it. The terminal has private rooms, meeting spaces, showers, even a cigar lounge — space for
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anyone who needs to work or take a call before a flight. For us, the bigger win was how comfortable it was for the kids. There was an ice cream freezer, which became very popular very fast. More than that, the kids could move around and just be kids, without us constantly tracking a boarding line or a security line or rushing between terminals. Anyone who’s traveled with young children knows what airports usually demand. You’re working around the airport’s schedule — waiting for security, waiting for check-in, waiting for boarding, hoping the kids don’t hit tired or hungry at exactly the wrong moment. At the Fattal Terminal, it was the opposite. The experience was built around us. As departure got closer, staff kept us calmly updated — never a scramble, never a sudden an-
nouncement that we needed to grab everything and run. They just let us know when to start getting ready. Then it got even better. When it was time to leave the lounge, staff took our carry-ons, helped us into a private vehicle, and drove us directly across the airport to a stop right beneath our gate. From there, they escorted us upstairs, handled the final check-in near the aircraft, and walked with us all the way to the plane — carrying our bags, helping us get everything onboard, and wishing us
a pleasant flight. That was it. No rushing through a crowded terminal, no dragging children and bags through endless corridors, no exhausting scramble before the flight even began. What surprised me most came after we landed. We still had roughly seven hours of driving ahead of us as part of the trip. Normally, after an airport process with kids and a five- or sixhour flight, everyone’s running on empty — you want the hotel, a bed, and nothing else. This time, we weren’t. The kids were doing great, we had energy, and we just kept going. That’s when it hit me: the Fattal Terminal hadn’t just made the airport nicer. It had changed the entire travel day. You can’t always control which airport you’re flying from, how crowded it is, or how long the lines run. What the Fattal Terminal gives you is the ability to take that uncertainty out of the equation. For families traveling with children, for business travelers, or for anyone who wants the trip to feel easier before they’ve even boarded, it’s a genuinely different way to travel. For our family, it turned what’s usually the most exhausting part of a trip into one of the easiest. And that made a real difference for everything that came after. Motti Kallus, COO, Community Voice Fattal Terminal is located at Ben Gurion Airport and offers private check-in, security, passport control, VIP lounge access, private rooms, and chauffeured transport to and from the aircraft, for both arriving and departing passengers. More information is available at fattal-terminal.com.
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Being Happy IT’S NOT AS HARD AS IT SOUNDS. By Menachem Dahan, LMHC
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his is a piece about happiness. Specifically, the idea that happiness is attainable and that it was never meant to run at full intensity all the time, but it can still be constantly there underneath everything else. To make that case, it helps to start not with happiness directly but with the soul, because happiness turns out to be one of its built-in characteristics, not something added on top of a person from outside. To see that clearly, it helps to strip away everything that usually gets mistaken for the self. Not the accomplishments, the possessions, or the roles a person plays, all of which sit on the surface, but what is underneath them. What is left, underneath all of that, is a soul, a spirit. That core has its own builtin characteristics, and one of them is happiness itself, not something a person builds or earns, but something already sitting there at that level. Happiness is not pleasure. Pleasure is a response to something outside the self, a good meal, a compliment, or a purchase. Happiness is something else entirely. It is the feeling of life itself, the natural energy present whenever a person is operating as themselves, unguarded and unfiltered. It does not require anything to happen first. It
is what is already there by default. The opposite of happiness, then, is not sadness. It is withholding. When something painful happens, the instinct is to pull back, to tame that feeling of aliveness, because opening up again feels dangerous. Pain says, in effect, take me away from the world that just hurt me. That withholding makes sense as a protective response. But it comes at a cost, because it is also a withholding of life itself. The way back is not to eliminate the pain but to move through it, and on the other side of that movement, the openness returns. Life comes back onto the table. The person is, in a sense, back.
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This raises the real question underneath all of it. If happiness is already built into the soul, present by default, why does it feel so hard to reach? The answer is that the pure soul does not stay pure. Life adds layers on top of it, and this is not a flaw; it is simply what it means to be human. Other people, responsibilities, history, and circumstance all get involved, and none of that can be ignored or wished away. It is a little like a person who becomes well known and is suddenly handed a team of advisors, publicists, and consultants to manage every interaction with the world. The more layers accumulate, the hard-
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er it becomes to say clearly what that person actually is underneath it all. The closer one moves toward the pure, original self, the further one moves from language that can fully describe it. The mistake is not having layers. The mistake is assuming the layers are the self. When that happens, a person starts believing that the only way to feel alive is to keep stacking things on the surface: more accomplishment, more validation, and more proof. This is a vertical chase, and it can go on indefinitely without ever touching what it was actually trying to reach, because the feeling of life was never up there to begin with. The substance of happiness does not come from that chase at all. It
comes from somewhere much quieter. It is accessed by slowing down the internal experience enough to simply watch it happen. Not fixing it, not narrating it, just watching it, the way a person might watch weather move across a sky rather than standing in the middle of the storm. Happiness, underneath everything, is really just the feeling of being whole. Not undamaged in the sense that nothing bad has happened, but fully okay with who a person is regardless of what has happened. When a person takes that seat and watches from there, something becomes clear that is not obvious from inside the storm itself. None of what is happening, as painful as it is, actually threatens that whole-
ness. The pain is real, and it can be frightening, but the person underneath it is still there, still intact, still whole. Pain, in that moment, is felt as a part of what is going on rather than the whole of it. That distinction is the entire substance of this kind of happiness. Nothing about the pain has to change for that shift to happen. This points to a more general rule about how substantial an experience actually is. The measure is how much of the self gets used in it. Pleasure does not require much of a person at all, which is exactly why it does not last and does not run deep; it can be received almost passively. The more of a person that is present and working in a moment, the more real that moment
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becomes to them. Hard work, deep relationships, and honest introspection all ask a person to reach inward, to bring themselves into the moment rather than simply receive something from outside it. That reaching is what makes those moments feel substantial in a way pleasure never does. And since that same inward energy is what happiness actually is, the more a person practices reaching for it, the more familiar they become with finding it, and the more consistently they feel it, not because life became easier but because the self got better at showing up. This is also why the vertical chase never actually works. It tries to solve an internal experience with an external stack of proof, and
the internal experience was never the kind of thing that gets solved that way. The horizontal path, by contrast, does not add anything. It slows down and watches, and in doing so it clears away whatever layer was standing between the person and the seat of the self they were watching from all along. None of this should be mistaken for a way to avoid pain or a technique aimed at making pain disappear. That is not the mechanism, and treating it that way misses the point entirely. A person who is watching their pain as a part rather than the whole is still fully in the pain. What has changed is only the vantage point. And that shift, small as it sounds, is the difference between being
consumed by an experience and being present with it, which is closer to what this kind of happiness actually is. That is, in the end, what this whole piece has been circling. Not damage control, and not a technique for avoiding what hurts. Just uncovering a self that was never actually lost, only covered over, and learning to take the seat of that self even in ordinary, unremarkable moments. That is what it means to be happy, not something added on top of life, but life itself, finally allowed to show up as it already is. Menachem Dahan, LMHC is a psychotherapist in South Florida. mdahanpsychotherapy.com
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Memory Creates Obligation
PUTTING ELIE WIESEL’S LEGACY TO WORK IN A FRACTURED WORLD By LizabethAnn Rogovoy Eisen, Executive Director, The Elie Wiesel Foundation
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o lead The Elie Wiesel Foundation at this moment in history is both a profound responsibility and an urgent call to action. Elie Wiesel gave the world a moral vocabulary—and a towering personal example—for confronting indifference, intolerance, and injustice. But perhaps his most challenging lesson was that remembering is simply not enough. Memory must lead to responsibility, and responsibility must compel us to action. After my first year in this role, I have come to realize that carrying the Wiesel name is not about trying to mimic his voice or perpetually asking, “What would Elie say?” Rather, it is about asking, in each new generation, what his enduring values require of us right now. Today, that means confronting the alarming resurgence of antisemitism with absolute clarity, while simultaneously standing up for the broader human dignity and moral responsibility that were the beating heart of Elie and Marion Wiesel’s life work. There is a delicate tension in preserving the legacy of a figure like Elie Wiesel. The temptation, particularly in turbulent times, is to protect what he stood for by turning his legacy into a museum—a static memorial we simply admire or commemorate. But Elie Wiesel built his public life on
Photo: motl.org
a very specific moral proposition: memory creates obligation. To witness suffering must fundamentally change what we do. Therefore, leadership today means refusing to let this institution become merely a legacy of remembrance; it means making his teachings relevant and actionable in the present. This shift is vital because we are operating in a moment when the very categories central to Wiesel’s life—antisemitism, human rights, Jewish identity, Israel, genocide, historical memory, and the responsibility of the bystander— have become intensely contested and emotionally charged. The Foundation is unmistakably and unapologetically rooted in Elie and
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Marion Wiesel’s Jewish experience. Yet, our work extends far beyond the Jewish community, not as a departure from that identity, but as a direct extension of it. Elie understood his Jewish identity not as something that narrowed his concern for humanity, but as the very thing that deepened his responsibility to it. He once observed that a Jew cannot remain indifferent to human suffering, and must be sensitive to the pain of all human beings. The goal is not to universalize by erasing the Jewishness of his story, but to universalize by telling that story honestly and asking what it demands of all of us when we are confronted with another person’s dignity or
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suffering. Taking on this responsibility alongside Elisha Wiesel, who serves as our chairman and is Elie and Marion’s son, has made this mission deeply tangible. Elisha carries personal memories and an understanding of his parents that no one else can replicate. Together, we recognize that honoring a legacy does not mean keeping it frozen in time. My role is to ask both what we must preserve and what we must build to ensure these values remain powerful enough to meet the technological and social challenges of our modern, technology-forward world. We see these challenges most acutely in how we educate the next generation. Young people today encounter war, antisemitism, suffering, and injustice through TikTok and Instagram, often entirely stripped of history or context. How does an institution built around one of the 20th century’s great writers reach a generation consuming the world in 30-second increments? The answer is not to compete with social media by trying to make history shorter. Instead, our goal is to meet young people where they are, using the platforms they already inhabit as a front door into deeper engagement—but we cannot leave them there. We must turn the endless scroll into a profound question. A short-form video featuring a survivor’s testimony or a quote from Wiesel can carry the initial spark. But the true educational opportunity comes in the questions that follow: What does indifference look like today? When does silence become a moral
choice? How do I distinguish historical fact from something an algorithm has put in front of me? By bridging the gap between Wiesel’s moral vocabulary and the digital vocabulary of a new generation, we deliver the tools young people need to transform memory into agency. We see this agency taking root in the Elie Wiesel Prize in Ethics, a program Elie launched in 1989. Last year alone, the Prize resulted in over 600 college essays grappling with themes like silence, conscience, and responsibility. In an era where society is often better at teaching young people how to have loud opinions rather than how to act upon them, the Prize demands critical thinking and ethical reflection. As we scale this program, returning winners will lead peer-to-peer seminars on their campuses, providing a multiplier effect for ethical leadership across the country and building stronger, civics-minded communities. Our commitment to these values also extends internationally. In Israel, our Beit Tzipora Centers— named in memory of Elie’s younger sister who was murdered in Auschwitz—continue to do transformative work. Marion Wiesel founded these centers in the 1990s to ensure that Ethiopian-Jewish refugees would not merely arrive in Israeli society, but truly belong to it, actively avoiding the racism she had witnessed as a young woman in 1950s America. Today, as antisemitism rises globally alongside tired accusations falsely framing Israel as a colonial project and Jews as strangers in their own homeland, Beit Tzipora serves as a
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powerful bridge demonstrating Israel’s beautiful diversity. Recently, a ten-week Pen Pal program connected students in Newark, New Jersey, reading Night, with our students in Israel, offering many their first encounter with Israeli Jews who did not fit their preconceived visual expectations. Looking ahead to the next ten years, my ultimate hope is that Elisha and I can look back and say we did more than protect a legacy—we made it live. I envision a future where thousands of young people know Elie Wiesel not just as a historical figure, but find personal connection points with him that serve as an invitation to act. I want The Foundation to boldly tackle modern threats, from rampant misinformation to the dehumanization inherent in artificial intelligence, all while actively promoting human dignity for all people, Jews and non-Jews alike. On a deeply personal level, leading this Foundation has profoundly shifted my own definition of courage. I used to think of courage as a grand action taken in a single, difficult moment. Today, I understand moral courage as a daily practice. It is the simple, stubborn refusal to be silent. It is the continuous choice to listen, speak, and act. Elie Wiesel taught us that indifference is a choice, and it is our task to make moral courage a practical, expected alternative. We have a profound opportunity—and an unyielding responsibility—to ensure that his legacy does not rest quietly in the past, but is put to work building a more humane, ethical, and courageous future.
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Made in the Shade By Rabbi Jonathan Gewirtz
When a cousin through marriage lost his mother, I flew to their city to pay a shiva call. It’s funny that we phrase it like that, that we’re “paying” a visit or call, but in a sense that’s an appropriate phrase because it’s an obligation we must rise to whether we like it or not. Not so much the actual visit, as what it represents. In the words of Shlomo HaMelech, “Better to go to a house of mourning than to go to a house of feasting, for that is the end of all men; and the living should take it to heart.” (Koheles 7:2) When we go to a shiva house, we’re not just doing a kindness for those mourning a loved one, nor merely honoring the life that was lived. Instead, we are giving ourselves a reality check about life (and death) so that we remain focused on living properly. Going to a wedding may be lots of fun, but going to a shiva house reminds us that at the end, the fun we’ve had won’t add up to a life well-lived. It centers us and refocuses our purpose on this planet. That is why the wisest of men, King Solomon, suggests the visit to the mourners is preferable to rejoicing with a bride and groom. This is certainly an appropriate message for Sukkos, when Koheles is read by many communities on Shabbos Chol HaMoed, and when we head outside for the ability to take stock of our lives
and blessings unencumbered by the trappings of our “permanent” homes. We sit in the shade of the Sukkah, which represents the shadow of Hashem’s protection, and we reflect. Certainly, we have a mitzva to rejoice, and to be “only happy,” but it’s a happiness born of a keen awareness of where we are succeeding and where we need to change things up. But let’s go back to my shiva call, and let me share with you the idea I had. I flew into the airport that morning, and rented a car for the day. Entering the address in my GPS, I drove to the home. As I slowly proceeded down the block,
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I looked for a place to park. Baruch Hashem, I wasn’t the only visitor, and as I looked for a good spot, I saw someone leaving. I waited for him to pull away and slipped into the parking space he’d had. I was especially pleased because it was a warm summer day, and the sun would make the interior of the car so hot. This spot was under a tree, which provided nice shade. I knew that when I returned, the car would be cooler and more pleasant to be in. At least, that’s how I planned it. But of course, when we have our ideas and our brilliant flashes of insight, Hashem often says, as if with an apologetic smile, “Yeah, sorry, no.” When I walked out of the home some 90 minutes later, the sun had moved, and while the cars ahead of me were in the shade, bright sunshine flooded the windows of my rental car. I couldn’t help but smile to myself that I’d calculated so incorrectly, and Hashem had His way anyway. Some people would have been mad or frustrated to have miscalculated like that, but I’ve learned to laugh it off and appreciate the fact that I don’t have the omniscience of my Creator. I trust Him to have the right plan, so if I thought I wanted one thing, but got another, it’s how it was meant to be. On Sukkos, we recall the fact that Hashem provided us with
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“We can try all we want, but the results aren’t in our power to control” shade and shelter in the desert. It wasn’t in the form of stately homes or even broad tents. It was some sort of Heavenly cloud according to R’ Eliezer, or actual little huts according to R’ Akiva. (Sukkah 11b) The point is, if it were up to us, we would have wanted the security of the well-constructed house. Hashem had a different plan. He wanted us to dwell in something where we couldn’t depend on man-made stability. Instead, Hashem wanted us to leave the planning to Him. He led us through the desert with a cloud by day and a fire at night, thus obscuring our forward vision and teaching us to rely on Him, not ourselves. While we can think we know what we’re doing, like I did when I parked my car and thought I was protecting myself, we need to keep in mind that only Hashem is able to protect us. He knows what’s best for us better than we do, and maintains His plans for us. We can try all we want, but the results aren’t in our power to control. When we can understand that – and be OK with it – then we’ll have it made in the shade. 2026 – All Rights Reserved Did you enjoy this column? Feedback is welcome and appreciated. E-mail info@JewishSpeechWriter.com to share your thoughts. I doubt anyone actually reads this. Prove me wrong.
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For Israel’s Wounded Warriors, Coming Home Is Only the Beginning
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ore than 26,000 Israelis have entered rehabilitation since Oct. 7. Warriors of Israel CEO Iris Ronen Reff says their needs could span generations. From South Florida, Danielle Lustman is helping build an American organization around a simple promise: not to forget them when the war recedes from view. The images Americans often see end at the hospital door. A soldier is wounded. A helicopter arrives. Doctors operate. Eventually, the young man or woman goes home. For Iris Ronen Reff, CEO of Warriors of Israel, that is where another story begins. “People may think that once a wounded warrior comes home, the worst is over,” she said. “In many cases, that is when the real journey begins.” More than 26,200 men and women have entered Israel’s rehabilitation system since Oct. 7, Ronen Reff said. Many are young adults whose lives were supposed to be opening into university, careers, marriage and family. Instead, some are learning to walk again. Others are adapting to prosthetics, chronic pain or injuries that will affect them for decades. Many are dealing with wounds no one can see. “When someone is wounded at
“When someone is wounded at 20 or 25, we may be talking about 60 or 70 years of living with that injury”
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20 or 25, we may be talking about 60 or 70 years of living with that injury,” Ronen Reff said. That reality is driving Warriors of Israel, an organization created by wounded Israelis to advocate for and support other wounded warriors. It is also driving an effort in South Florida, where longtime Jewish communal professional Danielle Lustman is helping expand the organization’s American presence.
The wounds that come later The immediate needs after a catastrophic injury are obvious: surgeries, rehabilitation, prosthetics and changes to everyday life. But Ronen Reff is equally focused on what happens years later.
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A prosthetic will need replacement. An injury sustained at 22 may create new complications at 42. A wounded warrior may need to change careers or return to school. Then there are psychological wounds. Ronen Reff said approximately 65% of the newly wounded are dealing with PTSD or other mental-health challenges, and she believes the full scale may take years to emerge. “PTSD does not always appear immediately,” she said. “Someone can return home, go back to school or work, and seem to be functioning. Then, several years later, the symptoms may begin.” For Ronen Reff, that understanding is personal. Her son Raz survived the Nova music festival massacre on Oct. 7. “We are grateful for that every day,” she said. “But surviving does not mean that you simply return to the life you had before.” Watching her son and family navigate the aftermath gave her a deeply personal understanding of trauma and recovery. “I could not simply return to life as it was before,” she said. Leading Warriors of Israel became her answer.
Building the American effort from South Florida In Florida, Danielle Lustman is helping build Warriors of Israel’s American presence. Lustman has spent years in South Florida’s Jewish communal world, including leadership roles at Brauser Maimonides Academy
and Ferd & Gladys Alpert Jewish Family Service. She and her husband, Jared, have also been involved with Chai Lifeline Southeast. Her work with Warriors of Israel reflects South Florida’s growing role in national Jewish communal life. She is helping introduce the organization to American communities, build donor relationships and connect Americans more directly with wounded Israelis. The challenge is sustaining that commitment long after the urgency of Oct. 7 begins to fade. The wounded 22-year-old who needs rehabilitation today may be a parent struggling with PTSD a decade from now. Years later, that same person may need another surgery or a new prosthetic.
“No one is wounded alone” Ronen Reff stresses that serious injuries affect entire families. “No one is wounded alone,” she said. “The entire family enters a new reality.” A spouse may suddenly become
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a caregiver. Parents may once again become responsible for an adult child’s daily needs. Children may struggle to understand why a parent looks, moves or behaves differently. “If we want a wounded warrior to recover, we have to care for the people walking beside them,” Ronen Reff said. Warriors of Israel also focuses on helping wounded Israelis rebuild independence through education, employment and adaptive sports. “They do not want pity,” she said. “They want opportunities.” For some, sports become an important part of that recovery. “For many wounded warriors, sports are the first place where they begin to trust their bodies again,” Ronen Reff said. Swimming, cycling and basketball can restore confidence, independence and a sense of possibility. Some wounded Israelis have eventually competed at the Paralympic level. “We should not limit wounded warriors by focusing only on what they lost,” she said. “We also have to see what they can still build.”
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After the cameras leave Warriors of Israel summarizes its mission in four words: Their Sacrifice. Our Responsibility. Ronen Reff believes the Israeli government has a clear responsibility to provide medical care, benefits and rehabilitation. But she says government alone cannot provide everything a wounded person needs. “A wounded warrior also needs community, friendship, opportunity and a sense of belonging,” she said. That is where she sees a role for Jewish communities around the world. The challenge will become greater as the war fades from headlines.
“The cameras may be gone while the wounded warrior is still living with pain, replacing a prosthetic, managing PTSD or struggling to support a family,” Ronen Reff said. That is why the American infrastructure Lustman is helping build matters. Mobilizing people during an emergency is relatively easy. Remaining present five, ten or twenty years later is far harder. Ronen Reff also cautions against reducing wounded warriors to inspirational stories. They want something more ordinary. They want to work, fall in love, raise children, compete, build businesses and contribute to their
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communities. They want the day they were wounded to remain part of their story without becoming their entire identity. “Being inspired by them is not enough,” Ronen Reff said. “We have to be present, listen to what they need and help create the opportunities that allow them to move forward.” The wars will eventually become history. The people wounded in them will grow older. The question is whether the communities that once called them heroes will still be there when no one is watching. Visit: www.warriorsofisrael.org
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You went through conservatory-level training and performed at Carnegie Hall. How did that shape you as a pianist? My training was structured, technical, and intensive. Music school was not simply about learning beautiful pieces. We studied theory, harmony, ear training, sight-singing, music history, technique, and performance. Most importantly, I spent years developing the control, coordination, touch, and discipline required to perform demanding repertoire at a high level. Technique gives a pianist the ability to translate an idea into sound. It is not simply about playing fast or accurately. It is about having enough control over the instrument to create color, shape a phrase, build intensity, and produce exactly the atmosphere you want.
How has your relationship with music evolved? For most of my life, I focused on interpreting music written by great composers. More recently, composing my own music has become incredibly meaningful. It began when my first daughter was born. I sat at the piano, and an original musical idea came out. Since then, I have composed several works that I would describe as contemporary instrumental piano—melodic, emotional, and atmospheric, while still rooted in classical technique. There is also something deeply spiritual about music. Music is an extraordinary chochmah Hashem created. You cannot touch it or hold it, yet it can affect the neshama profoundly. That is something I try to bring into every performance: music should not merely fill a room; it should create an experience.
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What are you bringing to South Florida? I am bringing the performance side of my career to South Florida with a focus on becoming a premier pianist for high-end events. I perform for elegant weddings, simchas, corporate events, fundraisers, private celebrations, cocktail hours, dinners, and other special occasions where the music and atmosphere truly matter. My goal is to offer something more refined than simply having background music. I want the piano to become part of the character of the event—sophisticated, expressive, and tailored to the setting. I can perform as a solo pianist, as a piano-and-violin duo, or together with a larger ensemble, depending on the atmosphere and scale of the occasion. My classical background allows me to bring a high level of musicianship to every setting, while my experience performing at events has taught me that the music must serve the room. The repertoire, energy, dynamics, and style should complement the occasion rather than compete with it. As I establish myself in South Florida, I am excited to work with event planners, venues, families, organizations, yeshivas, schools, shuls and businesses looking for live piano music with a polished, upscale feel. Whether performing solo, with violin, or with an ensemble, my aim is simple: to make the music one of the details guests remember. For performance inquiries, I can be reached at 718-551-6778.
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Speaking Up for America, Israel and the Jewish Community A CONVERSATION WITH BEN SHAPIRO
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E
liyahu and Motti from Community Voice sat down with Ben Shapiro for a wide-ranging conversation about the growth of the local Jewish community, his love for America, his connection to Israel, and the challenges facing Jews today. From building The Daily Wire to the aftermath of October 7 and the future of Jewish advocacy, Shapiro shared his perspective on the issues shaping Jewish life in South Florida, the United States and Israel.
Community Voice: Let’s start with South Florida. When did you move here, and what brought you down? Ben Shapiro: We moved to Florida in 2020. The first thing was that we wanted to leave California. Then we started looking at where we could realistically live. As Orthodox Jews—and given my politics—we were looking for a red state with no state income tax, good schools, good shuls and good restaurants. That basically narrowed it down to Dallas or South Florida. We visited both, and South Florida just had a much more established Jewish community. We fell in love with it pretty quickly. Community Voice: What do you like most about the Jewish community here? Shapiro: It’s incredibly warm. There’s a lot of diversity in terms of Jewish practice, but at the same time there’s a real alignment when it comes to values and what people think is important. That was a big draw for us.
“I’ve never seen them as being in conf lict” Community Voice: You’re very outspoken about both America and Israel. Do you ever see those two identities as competing with each other? Shapiro: I’ve never seen them as being in conflict. The idea that there should be a Jewish State of Israel—a democratic ally of the United States in the historic and biblical homeland of the Jewish people—was a pretty uncontroversial proposition until fairly recently. It has obviously become much more controversial, particularly since October 7. But I don’t see why supporting Israel would be in conflict with believing that America is the greatest country in the history of the world, with extraordinary founding documents and principles. To me, those things go together very naturally. Community Voice: Take us back to the beginning of The Daily Wire. How did it all start? Shapiro: We were ambitious from the beginning. We looked at the legacy media and saw something that was slow-moving, heavily biased against America and very far left in both the stories it chose to cover and the way it covered them.
So we saw an opportunity to build something different. There also weren’t that many conservative outlets that we thought were moving quickly enough or operating in the way we wanted to operate. We started The Daily Wire in a pool house in Southern California in 2015 with about $480,000 in seed funding. After that, we basically operated off cash flow for the next decade and grew it into a company doing around $200 million in annual revenue.
Community Voice: South Florida has become a huge destination for Jewish families. Do you think this community has a special role to play right now? Shapiro: Absolutely. I think the South Florida Jewish community has taken a real leadership role when it comes to both pro-America and pro-Israel sentiment. You can see how much of a magnet it has become. People are moving here from New York, Connecticut, New Jersey, California, Chicago and other places. And I think that says something about the kind of community that has been built here. Community Voice: More S E P T E M B E R 2 4 , 2 0 2 6 | P.67
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broadly, what responsibility do you think American Jews have toward America and toward Israel?
Shapiro: Jews have been part of America since the founding. The basic values framework of the United States is a Judeo-Christian one, meaning a biblical one. The Founders cited the Old Testament extensively and saw in the Bible inspiration for how a nation should be built. So I think Jews have an extraordinary obligation to uphold those ideals and principles. And when it comes to Israel, particularly if you’re Orthodox, you’re praying three times a day for the safety and security of the Jewish people and the Land of Israel. Today Zionism isn’t some theoretical question about whether there should someday be a Jewish state. Israel exists. The real question is whether the Jewish state has the right to continue existing. Community Voice: you talked about wanting to see more people step up publicly. If someone reading this wants to get involved, where should they start? Shapiro: The first thing is to actually educate yourself. You have to know what you’re talking about. That means taking a lot of reps, sometimes for very little pay, and doing it over and over until you become good at it. And not everybody contributes the same way. When I say we need more people fighting, I don’t mean we need more Ben Shapiros. Everybody has
“Jews have an extraordinary obligation to uphold those ideals and principles” their own contribution to make. But I do think it’s unfortunate that there are so few visibly Orthodox Jews in major public spaces talking about these issues. If Jews are supposed to be a light unto the nations, then I think there’s an obligation to speak about issues of public importance in a way that reflects biblical values.
Community Voice: What gives you the most optimism when you look at the next generation of Jews? Shapiro: I think younger Jews are increasingly observant, increasingly connected to their Jewish identity and increasingly connected to Israel. They have a stronger understanding of their Jewishness, and I think they take less for granted. There’s also more willingness to speak publicly about important is-
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sues. I think that’s a very good thing.
Community Voice: And what worries you? Shapiro: I think one of the biggest concerns is the tendency to choose false unity over true principle. Obviously, as Jews, we want unity. But that doesn’t mean every principle disappears in the name of unity. There still have to be certain boundaries around what Judaism actually means and what values we’re trying to preserve. Community Voice: There’s been a lot of criticism online aimed at Orthodox communities, especially around issues like government benefits. How do you look at that conversation?
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Shapiro: I think there are really two different questions. One is what’s actually happening in those communities. The second is the way some people take allegations involving a specific person or community and then use them to characterize the entire American Jewish community. That’s obviously absurd. The American Jewish community, broadly speaking, is one of the most highly educated and financially successful communities in the country. At the same time, I’ve also been very clear that I don’t believe people should use public welfare simply to support full-time learning while everybody else is working. If your family wants to support you, if your community wants to support you or if someone wants to donate money so you can learn, that’s one thing. But I don’t think involuntary taxpayer dollars should be used that way. And obviously, if somebody commits fraud, that should be prosecuted. Community Voice: If you could invite a few major Jewish
figures from history to sit with you in the sukkah, who are you inviting?
Shapiro: Moshe Rabbeinu, the Rambam and probably Abarbanel. I’d also go a little more modern—Rav Soloveitchik, Rav Aharon Lichtenstein and Rav Hirsch. And Jabotinsky would definitely be interesting. You’d get some pretty spicy conversations from that group. They certainly wouldn’t all agree with one another. Community Voice: Do you think part of America’s problem today is that everybody is living in their own political bubble? Shapiro: There’s definitely a lot of that. But I think the bigger issue is that neither side is really talking to the middle. Online, you basically have a hard-left bubble and a hard-right bubble. Most normal Americans aren’t sitting on Twitter all day. But for younger people who spend a lot of time on social media, those two extremes can start to look like the only choices.
And I don’t think most Americans are actually in either one of those places. Algorithmic virality is a terrible substitute for rational judgment. Social media rewards people for making extraordinary claims with extraordinary confidence, often without extraordinary evidence.
Community Voice: You’re a Harvard Law graduate. Would you still recommend the Ivy League to Jewish students today? Shapiro: For many students, probably not. There are still certain students for whom it makes sense—maybe someone who wants to be in that environment and fight those battles, or someone going into certain STEM fields. But when I look at my own kids, I’d probably be more interested in schools like the University of Florida or the University of Texas than Harvard at this point. And I say that as someone who went to Harvard Law. Community Voice: Is that because of the antisemitism, or because you feel the education itself has changed?
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Shapiro: It’s both. There’s the question of cost and whether the value is still there. But the bigger problem is the radical-left ideology and antisemitism that has become so prevalent on many campuses. Community Voice: This interview will be coming out around the anniversary of October 7. When you look back at that day, what stays with you most? Shapiro: At first, it was the shock at the failure of the Israeli security apparatus and the sheer size and scope of the attack. But what really shocked people came a couple of days later. Very quickly, the conversation
became about Israel being the bad guy and concern about Israel’s response. People were accusing Israel of genocide before Israel had even meaningfully responded. The scale of the outrage directed at Israel was astonishing. It almost felt like the larger the attack against Israel, the more outrage there was against Israel. I also personally received an extraordinary amount of blowback after October 7. My security risks have never been as high as they’ve been since then. For a long time, we had 24/7 security for me and my children. That’s a direct result of the level of antisemitism that was openly unleashed after October 7.
Community Voice: Do you think the media battle for Israel is something we can actually win? Shapiro: I don’t really look at it as something you completely “win.” There are certain forces behind hatred of Jews and hatred of Israel that I don’t think you can eliminate entirely. You can push back against them. You can influence people on the margins. You can delay them. But I think a lot of antisemitism is driven by envy. People say, “Why would anyone hate Israel? Look at everything Israel has accomplished.” But sometimes that success is exactly what creates resentment.
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Israel took a small population and built one of the most powerful and technologically advanced countries in the Middle East. And the same thing applies to Jews in America. Jews are often attacked precisely because they’ve been successful.
Community Voice: On a much more personal note—people see you around Boca all the time. What’s the right way to come over and say hello? Shapiro: Come say hi. I’m always flattered when somebody tells me they listen to the show or enjoy what I do. The only thing is, if I’m out in public, I’m usually with my wife or
my kids. So if we’re in the middle of dinner, maybe wait until the end of the meal. Or if I’m wrestling with my five children, pick your spot. A selfie is totally fine. Just don’t come over with seven recommendations for things I need to tell President Trump, because I promise you I’m probably not going to be able to deliver them.
Community Voice: Last question. You actually read Community Voice every week. What do you think Jewish media like ours should be doing? Shapiro: I think you guys are
doing a great job. I really enjoy it, and I read it every week. I like the interviews, especially when some of the people being interviewed are friends of mine. But honestly, one of my favorite parts is seeing the ads, because it tells me what’s happening in the community. I like watching the community grow. I like seeing the restaurants and new businesses. I actually think you should have a full restaurant-review section. The kosher food scene here has become awesome. I mostly use the magazine to figure out what I’m missing in the community so I can get my family involved.
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You Shall See It and Remember Submitted by Uzchartem · uzchartem.com
A small Jerusalem non-profit called Uzchartem helps first-time wearers put tekhelet, the blue thread of the tzitzit, on their garments: with patient guidance, according to their own custom, at a subsidized price. Its founder says the easiest way for a South Florida family to get one is a friend heading to the Kotel. “Are you already wearing tekhelet, or not yet?” That, by his own account, is how Rabbi Yosef Eliyahu Steinberg opens nearly every call. He founded Uzchartem ()וזכרתם, a small Jerusalem non-profit, in the spring of 5776 (2016), and he still runs its shop in the Old City’s Jewish Quarter and answers its phone line himself. Before anyone talks about sizes or prices, he wants to know where the caller stands: what brought him to the decision, which community he davens with, whether he learns in yeshiva. Then he translates the answers into a specific garment, thread and tying, and adds one thing before hanging up: don’t put it off. “We have seen that postponing usually ends in not wearing it at all.” The blue thread Tekhelet is the blue dye the Torah prescribes for one thread on each corner of the tzitzit, on the tallit and on the tallit
katan worn under the shirt. Uzchartem takes its name from the same verses: “You shall see it, and you shall remember all the mitzvot of Hashem.” The dye came from a sea creature the Gemara calls the chilazon; in the centuries after the churban the knowledge of how to find it and dye with it was lost, and for well over a thousand years Jews wore white tzitzit alone. That was never a lapse in the mitzvah. The Mishnah in Menachot (4:1) rules that the absence of tekhelet does not invalidate the white, and every generation without it fulfilled the mitzvah of tzitzit in full. The question that occupies Yosef is different: if the chilazon has been identified again, does the obligation to add the blue return with it?
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A small amuta with one job Uzchartem is a registered amuta, an Israeli non-profit, and not the Ptil Tekhelet foundation, the better-known producer and research body whose halachic archive Uzchartem itself recommends. Its work is narrower and more personal: subsidy, tying and hands-on guidance for first-time wearers. Its founding purpose, in the words of its own reports, was to bring the mitzvah of tekhelet to the chareidi public. Yosef’s own version is shorter: a mitzvah of the Torah has been waiting for centuries, and his own community is the one he most wants to see take it back. Two things set it apart early. One is Kav HaTekhelet, a Hebrew phone line with hundreds of recorded shiurim and a halachic-questions extension that has become something like a live beis medrash: callers leave their own reading of a Gemara for others to answer. The other is that Uzchartem advertised. In spring 2018 it ran notices in shuls across Israel and a full-page ad in Mishpacha, the leading chareidi weekly, with a raffle of fifteen tallitot for men ready to start; bold, in Yosef’s word, for a subject the chareidi press had kept at arm’s length. By the organization’s own report, some 600 new callers reached the line within weeks and about a
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hundred began wearing tekhelet; in its first two years it counted roughly 2,200 people who had started through its direct work. What the poskim say The modern search began with the Radzyner Rebbe in the 1880s, whose blue came from the cuttlefish. In the past generation attention turned to the Murex trunculus, a Mediterranean sea snail. Its proponents cite the Radvaz, who wrote that the chilazon “may exist to this day, only they do not know how to hunt it,” the mounds of murex shells at the ancient dye works of Tyre and Sidon, and the snail’s fast, sky-blue dye, which they argue fits the Gemara and the Rishonim. Yosef’s central point is that most of the well-known negative rulings are thirty or more years old and addressed the Radzyner dye, not the murex. Poskim who examined the murex have spoken plainly. Rav Chaim Kanievsky zt”l, asked on camera, answered: “If you hold that it is clear, then you are obligated to wear it.” Rav Yisroel Belsky zt”l, Rosh Yeshiva of Torah Vodaath, wrote that “not for nothing did they adopt it in practice, because the matter is correct, and G-d forbid to wave it away with flimsy arguments.” Rav Yitzchak Yosef shlit”a, the former Sephardic Chief Rabbi of Israel, writes that one who wishes to wear it privately in a tallit katan “has a hiddur in this,” and Rav Meir Mazuz zt”l, the Rosh Yeshiva of Kisse Rachamim, wore it himself. Rav Shraya Devlitzky zt”l put it in one line: “I too go about in a tallit katan of murex.”
Other poskim preferred to wait, and Uzchartem does not argue with anyone who follows them. Its claim is only that whoever has clarified the matter for himself has solid ground to stand on; its halachic material carries the haskama of Rav Moshe Shaul Klein shlit”a of Bnei Brak. For the hesitant, Yosef has a simpler argument: imagine your tzitzit picked up a blue stain. Did they become pasul? Whoever puts on tekhelet, he says, can only gain.
a personal conversation, and anyone may ask, wherever he lives. The organization states that its shop’s profits go back into its work and fund the subsidy. Yosef puts it more bluntly: “It costs me. I invest in it for the goal.” Those who can afford it are sometimes asked to take the smaller of two discounts. “If you take a little less, I can reach one more Jew who wants to start.” Confusion is the next barrier. A beginner faces choices he has never heard of: how many windings, one blue thread per corner or two. As a rule, Sephardim receive the Rambam’s threads tied in the pattern of the Ben Ish Chai, as Rav Mazuz himself did; Ashkenazim the Raavad’s threads with the Vilna Gaon’s tying; Chassidim the tying of the Arizal. Chabad and Yemenite customs are served as well, and the choice is always the customer’s. The threads are dyed under the kashrut supervision of Rav Rubin, and every set is tied by avreichim in the Jewish Quarter, l’shem mitzvah, and checked before it leaves. “If you take a little less, I can reach one more Jew who wants to start.”
“How much does it cost?” Nearly every caller, by Yosef’s account, asks it first. Uzchartem’s answer is its subsidy for beginners. A first time wearer’s first garment with tekhelet, a tallit katan or a tallit with the threads tied on, is sold at a significant discount, at times, the organization says, below its own cost. The subsidy is on the garment, not on spare threads; the exact terms are set in
Start small The messages left on the organization’s line come mostly, by Yosef’s account, from young men in yeshivos and kollelim. One caller, before Rosh Hashanah, left this: “I went back and forth for a long time, one side yes and one side no. I’ve decided I’m doing it, and I won’t be embarrassed in front of anyone.” Most people, Yosef says, never
Rabbi Yosef Eliyahu Steinberg in Uzchartem’s shop in the Cardo, Jerusalem’s Jewish Quarter Photo: Uzchartem
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say that last part aloud: I am not ready to be the one in shul with the blue strings. His answer is that no one has to be. Start with one tallit katan, worn under the shirt, just to make a bracha on it, even only in the beis medrash. “You are not committing to anything. You are opening a door.” Even someone who learns the sugya and decides against it, he adds, has done something for the mitzvah by taking it seriously.
eration’s: in the language of the seforim night is exile and day is redemption, and just before day there is a moment when the eye can already tell blue from white. That the chilazon came back into Jewish hands in the same century the nation came back to its land is, in his eyes, no coincidence. “Tekhelet is a gateway,” he says. “You put on one blue thread, and you begin to look at everything else differently.”
Between tekhelet and white The Mishnah in Berachot (1:2) gives, as one marker for the earliest time of the morning Shema, the moment one can distinguish between tekhelet and white. Yosef reads that image as his gen-
From South Florida For South Florida, Yosef suggests the route most families here already have. At almost any time of year, someone you know is about to stand at the Kotel. The order is placed in writing over WhatsApp,
in English, and the package waits at Uzchartem’s shop in the Jewish Quarter, a few minutes’ walk from the Kotel, for the traveler to bring home. You gain twice, he says: an easy way to get it at the subsidized price, and one more Jew who was handed a package of tekhelet and, more often than not, asked what it was. Getting started with Uzchartem WhatsApp (written messages, answered in English): +972-55-921-1676 Email: uzchartem613@gmail.com Web: uzchartem.com (Hebrew) Pickup: Uzchartem’s shop, the Cardo, Jewish Quarter, Old City of Jerusalem · Sun–Thu, 1:00–6:00 PM Uzchartem (( םתרכזוis a registered Israeli non-profit, amuta no. 580627370, founded in 5776. For the halachic literature in English, see the Ptil Tekhelet foundation’s archive at tekhelet.com.
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The Cost of Always Trying to Save Money By Joe Sharp
I’ve always taken pride in finding ways to save money. I’ve renegotiated contracts, challenged assumptions, found efficiencies, eliminated unnecessary expenses, and looked for savings both large and small. Particularly in mission-driven organizations, where every dollar saved can be put toward something else that matters, that discipline is important. But experience has also taught me something that may sound strange coming from a CFO: Sometimes trying too hard to save money gets very expensive. I’ve watched the old expression “penny wise and pound foolish” come to life more than a few times. At one organization, we moved to a lower-cost payroll processor that promised both savings and better service. We got neither. Paychecks were routinely released late. There were mistakes on virtually every payroll. Turnover at the payroll company was extraordinarily high, so our business office was constantly dealing with new representatives who didn’t know our account or its history. The real cost went well beyond correcting payroll errors. Our employees had to wonder whether their paychecks would be right and arrive on time. Our business office had to spend time troubleshooting problems it hadn’t created instead of doing the work it was actually there to do. And confidence in something as fundamental as payroll began to erode. Eventually, it affected morale.
The invoice from the payroll company may have been lower. The cost to the organization wasn’t. I’ve seen the same mistake in a completely different environment. Years ago, a factory producing products for a company where I worked found an opportunity to shave a penny or two from the cost of each unit by switching to a less expensive cardboard carton. Multiply those pennies across thousands of units, and the savings looked perfectly rational. Then the products started arriving damaged. Whatever we had saved on cardboard was overwhelmed by damaged inventory, returns, replacements, additional shipping, customer-service time, and unhappy customers. We had successfully reduced the cost of the box. We had increased the cost of delivering the product.
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I’ve seen it with service contracts, too. Award a janitorial contract to the lowest bidder and the savings are easy to calculate. What’s harder to see is whether that price depends on lower wages, weaker employees, inadequate supervision, or constant turnover. Eventually, the organization experiences those choices through inconsistent staffing, poor-quality work, and the time its own employees spend dealing with problems the contractor was hired to solve. Some consequences are even harder to quantify. A poorly maintained facility communicates something to employees, students, families, donors, and visitors. Constant turnover creates its own issues with security, relationships, and institutional knowledge. Those costs won’t necessarily appear on the line labeled “janitorial services.” They’re still costs.
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Sometimes Spending More Costs Less I’ve experienced the reverse as well. During the planning of a major construction project, we were evaluating security systems, including surveillance cameras and access control. There were established vendors the contractors and consultants knew and had worked with before. I wanted to go in a different direction. The company I preferred was more expensive. Changing direction wasn’t particularly convenient, either. We were already well into the process, the implementation timeline was getting tight, and I had to work through a difficult negotiation rather than simply accepting the vendors with whom others already had relationships. But I didn’t think installation price was the right measure. The system I preferred offered superior technology and, more importantly, a platform we could continue building upon. The hardware received ongoing over-the-air updates, allowing its capabilities to expand as the technology evolved. The less expensive alternatives were at risk of becoming obsolete almost as soon as we installed them. So we spent more upfront, and that decision paid dividends for years. The higher-priced option wasn’t a departure from financial discipline. It was financial discipline applied over a longer horizon. Instead of asking only what the system would cost to install, we considered what we would own, how long it would remain useful, how it could evolve, and what replacing an inferior system later might cost. Sometimes the more expensive
proposal is the less expensive decision. The Costs That Don’t Appear in the Proposal It’s tempting to think of financial decisions as relatively simple equations. Option A costs $100,000. Option B costs $85,000. Choose Option B and save $15,000. But that only works if everything else is equal. Often it isn’t. Maintenance, replacement, reliability, staff time, turnover, morale, burnout, risk, aesthetics, and stakeholder experience all have economic consequences, even when we can’t assign each of them a precise dollar amount. There’s also opportunity cost. Every hour a finance team spends correcting a payroll provider’s mistakes is an hour it isn’t spending improving financial reporting, supporting employees, analyzing the budget, or working on something else that could move the organization forward. Every hour an operations team spends chasing a poorly performing contractor is an hour it isn’t spending improving operations. And every dollar spent replacing something we bought primarily because it was inexpensive is a dollar we don’t have for something else. The question, then, isn’t simply: Which option costs less? It’s: What are all of the costs associated with each option—and where will we ultimately experience them? Some of those costs belong in a spreadsheet. Others require judgment. Both belong in the decision. Save Where It Doesn’t Hurt. Spend Where It Matters. None of this has made me less interested in saving money. If anything, it has made me more deliberate about where I save it.
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I want to reduce costs anywhere we can achieve the same—or better—result for less. If quality isn’t diminished, risk isn’t meaningfully increased, and employees or other stakeholders won’t experience a negative difference, I’ll happily take the savings. I’ve spent much of my career finding those opportunities. But there’s a second benefit to doing that work well: Thoughtful savings create the capacity for thoughtful spending. The money saved on things that don’t matter gives an organization more flexibility to spend on the things that do. Sometimes that’s better technology. Sometimes it’s better people. Sometimes it’s maintaining a facility at a standard that communicates pride in the institution. Sometimes it’s preventing burnout or improving someone’s experience. And sometimes it’s investing in something whose value may never be particularly visible to the people we serve. Not every higher-priced option is better, of course. Spending more isn’t inherently strategic any more than spending less is inherently responsible. That’s where judgment comes in. Cost discipline asks whether we can spend less. Financial leadership asks the harder question: What will spending less actually cost us? About the Author Joe Sharp is the founder of Sharp Focus Consulting and a finance and operations executive with more than 30 years of leadership experience in schools, nonprofits, and businesses. He advises organizations and leaders on financial, operational, and organizational challenges and writes about the lessons that come from the decisions leaders make every day. Learn more at sharpfocusconsult.com.
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THE GOLAN AT 60
From Resilience to Renewal Deputy Mayor Yaakov Selavan discusses rebuilding Northern Israel, changing threats in Lebanon and Syria, preparing for the next war, confronting PTSD, and strengthening the Golan’s relationship with Jewish communities worldwide. As Israel enters a new Jewish year, the season carries special weight on the Golan Heights. Yom Kippur will always recall October 6, 1973, when Syrian armored divisions stormed the plateau and a thin line of Israeli defenders held them back in some of the fiercest battles of the Yom Kippur War. Fifty years later, almost to the day, October 7, 2023, brought another devastating attack and a war that has reshaped Israel’s security reality. Now, as the Golan prepares to mark 60 years since its liberation and the renewal of Jewish settlement on the plateau, its leaders
are looking beyond celebration. For Yaakov Selavan, Deputy and Acting Head of the Golan Regional Council, the anniversary is an opportunity to ask what the Golan can contribute to Israel’s future. “We decided that we want to give a gift to the State of Israel in honor of our 60th anniversary,” he told Community Voice. That gift has two central components: helping Northern Israel move from rebuilding to thriving and confronting the growing PTSD crisis among soldiers, reservists, and civilians.
A Community Built on Unity Selavan believes the Golan can take on that role because of the community it has built over six decades. From its earliest years, secular pioneers deliberately created a region that welcomed Israelis from
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across the religious and political spectrum. Residents with very different worldviews learned to build together around shared goals. “There are arguments, but there is always a joint purpose,” Selavan said. “There is always a joint mission, and there is unity here.” That unity was tested after October 7. According to Selavan, more than 2,500 rockets and explosive drones targeted the region, tens of thousands of acres were burned, and 18 Israelis were killed in the area. Yet unlike other communities along Israel’s northern border, the Golan’s residents did not evacuate. “Not one resident left the Golan,” he said. “We are very proud that we stood our ground.” Selavan emphasized that the Golan does not view its experience competitively. Because its communities remained intact, he believes the region has a responsibility to assist neighboring areas now struggling to bring families home and rebuild.
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That approach also helped the Golan secure approximately one billion shekels in government investment for the Golan Regional Council and Katzrin The two municipalities presented a unified strategy and divided the funding equally. “We understood that growing a real capital city is in our interest,” Selavan said of Katzrin. Stronger regional services, he explained, benefit everyone living on the plateau.
A Changing Northern Threat The security picture has also changed dramatically. Before October 7, Hezbollah was considered one of Israel’s most formidable military threats. By the time Israeli forces entered southern Lebanon in October 2024, much of its senior command structure had been eliminated and its communications and operational systems badly damaged. Selavan, who serves in the reserves, said the organized Hezbollah force Israeli soldiers had prepared to confront did not appear in the way many had expected. But he cautioned against complacency. “The danger has not disappeared,” he said. “It has changed.” Hezbollah, while significantly weakened, is rebuilding and adapting. Drone warfare in particular presents a growing challenge because drones can be relatively inexpensive, accurate, and difficult to intercept. The lesson, Selavan said, is that yesterday’s success cannot be assumed to guarantee tomorrow’s security. Beyond the Syrian Border Syria presents an even less predictable challenge. Selavan recently joined Golan Regional Council Head Ori Kallner, Jewish and Druze municipal leaders, and senior IDF officials on a tour inside southern Syria. Israeli forces entered the buffer zone after the collapse of the Assad regime in December 2024, with the goal of preventing hostile forces from establishing themselves immediately adjacent to Israeli communities. “I sleep well at night knowing that I am not the front line,” Selavan said. “There are soldiers in front of me, beyond the border.”
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He identified several continuing concerns: the background and ideology of Syria’s new leadership, Iranian-backed networks that remain active despite Tehran’s reduced physical presence, and ISIS cells seeking opportunities to operate in the region. For Golan leaders, the conclusion is clear: hostile forces cannot be allowed to establish themselves directly along Israel’s border. The region also sees security as more than a military issue. Selavan pointed to the importance of protecting Druze and other minority communities in southern Syria while building economic and civilian partnerships. Agricultural technology, employment opportunities, humanitarian support, and stronger local economies could give border communities a greater interest in resisting extremist organizations and Iranian influence. “This is a strategic and security issue, but it is also a moral issue,” he said. Preparing for the Next War The Golan is also strengthening local emergency teams, improving civilian preparedness, and working to build more protected shelters. But Selavan believes one of the greatest lessons of October 7 is the need to challenge assumptions. Israel cannot rely solely on deterrence, intelligence assessments, or the belief that an enemy is unwilling to act. The goal, he said, is not simply to prepare for a better version of the last war, but to think seriously about what the next war may look like.
Why International Recognition Matters The United States’ 2019 recognition of Israeli sovereignty over the Golan also had practical consequences for the region. Selavan said the recognition opened new opportunities for research partnerships, philanthropic support, agriculture, technology, and business. Since October 7, more than $15 million has been invested in the Golan by philanthropic organizations, primarily from the United States.
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“Without our American brothers and sisters - from the Jewish federations and other organizations - I do not think pioneering life in Northern Israel could have continued in the same way,” Selavan said. “Their support was felt in every home in the Golan.” The region is now working to expand international recognition and deepen relationships with governments and lawmakers abroad. For the Golan, those relationships are not simply diplomatic. They can remove barriers to investment, research, agriculture, water management, renewable energy, and other long-term projects.
Confronting the PTSD Crisis The second major focus of the Golan’s 60th anniversary initiative is a challenge that will continue long after the fighting ends: PTSD. Selavan said hundreds of Golan residents have already been
COMMUNITY NEWS formally recognized as suffering from PTSD, with many more seeking treatment or recognition. The region believes its natural landscape and agricultural communities can become part of the national response. The Golan is developing rehabilitation programs on farms where soldiers, reservists, and civilians experiencing trauma can combine professional treatment with nature, agriculture, purposeful work, and community. The model is being developed with the hope that it can serve people from throughout Israel. For Selavan, this represents something uniquely suited to the Golan: turning the region’s open spaces, farms, and resilient communities into places of healing.
Strengthening the Diaspora Connection October 7 also transformed the Golan’s relationship with Jewish communities overseas. Selavan acknowledged that before the war, many Israelis did not fully appreciate how important those relationships could become. The extraordinary response of Jewish communities around the world changed that perspective. Now the goal is to turn emergency support into permanent partnership. One organization helping lead that effort is Friends of the Golan Heights (FGH), a U.S.-based nonprofit working in coordination with the Golan Regional Council and Katzrin. FGH connects American communities and supporters with projects focused on resilience, education, agriculture, community development, and long-term regional growth. Rather than building relationships only during moments of crisis, the organization seeks to create permanent connections between American communities and the people of the Golan. That approach is already taking shape through new community partnerships, including the Golan’s developing relationship with the Jewish community of Greater Tucson and Southern Arizona. Selavan stressed that the relationship must work in both directions. Israelis can share their experiences, but they also need to understand Jewish life
outside Israel. “The last three years have taught us that we need each other,” he said. “We share the same faith, and if we work together properly, we can also build a shared destiny.” As the Golan approaches its 60th anniversary, its leaders are looking forward as much as backward. From rebuilding Northern Israel and preparing for emerging threats to treating PTSD and strengthening ties with world Jewry, the Golan hopes to use six decades of experience to help shape the years ahead. And through partnerships with organizations such as Friends of the Golan Heights, that mission is becoming one shared not only by residents of the plateau, but by communities far beyond it.
To learn more about the Golan or get involved reach out to Motti - 9549108336 Friendsofgolanheights@gmail.com
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One Weekend, Three States
CONCEALED-CARRY AND ADVANCED FIREARMS TRAINING COMES TO SOUTH FLORIDA For many South Florida residents, moving south did not mean leaving New York and New Jersey behind. Family, business and community ties still bring them north regularly. That is the idea behind a two-day firearms and personal-protection training weekend being offered by Shomer360 on October 24 and 25. The program combines concealed-carry training for Florida, New York and New Jersey with application assistance and advanced live-fire instruction. Classroom sessions will take place Saturday night in Coral Springs, followed by classroom and outdoor range training Sunday in Homestead. The weekend is designed for both civilians and security professionals. Shomer360 founder and head instructor Eilon Even-Esh brings experience from Israel and the United States. Born in Haifa, he served in the IDF, underwent LOTAR counterterrorism training and served with the Oketz K9 unit. He later earned a political science degree from Columbia University and served four years as a U.S. Marine Corps officer, reaching the rank of captain. For approximately 15 years, EvenEsh has worked as a firearms, Krav Maga, self-defense and security instructor. His work also includes P.88 | TSFCOMMUNITYVOICE.COM | +1 (954) 662-5054 | INFO@TSFCOMMUNITYVOICE.COM
executive protection, active-shooter preparedness and more than 100 security assessments for houses of worship and nonprofit organizations. “There are many people in South Florida whose lives do not exist in only one state,” Even-Esh said. “They may live here, but their families, businesses and responsibilities regularly bring them back to New York or New Jersey.”
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NRA instructor Menachem Roitblat will lead the licensing-related sessions and assist participants with New York and New Jersey application paperwork. Even-Esh will lead the live-fire training. The instructors stress that completing the course does not guarantee a concealed-carry license. Each jurisdiction maintains its own requirements and approval process, and applicants remain responsible for completing all governmental steps. For civilians, the weekend includes Shomer360’s “Savage Mastery of the Fundamentals,” a fourhour outdoor range course with pistol and AR-15 tracks. Training includes drawing from concealment, shooting under pressure, clearing malfunctions, engaging multiple targets, moving to cover and shooting from different posi-
tions. The course also includes ballistics demonstrations and a bulletproof-backpack demonstration focused on active-shooter preparedness. “Carrying a firearm is an enormous responsibility,” Even-Esh said. “A permit does not automatically create judgment, confidence
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or competence.” A separate “Solo Agent Protection Tactics,” or “Family Bodyguard Course,” is geared toward executive-protection professionals and armed civilians responsible for protecting family members. Participants train in protecting another person, moving to cover, communication, weapon retention and disarming techniques. While Shomer360 specializes in serving the Jewish community, its training is open to responsible participants of all backgrounds. The program begins Saturday night, October 24, in Coral Springs and continues Sunday, October 25, in Homestead. Tuition is $585, with enrollment limited to 12 participants per range track. For registration and additional information, visit www.shomer360.com or contact eevenesh@shomer360.com. Shomer360: Patient. Technical. World Class.
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Sukkah’s Up, Bags Packed YOUR CHOL HAMOED GUIDE TO FLORIDA’S HIDDEN GEMS Skip the obvious. These are the spots South Florida families overlook — from Jupiter to Orlando The sukkah is decorated, the first days are behind us, and now comes the part of Sukkos that kids wait for all year: Chol Hamoed. This year the intermediate days run Monday, September 28 through Thursday, October 1, with Hoshana Rabba falling on Friday, October 2 — four full days to get out of the house before Shemini Atzeret brings everyone back to shul. Everyone already knows about the big zoos and the beaches. This guide skips those in favor of the smaller, quieter places that don’t always make the list — organized by county, so families anywhere from Jupiter to Homestead, and even those making the trip up to Orlando, can find something close to home.
Palm Beach County
Gumbo Limbo Nature Center (1801 N. Ocean Blvd., Boca Raton) is the kind of place that gets overlooked because it doesn’t advertise. Admission is free — a small donation is appreciated — and kids can walk the boardwalk through a coastal hammock, climb the 40-foot observation tower, and get face-to-face with sea turtles in the outdoor aquariums. It’s shaded, stroller-friendly, and rarely crowded on a weekday. The nature center is open 9 a.m. to 4 p.m. Tuesday through Sunday (noon to 4 p.m. Monday), with the boardwalk and trails open from 7 a.m. to sunset daily.
Busch Wildlife Sanctuary (17855 Rocky Pines Road, Jupiter)
moved into a new, larger home in Jupiter Farms a couple of years ago, and it’s still one of the county’s best-kept secrets. This is a real rescue and rehabilitation center — not a zoo — where injured and orphaned Florida wildlife recover before release. Kids can walk shaded trails past panthers, bobcats, owls, and alligators, and catch a live animal encounter program most afternoons. Admission is free, with a suggested donation. Open daily 10 a.m. to 4:30 p.m.
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Sandoway Discovery Center (142 S. Ocean Blvd., Delray Beach) is a small marine life museum tucked into a historic beachfront house, an easy stop if a family is already spending a day near the Delray sand. Kids can see sharks, stingrays, and native reptiles up close, watch a feeding, and explore Southeast Florida’s largest private shell collection. Admission runs about $10 per person, ages 3 and up. Hours vary by day — generally 10 a.m. to 4 p.m., closed Mondays — so it’s worth a quick look at the website before heading over.
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Broward County
Flamingo Gardens (3750 S. Flamingo Road, Davie) is a 60-acre botanical garden and wildlife sanctuary that a lot of Broward families drive past without realizing what’s inside. A narrated tram tour winds through the grounds, and the wildlife sanctuary is now home to rescued Florida panthers, alligators, and even two orphaned black bear cubs. Kids can hand-feed the resident flamingos and walk through a free-flight aviary with more than 200 birds. Open daily 9:30 a.m. to 5 p.m. (last admission 4 p.m.). Admission is $24 for ages 12 and up, $17 for ages 3–11, free for 2 and under. Young At Art Museum relocated a few years back and now operates out of the Broward Mall in Plantation rather than its original Davie building — worth noting, since some families still have the old address saved. It remains one of the more hands-on children’s museums in the region, with exhibits built around art, imagination, and play rather than static displays. It’s an easy indoor option if the afternoon heat or an unexpected rain shower cuts an outdoor day short. Sawgrass Recreation Park (Weston) puts kids on an actual airboat in the Everglades, which never gets old no matter how many times a family has done it. Daytime tours run roughly every 20 to 30 minutes starting around 9:30 a.m., and admission includes a walk-through of the park’s alligator and reptile exhibits. Bring a light jacket — the boats move fast, and the spray can catch riders off guard. Children of all ages are welcome on board, and noise protection is provided for little ones.
Miami-Dade County Deering Estate (16701 SW 72nd Ave., Palmetto Bay) is a 429-acre historic waterfront property that most families associate with weddings, not kids’ outings — but the grounds, mangrove boardwalk, and nature trails make for a genuinely relaxing Chol Hamoed morning. Guided nature preserve tours run daily at 12:30 p.m. through May, and the mangrove boardwalk alone is worth the visit for families who want to slow down after a few days of touring. Open daily 10 a.m. to 5 p.m. (last admission 4 p.m.). Admission is $18 for adults, $10 for ages 4–14, free under 4. Fruit & Spice Park (24801 SW 187th Ave., Homestead) is a 37-acre botanical park in the Redland — the only one of its kind in the country — where kids can taste tropical fruit growing right off the tree. Guided tours run several times a day, and the park hands out a small knife on request so kids can try fruit most of them have never seen before. It’s an unusual, hands-on outing that also happens to be one of the least crowded stops in this guide. Open daily 9 a.m. to 5 p.m. Admission is about $8 for adults, $2 for kids ages 6–11, free under 6. Gold Coast Railroad Museum (12450 SW 152nd St., Miami) sits directly across from Zoo Miami, which makes it an easy add-on for a family already headed that way — or a full outing on its own for train-loving kids. The centerpiece is the Ferdinand Magellan, the presidential railcar used by four U.S. presidents, and weekend visitors can ride a short train on the property. Open Wednesday through Friday 11 a.m. to 4 p.m., Saturday and Sunday 10 a.m. to 4 p.m. (closed Monday and Tuesday). Admission is around $12 for adults, $10 for children ages 3–12.
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Orlando For families making the drive up for Chol Hamoed, Orlando doesn’t have to mean a theme park.
Gatorland
Harry P. Leu Gardens
Orlando Science Center
(14501 S. Orange Blossom Trail)
(1920 N. Forest Ave., Orlando)
(777 E. Princeton St., Orlando)
has been around since 1949 and still feels like old Florida rather than a modern theme park — thousands of alligators and crocodiles, a free-flight aviary, a petting zoo, and a splash park to cool off in between shows. It’s a lower-key, lower-cost alternative to the big parks that still fills a full day. Open daily 10 a.m. to 5 p.m. Admission runs about $35 for adults, $25 for children ages 3–12, free for 2 and under (online prices run a few dollars lower).
is a 50-acre botanical garden minutes from downtown — quiet, shaded, and a nice counterbalance after a day at a bigger attraction. Kids can wander past a formal rose garden, a butterfly garden, and a historic home open for guided tours. Open daily 9 a.m. to 5 p.m. (last admission 4 p.m.). Admission is around $15 for adults, $10 for children ages 4–17, free for 3 and under — and free to everyone on the first Monday of the month.
The Point of It All
is a reliable indoor stop with four floors of handson exhibits, a dinosaur dig area, a domed theater, and a dedicated KidsTown for younger children. It’s a good pick for the hottest part of the day or if the family needs an air-conditioned break mid-trip. General admission runs about $24 for adults and $18 for children; the center periodically runs discounted admission days, worth checking for before a visit.
However the days get spent, the point was never really the destination. It’s the sukkah waiting back home, and the family walking in together at the end of the day to eat in it one more time before the season ends.
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How Expressive Empowerment Inc. is helping people build community, conf idence, and hope through art
W
hat if picking up a paintbrush, coloring with pencils, or joining a creative group could improve your mental well-being? Research suggests it can. According to the American Congress of Rehabilitation Medicine, creating—or even simply viewing—art can positively affect the brain. Artistic expression has been associated with increased serotonin levels, greater blood flow to areas of the brain connected with pleasure, new ways of thinking, and the ability to imagine a more hopeful future. Despite these benefits, there is a surprising gap between appreciation and participation. While 76% of people say engaging in the arts is important, only 16% regularly create art themselves. At Expressive Empowerment Inc., our mission is to change that. We believe creativity is more than a hobby—it is a powerful way to build relationships, strengthen communities, and help people discover their own resilience. My own journey into this work began unexpectedly. Although I grew up in a family of artists, I chose to study business because I believed practical pursuits mattered most. Art wasn’t part of my life until I became fascinated by the paintings described in Daniel Silva’s Gabriel Allon novels. Curi-
ous, I visited New York’s Metropolitan Museum of Art and spent hours in the Monet gallery. Inspired, I bought a set of colored pencils and a sketchbook and tried to recreate what I had seen. The drawings weren’t masterpieces, but something remarkable happened. The act of creating made my life feel richer, more engaging, and more connected to the people around me. I discovered that art wasn’t about perfection—it was about participation. In 2021, my interests expanded beyond creativity and into mental health. As I witnessed families struggling with conflict, divorce, and disconnection, I enrolled in graduate studies in Marriage and Family Therapy. I hoped to learn how healthy relationships are built. What I discovered was both simple and profound: people thrive when they feel connected. That lesson echoes the famous words of Barbra Streisand: “People who need people are the luckiest people in the world.” We see this truth everywhere. Whether at a sporting event, a neighborhood gathering, or a community celebration, people naturally seek one another’s company. Human beings are wired for belonging. Art creates another pathway to that belonging.
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During my internship at Millennium Clinic in Miami, I was asked to facilitate psychosocial rehabilitation groups. Although the clinic had no formal art program, I received permission to bring in my own art supplies and lead creative activities. Those first sessions changed the direction of my career. Week after week, I watched participants who were hesitant, anxious, or withdrawn begin to express themselves through painting, crafts, music, and shared creative experiences. Some lived with schizophrenia, depression, or bipolar disorder. Others simply had never experienced a safe, supportive environment where they felt heard and accepted. Art became the bridge. Renowned psychiatrist Dr. Irvin Yalom, one of the world’s leading experts on group psychotherapy, wrote: “Members of a cohesive group feel warmth and comfort in the group and a sense of belongingness; they value the group and feel in turn that they are valued, accepted, and supported by other members.” That sense of belonging became the foundation of my work. Since 2022, I have facilitated hundreds of group sessions incorporating painting, crafts, music, and other creative activities de-
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COMMUNITY NEWS signed to encourage communication, self-expression, and mutual support. Again and again, I have witnessed creativity helping people lower their defenses, build confidence, and connect with others in meaningful ways. These experiences inspired the creation of Expressive Empowerment Inc. Our goal is to bring the benefits of creative expression beyond clinical settings and into the broader community. We want to provide welcoming spaces where people of all ages and backgrounds can create, connect, and experience the emotional and social benefits of making art together. You don’t have to be an artist to benefit from creativity. You don’t need talent, experience, or expensive supplies. All you need is a willingness to participate. At Expressive Empowerment Inc., we believe every person deserves the opportunity to experience the healing power of creativity and the strength that comes from belonging to a supportive community. Sometimes the first step toward hope is simply creating something beautiful—together. B”H
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TAKEAWAYS BY RABBI YAAKOV SPRUNG
Depth, Elegance and the Courage to Apply By Avi Gilboa
There is no shortage of sefarim on the weekly parasha. Yet genuinely distinctive works are rare. Some offer impressive textual erudition but struggle to carry the reader beyond the beis midrash; others are graceful and accessible but do not rest upon the same breadth of classical Torah learning. Rabbi Yaakov Sprung’s Takeaways: Insights from the Weekly Parsha achieves the uncommon synthesis: it is learned without being forbidding, literary without being ornamental, and contemporary without loosening its grip on the text. That combination will not surprise those who know its author. A graduate of Yeshiva University, Rabbi Sprung received semikhah from Rav Yosef Dov Soloveitchik zt”l, later serving communities in North Miami Beach, West Orange and, for a decade, Melbourne’s Mizrachi community. In Melbourne, his Shabbat-afternoon parasha shiur became a communal institution, drawing an unusually broad cross-section of the Orthodox community. I attended those shiurim and remember their distinctive energy: rigorous, deeply engaging, invariably novel and always directed towards avodas Hashem. That same voice animates Takeaways. Rabbi Sprung draws upon a striking range of classic and contemporary mefarshim, isolates a
textual or conceptual kernel, and then develops it with originality and psychological insight. Each essay is organised around a central motif; the “takeaway” is not a slogan appended at the end, but the natural culmination of the learning. The sources illuminate the text, the text illuminates the human condition, and the reader is asked to reconsider some aspect of spiritual, familial or communal life. Rabbi Jacob J. Schacter’s haskama describes the essays as written with “depth, creativity, clarity, and even elegance,” while praising their range “from Chazal through twenty-first century Torah personalities.” “Elegance” is precisely the word. The prose is beautifully composed, but never self-con-
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scious; accessible to the sophisticated non-rabbinic reader, yet sufficiently layered to engage an accomplished talmid chacham. Consider “Off the Altar” on Vayikra. A parasha that can appear technical and remote becomes an inquiry into sacrifice as lived experience. Rabbi Sprung treats the exclusion of chametz and honey from korbanos as symbolic of powerful human drives, and from there reframes the sacrifices demanded in building a spiritual life, a family and a community. The movement from halachic detail to moral self-examination exemplifies the sefer’s method: the contemporary application emerges from, rather than being imposed upon, the Torah. “The Value of Lip Service,” on Nitzavim, is more intimate. Beginning with the ordering of the words in Ki karov eilecha hadavar me’od, and drawing, among other sources, upon Rav Hutner, Rabbi Sprung confronts the difficulty many sincere Jews experience in tefillah. The result is neither rebuke nor easy reassurance, but an emotionally honest account of how prayer may transcend us in unexpected ways. It is one of several essays that moved me to tears. In “Being Oneself,” on Haazinu, the parting encounter between Moshe and Yehoshua—whose name reverts there to Hoshea—
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becomes a meditation on leadership and identity. Read in the shadow of Yom Kippur, the episode yields a demanding but liberating message: growth requires reverence for one’s teachers, yet also the confidence to step beyond another person’s shadow and fashion an authentic self. Here, as throughout the book, Rabbi Sprung’s humanity is inseparable from his scholarship. There is also a fitting lineage behind the work. Rabbi Sprung was the son-in-law of Rav Shmuel Yaakov Weinberg zt”l, the former Rosh Yeshiva of Ner Yisroel, Baltimore, who served from 1987 until his petirah in 1999. One senses in these pages a related commitment to clarity, breadth and the moral
development of the individual— not as inherited prestige, but as lived responsibility. I have studied Shnayim Mikra with a different commentator each year for more than two decades and have many sefarim in my personal library. From the vantage point of a lover of parasha, I can confidently assert that Takeaways is genuinely remarkable. Its language is polished enough to delight the sophisticated reader; its Torah foundation is substantial enough to reward the talmid chacham; and its emotional intelligence makes its lessons immediate without making them facile. I cannot imagine a Jewish home—from the novice baal ha-
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bayit to the Rosh Yeshiva—whose Shabbat table would not be substantially enriched by it. This is a sefer to learn from, to speak about and, above all, to live with. TAKEAWAYS is available exclusively through your local are Jewish bookstores. The reviewer is a graduate of Yeshivat Har Etzion and the former Chairman of Leibler Yavneh College in Melbourne, Australia Rabbi Yaakov Sprung served as Morah D’asra in North Miami Beach and West Orange, New Jersey, and most recently as Chief Rabbi of the Mizrachi Melbourne Australian community. He is married to Naomi (nee Weinberg), and is a Rebbi at Shaarei Binah Torah Academy, Hollywood. His previous Sefer, published by Feldheim Press, is Foundations:The Laws of Family Purity.
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1
10 FACTS ABOUT...
The s’chach covering a sukkah must be something that grew from the ground and is no longer attached to it — like bamboo, branches, or bamboo mats — but never anything manufactured, like metal or plastic.
2
The Four Species — lulav, esrog, hadassim, and aravos — are held together and waved in six directions during the naanuim.
3
Immediately after Sukkos comes Simchas Torah, the day we finish the entire Torah and begin reading it again from Bereishis without skipping a single day.
SUKKOS 4 7 There's a famous dispute in the Gemara about what the original desert "sukkos" even were — Rabbi Eliezer says they were the Ananei Hakavod, miraculous Clouds of Glory, while Rabbi Akiva says they were real, physical huts.
5
On Hoshana Rabbah, the seventh day of Sukkos, the shul is circled seven times with the Four Species — compared to just once on each of the other days.
6
Every esrog is checked carefully for blemishes and shape before Sukkos, since even small flaws can affect whether it's kosher for the mitzvah.
Sukkos is called Zman Simchaseinu, the "Time of Our Joy," in our tefillos.
8
The mitzvah of sukkah applies day and night for the full seven days — eating, relaxing, and even sleeping are meant to happen inside.
9
Hoshana Rabbah is sometimes called a "mini Yom Kippur," since the final judgment for the year's rainfall is said to be sealed on that day.
10
On Hoshana Rabbah, aravos are beaten on the ground as part of a unique custom that goes all the way back to the days of the Nevi'im.
THE MYSTERY OF
the Missing Ushpizin
“Wait a minute… where is Avraham?” Yoni stared at the wall of the sukkah. His family had spent the whole afternoon decorating. There were colorful paper chains hanging from the walls, shiny stars dangling from the schach, and pictures of the Four Species that Yoni and his sister Tzippy had drawn themselves. Right in the middle was a poster of the Ushpizin— the special guests we invite into our sukkah on Sukkos. Except something was wrong. One picture was missing. “Maybe Avraham Avinu went home,” Yoni joked. Tzippy rolled her eyes. “Very funny. But seriously, where did it go?” The two children searched everywhere. They looked under the table, behind the chairs, and even inside the box of decorations. Nothing. Then Yoni noticed something on the floor. “Look!” There were tiny muddy footprints leading out of the sukkah. Tzippy followed them with her eyes. “They go outside!” The two siblings hurried out of the sukkah. The footprints went across the patio, past the flowerpot, around the big tree, and toward the backyard. “Maybe Avraham Avinu left because he didn’t like our decorations,” Yoni whispered. Tzippy laughed. “Or maybe he went looking for a better sukkah!” Suddenly— SPLAT! Yoni stepped right into a muddy puddle. “Ewwww!” Tzippy burst out laughing. “Very funny,” Yoni said, wiping mud off his shoe. They kept following the footprints until they reached the garden. And there, sitting underneath a tree,
was their neighbor, Yosef. “Yosef!” Tzippy called. “What are you holding?” Yosef looked down at the paper in his hands. “Oh, this? I found it on the ground near your sukkah. I thought someone had thrown it away.” Yoni gasped. “Avraham!” Tzippy carefully took the picture from Yosef. “Thank you for finding him!” As they walked back toward the sukkah, Yoni suddenly stopped. “Wait.” “What?” Tzippy asked. “Why did the picture end up outside?” Tzippy thought for a moment. Then she smiled. “Maybe it was a reminder.” “A reminder of what?” “Avraham Avinu was famous for welcoming guests. Maybe finding his picture wasn’t really about finding the picture. Maybe it’s reminding us to welcome someone too.” Just then, Yoni looked at Yosef. “Do you want to come eat with us in the sukkah?” Yosef’s face lit up. “Really?” “Of course!” That night, the sukkah was filled with singing, laughter, and delicious food. Yoni looked up at the picture of Avraham hanging safely back on the wall. “I think I figured out the mystery,” he said. “What mystery?” Tatty asked. Yoni pointed to the picture. “The Ushpizin don’t just come into our sukkah because we put up their pictures. We bring their middos into the sukkah when we act like them.” And that night, with Yosef sitting happily at their table, the sukkah felt a little more welcoming than ever.
Nearly two thousand years ago, the happiest party of the entire year took place in the Beis Hamikdash — and it happened every single night of Chol HaMoed Sukkos. It was called Simchas Beis HaShoeivah, the Celebration of the Water-Drawing, and the Mishnah makes a bold claim about it: "Whoever never saw the Simchas Beis HaShoeivah never saw real joy in his life." Here's what it looked like. As soon as the first day of Sukkos ended, workers rushed into the Azara, the courtyard of the Beis Hamikdash, to set everything up. Massive golden candlesticks, fifty amos tall, were lined with ladders. Young Kohanim climbed up and filled giant golden bowls with oil, then lit thick wicks made from the Kohanim's worn-out garments. When those candlesticks were lit, the light was so bright it lit up every courtyard in Yerushalayim. Below, the Leviim stood on fifteen steps, playing harps, lyres, cymbals, and trumpets. The greatest Torah leaders of the generation danced and sang late into the night, and some of them did something you wouldn't expect from a room full of rabbis: they juggled. The most famous juggler of all was Rabban Shimon ben Gamliel, the head of the Sanhedrin. He would take
eight flaming torches in his hands and toss them in the air, one at a time, so perfectly that no two torches ever touched. He was also known for a wild acrobatic trick — bending all the way down, kissing the ground, and pulling himself back upright without using his hands. Other great sages had their own party tricks: some juggled knives, others juggled cups of wine without spilling a drop. As dawn approached, two Kohanim stood at the Upper Gate with silver trumpets and sounded a blast. Then the real reason for the celebration began: a procession went down to the Shiloach spring, drew fresh water, and carried it back up to the Beis Hamikdash to be poured on the mizbeach — a special mitzvah called nisuch hamayim, done only on Sukkos. Why all the fuss over water? Sukkos is when Hashem judges the world for rain in the coming year, and this waterpouring was a way of asking for a good, blessed year of rain. Today, without the Beis Hamikdash, communities all over the world still hold their own Simchas Beis HaShoeivah celebrations during Chol HaMoed — music, dancing, and simcha late into the night, keeping a two-thousand-year-old tradition alive.
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Overnight Brisket By Jamie Geller
• 10 HOURS COOK TIME • 15 MIN PREP TIME • 10 SERVINGS •
It’s 8 am and dinner is ready! Oh poor you, you worked so hard! NAH . . . you slept like a baby knowing that dinner was cooking itself while you slumbered. Low oven temp and a long slow cook session ensures that this brisket is tender and not dried out. Be sure to use a whole brisket with fat on it, or a second-cut brisket (also known as the deckel). This will guarantee a moist, juicy, and savory end result. A first cut brisket will just be stringy.
Ingredients
Preparation
• 3 large onions thinly sliced • 3 whole heads of garlic sliced in half to reveal the cloves • 1 whole brisket fat on or 2 second cut briskets, such as Grow and Behold brisket • Kosher salt • Freshly cracked black pepper • 1 cup dry red wine • 3 cups beef or chicken broth • 1 cup crushed tomatoes optional
1. Preheat oven to 225°F. 2. Layer sliced onions and garlic in a large roasting pan or Dutch oven. Season brisket with salt and pepper. 3. Place brisket on top of onions and garlic. Pour red wine, broth and tomatoes, if using, into pan. Cover food directly with a layer of parchment (foil will leech onto your food) and then seal tightly with foil. 4. Roast at 225°F for 10 hours. 5. Gently transfer brisket to a cutting board to cool before slicing. While brisket is cooling, strain onions and garlic from pan juices, being sure to press all juices out. Skim fat off of pan juices and reduce pan juices stove top until it coats the back of a spoon. 6. Slice brisket across the grain and transfer back to braising pan. Store in refrigerator for up to 3 days or freeze for 1 month (freeze reduced braising liquid separately). 7. Reheat brisket, covered in a low oven at 250°F, until hot. Serve with reduced pan juices.
Jamie Geller is the Chief Media and Marketing Officer at Aish. She is also a bestselling cookbook author, celebrity chef, television producer, and businesswoman. She’s the author of eight cookbooks and the founder of Kosher Media Network. S E P T E M B E R 2 0 2 6 | P.113
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R E A L E S TA T E & F I N A N C E
Retirement Income Should Not Depend on One Source By Glen R. Golish
I
n retirement, relying on one source of income can create unnecessary risk. Many people assume their investments will carry the plan. Others rely heavily on Social Security, a pension, real estate income or the eventual sale of an asset. Each source may be valuable. But no single source should carry the entire retirement plan without careful review. At G Wealth Strategies, we believe retirement income should be coordinated, diversified and intentional. Think of retirement income like a table. The more sturdy legs it has, the stronger it may be. Those legs may include Social Security, pensions, retirement accounts, taxable investments, annuities, rental income, business interests, part-time work or other assets. Each source has strengths and weaknesses. Social Security may provide lifetime income but it may not be enough by itself. Pensions may be valuable but survivor benefits and inflation protection must be understood. Investment accounts offer flexibility but they may be affected by market volatility. Real estate may provide income but it can also bring expenses, va-
cancies and management responsibilities. Annuities may provide guarantees but they must be structured carefully and reviewed in the context of the broader plan. The goal is not to collect random income sources. The goal is coordination. Which income should be used first? Which should be delayed? Which should cover fixed expenses? Which should support discretionary spending? Which assets should continue growing? Which assets should be preserved for a spouse, children, grandchildren or charity? These questions matter because retirement is not static. Expenses change. Health changes. Markets change. Family needs change. Tax laws may change. A diversified income plan can provide more flexibility when life does not follow the original script. This is especially important for couples. If one spouse passes away, the surviving spouse may face changes in income, taxes and expenses. A strong retirement plan should consider that possibility before it happens. In Jewish tradition, we often think in terms of responsibility. We
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plan not only for ourselves but for those who depend on us. Retirement income planning is part of that responsibility. A final thought: The question is not simply, “Do I have enough money?” The better question is, “How many reliable income sources support my retirement?” Because the strongest retirement plans are not built on one pillar. They are built with multiple layers, working together to support dignity, independence and peace of mind. For more information call us: 561-869-4600 About the Author Glen R. Golish is the Founder and CEO of G Wealth Strategies and a Forbes-recognized Top Financial Security Professional. He works closely with families on comprehensive financial and estate planning, including cross-border considerations for those navigating U.S. and Israeli planning needs. Important Disclaimer Please seek qualified legal and tax advice before implementing any planning strategies, in conjunction with guidance from G Wealth Strategies. Contact Information 3010 N. Military Trail, Suite 318, Boca Raton, FL 33431 Office: 561-869-4600 | Cell: 561-239-9400 www.gwealthstrategies.com Investment Advisory Contact Yosef Benson yosef@gwealthstrategies.com 786-376-3548 Property & Casualty Insurance Contact Rafi Benzaquen rafi@gwealthstrategies.com
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When Your Strength Becomes Your Weakness By Shmuel Shayowitz There is something very powerful about the Jewish New Year. If we are doing it right, it should be a lot more than a milestone or calendar benchmark. It’s a time when we should stop long enough to look at ourselves honestly and do a thorough introspection. What worked? What did not? What contributed to my successes? What are my skills and strengths? What are my weaknesses and blind spots? Perhaps the hardest question to ask is: what is the thing that I hold on to that I think is one of my strengths, that is not serving me the way it once did? That question hit me while reading Marshall Goldsmith’s “What Got You Here, Won’t Get You There.” His thesis is that most successful people are filled with great qualities. But then things change. Many of the behaviors that create success are good ones. Confidence. Persistence. Decisiveness. High standards. The instinct to improve things. The willingness to take control. These qualities can help someone build a career, grow a business, strengthen a family, or become financially secure. The problem comes at level two. The same confidence that once helped you act can become an ego that tells you that you are always right. Persistence can become stubbornness. High standards can become constant criticism. The instinct to improve everything can become what Goldsmith calls “adding too much value,” where every idea needs your ‘touch’ before
you can accept it. The behavior did not suddenly become bad. It simply outlived the situation that made it useful. Money gives us a clear example. A person who became financially stable by being extremely cautious may reach a point where that same caution starts costing him. He keeps too much cash on the sidelines, avoids reasonable investment opportunities, or refuses to make a move in real estate because he is waiting for conditions that may never return. The habit that once protected him is now limiting him. Another example is self-reliance. Being self-reliant can be a tremendous strength. It builds resilience and independence. But at some point, “I’ll just do it myself” can become the reason someone stops asking for advice, ignores feedback, or refuses to admit that a better way exists. Autonomy is valuable until it quietly turns into isolation. Relationships expose this even faster. A spouse who is naturally decisive may be the one who keeps the family organized and moving forward. But if every discussion ends with one person deciding, correcting, or directing things that decisiveness can slowly become control. Sometimes the next level in a relationship is not saying more; It is creating enough room for someone else to be heard. Even spiritually, strengths can become habits that lose their meaning. A person can become so accustomed to a routine of prayer, learning, or giving - that the ac-
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tions continue while the awareness fades. Consistency is valuable, but even consistency needs renewal. Our nervous systems are drawn to what is familiar. Repeated behavior starts to feel correct simply because it is comfortable. That is why change often requires a conscious pattern interrupt. Not abandoning the qualities that built you, but knowing when and how to use them differently. Growth does not always require becoming a different person. Sometimes it requires becoming a more refined version of the person you already are. A new year is a natural reminder of that, but the lesson is timeless. Keep the confidence, but add humility. Keep the discipline, but add flexibility. Keep the ambition, but add awareness. What got you here certainly deserves your attention. But where you go next may depend on whether you know how to use those strengths in a new way. Wishing you a Gmar Chasima Tova and a year full of long-lasting success. Shmuel Shayowitz is a highly regarded Real Estate & Finance Executive, Writer, Speaker, Coach, and Advisor. He is President and Chief Lending Officer of Approved Funding, a privately held national mortgage banker and direct lender that has facilitated over $4 billion in funding. Shmuel has over twenty-five years of industry experience and holds numerous licenses and accreditations, including certified mortgage underwriter, licensed real estate agent, residential review appraiser, and accredited investor, to name a few. Shmuel has successfully navigated through many changing markets and business landscapes, making his market insights and experience well-coveted within the banking and real estate industries. He can be reached at www.coachshmuel.com.
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