The Shulw e e k l y m a g a z i n e

Sponsored By Mr. & Mrs. Martin (OBM) and Ethel Sirotkinand Dr. & Mrs. Shmuel and Evelyn Katz

Over Thirty five Years of Serving the Communities of Bal Harbour, Bay Harbor Islands, Indian Creek and Surfside 9540 Collins Avenue, Surfside, Fl 33154 Tel: 305.868.1411 Fax: 305.861.2426 www.TheShul.org Email: info@TheShul.org

B”H

Shabbos Parshas EmorIyar 12-13 May 17-18

Candle Lighting: 7:42 pm

Shabbos Ends: 8:38 pm

The Shul - Chabad Lubavitch - An institution of The Lubavitcher Rebbe, Menachem M. Schneerson (May his merit shield us)

www.TheShul.org Email: info@TheShul.org www.theshulpreschool.org www.cyscollege.org

Pesach SheiniSunday, May 19

Lag Ba’OmerThursday

Iyar 18 - May 23

The Shul Weekly MagazineEverything you need for every day of the week

Nachas At A Glance

Everything is placed in pledge, and a net is spread over all the living. The store is open, the storekeeper extends credit, the account-book lies open, the hand writes, and all who wish to borrow may come and borrow. The collection-officers make their rounds every day and exact payment from man, with his knowledge and without his knowledge. Their case is well founded, the judgement is a judgement of truth, and ultimately, all is prepared

for the feast.

– Rabbi Akiva (Ethics of the Fathers 3:16)

Quotable Quote

Weekly MessageThoughts on the Parsha from Rabbi Sholom D. Lipskar

Celebrating ShabbosSchedules, classes, articles and more... Everything youneed for an “Over the Top” Shabbos experience

Community HappeningsSharing with your Shul Family

A Time to PrayCheck out all the davening schedules and locationsthroughout the week

Inspiration, Insights & IdeasBringing Torah lessons to LIFE

Get The PictureThe full scoop on all the great events around town

In a woman’s worldIssues of relevance to the Jewish woman

French Connection Reflexions sur la Paracha

Latin LinkReflexion Semanal

Networking Effective Advertising

Numbers To Know Contacts at The Shul

Daily Study A complete guide to all classes and courses offered atThe Shul

Get The PictureThe full scoop on all the great events around town

Contents3

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6-7

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9 -15

16-18

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22-24

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27-28

The Shul Hebrew School enjoyed a Torah workshop in preparation for Shavuot. Each child will also have the opportunity to purchase their own letter in a special

Childrens Sefer Torah

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Parshas Emor

As our Torah portion opens, our Rabbis deduce from the seeming redundancy of the word “speak” and then again “to speak” that the adults are enjoined to train their children to be extra cautious with the regulations regarding the spiritual purity necessary for the Kohanim /priests to serve in the Temple.

The Talmud teaches that there are three particular injunctions where we are specifically directed in regards to our responsibility to educate our children: 1)The prohibition to eat insects2) prohibition to consume blood3) The prohibition for a Kohain to defile himself spiritually while serving in the Temple.

The fact that it is only at these three particular laws where we are taught the importance to give special attention in educating our children teaches us very important lessons.

Not to eat insects is really a vile act that is naturally detestable to a human being. When a child has been so corrupted that he has a proclivity to eat insects, not behaving as a normal person, one might feel that this child cannot be educated as his character is already flawed and beyond salvation. The Torah therefore stresses that no child is beyond the ability to be redirected and even transformed via proper committed direction and education.

Drinking blood, the Talmud states, was something that was very fashionable and desirable in the Egyptian culture which the Jewish people had adopted to a great extent. It was pleasurable and socially acceptable. Under those circumstances when one’s behavioral pattern is already addicted to the pleasures of

drinking blood, being part of degenerate societal attitudes, it would be extremely difficult and almost impossible to redirect that child’s lifestyle and behavior. The Torah again stresses that even under those circumstances, when approaching the child with educational methods that are imbued with light and love, one can accomplish to bring even that child to the right values of living.

The laws of spiritual purity and defilement are beyond any rationality or ability to explain. Here the parent might think that it is futile to try and train the child with something that makes absolutely no sense and cannot be explained with any acceptable logic. Again, the Torah teaches us that with an approach of education that is consistent together with being a proper example, the child will accept and live by the rules even when they are not within the confines of our limited comprehension.

In today’s environment where immorality, sordid behavior and hedonistic instant gratification are the norm it is particularly important to heed these Torah directives. It is up to us, the adults, to teach and educate the next generation in the proper manner even when the natural environmental influence creates obstructions and challenges that are difficult to overcome.

Children respond to integrity, love and caring devotion. We need to re-evaluate and realign our educational environments to integrate these methods that will surely bring us the desired results of refined, pure and holy children.

Have a great Shabbos and wonderful week.

Rabbi Sholom. D. Lipskar

Thoughts on the Parshahfrom Rabbi Sholom D. Lipskar

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Weekly Riddle

Yitzchak PrussTeen Boys

Grades: 9th - 12th

10:00 am - 12:00 pm

Sephartdic Shul

Davening With Dad

Grades: 7th - 8th

10:30 am - 12:00 pm

Montessori 3

Pinchas GansbourgPre-Tween Boys

Grades: 5 - 6

10:00 am - 12:00 pm

Haime Library

Mendel SchwartzYouth Boys

Grades: 1 - 4

10:00 am - 12:00 pm

Montessori3

Mushky SegallTween Girls

Grades: 6 - 8

10:30 am - 12:00 pm

Back Office

Raquel GilinskiPre Tween Girls

Grades: 4 - 5

10:00 am - 12:00 pm

Montessori 1

Sara Fraida KatanAleph Wonder Girls

Grades: 1 - 310:00 am - 12:00 pm

Montessori 2

Celebrating Shabbos with our YouthEverything you need for an “Over the Top” Shabbos experience

Morah Malkie’s Tot Shabbat

Ages: 0 - 311:00 am - 12:00 pm

Back of Women’s Section

Deby FarkashTeen Girls

Grades: 9th - 10th

10:30 am - 12:00 pm

Teen Girls Room

Questions:1) In this parsha, which sin is punishable by burning? What 4 places in the Torah is fire explicitly used as a punishment?

2) In this parsha, which law involves the sun?

3) Which two of the seven species of the land of Israel, explicitly appear in this parsha?

Answers from last week:1) The first mention of holiness is mentioned is in parshas Bereishis in connection to the Shabbat (Genesis 2:3). The next mention of holiness is in parshas Shemos when Hashem appears to Moshe at the Burning Bush. Hashem commands Moshe to take off his shoes, since the place where he is standing is “holy ground” (Exodus 3:5).

2)The verse states: “Do not stand idly by the blood of your friend” (Leviticus 19:16), which is the requirement to save somebody in danger (Rashi). Another verse states: “Do not eat over the blood” (Leviticus 19:26), which is interpreted by our Sages in several different ways, including the command to pray in the morning before eating.

3) In this parsha, the verse states: “Do not place a stumbling block before the blind “ (Leviticus 19:14). In the next parsha (Emor), the verse states that a blind person may not serve in the Tabernacle (Leviticus 21:18).

RIDDLE RULESAnswers to the riddles can be given to Rabbi Shaykee Farkash any time over Shabbos. The first child to give a correct answer to each of

the questions will win an INSTANT prize!

Chayale LipskarTot Shabbat 2

Pre1 - K10:00 am - 12:00 pm

Back of women’s section

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Kiddush This Week: Kiddish this week is co-sponsored by Mr. & Mrs. Shmuel

and Judith Freier in honor of the wedding of their granddaughter and by Mr. & Mrs. Sam Greenwald.

Shalosh Seudos This Week:Shalosh Seudos this week is sponsored by Mr. Jack Shaio

kiddushim at The ShulPlease help us to provide our weekly Shabbos Kiddush and Shalosh Seudos by becoming a sponsor. Or join the Kiddush Bank by becoming a Partner ($770 annually ) or Patron ($360 anually)

Lighting 7:46 p.m.Mincha 7:50 p.m.

Eruv Information We would like to emphasize that every Erev Shabbos, individuals should call the Eruv Hotline to make sure

that the Eruv is operational. The number to call is 305- 866-ERUV (3788). The Eruv message is recorded approximately two hours prior to candle lighting. Surfside:

The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is permitted on the paths, but not beyond the path or onto the beach.

Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included. To pay your annual dues visit: www.miamibeacheruv.com

the caterer for this week’s kiddush and Shalosh seudos is

Food Art

Celebrating Shabbos Everything you need for an “Over the Top” Shabbos experience

Shabbos ScheduleEarly Minyan 6:15 p.m.Candle lighting 7:42 p.m. Mincha / Kabbalas Shabbos 7:45 p.m.

Shabbos Day Hashkama Minyan 7:15 a.m.Tanya / Hayom Yom 8:50 a.m.Shacharis (Morning Services) 9:00 a.m.Children’s Programs 10:00 a.m.Upstairs Minyan 10:30 a.m.Kiddush 12:00 p.m.Daf Yomi 6:30 p.m.Men’s Shiur 6:30 p.m.Women’s Shiur 6:30 p.m.Shalosh Seudos for Boys 6:30 p.m.Mincha 7:30 p.m.Shabbos Ends / Ma’ariv & Havdalah 8:38 p.m.Weekly Video of The Rebbe

Sephardic Minyan Friday Evening Mincha / Kabbalat Shabbat 7:10 p.m.

Shabbat Day Shacharit 9:00 a.m.Mincha 7:15 p.m.Shabbos Ends / Arvit & Havdalah 8:38 p.m.

The following dates are available for sponsorship:

Kiddush Shalosh Seudos May 25 May 25

If you wish to become a sponsor, please speak with Milenaat 305-868-1411 ext 328 or email milena@theshul.org

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13 Iyar Ms. Arielle Anhalt13 Iyar Mr. Shlomie Katan13 Iyar Mr. Jonathan Levy13 Iyar Mr. Marc Olesky13 Iyar Mr. Yankie Weiss14 Iyar Mrs. Chaya Best14 Iyar Mr. Yehuda Sabach14 Iyar Mrs. Monica Sugar15 Iyar Mr. Bennet Ryan Blachar15 Iyar Mrs. Chana Cohen15 Iyar Mrs. Beth Ellen Dozoretz15 Iyar Mr. Mitchell I. Kirschner15 Iyar Mr. Chase Werner15 Iyar Mr. Isaac Zelcer16 Iyar Mrs. Orly Alexander16 Iyar Mrs. Annie Gurvitsch16 Iyar Mrs. Elizabeth Ziefer17 Iyar Mr. Reuven Berry17 Iyar Ms. Hava Eva Bouhadana17 Iyar Mr. Jared Freidman17 Iyar Mr. Joshua Gilinski17 Iyar Dr. Horacio Groisman17 Iyar Mr. Leon Jakobs17 Iyar Ms. Aliza Lekach17 Iyar Mr. Amit Subar18 Iyar Mrs. Elodie Amelie Amanou18 Iyar Mr. Alberto Colonomos18 Iyar Mr. Joseph Maya18 Iyar Ms. Anna Sher18 Iyar Mrs. Rose (Rosalia) Zelmanovitch19 Iyar Ms. Taylor Cohen19 Iyar Ms. Gail Feigenbaum19 Iyar Mrs. Susan Packer19 Iyar Ms. Daniela Stivelman19 Iyar Ms. Stephanie Sussman19 Iyar Ms. Patti Waksal

Community HappeningsSharing with your Shul Family

Birthdays

Kid’s Birthdays

Yahrtzeits

13 Iyar Bella Leah Shagalov13 Iyar Joseph Levi14 Iyar Daan Jacob Koffler14 Iyar Jake Mayer Gelb14 Iyar Sophie Avital Ohana15 Iyar Ilai Benaya Berdugo16 Iyar Eily Goldfarb16 Iyar Yael Shmuel19 Iyar Elias Bengio19 Iyar Maya Feldman19 Iyar Sara Fraida Katan

13 Iyar Tziona bas Esther obm Sister of Mrs. Yaffa Raviv13 Iyar Chashka bas Reuvain Hacohen obm Mother-in-law of Mrs. Estela Berry13 Iyar Aryeh Leib ben Shmuel obm Father of Dr. Raymond Failer13 Iyar Shlomo ben Sara obm Husband of Mrs. Mireille Shaio13 Iyar Mota ben Yosef obm Brother of Mr. Irving Hoine14 Iyar Krena bas Avrohom obm Mother of Mr. Barry Wax15 Iyar Beines ben Zalman Ber obm Husband of Mrs. Pola Lekach and Father of Mrs. Jana Falic15 Iyar Yaakov obm Father of Mrs. Raquel Rubin16 Iyar Ora bas Menache obm Mother of Mrs. Elana Saka17 Iyar Reb Yisroel ben Harav Yitzchok Yaakov obm Father of Rebbetzin Chani Lipskar17 Iyar Esther Malka bas Isaac obm Sister of Mrs. Fanny Selesky18 Iyar Avrohom Yitzchok ben Chaim Druker obm Grandfather of Mr. Abraham Gewirtz19 Iyar Bianca obm Mother of Mr. Peter Cohn19 Iyar Yehoshua Yaakov ben Moishe obm Father of Ambassador Isaac Gilinski and Mr. Max Gilinski19 Iyar Chonyeh ben Moshe Chaim obm Father of Mrs. Ofi Osin- Cohen19 Iyar Tzvi Hersh ben Mordechai HaCohen obm Brother of Mrs. Bessie Bedzow and Uncle of Rabbi Henry Eichler

HATZALAH EMERGENCY 305.919.4900

AnniversariesDr. & Mrs. Bernard & Carolyn BaumelMr. & Mrs. Daniel & Miriam WienerMr. & Mrs. Leon & Agi GoldenbergRabbi & Mrs. Shaya & Deby FarkashMr. & Ms. Shaya & Tziporah GheblikianMr. & Dr. Tzvi Yitzchok & Bracha Reich

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Community Notice Board:If you have a new or slightly used Shaitel that you

would like to donate to The Shul Sisterhood

Please Contact Mrs. Devorah Failer 305.323.2410

Community HappeningsSharing with your Shul Family

Refuah ShleimahIf you have a health update on anyone listed please contact The Shul. We would like to

keep the listing current and remove names of people who have recovered.

Iyar Light & PowerLight & Power and Wine for Kiddush & Havdalah for

the month of Iyar is Kindly Sponsored by

Mr & Mrs. Yankie and Odelia Weissin honor of their children

Neomi, Meyer and Eliand in honor of Yankie’s Birthday

“Those who establish Synagogues for prayer and those who come there to pray, those who provide lights for illumination, wine and grape juice for kiddush and havdalah, food for the wayfarers and charity for the needy, and all those who occupy themselves faithfully with communal affairs - may The Holy One, blessed be He, give them their reward, remove them from all sicknesses, heal their entire body, pardon all their sins, and send blessing and success to all their endeavors,

together with all Israel their brethren; and let us say Amen.”

Thanks To Our DonorsWe sincerely thank the following members and supporters of The Shul

for donations received between 5/7/19 and 5/13/19We apologize for any errors or omissions that we may have made.

Infinity Public Adjusting, LLCMr. & Mrs. Raphael AdouthMr. Adam BenarochMr. & Mrs. Daniel BenchimolMr. Jacky BenoudizMr. & Mrs. Gabriel G. BerenfusMr. & Mrs. Laiby BestMr. Lawrence BlendenDr. & Mrs. Michael BogachekMr. & Mrs. Jonathan Haim BorochoffRabbi & Mrs. Menachem Mendel BrodMr. Bruce CohenMr. Julian A. CohenCommittee For The FurtheranceMr. & Mrs. Mario CytrynbaumMr. & Mrs. Boruch DuchmanMr. & Mrs. Dovid DuchmanMr. David EgoziMr. & Mrs. Sidney FeltensteinMr. & Mrs. Isaac Gilbert FrancoMr. Ariel FriedlerDr. & Mrs. Gustavo GalagovskyMr. & Mrs. Arthur M. GellmanMr. & Mrs. Michael GotesmanDr. & Mrs. Albert GottesmanMr. & Mrs. Sharon HakmonMr. & Mrs. Isi HalberthalMr. & Mrs. Roshi HandwergerMr. & Mrs. Shmuel HazanMr. T. HirschMr. & Mrs. Meir IzakMr. & Mrs. Shalom JacobMr. Raphael JamalMr. Eli KolaiMr. & Mrs. Leo Kryss

Mr. Yerubaal LevinMr. & Mrs. Albert David LichyMr. Armand MeyaraMr. & Mrs. Monroe MilsteinDr. & Mrs. Robert B. MondshineDr. & Mrs. Gene MotelesMs. Vivian NaimerMr. Aryeh NathanielMr. Jorge PackMr. Badri PichkhadzeRabbi & Mrs. Ezzy RappaportMr. Gabriel RebohMr. & Mrs. Edward RosengartenMr. Andrew RothMr. Mordehai SabanDr. & Mrs. Michael SalzhauerMr. & Mrs. Shea SchneiderMr. & Mrs. Ezra SegalMs. Roberta SegalMr. & Mrs. Ryan ShapiroMr. Jack SittMr. Jan StarkMr. & Mrs. Eric SteinMr. Claudio StivelmanMr. Stewart J. TurkMr. Boris VertsbergerMr. Jason A. VessalMs. Esther VloskyMr. & Mrs. Paul WeintraubMr. & Mrs. Moises WertheimerMr. & Mrs. Robert WolfMr. Nissan YomtovMr. Meir Pinchas ZaldmanMr. & Mrs. Adam Ziefer

MENIsaac Gilbert ben Nelly EstherBentzion ben Naomi Rachel MargaliteEber Avraham ben Fruma EstherShlomo Yaakov ben Chaya Sarah RochelChaim Zelig Ben EidelAri ben Na’amaTzvi Yitzchak ben ChayaBaruch Raphael ben FraidaAryeh Leib ben Sura HenyaRafael Maya ben SolAaron ben TamarRaphael Moshe ben MiriamMeyer Yankev ben Chaya EtelAlexander ben Esther RaizelRaphael Moshe ben SarahMoshe ben ZoilaMoshe Avraham ben Tziporah RivaChaim ben Pnina Gabriel ben EstherChaim Tzvi Hirsch ben Guttel

WOMENChana Bayla bas MashaRina Chaya Miriam bas Leah BrachaMindel bas Chaya Malka Genya Baila bat GiselaMalka Tziril bat Devorah DinaChaya Sara bat LeahSonia Simcha bat SultanaTzipora Pnina bas SlavaFeige bas KrandelTziporah Pnina bas SlavaChaya Miriam Yehudit bat ChavaClara bat CorinaRivka bat ShoshanaMiriam bat Risha RaizelDana Ella bas Devorah HindeChana bas ShoshanaIlana bas Shaina RochelChava bas Elka MenuchaChaya bas RachelFayge bas ChayaMiriam Leah bas Helen

Volunteers NeededAfter every Kiddush and event, The Shul donates the

left over food to organizations or families in need.

We are looking for volunteers to help collect and

wrap the food.

If you would like to help please contact the

Mashgiach, Mordechai Olesky after the Kiddush.

Community service hours will be awarded.

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A Time to PrayDavening schedules and locations throughout the week

Evening Kolel Schedule - Monday and Thursday 8:45 -9:30 pmMon & Thurs 8:45 - 10:00 pm Evening Community Kolel Chavrusah

Daily Learning Schedule at The Shul6:20 -6:50 am The Rebbe’s Maamorim Chassidic Discourse R’ Zalman Lipskar

7:45 am Daf Yomi R’ Dov Schochet8:45 am (approx) Halacha Sephardic Custom R’ Shimshon Tzubeli10:15 - 11:00 am Maamorim Maamor of the Rebbe R’ Shea Rubinstein

Daily Chumash & Tanya after every Minyan

Shacharis Minyanim (mon - Fri)Main Minyan 6:50 7:30 9:00

Sephardic Minyan 8:00

Sunday Shacharis MinyanimMain Minyan 8:00 am 9:00 am

Sephardic Minyan 9:00 am

To our beloved Soldiers in the Israeli Defense Forces, courageously protecting and defending Eretz Yisroel. We pray

for you and all of the soldiers safety and well being daily.

Daniella Malka bat NatanyaMenachem Mendel haLevi ben Hanna Guenendel

Menachem Mendel ben AuritEden Chana bat Karine Cecile

Benyamin Aharon ben Jeniya Gila Rut

If anyone would like to send us the name of a soldier in the IDF we would love to add them.

Halachic TimesBased on times for May 22

Alot Hashachar / Dawn 5:10 amEarliest Talit & Tefillin 5:46 amNetz Hachamah / Sunrise 6:32 am(Earliest Amidah)Latest Shema 9:52 amZman Tfillah 11:00 amChatzot / Midday 1:17 pmEarliest Mincha 1:52 pmPlag HaMincha 6:42 pmShekiah / Sunset 8:03 pm(Preferable latest time for Mincha)Tzeit Hakochavim / Nightfall 8:29 pm(Earliest preferable Ma’ariv)

Times taken from www.chabad.orgPlease note that during the week times may Vary by a minute or two.

mincha / Maariv Minyanim (mon - Thurs)Main Minyan 2:00 pm Early Mincha 7:45 pm 10:00 pm

Sephardic Minyan 7:45 pm Following

Sunday Mincha /Maariv Minyanim

Main Minyan 7:45 pm

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Friday - Iyar 12The Alter Rebbe received the following teaching from the tzadik Reb Mordechai, who had heard it from the BaaThe following are the correct readings in the siddur:

Menu ma’amar with a kamatz vowel. K’yom...ne’emar, with a patach. (“to our supplication...and there it is said:”).

Zachur (ki afar anachnu) with a m’lupam vowel. (“He is mindful that we are but dust...”. ).

Un’tal’tani with the vowels patach, sh’va, patach. (“And a wind lifted me...”; ).

Ve’ahavatecha lo tassur, not al tassir. (“May Your love never depart...”; ).l Shem Tov: A soul may descend to this world and live seventy or eighty years, in order to do a Jew a material favor, and certainly a spiritual one.

Shabbos - Iyar 13The Alter Rebbe once said (during those years that he would say short maamarim): “Know what is above you.” Know that everything “above” in the supernal sefirot and partzufim (Divine emanations and configurations), all derives “from you”; it all depends on man’s service.

Sunday - Iyar 14The theme of Pesach Sheini is that it is never too late. It is always possible to put things right. Even if one was tamei (ritually impure), or one was far away, and even in a case of lachem, when this (impurity etc.) was deliberate - nonetheless he can correct it.

Monday - Iyar 15In the days of the Alter Rebbe the Chassidim had a familiar saying: “The piece of bread that I have is yours just as it is mine.” And they would say the word “yours” first, “...yours just as it is mine.”

Tuesday - Iyar 16After my father pared his nails, he would place a small piece of wood among them before burning them.

In terms of scholarship and aptitude the Chassid Reb Elyeh Abeler was a simple man. Once, when he came into yechidus, my grandfather said to him: “Elyeh, I envy you. You travel to various fairs, you meet many people. Sometimes, in the middle of a business transaction, you get into a warm discussion about a Jewish saying, a saying from the Ein Yakov etc., and you arouse the other fellow’s interest in studying nigleh (Talmud, halacha etc.) and Chassidus. This causes joy On High, and the A-lmighty rewards such “trade” with the blessings of children, health and sustenance; the larger the fair the more work there is and the greater is the livelihood earned.”

Wednesday - Iyar 17 Some recite the sh’ma in the morning, before services, to fulfill their obligation of reciting the sh’ma in its proper time; they should repeat (as

usual in a non-communal sh’ma reading) the three words ani Hashem Elokeichem (p. 48), and conclude with the word emet. When reciting the sh’ma with the tefillin of Rabeinu Tam or Shimusha Raba, the three words are not repeated, but one does conclude with emet.

On Lag Ba’Omer, about 5604 (1844), the Tzemach Tzedek related this teaching of the Baal Shem Tov: It is written, “For you (Israel) shall be a land of desire, says the L-rd of Hosts”. Just as the greatest scientists will never discover the limits of the enormous natural resources which the A-lmighty has sunk into the land (“everything came from the earth”), neither will anyone ever find the limits of the great treasures which lie within Israel - G-d’s “land of desire.”

The Baal Shem Tov concluded: I want to make Israel yield the kind of produce which the A-lmighty’s “land of desire” is capable of yielding.

Thursday - Iyar 18Lag Ba’Omer was one of the Mitteler Rebbe’s particularly noteworthy festivals. He and the Chassidim would go out to the fields that day, and although he did not wash and break bread, he did partake of mashkeh (strong drink), which he was not allowed to do for health reasons. Many wonders were seen at that time, most of them involving the blessing of children for childless couples - and all year long people waited for Lag Ba’Omer.

Friday - Iyar 19Chassidus is Divine intelligence, an understanding which shows man how small he is, and how great he can become.

Hayom Yom

In the winter of 1942, the sixth Lubavitcher Rebbe, Rabbi Yosef Y. Schneersohn, of righteous memory, gave his son- in-law, the future Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, the task of compiling an anthology of Chasidic aphorisms and customs arranged according to the days of the year.

The calendar was entitled Hayom Yom. In describing this work Rabbi Yosef Yitzchak wrote: …”A book that is small in format…but bursting with pearls and diamonds of choicest quality.” “A splendid palace of Chasidism.”

True to these words, Hayom Yom has become a beloved classic work and a source of daily spiritual sustenance.

Inspiration, Insights & IdeasBringing Torah lessons to LIFE!

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Inspiring LightAdapted fromLikkutei Sichos, Vol. XXVII, p. 159ff; By Eli Touger

What Happens When a Wise Man Talks

The Rambam writes: “Just as a wise man can be recognized through his wisdom and his character traits, for in these he stands apart from the rest of the people, so too, he should be recognized in his conduct.”

The Rambam’s intent is that the Jewish approach to knowledge must be more than theoretical. Instead, a person’s knowledge must shape his character, and more importantly, influence his behavior. This is what distinguishes him as wise.

Among the types of conduct mentioned by the Rambam as appropriate for a wise man is refined speech, as he continues: “A Torah scholar should not shout or shriek while speaking. . . . Instead, he should speak gently to all people. . . . He should judge all men in a favorable light, speaking his colleague’s praise, and never mentioning anything that is shameful to him.”

The wording employed by the Rambam “judging . . . in a favorable light” and “never mentioning anything that is shameful” imply that a Torah scholar may recognize faults within a colleague’s character. Even so, he will “speak his colleague’s praise.” When speaking to his colleague privately, he may patiently and gently rebuke him for his conduct. But when speaking to others, and when viewing his colleague in his own mind, he will think and speak favorably of him.

This is not only a reflection of the scholar’s own refinement. By continually highlighting the other person’s positive qualities, he actually encourages their expression. For thought and speech can bring about appreciable changes within our world. For this reason, the Maggid of Mezeritch would at times recite concepts which he knew his listeners could not understand. His intent was to “draw the idea into our world,” so it would be possible for it to be comprehended by others later.

To cite a similar concept in the realm of human relations: Our Sages state that lashon hora (malicious gossip) kills three people: the one who speaks it, the one who listens, and the one about whom it is spoken. We can understand

why such conversation affects the one who speaks and the one who listens—both are party to a sin which our Sages consider equivalent to the combined effects of idol worship, murder, and adultery. But why should the person about whom the gossip was spoken be affected? He did not take part in the transgression!

In resolution, it can be explained that speaking about a person’s negative qualities spurs their expression. Although the person might not even be aware that he is being spoken about, the fact that his character faults are being discussed fans the revelation of these qualities. Had these faults not been spoken about, there is a greater probability that they would have remained hidden.

“Positive attributes are more powerful than the attributes of retribution,” and similar concepts apply with regard to speaking about a person’s positive character traits. The consistent mention of the good a person possesses—and within every individual there are unfathomed reservoirs of good will—facilitate the expression of that good in the person’s conduct.

A Command to SpeakThe above concepts relate to our Torah reading, which is called Emor. Emor is a command, telling one to speak. In the context of the Torah reading, this command has an immediate application: to communicate laws pertaining to the priesthood. Nevertheless, the fact that this term is used as the name of the reading indicates a wider significance: A person must speak.

And yet, we find our Sages counseling: “Say little,” and “I . . . did not find anything better for one’s person than silence,” implying that

excessive speech is not desirable. Nor can we say that the charge emor refers to the commandment to speak words of Torah, for there is an explicit command, “And you shall speak of them,” encouraging us to proliferate the Torah’s words. Instead, emor refers to speaking about a colleague’s virtues, as explained above.

Learning with LightOur Sages associate the command emor with the obligation of chinuch, the education of children, commenting:

[It is written:] “Speak” and [it is written,] “tell them.” [Why the redundancy in the same verse?] To adjure the adults concerning the children . . .

Lihazhir, the Hebrew word translated as “to adjure,” shares the same root as the word zohar, meaning “radiance.” This teaches a fundamental lesson with regard to education; it must be characterized by radiant light. In general, there are two ways to persuade children to reject undesirable behavior: to emphasize how base it is, or to show the positive alternative. Lihazhir underscores the importance of spreading light, for “a little light repels much darkness,” and by shining light, one will kindle the inner light which every person possesses.

As Light Kindles LightThere is a deeper dimension to the above concept. In a complete sense, the chinuch of one’s children—and by extension, everyone whom one influences—should not be viewed as an obligation beyond one’s own Divine service—another task to be accomplished—but rather as a natural outgrowth of that service.

When a person’s Divine service reaches a consummate peak, and in keeping with the thrust of ahavas Yisrael and achdus Yisrael (the love and unity of the Jewish people), he joins together with others, his contact with them will foster their personal growth. The light that shines forth from his conduct will illuminate and educate all those with whom he comes in contact.

And this kindling of light by light will lead to the era in which “the wise will shine as the splendor of the firmament,” and “Israel . . . will leave their exile with mercy.”

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Pesach SheiniWhen You Mess UpBy Chana Weisberg

You’ve taken a wrong turn. You’ve made a decision that you now recognize is going to cost you dearly. Is there any way to get back on track? Can you make up for the lost time and momentum? Is the path of return too tedious and too impossibly difficult?

Judaism has an empowering and uplifting message, learned from the fascinating holiday of Pesach Sheni, “the Second Passover.”

In the first year after the Exodus, the Jewish people were instructed to bring the Paschal sacrifice on the 14th of Nissan and eat it that evening, just as they had done the previous year. There were individuals, however, who had become ritually impure and could not bring the offering. They approached Moses, asking for some recourse.

In response, G-d established the 14th of Iyar as a Second Passover. Anyone who did not bring a Passover offering—either because of impurity or because he had willfully transgressed G-d’s will—was given the opportunity to compensate for his shortcoming by bringing an offering on Pesach Sheni.

There are three points that I find fascinating about this holiday:

Unlike other holidays, which were unilaterally commanded by G-d, this holiday was inspired in response to the outcry of individuals.Unlike Passover, which is seven days in length, this holiday accomplishes its purpose in only one day.The holiday falls a month after Passover.The lesson of Pesach Sheni is that it’s never too late.

No one is ever too lost or too forgone to make amends in their lives. When we stray or mess up, if we recognize how far gone we are and we are shaken to our core, we can rebound. But what’s fascinating is that this rebounding is not the regular step-by-step conventional formula. In a single instant—or in this case, in a single day—rather than the seven-day process of Passover, we can redefine our past and mold our future.

But for this to be real, it needs to come from deep within. It’s all about the inner cry—the resolve that we have to make change a reality in our lives.

And that is why Pesach Sheni needed to happen through our own motivation, by us crying out to G-d that we shouldn’t be left out. This is also why it is celebrated in the month of Iyar, whose theme is individual endeavor, as exemplified through the counting of the Omer and our work on self-refinement.

We all mess up. We weren’t created as perfect individuals who can always make balanced judgements. But the good news is that we don’t need to. Even when we make the worst possible error, there is no cause for despair. Quite the contrary, there is cause for acknowledgement, resolve and then action.

As a great quote reads: There are those who debate whether the glass is half-full or half-empty. And then there are those who realize that the glass is refillable.

Let’s refill those glasses!

Living in the FutureLag BaOmerBy Yanki Tauber

“Living in the future.” For those of us who collect oxymorons, this one is an especially delightful specimen. It’s not as obvious as your run-of-the-mill “deafening silence” oxy, but one that unravels only under careful sophistry. If you haven’t already figured it out, allow me the pleasure: If one indeed lives in the future, it’s not the future anymore, is it? And if the person of whom we’re speaking only thinks he’s living in the future, than he’s not really living there, is he?

This week, however, Jews all over the world will celebrate the life of a man who quite literally lived in the future. Lag BaOmer, the 33rd day of the Omer count, is the day of the passing of Rabbi Shimon bar Yochai, who lived in the second generation after the Temple’s destruction, about 1,900 years ago. Rabbi Shimon is the author of the Zohar (the most basic book of Kabbalah), Mechilta (a central midrashic work), and of hundreds of laws and teachings cited in the Talmud. He played a fundamental role in the history of the Torah’s transmission through the centuries, in both its “revealed” (i.e., talmudical-halachic) face as well as its esoteric (mystical-kabbalistic) soul.

If there is one thing that characterizes Rabbi Shimon bar Yochai’s life, it is that he inhabited a reality that, for most of us, still lies in the future: the reality of Moshiach, the messianic world of redemption, harmony and perfection. It is said of Rabbi Shimon that, for him, the Holy Temple was never destroyed, the people of Israel had never entered the state of galut (physical exile and spiritual alienation), and the world had attained the divine perfection of the Age of Moshiach.

The Midrash tells a story:

Once there was a disciple of Rabbi Shimon’s who left the Holy Land and returned a wealthy man. The other disciples saw this and were envious and also wanted to leave. Rabbi Shimon knew of this. He took them

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Counting The Omer

Speak unto the priests (Lev. 21:1)

The name of this week’s Torah portion--”Emor”--”speak”--contains a lesson for us all: We must strive to always speak well of our fellow Jew and judge one another favorably. Just as speaking ill of someone reveals his negative qualities, words of praise

reveal the inner good.

(Likutei Sichot)

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to a valley facing Meron and said: “Valley! Valley! Become filled with gold coins!” The valley started flowing with gold coins before them.

Said Rabbi Shimon to his disciples: “If it is gold that you desire, here is gold; take it for yourselves. But know that whoever takes now is taking his portion of the World to Come. For the reward of Torah is only in the World to Come.” (Midrash Rabbah, Shemot 52:3)

The Lubavitcher Rebbe explains the deeper significance of this story:

The Torah is G-d’s blueprint for creation, and the channel via which all of creation’s vitality and sustenance flows from Above. So everything in our world, from the loftiest spiritual blessings to the mundane wealth that comes in the form of gold coins, is facilitated by the Torah. But our world is an alma d’shikra, a place of concealment and deception. Things reach us but their source remains hidden; we see the result but have, at best, only a distorted perception of its cause. In our reality, it is possible that while Torah is the source of all the gold in the universe, one whose life is devoted to Torah may apparently suffer poverty, while one who abandons Torah may apparently acquire riches.

That is our world. The future world of Moshiach, however, is a world of truth. A world in which the hand is visible within the glove, the cause is evident in the effect, and the source of everything is revealed without distortion. In the World to Come, it is plainly visible that even physical gold flows from the headwaters of Torah.

Rabbi Shimon bar Yochai inhabited that future reality. His disciples, however, still lived in the present world.

Rabbi Shimon’s disciples were disturbed when the reality they experienced was at odds with the truth as they knew it. It troubled them that a colleague who forsook the study of Torah became wealthy, while they, who pursued it day and night, suffered poverty—despite the fact that they knew that Torah is the conduit of all worldly blessings.

So Rabbi Shimon bar Yochai granted them a glimpse of the World to Come. He showed them the world that he inhabited every moment of his life. And if they could not inhabit and access it themselves, at least they would behold it.

Each year on Lag BaOmer, we are drawn into the orbit of Rabbi Shimon’s futuristic world.

Here is another story that the Rebbe would often repeat to illustrate this point. The great Kabbalist Rabbi Isaac Luria (“The Holy Ari,” 1534–1572) had a disciple by the name of Rabbi Avraham HaLevi. This disciple had a custom to recite the Nachem prayer every day. Nachem is a prayer that speaks of the destruction of the Holy Temple and the resultant galut, and beseeches G-d to comfort His grieving nation, rebuild the Temple and restore His revealed presence amongst us. Nachem is recited once a year—as part of the afternoon prayers on the Ninth of Av, the day on which the Temple was destroyed. Rabbi Abraham, however, so keenly felt the pain of the destruction and the exile that he recited this once-a-year prayer every day.

Since Rabbi Abraham recited Nachem every day of the year, he also recited it on Lag BaOmer. This got him into trouble. One day, Rabbi Isaac summoned his disciple and said to him: “Rabbi Shimon bar Yochai appeared to me and instructed me: ‘Say to this man: Why do you recite Nachem on the day of my joy?’”

The chassidic masters explain that on the day of a person’s passing, “all his deeds, teachings and accomplishments” attain their ultimate state of fulfillment and realization. Thus—explains the Rebbe—Rabbi Abraham was rebuked for mourning the galut on Lag BaOmer. On this, the culminating day of Rabbi Shimon bar Yochai’s life, the day on which Rabbi Shimon’s influence predominates, it is within our power to share Rabbi Shimon’s reality of a redeemed and perfected world.

And what of my delightful little oxymoron?

Yet the Talmud insists that “in the place that a person’s mind resides, that is where he is.” So “living in the future” need not be a contradiction in terms after all—if that’s where you are.

Crossing the Date Line During Sefira

In this week’s portion we are given the laws of the holidays. One of those Mitzvot is the Mitzva to count the Omer. The Torah tells us that from the morrow of the Shabbat (Shabbat in this case means the first day of Passover) you should count forty-nine days. This serves as the source that not only does Shavuot come on the fiftieth day from the second day of Passover, but we have a Mitzva to “count down” until we reach Shavuot.

A modern question that has arisen is what does one do if they cross the international date line during the Omer. When the Jewish community used to live in Europe, Africa and the Near East and the means of travel were slow this was not an issue. With the expansion of the Jewish community and jet travel, we have to consider this rather modern question.

As the world is a globe we need to have a clearly demarcated line where to the west of that line is exactly 24 hours ahead of a place to the exact east of that line. Where exactly the date line is, according to the Torah, is a matter of interesting debate. For this discussion we will assume it is in the basic vicinity of where the secular world recognizes it. When one travels west and crosses the date line they “launch” exactly one day forward. If one were traveling east across the date line they “fall back” exactly one day.

Practically if one were to fly this Saturday night from Los Angeles to Australia they would count the 29th day of the Omer before leaving. As they are traveling west time would “slow down” and it would be a lengthy night

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Halacha of The WeekBy Rabbi Dov Schochet

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and the following morning they would arrive in Australia. However instead of it being Sunday morning it would be Monday! In Shul that night the community in Australia would be counting the 31st day of the Omer but our friendly American didn’t count the 30th yet, what is he to do?

The inverse would happen when one travels east. If one left Australia Sunday morning as they are traveling east the day time would be shortened and that night, Sunday night, they would count the 30th day of the Omer. When they would arrive in Los Angeles the following morning it would be Sunday again! In Shul that night when the community counts the 30th day, what is he to do? Count with them, but he already counted 30 last night, not count and miss a day or count the 31st day and be a day ahead of everyone else?

This question is unique to the Omer, for unlike Shabbat that is dependent on the days of the week and the holidays that are dependent on the days of the month, both of which are independent of the personal experience of the traveler (and therefore all would agree that he follows the local calendar day and calendar week) the Omer is different. Nowhere does the Torah stipulate which day of the month Shavuot should be celebrated on, and therefore there is no specific calendar day that is tied with the any specific day of the Omer. In fact, in Temple times when the amount of days in each month depended on witnesses coming to the Beit Din, Shavuot could fall on the fifth, sixth or seventh day of Sivan.

As one can imagine, this question being rather modern without sources that address it directly, is hotly debated. Some argue that when traveling east (gaining a day) they recount the day they gained without a Bracha and from the next night they count like everyone else in the city with a Bracha. When traveling west (losing a day) they count like the location they arrived in but because they missed a day, they count without a Bracha. A second opinion argues that when traveling west one should count the missed day without a Bracha and then continue counting with the local community that night with a Bracha.

The Rebbe had a different position. First he argued that it is clear that the counting of the Omer is a personal obligation, we all have

to count one day after the next, and every nightfall we have an obligation to count the next day. Secondly, it is clear from the Talmud that Shavuot is not connected to any specific day of the month. Therefore, if by counting based on their personal experience traveling west they reach the 50th day one day after the local community and celebrate Shavuot on the 7th of Nissan or when traveling east they are one day ahead of the local community and would celebrate Shavuot on the 5th of Sivan, it is not Halachically problematic. Thus the proper thing to do is disregard the number the local community is counting and follow one’s own experience. In our example when reaching Australia, the person would count the 30th day even though the community is counting 31, and when flying to L.A. he would count the 31st day on Sunday night when the locals are counting 30.

A full analysis of the Rebbe’s position requires a full understanding of what the “counting” of the Omer accomplishes, how Halacha views time, what happens when we cross the date line, and what it means that the counting of the Omer is a personal obligation. Regardless, in multiple talks the Rebbe supported and proved this position, and it is the Chabad custom today.

According to all opinions it is better to refrain from crossing the dateline during the Omer, according to the first two opinions for it will interfere with the ability to count properly. According to the Rebbe, while the person can continue counting, the holdiay of Shavuot will come out for them on a different day than the rest of the community! As this would be surprising and not properly understood by most, it is best to refrain from being in that position.

However, we count, the Omer is a special time to reflect on the purpose of the Jewish people. Our leaving of Egypt, freedom, was not just about leaving slavery but about finding purpose. We eagerly count the days to the point where our freedom finds direction, our true destiny is revealed, that is to serve Hashem through the guide of the Torah.

It Once Happened

The following story happened about four hundred years ago in the town of Cracow, which, at that time, had one of the most important Jewish communities.

The Jews were mourning the loss of their spiritual leader, and decided that for a community like theirs no ordinary Rabbi would suffice. Two delegates were chosen to tour the country and find a suitable replacement to serve as their rabbi.

After visiting many big towns and large Jewish communities, they at last heard of a young man who was said to be the “star of the age,” a veritable genius. They lost no time in contacting this exceptional young man and found him to be an eighteen-year-old rabbi by the name of Rabbi Moshe.

Despite his tender years, they were immediately impressed with his brilliant scholarship, his gentle bearing and his humility. They were convinced that he was the man they were looking for and they finally got him to agree to become the spiritual guide and leader of their Jewish community to make the necessary arrangement for his reception.

At that time in Cracow it was the custom, a sort of courtesy gesture, for the Jews to call on the bishop of the town and tell him of the Rabbi they had chosen for their community.

Thus it was that a suitable delegation called upon the Bishop of Cracow and, in the most glowing terms, described the Rabbi they had been fortunate enough to find to become the spiritual leader of the Jews of Cracow. The bishop was visibly impressed with their description of Rabbi Moshe.

The delegates lost no time in making all the necessary arrangements for Rabbi Moshe’s coming. And when the date was set, they notified the bishop as they had promised him.

Being rather fond of pomp and ceremony, the bishop had commanded that a band go on foot in front of the carriages, so that the entry of Rabbi Moshe should be announced by the beating of drums and the blowing of trumpets.

At long last, the carriage of Rabbi Moshe appeared. The bishop already had a picture in his mind of a sage and a patriarch. He was shocked when out of the carriage stepped a lad, with hardly a suggestion of a beard, thin, small, and not particularly impressive.

Nevertheless, the bishop made his speech of welcome with as good a grace as he could muster, but inwardly he was seething with rage! He would show the Jews that they could not lightly play jokes on him, the Bishop of Cracow!

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Stories with Soul

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As soon as the bishop returned to his castle, he immediately sent a letter to the heads of the Jewish community saying he must see them at once. When they reached his home he told them that he was angry with them for having put him in so humiliating a position.

“Now I shall put a proposition before you which will decide the issue. If your rabbi is the great and wise person you would have me believe, he will have to prove it conclusively. I am going to invite all the sages and philosophers in the country to meet your rabbi. They shall ask him any question on any subject they please, and it will be up to him to give satisfactory answers. If, however, he fails in this public forum, not only will your rabbi suffer the consequences, but the whole Jewish community of Cracow will be driven out!

The Jewish leaders were miserable. Of course Rabbi Moshe was a great genius, but who could foresee what trouble lay ahead? They hurriedly told Rabbi Moshe, who said, “Do not worry, this is not the first time nor will it be the last, that such situations have arisen for us Jews. The Almighty will surely grant me the necessary wisdom to answer all questions put to me, so that our Jewish name not be put to shame.”

The momentous day came. The hall was packed. Jew and non-Jew alike had the same interest. The greatest thinkers and scholars had come at the bishop’s invitation: bishops, priests, scientists, all were there that day!

Rabbi Moshe looked pale but calm. His gentle eyes glowed with a light of determination. With G-d’s help, all would be well.

Rabbi Moshe faced his examiners and the questions began to pour forth. But he was not flustered. His answers came unhesitatingly, clearly and concisely. There was not a sound among the vast audience. As the hours passed and Rabbi Moshe emerged the victor, the bishop announced that the forum would be adjourned. The bishop apparently concluded that his own honor had been upheld, and that they had indeed a remarkable genius before them in the person of the youthful Moshe.

The bishop again made a public speech, this time with obvious pleasure. He said that the city of Cracow, and indeed the whole country, could regard it as an honor to have so distinguished a scholar among them. He would regard it as a privilege to call upon Rabbi Moshe from time to time. The bishop concluded with the hope that Cracow would always be blessed with such great spiritual leaders and that the citizens of Cracow would live together in peace.

Rabbi Moshe was none other than the great Rabbi Moshe Isserles, known as the Ramo, who passed away on Lag B’Omer.

Rashida Tlaib’s Four Lies about Palestinians and the Holocaustby Rabbi Shraga Simmons

“There’s always kind of a calming feeling I tell folks when I think of the Holocaust… and the fact that it was my ancestors – Palestinians – who lost their land and some lost their lives, their livelihood... all of it was in the name of trying to create a safe haven for Jews, post-Holocaust… and I love the fact that my ancestors provided that in many ways.”– Congresswoman Rashida Tlaib of Michigan

A Twitter war broke out this week when Rep. Rashida Tlaib – a vocal supporter of the anti-Semitic BDS movement – said that the Holocaust gives her a “calming feeling” because Palestinians provided a “safe haven” for Jews.

While some interpreted her words as “celebrating” the Holocaust, closer inspection reveals that Tlaib’s true crime is a perversion of a different kind: the attempt to “credit” Palestinians with noble sacrifice to save Jews from persecution.

Historically and factually, Tlaib’s statement is wrong on many levels. Let’s unpack her words to expose four blatant lies.

(1) Safe Haven? No – Constant Terror.The suggestion that Palestinians deserve credit for creating a Jewish “safe haven” is ludicrous, given the decades – before, during, and after the Holocaust – of unrelenting Palestinian violence and terror and the murder of thousands of Israelis including Holocaust survivors.

Palestinians devoted great resources to making the land as uninhabitable for the Jews as possible, repeatedly trying to destroy the Jewish state through military attacks, economic and cultural boycotts, and diplomatic isolation. No, Rep. Tlaib, it is not true that Palestinians were the noble saviors of Jewish refugees. Rather, they actively opposed the “safe haven.” Israel has prevailed and prospered, not because of Palestinian actions, but in spite of them.

(2) Safe Haven? No – Preventing Immigration.Tlaib’s claims are further belied by the

historical record which shows massive Palestinian pressure to prevent immigration of Jews fleeing the Nazi inferno.

In 1939, in response to violent Palestinian opposition, the British occupational government enacted harsh measures to restrict Jewish settlement in the Holy Land. This “White Paper” – issued in the wake of Kristallnacht – limited immigration to some 10,000 Jews annually, at the very time that millions of Jews were being targeted for genocide and desperate to find refuge.

[The British government eventually “conceded” to a still-paltry quota of 15,000 Jews for a few years, after which no further Jewish immigration would be permitted without Palestinian consent. Ironically, Palestinians rejected the White Paper on the grounds it was not harsh enough.]

Take no pride, Rep. Tlaib. The Palestinians were by no means welcoming of Jews as you suggest. Had Palestinians not opposed Zionism at every turn, European Jewry would have had a place to flee and millions of lives might have been saved. For Palestinians, this is a bloody badge of shame.

(3) Loss of Life and Livelihood? No – Health and Economic Boon.Rep. Tlaib claims that in the process of creating a Jewish state, Palestinians suffered the loss of life and livelihood.

In actuality, the Palestinian population grew rapidly in proportion to the higher standard of living created by the Jews who brought improved agriculture, education, and health care to the region.

British historian Martin Gilbert estimates that tens of thousands of Arabs immigrated to Palestine in the 1920s and ‘30s, attracted by the economic opportunities that Jews – fueled by Western capital and technology – made possible.

At the time, Muslim leaders like Sherif Hussein understood how this Jewish return to their homeland would revive the region to the Arab’s benefit. “The resources of the country are still virgin soil and will be developed by the Jewish immigrants,” he declared.

Rep. Tlaib, history proves that by all metrics, the regeneration of the land, the population growth, and the standard of living soared only after Jews returned in massive numbers.

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The infant mortality rate among Palestinian Arabs was cut in half, and life expectancy was doubled. Palestinians became the most educated Arab population in the Middle East, with a literacy rate of 91%; seven Palestinian universities exist where previously there were none. These are the facts.

Tel Aviv was founded on a sand dune in 1909, and today is a global tech and cultural capital.

(4) Holocaust Rescue? No – Collaboration with Nazis.How ironic that Rep. Tlaib characterizes the Palestinians as heroic creators of a safe haven for Jews, given the fact that Palestinian leaders during the 1940s were avowed and active partners in that very same Holocaust.

The undisputed leader of Palestinians during the Holocaust, Mufti Haj Amin al-Husseini, closely collaborated with the Nazi genocidal machine:

Husseini enjoyed a close relationship with Hitler, upon whom he conferred the Islamicized name, Abu Ali. Husseini organized 42,000 Muslim troops to form Nazi SS divisions that decimated Yugoslavian and Bosnian Jewry. Husseini’s Palestinian youth group, the “Nazi Scouts,” was modeled after the barbaric Hitler Youth.

Husseini spent the war years in Berlin where, at the behest of Nazi propaganda minister Joseph Goebbels, he delivered a daily pro-Nazi radio broadcast to the Muslim world. The broadcasts, which would always end by calling to slaughter the Jews, were enthusiastically received. On a wartime visit to the Middle East, Adolf Eichmann swelled with pride at how “Nazi flags fly in Palestine and they adorn their houses with Swastikas and portraits of Hitler.”

Husseini objected to any plans to expel European Jewry to Palestine, arguing that a better “solution” would be to kill all the Jews. As SS officer Dieter Wisliceny testified at the Nuremberg trials, “The Mufti was one of the initiators of the systematic extermination of European Jewry, and… constantly incited [Eichmann] to accelerate the extermination measures.”

Husseini issued fatwas calling for the destruction of the United States and Great Britain, and exhorted Arabs living in the U.S. not to support the Allied war effort. In a 1943 radio speech from Rome, Husseini declared:

“If those Allies win this war... the world will become hell, God forbid.”

Husseini plotted to construct his own Nazi-style death camp in the West Bank. As he wrote in his memoirs: “Our fundamental condition for cooperating with Germany was a free hand to eradicate every last Jew from Palestine and the Arab world. I asked Hitler for an explicit undertaking to allow us to solve the Jewish problem… The answer I got was: ‘The Jews are yours.’”

After the war, Husseini was elected President of the National Palestinian Council, setting an example for future villains like Palestinian Authority president Mahmoud Abbas – whose doctoral thesis is a tome of Holocaust denial referring to the “fantastic lie that six million Jews were killed,” and the claim that Hitler did not kill any Jews until David Ben-Gurion provoked him into doing so.

Does there remain even a shred of credibility to Tlaib’s words?

No More SilenceTlaib’s comments are especially harmful amidst the current swell of anti-Semitism in the U.S. – synagogue shootings; attacks in the streets; and elected officials claiming that Jews buy Congress and have dual loyalty. Just this week, a Muslim religious leader who compared Israel to the Nazis delivered the invocation in Congress.

Perhaps most disingenuous of all, Tlaib wraps everything into a package of “Palestinian victimhood“ – the classic technique of asserting that Palestinians are innocent martyrs who paid the price for European anti-Semitism. In truth, Palestinians are the perpetrators of their own suffering – not the victims of it.

Yet Tlaib remains defiant, knowing that trumpeting these patently false statements is a way to confer a modicum of legitimacy and shift the public discourse. In the face of widespread criticism, Tlaib declared: “All of you who are trying to silence me will fail miserably.”

No, Rep. Tlaib. We will not remain silent. We will expose your words as gross distortions of history. We will hold Palestinians accountable when they are perpetrators of their own suffering – not the victims of it. And whether in the media, on Twitter, or the halls of Congress, we will call out anti-Semitism whenever we see it.

Man Accused Of Threatening, Spitting On Jewish People In Bal Harbour

Police have arrested a man who allegedly shouted Jewish slurs and attacked two separate groups of Orthodox Jews in Bal Harbour .Bal Harbour Village Police said the incidents happened near the 9600 block of Collins Avenue, at around 11 p.m., on March 22.

WSVN, Reports that Daniel Starikov was arrested Wednesday after he allegedly attacked two separate groups of Orthodox Jews on the Sabbath as they walked to, or in the area of, synagogues.

“Horrible. Horrible. Horrible,” resident Stu Goldstein said. “It makes me feel terrible. It’s a horrible thing to see going on in this country, not only in Surfside or in Bal Harbour, but I hear about it and read about it in the media all over the country. It’s a terrible amount of anti-Semitism.”

According to the arrest report, police said the groups were aggressively approached by Starikov who, without provocation, began screaming at them.

“Unfortunately, there’s all kinds of people out there,” a resident said. “It’s pretty amazing. We’re all proud, and we support the law enforcement.”

Starikov allegedly yelled Jewish slurs, some sexual in nature, the arrest form said.

“The defendant made the statements while antagonistically clenching his fists and banging them together as if he was getting ready to fight or attack them,” the report stated.

Police said he also spit in the face and on the jacket of at least one in another group on the same day.Strarikov currently sits behind bars in West Miami-Dade at the Turner Guilford Knight Correctional Center.

He has been charged with battery on a person 65 or older, prejudice and assault with prejudice on a religion.

However, Miami-Dade State Attorney Katherine Fernandez-Rundle said her office is looking whether to charge Starikov with a hate crime. “It was such a sad thing when people are in any way attacked because of who they are,” Fernandez-Rundle said. “When they see these kinds of cases, we’re very aggressive about doing what we can to ascertain if it is a hate crime, and if it is a hate crime, it means it’s an enhancement of punishment.”

Police said the threats Starikov made were also sexual in nature. He remains at TGK on a $2,000 bond.

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Get the PictureThe full scoop on all the great events and classes around town

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Get the PictureThe full scoop on all the great events and classes around town

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Get the PictureThe full scoop on all the great events and classes around town

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In A Woman’s WorldIssues of relevance to the Jewish Woman

Women’s Mikvah:Please call Mrs. Devorah Failer for an

appointment: 305-866 1492 or 305-323-2410

Please Note: Shabbos & Yom Tov visits must be Prepaid

The Shul Sisterhood

Who we are...The Shul Sisterhood organizes all of The Shul’s programming and classes geared toward women in the community. Our objective is to bring women of all ages and backgrounds together to learn, laugh, experience, and rejuvenate their mind,

body and soul. Meet new friends,relax and get inspired!

If you would like to be a part of The Shul Sisterhood, please call 305. 868.1411

MondayWomen’s Study Group Rebbetzin Chani Lipskar 8:30 - 10:00 pmAt the home of : Please call The Shul for details.

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Tanya Class In Spanish Mrs. Vivian Perez 1:15 - 2:50 pm198 Park Drive, Bal Harbour Village

WednesdayMorning Torah Class Rebbetzin Chani Lipskar 10:00 - 11:00 amThe weekly portion - Women’s PerspectiveHaime Library

Tanya Class in English Mrs. Vivian Perez 1:15 - 2:50 pm198 Park Drive, Bal Harbour Village

Thursday

Women’s Tanya Class – Spanish – Mrs. Vivian Perez

Call Vivian for details – 305.213.3202

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GINGER STIR FRY SAUCEBy Jamie Geller

INGREDIENTS

1½ teaspoon sesame oil½ teaspoon minced garlic½ teaspoon minced ginger½ cup chicken or vegetable broth1 tablespoon soy sauce1 tablespoon brown sugar⅛ teaspoon Tabasco½ teaspoon salt¼ teaspoon pepper1½ teaspoon lemon or lime juice1½ teaspoon cornstarch1 tablespoon rice wine or sherryGarnish: toasted sesame seeds

PREPARATION

In a small sauce pan heat the sesame oil. Add the ginger and garlic and stir-fry 15-30 second over medium heat. Add the chicken broth, soy sauce, brown sugar, Tabasco, salt, pepper, and lemon juice.

Bring just to a boil, stirring. In a small bowl dissolve the cornstarch in the wine and then whisk the mixture into the sauce. Heat until sauce thickens and reaches a full boil. Simmer for 30 seconds. Add sesame seeds if desired.

Remove from the heat and set aside. Stir fry your choices of meat or poultry till almost done, add the veggies, cook to heat throughout and then add the sauce.

Cook just to heat and serve. This recipe can be doubled or tripled.

20

À la recherche de l’équilibreLa femme, le Chabbat et l’équilibre du mondepar Chana Weisberg

Sarah et Barry mènent une vie épanouie et sont les fiers parents de deux jeunes enfants. Sarah a réduit ses heures de travail pour passer plus de temps avec eux, mais elle, tout comme Barry, poursuit néanmoins une carrière gratifiante. Barry est un mari attentionné qui aide à la maison et prend le relais quand Sarah a besoin de faire un break. L’un comme l’autre sont également fiers de consacrer de leur temps et contribuer de leur expertise à des projets communautaires, ils apprécient de passer du temps avec leur famille étendue, et sont les premiers à venir en aide à leurs parents vieillissants dès que cela s’avère nécessaire.

Sarah est satisfaite de la manière dont sa vie est remplie. Elle ne l’envisagerait pas autrement.

Mais, quel que puisse être son sentiment de contentement, elle ressent une quête perpétuelle de quelque chose qui demeure hors de sa portée : sa recherche effrénée d’« équilibre » dans sa vie.

De fait, plus Sarah échange avec ses amies, plus elle découvre qu’elles aussi recherchent cet insaisissable « équilibre ». Les femmes qu’elle connaît, dans une plus grande mesure que les hommes, semblent rechercher une unité, un état d’équilibre et d’harmonie au milieu de tant d’influences divergentes.

Elles cherchent un équilibre qui dirigera les nombreuses facettes de leur vie vers l’intérieur.

Sarah s’interroge sur son besoin féminin d’« équilibre ».

Six jours le travail sera fait. Mais le septième jour est un Chabbat de repos solennel, un appel saint, tu ne travailleras pas : c’est un Chabbat pour D.ieu dans toutes tes résidences... (Lévitique 23, 3)

La Kabbale explique que la création se fit à travers différentes sefirot qui forment un enchaînement de canaux divins affectant la création. Chaque sefira est définie par une caractéristique unique dont elle imprègne la création. La sefira de ‘Hokhmah, la sagesse, contient l’attribut de l’intelligence. La sefira de ‘Hessed contient la bonté, apporte la miséricorde et l’élément du don à la création. À l’opposé, la sefira de Guevoura, la puissance, introduit la restriction, et ainsi de suite pour les sefirot restantes.

Les six sefirot émotionnelles (‘Hessed, Guevoura, Tiféret, Nétsa’h, Hod et Yessod) représentent les six directions de l’univers physique tridimensionnel :

l’axe nord-sud, l’axe est-ouest, l’axe haut-bas. Elles incarnent les modes de progression essentiels dans les six directions de la création.

Ces sefirot sont appelées les sefirot « masculines » parce qu’elles sont dirigées vers l’extérieur.

Mais ces six directions extérieures ne pourraient exister sans un point central. Malkhout, la dernière sefira, est l’axe ou le point focal au centre des six directions. Elle correspond à un regard tourné vers l’intérieur et représente la manière dont intégrons en nous-mêmes l’illumination spirituelle.

La Malkhout est appelée la sefira féminine.

Les six jours de la semaine, du dimanche au vendredi, représentent ces six directions dirigées vers l’extérieur et qui sont masculines. Le Chabbat, à l’opposé, qui est féminin, est le point central qui rassemble les six points.

Durant toute la semaine, alors que nous luttons pour gagner de la spiritualité, nous fonctionnons en mode masculin.

Au cours de ces six jours, nous dominons notre environnement et exerçons sur lui une influence. Nous sommes dans un perpétuel état de conflit, devant choisir entre les éléments du monde que nous devons accepter et développer et ceux qui doivent être rejetés et terrassés.

La Torah nous aide à distinguer entre ce qui peut être exploité positivement et ce qu’il faut abandonner. Elle nous guide pour choisir les aliments, les matériaux, les objets et les relations qui pourront vivifier notre être et sanctifier notre vie et pour écarter ceux qui détruiront notre sensibilité spirituelle et aviliront notre cœur et notre esprit.

Durant ces six jours de la semaine, nous agissons dans un mode masculin de conquête et d’assaut, en agitation permanente.

Mais chaque Chabbat nous repartons dans une spirale ascendante d’harmonie, de sérénité et de paix. Après nous être affirmés et avoir accompli nos desseins durant les jours de la semaine, nous cessons la bataille.

Le Chabbat, nous abandonnons totalement le processus du choix et du rejet qui marquait la semaine en entrant dans un mode féminin en nous-mêmes et en la création, un état d’harmonie, de tranquillité, de repos et de réceptivité. C’est pour cette raison que le Chabbat est désigné par des appellations féminines, comme dans l’expression Chabbat hamalka, « la reine Chabbat », ou kalah, « la mariée ».

Les femmes, qui personnifient la sefira unificatrice de Malkhout et le jour harmonisateur du Chabbat, ressentent un besoin plus impérieux de rechercher et d’apporter dans leur vie cette unification et cet « équilibre ».

Le Chabbat est la source des bénédictions aussi bien de la semaine qui le précède que de la semaine qui le suit.

De la même manière, la femme est la source des bénédictions pour son époux et son foyer. Comme l’ont affirmé nos Sages : « Un homme reçoit des bénédictions seulement par le mérite de son épouse » et « la joie, la bénédiction, le bien, la Torah et la protection viennent de la femme. »

Ceci parce que même si l’on a une abondance de bénédictions dans sa vie, elles ne sont véritablement à soi lorsqu’on est capable de faire une pause et d’apprécier et d’absorber leurs bienfaits.

Le Chabbat, nous pouvons enfin absorber la bénédiction des efforts accomplis la semaine précédente et ainsi que prendre les forces pour entreprendre le nouveau voyage du prochain cycle hebdomadaire. Nous donnons un sens au passé tout en renouvelant notre énergie pour la semaine de travail suivante.

Parce que le Chabbat représente l’expérience féminine et le mode féminin, c’est à la femme qu’il revient d’allumer les bougies qui introduisent ce saint jour. Même « si le mari veut allumer les bougies lui-même, sa femme a la préséance sur lui ». Car l’essence de l’être de la femme est en harmonie avec le message essentiel du Chabbat.

C’est pour la même raison qu’il est préférable que ce soit l’homme qui récite la prière de la Havdalah à la conclusion du Chabbat, qui introduit le travail de la semaine. L’homme, qui personnifie les difficultés et la bataille du cycle de la semaine, clôt l’expérience du Chabbat en le séparant – Havdala signifie « séparation » – du travail de la semaine.

L’homme dit au revoir au Chabbat en introduisant le temps masculin de la semaine, par sa récitation de la Havdalah ; et c’est la femme qui introduit le temps féminin du Chabbat en allumant et en bénissant ses bougies.

Et, à travers cela, la femme apporte les bénédictions, l’harmonie et l’équilibre du jour du Chabbat dans sa propre vie et dans la vie de ceux qui l’entourent.

French ConnectionReflexions sur la Paracha

Vivre avec la paracha

21

¿Matrimonio Santo?El matrimonio hoy es una institución fragil, es un gran desafío mantenerlo vivoPor Yossy Goldman

Los primeros cohanim fueron Aarón (hermano mayor de Moisés) y sus cuatro hijos. Junto con sus futuros descendientes, fueron elegidos por Di-s para conducir el servicio en el Santuario como representantes de todo el pueblo de Israel. Debido a su posición santificada como ministros servidores en el Templo de Di-s, el cohen no puede estar en contacto con los muertos, su cuerpo debe ser inmaculado, ciertos matrimonios están prohibidos para él, etc.

Quizás no conocen la historia del hombre que visita a su rabino y le pide que lo haga cohen. El debe pertenecer a la tribu sacerdotal y está dispuesto a pagarle al rabino cualquier cantidad de dinero por el honor. Pacientemente el rabino le explica que ni él ni nadie lo puede hacer cohen. No está en manos del rabinato hacer esto. El hombre está desesperado. Promete al rabino una enorme donación si le hace este único favor. El rabino está exasperado pero también intrigado y le pregunta al hombre por qué es tan importante para él que lo hagan cohen. El individuo responde: “Rabino, mi padre fue cohen, mi abuelo fue cohen, ¡yo también quiero ser cohen!”

En verdad, aunque suene cómico que alguien que nació cohen quiera comprar su ingreso a su propia familia, ser cohen no es una broma.

Por mi propia experiencia, estuve involucrado en numerosas tragedias humanas que emanaban de la ignorancia judía acerca del rol del cohen y las regulaciones que corresponden a la tribu sacerdotal.

Aunque la conducta y el protocolo en el cementerio para un cohen es una mitzvá muy importante, fracasar en cumplir esas regulaciones es entre él y Di-s. No afecta a nadie más, al menos no en una manera terrenal y tangible. Sin embargo, cuando se trata de elecciones matrimoniales siempre hay alguien más involucrado y, subsecuentemente, muy afectado.

Algunas tragedias son inevitables. Cuando

el terror golpea, Di-s no permita, puede ser imposible estar fuera del camino del daño. La enfermedad no es algo que una persona sana elige concientemente. Pero la más frustrante tragedia de todas es aquella evitable. Y cuando la ignorancia de nuestras tradiciones lleva al dolor y la angustia humana, entonces el familiarizarnos con esas tradiciones puede ser un largo camino hacia evitar que ocurra la tragedia en primer lugar.

Imaginen la escena. Un joven anuncia su compromiso y llega a la sinagoga para inscribir su boda. El rabino descubre que es un cohen y la novia es una divorciada, conversa, alguien que previamente estuvo casada fuera de la fe, o quizás la hija de un padre no judío. Con mucha sensibilidad, le aconseja a la joven pareja que puede haber un impedimento halájico para que se consagre su unión “de acuerdo con la ley de Moisés e Israel”. La parashá de esta semana nos da las leyes básicas que ordenan con quién se puede y con quién no se puede casar un cohen. Si él realmente es un cohen genuino y ella, en efecto, pertenece a una de las anteriormente mencionadas categorías, tenemos un problema.

Mi pregunta es, ¿por qué en los dos o tres años de su relación este tema nunca surgió? La respuesta es, ignorancia. Nunca nadie les dijo que había un problema.

¿Quién es culpado? El rabino, por supuesto. Es acusado de ser un fundamentalista religioso, intolerante, despreocupado, rígido e inflexible. Muy bien, Pueden estar seguros que mis colegas y yo amamos el ser bienvenidos y acomodarnos a todos los tiempos. Sin embargo hay situaciones cuando la ley y la tradición judías, que para nosotras son sagradas e inviolables, parecen interponerse en el camino de la felicidad humana. Y no tenemos el poder de cambiar la ley para que se acomode a la situación.

Personalmente digo que la responsabilidad de educar a nuestros jóvenes acerca de estos temas particulares es de los padres. Especialmente un padre que es cohen y ha transmitido ese linaje a su hijo tiene la obligación moral de explicarle a su hijo que significa ser cohen. Es verdad que hay privilegios, como ser el primero en ser llamado a la Torá, pero también hay responsabilidades, como elegir cuidadosamente la pareja para el matrimonio.

Estas clases de dolor y miseria son absolutamente evitables si educamos a nuestros hijos. Antes de que se involucren románticamente, los padres deben informar a sus hijos acerca de con quien se comprometen. De la misma manera que un matrimonio interreligioso nunca ocurre sin antes inter-comprometerse, ningún cohen debe sentirse decepcionado por un matrimonio no permitido si sólo se compromete con mujeres con las que se puede casar. No debe saber esto por primera vez cuando se acerca a un rabino con un compromiso matrimonial.

El matrimonio hoy es una institución fragil. Es un gran desafío permanecer en el lado correcto de las estadísticas. Si la Torá nos dice que una unión particular no es kosher, en lugar de resentirse por la interferencia debemos considerar como si el Todopoderoso mismo descendiera y susurrará una palabra de amoroso consejo en nuestros oídos: “Créeme; esta no es correcta para ti”. A veces pensamos que la Torá se interpone en el camino de nuestra felicidad, cuando la verdad es a la inversa. A la larga, protege bien a lasa dos partes de cometer un serio error con ramificaciones para toda la vida.

El sacerdocio es tan viejo como el pueblo judío. Ser cohen no es algo que se pueda comprar con dinero. El espacio no me permite extenderme aquí acerca del tema. Basta con decir, es una bendición especial. Asegurémonos que nuestros hijos nunca consideren a esta bendición una maldición.

Clases en Espanol

Porcion SemanalRabbi Shea Rubinstein

Lunes 8:45 pm - 9:45 pmAnalisis de distintos temas basados en la Perasha

Rabbi Shlomi HalsbandMiercoles 8:30 - 10:00 pmDomingo 8:30 - 10:00 pm

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Clases y Eventos

22

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25

Board of TrusteesSidney Feltenstein - ChairmanSimon FalicMatias GarfunkelAmbassador Isaac Gilinski Jaime GilinskiMax GilinskiSaul GilinskiSam GreenbergAbel Holtz Mike Izak

Alberto KamhaziShmuel Katz M.D.Leo KryssRabbi Sholom D. LipskarLazer MilsteinMichael PerezRyan ShapiroClaudio StivelmanMorris Tabacinic

Albert Pollans - PresidentJaime Gilinski David LichterRabbi Sholom D. LipskarMonroe Milstein - Treasurer

Steven M. Dunn - ChairDevorah Leah AndrusierJanice BarneyJoel BaumMaurice EgoziHenry EichlerMitchell FeldmanDaniel GielchinskyJacob J. Givner

Evelyn KatzRebbetzin Chani LipskarRabbi Sholom D. LipskarRabbi Zalman LipskarOrit OsmanMarc SheridanDaniel SragowiczCynthia SteinEric P. Stein

Rabbi Rabbi Sholom Lipskar Ext 311Associate Rabbi Rabbi Zalman Lipskar Ext 345Rabbi’s Executive Assistant Ms. Lydia Hasson Ext 311Rebbetzin Rebbetzin Chani Lipskar 305.992.8363JLAC / Adult Ed/ Singles Rabbi Shea Rubinstein Ext 342CYS College / Kolel Rabbi Dov Schochet 305.790.8294Accounting Mrs. Geri Kelly Ext 341Controller Mrs. Janice Barney Ext 318Events / Office Manager Ms. Milena Liascovitz Ext 328Director of Events and Marketing Mrs Devorah Leah Andrusier Ext 313Youth Director Rabbi Shaykee Farkash Ext 329Operations / Maintenance Rabbi Shlomi Katan Ext 319Reception / Accounts Payable Mrs. Mindy Natoli Ext 0Mikvah Mrs. Devorah Failer 305.323.2410Pre-School Director Mrs. Chana Lipskar Ext 325Sephardic Minyan Chazan Shimshon Tzubeli 305.865.4205 Hebrew School / Editor Mrs. Aurit Katan 786.382.9006Hashkama Minyan Mr. Lazer Milstein 305.349.3040Mashgiach Mr. Mordechai Olesky 786.262.9115

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Shul Gaboim

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Jerrod M. LevineRabbi Sholom D. LipskarAlexander MatzLazer MilsteinEzzy RappaportEliott RimonBrian RollerSeth SalverDaniel ShapiroRyan ShapiroMichael TabacinicDavid WolfJose Yankelevitch

26

Daily StudyA complete guide to all classes and courses offered at The Shul

DAILY CLASSES

The Rebbes’ Maamorim 6:20 - 6:50 amPHL 101 PHL-301 PHL-501 Rabbi Z. LipskarDaf Yomi 7:45 - 8:45 amTXT-220 Rabbi Dov SchochetChok L’Yisrael - Sephardic 8:45 amReb Shimshon TzubeliChassisdic Discourses 10:15 - 11:00 am PHL-322 PHL-510 Rabbi S. RubinstienCommunity Kollel (Men) 8:00 - 9:30 pm(Monday & Thursday) LAW-154Shul Rabbis & Kolel

SUNDAY

Daf Yomi 9:00 amTXT 220 Rabbi Dov SchochetTanya - Sichos 8:00 - 10:00 pmPHL-322 Rabbi Shlomo Haltzband

MONDAY

In Depth Chumash 1:30 pmTXT-110 Rabbi Dov SchochetInsights to our Torah Portion (Spanish) 8:45 - 9:45 pmPHL-120 Rabbi S. RubinstienWomen’s Study Group 8:30 - 10:00 pmTXT-110 Rebbetzin Chani LipskarAt the home of: Please call The Shul for details.

TUESDAY WEDNESDAY THURSDAY

Senior Torah Academy 12:00 - 1:00 pmPirkei Avot ETH-101 Rabbi Dov Schochet

Women’s Torah Portion Class (Spanish) 1:15 pm - 2:50 pmTXT-110 Mrs. Vivian Perez198 Park Drive, Bal Harbour Village

Women’s Morning Torah Class10:00 - 11:30 amTXT-110 Rebbetzin Chani Lipskar Chassidic Discourses (Men & Women)11:30 - 12:30 pmPHL-320 PHL-501 Rabbi Sholom D. Lipskar or Rabbi Zalman LipskarTanya Class - English 1:15 - 2:50 pmPHL-120 Mrs. Vivian Perez198 Park Drive, Bal Harbour VillageSpanish Kolel - Chassidus 8:00 - 10:00 pmPHL-301 Rabbi Shlomo Haltzband

Parsha (Men & Women)11:15 am - 12:00 pmTXT-501 Rabbi S. RubinstienSenior Torah Academy (Men & Women)12:00 - 1:00 pmTXT-120 Rabbi Dov Schochet(Main Sanctuary) Book of Judges - Years 2780 -2835

Women’s Tanya Class (Spanish) 11:00 am - 12:00 pmPHL-320 Mrs. Vivian Perez Call Vivian for details - 305.213.3202

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