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 KedoshimIyar 5-6 May 10-11Candle Lighting: 7:39 pm

Shabbos Ends: 8:34 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

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

Nachas At A Glance

One who is pleasing to one’s fellows, is pleasing to G-d. But one who is not pleasing to one’s fellows, is not

pleasing to G-d

– Ethics of the Fathers 3:10

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

4-5

6-7

8

9 -15

16-18

19

20

21

22-24

25

26

27-28

The Shul Youth girls

Chabad Mitzvah Tanks travelled all over Israel on Yom Ha’atzmaut, putting Tefillin on with people, sharing a word

of Torah and delicious snacks.

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Parshas Kedoshim

God spoke to Moses saying, “Speak to the entire

community of the Jewish people and say to them, You shall be holy for I G-d your G-d am holy.”

What does it mean to be holy? How does an object or someone become holy? Is there a

material, physical change in the object or person when they become holy?

The concept of holiness is rather nebulous and abstract as it is not something that is tangible nor can be seen, touched or felt. Yet the Jewish people are commanded to be holy.

Holiness is a concept and term attributed to Almighty G-d and to the most significant spaces in Jewish life such as the Holy Temple, the Torah , sacred literature and even the act of marriage itself is referred to as sanctifying - Kiddushin.

Holiness is obviously more than a state of mind or a perception as there are multiple laws pertaining to holy objects and spaces and how they must be treated and dealt with. Holiness is a deep, significant energy and force that permeates a person, object or place with a spiritual transcendence that lifts it above and beyond the regular physical material world. It is a combination of a sense of uniqueness and separateness together with a powerful connection and fusion to higher level realities.

In a similar way as the soul is a spiritual energy source for the body, holiness is a spiritual dimension to whatever becomes holy. Only post the Sinaic Revelation did the human being have the ability to permeate physicality with holiness as G-d Almighty Himself descended upon Mount Sinai to begin that process and bridge the gap between physicality as spirituality.

This is the singular mission of the Jew, to affect and imbue the world with this refined magnetism that makes such a positive difference to our personal lives and our entire world.

May we continue to merit the special role that G-d Almighty has placed us in to bring holiness to every segment and dimension of our creation.

Have a great Shabbos and good week.

Rabbi Sholom. D. Lipskar

Thoughts on the Parshahfrom Rabbi Sholom D. Lipskar

Present in Absence

The true teacher is most present in his absence.

It is then that all he has taught takes root, grows and blossoms.

The student despairs for his teacher’s guidance,and in that yearning, the student leaves behind his old

way of thinking.

His mind opens to receive all that his teacher gave him, to think as his teacher thought,

to know as his teacher knew.

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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) The name of our parsha means “holy.” Where is the first place in the Torah that holiness is mentioned? Where is the second time that holiness is mentioned?

2) In which two places is blood mentioned in this parsha (other than the many times the Torah states “their blood is upon them” to describe a punishment)?

3) In this parsha, what law refers to a blind person? Which law in the next parsha (Emor) refers to a blind person?

Answers from last week:1) In this parsha, when a bird or wild animal is slaughtered, its blood must be covered with dirt (Leviticus 17:13). In parshas Naso, the Kohen is required to take some dirt from the floor of the Tabernacle and mix it with water as part of the waters given to a suspected adulteress (Numbers 5:17). Dirt is first mentioned when Hashem takes “dirt from the ground” and forms Man from it (Genesis 2:7).

2) In this parsha, a lottery is performed to determine which goat will be brought as an offering on Yom Kippur, and which goat is designated as the scapegoat (Leviticus 16:8). In parshas Pinchas, Hashem commands the Land of Israel to be divided among the tribes through a lottery (Numbers 26:55).

3) In parshas Vayishlach, as Yaakov approaches his brother Esav, he bows down “seven consecutive times” (Genesis 33:3).

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

5

Kiddush This Week: Kiddish this week is sponsored by Moshe Shmiel Rottenstein and

Yidel Tyrnauer in the honor of Reb Shayele Ben Moshe of Kerestier

Shalosh Seudos This Week:Shalosh Seudos this week is available for sponsorship.

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 7:42 p.m.Mincha 7:45 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 7:39 p.m. Mincha / Kabbalas Shabbos 7:40 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 6:25 p.m.Men’s Shiur 6:25 p.m.Women’s Shiur 6:25 p.m.Shalosh Seudos for Boys 6:25 p.m.Mincha 7:25 p.m.Shabbos Ends / Ma’ariv & Havdalah 8:34 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 8:34 p.m.

The following dates are available for sponsorship:

Kiddush Shalosh Seudos May 18, 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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6 Iyar Ms. Debby Tabacinic7 Iyar Mr. Jack Azout7 Iyar Mr. Yitzi Berdugo7 Iyar Mr. Joshua Diener8 Iyar Mr. Velvel Freedman8 Iyar Mrs. Batsheva Levy8 Iyar Mr. Lloyd Stanley Rubin8 Iyar Mr. Yoel Smulevich9 Iyar Ms. Sarah Btesh9 Iyar Mr. Zev Gontownik9 Iyar Ms. Aliya Amit Kordich9 Iyar Mrs. Talia Lamet9 Iyar Mr. Joseph Musikar9 Iyar Mr. Harlon Waksal10 Iyar Judge Mark Blumstein10 Iyar Mrs. Nicole Bouhadana10 Iyar Ms. Dahlia Jacobs10 Iyar Mr. Jonah Levine10 Iyar Mrs. Veronica Levine10 Iyar Ms. Tiffany Nanikashvili11 Iyar Mr. Isaac Benoliel11 Iyar Mrs. Tova Bryski11 Iyar Mrs. Chana Fish11 Iyar Mr. Diego Goldfarb11 Iyar Mrs. Anne S. Kirschner11 Iyar Mr. Edward Marcus11 Iyar Mrs. Hindy Rivkin11 Iyar Mr. Yaacov Schwartz11 Iyar Mrs. Rivka Shapiro12 Iyar Dr. Michael Bogachek12 Iyar Mrs. Fortuna Kopel

Community HappeningsSharing with your Shul Family

Birthdays

Kid’s Birthdays

Yahrtzeits

6 Iyar Matthew Sragowicz6 Iyar Yisroel Duchman8 Iyar Gabriel Segal9 Iyar Hershel Danzinger10 Iyar Daniel Elnatan Ness11 Iyar Ava Leah Greenwald11 Iyar Danelle Alexandra Levi12 Iyar Nathan Sragowicz

6 Iyar Avraham ben Moshe obm Father of Mr. Raphael Moshe Behar6 Iyar Yisroel ben Reb Shneur Zalman Halevi obm Father of Mr. Boruch Duchman7 Iyar Yedidya ben Ezra obm Father of Mrs. Elana Saka7 Iyar Felix Shalom obm Father of Mrs. Sarita Lekach8 Iyar Rivkah Devorah bas Tzvi obm Wife of Mr. Andrew Roth8 Iyar Chaim Leib ben Yitzchak obm Father of Mrs. Lillian Glick9 Iyar Rochel Esther bas Benjamin obm Mother of Dr. Fran Glicksman9 Iyar Josef ben Shimon Hanouch HaCohen obm Husband of Ms. Marilyn Cohen11 Iyar Dovid Benish obm Grandfather of Mrs. Chana Fish11 Iyar Avraham ben Yitzchak obm Uncle of Ms. Lydia Hasson12 Iyar Meir ben Avraham obm Father of Mrs. Joyce Robinson

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

HATZALAH EMERGENCY 305.919.4900

CondolencesOur heartfelt condolences go out to Chazzan Yaakov Motzen on the passing of his dear mother, Mrs. Miriam Motzen, of blessed memory. May her dear soul be bound with the Eternal Bond of Life. May the family be comforted among the mourners of Zion and Jerusalem.

Our heartfelt condolences go out to Chazzan Yitzchak Meir Helfgot on the passing of his dear mother, Mrs. Chaya Pessya Helgot, of blessed memory. May her dear soul be bound with the Eternal Bond of Life. May the family be comforted among the mourners of Zion and Jerusalem.

7

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 4/30/19 and 5/6/19We apologize for any errors or omissions that we may have made.

1st Merchant Funding, LLCMrs. Marie & Ms. Rosalie AbitbolMr. & Mrs. Raphael AdouthMr. & Mrs. Chanoch AlperovitzMr. & Mrs. Cedric Moise AmanouMr. Gabriel AmmarMr. & Mrs. Raphael AmmarMr. & Mrs. Daniel AndaiMr. & Mrs. Yankie AndrusierMr. & Mrs. Dan ArevMr. & Mrs. Gideon AzariMr. & Mrs. Jonah BardosMr. & Mrs. Danny BaroukMr. & Mrs. Joel BaumDr. & Mrs. Bernard BaumelMr. & Mrs. Max BenolielDr. & Mrs. Ivan BerendMr. Lawrence BlendenMr. & Mrs. Isaie BouhadanaDr. & Mrs. Stephen BrennerMr. & Mrs. Harry BruderMr. & Mrs. Salomon BteshRabbi & Mrs. Betzalel CamissarMs. Marilyn CohenRabbi & Mrs. Uri CohenMr. Peter CohnMr. & Mrs. Allen DavoudpourRabbi & Mrs. Shlomie DiamontMr. Ashley DienerDr. & Mrs. Brian DooreckMr. & Mrs. Zev DrizinMr. & Mrs. Dovid DuchmanMr. & Mrs. Zalman DuchmanRabbi & Mrs. Henry EichlerMr. & Mrs. Sidney FeltensteinMr. Andrew FiskeMr. & Mrs. Guido FraimanDr. & Mrs. Reuven FreedmanMr. Daniel GielchinskyMrs. Perla GilinskiMr. & Mrs. Jacob J. GivnerMr. & Mrs. Jeffrey GlickMr. & Mrs. Shraga B. GoldenhershMr. & Mrs. Dan GoldfarbMr. & Mrs. Don GreenMr. & Mrs. Sam GreenwaldMr. & Mrs. Mendy HalberstamMr. & Mrs. Isi HalberthalDr. & Mrs. Ronnie HershmanMr. & Mrs. Moishe HersmanMr. Irving HoineMr. & Mrs. Marvin JacobMr. & Mrs. Manuel JaimovichMr. & Mrs. Paul JaimovichMs. Shay KardonskiMr. & Mrs. Shlomie KatanMr. & Mrs. Jordan KavanaMr. Fereydoun KhaliliDr. & Mrs. Richard Koffler

Mr. & Mrs. Edward E. KopelmanMr. & Mrs. Mendi LabkowskiMr. Reuben LampertMr. & Mrs. Moshe Shlomo LermanMr. Nussan LevinskyMr. Martin LustgartenMr. Steve MamanMr. & Mrs. Asher MamaneMr. & Mrs. Alexander MatzDr. & Dr. Raul MitraniMr. & Mrs. Yaakov MizrachiMr. Glenn D. MosesMr. & Mrs. Sanford MusikarMr. & Mrs. Temuri NanikashviliMr. & Mrs. Isser NewMr. Mordechai OleskyMr. & Mrs. Jack OsmanMr. & Mrs. Shlomo PeretzMr. & Mrs. Michael PerezMr. Albert PollansMr. Mayer PregerMr. Ari PropisRabbi & Mrs. Ezzy RappaportMr. & Mrs. Levi Yitzchok RosenblumMr. & Mrs. Uri Rotlewicz-SpiwakDr. & Mrs. Alex RovtMr. & Mrs. Aryeh RubinMr. & Dr. Yehuda SabachMr. & Mrs. Jason SakaMr. & Mrs. Isaac SalverMr. & Mrs. Seth SalverDr. & Mrs. Michael SalzhauerMr. & Mrs. Mark SchnappRabbi & Mrs. Moshe SchneiderMr. & Mrs. David SchottensteinMr. & Mrs. David SchwartzMr. & Mrs. Fred ShainbaumMr. & Mrs. Abe Mark SherMr. & Mrs. Marc SheridanMr. & Mrs. Effi ShmuelMr. & Mrs. Yossi SokolMs. Shoshanna SteinDr. Rita SteinerMs. Suzanne SteinmetzThe CarrotMr. & Mrs. Ezzy WassermanMr. & Mrs. Adam WeinbergMr. & Mrs. Joseph WeingartenMr. & Mrs. Paul WeintraubMr. & Mrs. Michael WernerMr. Menachem WilanskyMr. & Mrs. Jeffrey WolfMr. & Mrs. Shmuel WolfRabbi & Mrs. Aryeh WuenschMrs. Pnina WuenschMs. Belinda Zaret & Ms. Liv-Tiferet De VittonMr. & 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

WOMENRina 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

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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 15

Alot Hashachar / Dawn 5:15 amEarliest Talit & Tefillin 5:50 amNetz Hachamah / Sunrise 6:35 am(Earliest Amidah)Latest Shema 9:54 amZman Tfillah 11:01 amChatzot / Midday 1:17 pmEarliest Mincha 1:51 pmPlag HaMincha 6:39 pmShekiah / Sunset 7:59 pm(Preferable latest time for Mincha)Tzeit Hakochavim / Nightfall 8:25 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 7:40 pm 10:00 pm

Sephardic Minyan 7:40 pm Following

Sunday Mincha /Maariv Minyanim

Main Minyan 7:40 pm

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Friday - Iyar 5The Alter Rebbe received the following teaching from the tzadik Reb Mordechai, who had heard it from the Baal 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 6Our sages said: “One should not take leave of his friend other than with a parting word of Torah-law, a d’var halacha.” Our forefathers, the saintly Rebbes, explained: The parting word should be the kind of Torah-teaching that transforms the listener into a mehaleich. “Progress,” hiluch, means to rise from level to level, with one ascent after another. Such progression embodies the superiority of the human soul over the angels, for this ascent is greatest through an act of goodness - extending a favor to another, a material favor in general, a spiritual favor in particular.

Sunday - Iyar 7When one enwraps himself with the tallit gadol (large tallit) it is unnecessary to cover his head and face down to his mouth; this is indicated in the laws of tzitzit in the siddur. It is our custom, however, to cover the eyes1 with the upper part of the tallit.

During the days of sefira it is customary to study tractate Sota, one page each day - in addition to one’s regular study sessions.

Monday - Iyar 8An emissary is one with his sender. This concept is similar to that of an angel acting as a Divine emissary, when he is actually called by G-d’s name. If this is so with an angel it is certainly true1 of the soul; in fact with the soul the quality of this oneness is of a higher order, as explained elsewhere.

Now chassidim are emissaries of the Rebbe, the Alter Rebbe. So if the chassid actively discharges his mission, he is bound up with his Rebbe, bound up in his entire being - there walks a chassid, there eats a chassid, there sleeps a chassid.

Tuesday - Iyar 9Our teacher the Baal Shem Tov said: Every single thing one sees or hears is an instruction for his conduct in the service of G-d. This is the idea of avoda, service, to comprehend and discern in all things a way in which to serve G-d.

Wednesday - Iyar 10 It is our custom to dip the piece of bread (for hamotzi) into salt three times, not to sprinkle the salt on the bread.

At the festive meal on the second day of Shavuot 5621 (1861), the Tzemach Tzedek related as follows: At the festive meal on the second day of Shavuot 5555 (1795) my grandfather (the Alter Rebbe) said:

At the festive meal on the second day of Shavuot 5528 (1768) my saintly master and teacher (the Maggid of Mezritch) said:

“You shall count for yourselves,” us’fartem lachem. The word us’fartem, - you shall count - has the root of sapirut, - brilliance and brightness. Us’fartem lachem, your lachem, selves, must be bright.

The Tzemach Tzedek continued his narrative: My grandfather (the Alter Rebbe) then leaned his head on his hands and sang the Niggun (melody) Of Four Stanzas with profound d’veikut. Afterward he raised his head and said in a questioning tone, “And with what does one brighten the lachem?”

- and without a pause he continued in a tone of response, “with the seven complete weeks (more literally, “...seven...Sabbaths”), that is, through refining one’s seven emotion-traits, each trait in turn to be sub-incorporated with all seven. The seven attributes themselves are to become ‘seven Sabbaths,’ Shabbat needing no refinement.”

Thursday - Iyar 11The following are the correct readings in the siddur:

V’chain (sh’nei ch’tuvim), with a tsayreh vowel, not a patach. (“When two Biblical passages...”).

Chiyitani (miyardi vor) with a kamatz vowel, not a patach. (“You have kept me alive”).

Zecher (rav tuv’cha), with a segol vowel, not a tsayreh. (“They will express the remembrance...”).

Mashlich karcho (k’fitim) with a patach vowel, not a kamatz. (“He hurls His ice like morsels...” ).

Umalchuto ve’emunato la’ad kayemet. (“...and His sovereignty and His truth abide forever.” Page 48).

Friday - Iyar 12The 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...”; ).

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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Kedoshim: Two Forms of Ahavas YisroelBased on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson

Two Forms of Ahavas Yisrael

One of the commandments in the portion of Kedoshim is Ahavas Yisrael — loving one’s fellow as one loves oneself. There are two

famous comments regarding this command. R. Akiva said: “This is an important principal of the Torah.” Hillel noted: “This is the entire Torah; the rest is commentary.”

Hillel lived many generations before R. Akiva. Since the statement had already been made that Ahavas Yisrael is the entire Torah, what did R. Akiva seek to accomplish by stating that Ahavas Yisrael is “[merely] an important principal of the Torah”?

There is a statement in the Midrash that “G-d’s thoughts about the Jewish people preceded all else,” even coming before His thoughts about the Torah. I.e., the Jewish people are spiritually superior even to Torah.

On the other hand, the Zohar says “the Jewish people bind themselves to Torah, and Torah [cleaves] to G-d.” This statement seems to imply that Torah is spiritually superior to the Jewish people.

How are we to reconcile these seemingly contradictory statements?

The explanation is as follows: The souls of the Jewish people as they exist at their source are indeed spiritually superior to Torah. However, when Jewish souls descend into this world, the Torah is spiritually superior to them; their reunification with G-d can come about only through Torah.

This gives rise to two opposite extremes in the Jewish personality: On the one hand, no matter how much a Jew sins, his Jewishness remains unaltered, for his eternal relationship with G-d transcends his service of Torah and mitzvos.

On the other hand, because a Jew’s relationship with G-d is so profound, even the greatest sinner is assured of eventually returning to the path of righteousness.

The above also gives rise to opposite extremes with regard to Ahavas Yisrael :

The essence of a Jew’s love for his fellow Jew derives from the essential unity of all Jews at the eternal root and source of their souls — a bond that transcends the stipulations and strictures of Torah. Keeping in mind this essential unity, all Jews should be loved equally, even those who are distant from G-d and spiritual service, for on the most fundamental level it is impossible to differentiate between a righteous Jew and any other.

However, since a Jew’s mortal in this world is bound up with and subservient to Torah, Ahavas Yisrael — even of the degree that emanates from the root and source of their souls — is bound up with Torah as well.

This being so, it is self-understood that this love is subject to the laws of the Torah, e.g., one may not compromise Torah for the sake of Ahavas Yisrael. Thus the Mishnah says: “Love your fellow creature and draw him closer to Torah;” loving one’s fellow is to be achieved by raising him to Torah, not by pulling Torah down to his level.

The different expressions of R. Akiva and Hillel regarding Ahavas Yisrael will be understood accordingly:

Rabbi Akiva speaks of the practical level of Ahavas Yisrael — the level bound by the dictates of Torah. He therefore cannot possibly say that Ahavas Yisrael is the “entire Torah,” for if this were so, Torah would be interchangeable with, and could be set aside for, Ahavas Yisrael. Rather, Ahavas Yisrael is an important principal of the Torah, subject to its rules and regulations.

Hillel, however, speaks of Ahavas Yisrael in relation to the Jews’ source — the level at which every Jew precedes Torah. On this level, all of Torah is for the sake of the Jewish people, for it is the observance of Torah that reveals the nation’s unique qualities.

Since the essential quality of the Jewish people is revealed in the command of Ahavas Yisrael , it thus follows that “This is the entire Torah — the rest is commentary.”

The Tragic History of Molech Child SacrificeBy Levi Avtzon

In biblical times there were numerous false gods that were popular in the ancient pagan societies, and, at times, among the Jewish

people as well. Throughout the Tanach, there are many references to a rite named Molech, which involved passing children through fire, with many warnings from G-d to not observe it.

The first we hear of it is in the portion of Acharei Mot: “And you shall not give any of your offspring to pass through for Molech. And you shall not profane the Name of your G-d. I am the L-rd.”

In the portion of Kedoshim we read about the consequences of such an action:

And to the children of Israel, you shall say: Any man of the children of Israel or of the strangers who sojourn among Israel, who gives any of his offspring to Molech, shall surely be put to death; the people of the land shall pelt him with stones.

And I will set My attention upon that man, and I will cut him off from amidst his people, because he gave of his offspring to Molech in order to defile My holy ones and to profane My holy Name.

But if the people of the land ignore that man when he gives of his offspring to Molech, not putting him to death.

I will set My attention upon that man, and upon his family, and I will cut him off, and all who stray after him to stray after Molech, from amidst their people.

And yet once again in Deuteronomy, in the portion of Shoftim: “There shall not be found among you anyone who passes his son or daughter through fire [Rashi: this was the unique service of the Molech], a soothsayer, a diviner of [auspicious] times, one who interprets omens, or a sorcerer . . .”

Maimonides counts the prohibition of passing one’s child through Molech as negative commandment #7 out of 365.

What Was Molech?Clearly, the Molech attraction was quite intense to have the demerit of so many mentions in the

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Torah. So, what do we know about this idolatry?

Let us begin with the Talmud. We read in the Mishnah: “One who gives of his offspring to Molech is not liable [to be stoned] unless he hands over [the child] to the priests of Molech and passes the child through the fire.”

The Gemara provides two traditions regarding the actual ritual: According to Abaye, the child would walk on a raised brick walkway between two fires.

According to Rava, the child would be made to leap over a fire burning in a pit (similar to how children would amuse themselves on Purim).

Rashi, in his commentary on the Torah, adopts the opinion of Abaye: “This was a form of idolatry, named Molech, and this was the manner of its worship, that one would hand over one’s child to the pagan priests, who would make two huge fires. The child was then passed through on foot between these two fires.”

Nachmanides, quoting the Jerusalem Talmud, argues that the service included the father himself passing his child through the fire! Maimonides concurs with this opinion.

The Midrash elaborates on this disturbing service:

How did the Molech work in the valley of Ben-Hinnom? It was built outside of Jerusalem. It was an idol with the face of a calf and open hands like someone who wants to take something from another. They would light this idol on fire until his hands were scorching. There were seven chambers before him and according to the quality of the sacrifice that is how close one could come to him. If one came with a bird, then chamber one; goat, chamber two; sheep, chamber three; calf, chamber four; cow, chamber five; and ox, chamber six.

He who brought his child, the priests would say that he is offering the greatest sacrifice. He would enter the innermost chamber and go kiss the Molech . . .

The priests would then take the child and place it near the Molech. They would then bang with drums to drown out the cries.

. . Come see how obsessed the nation was with idol worship that they were willing to do something so reprehensible! But in the future, says G-d, “I will remove your heart of stone and replace it with a heart of flesh.”

Did the Child Die?While the Midrashic tradition cited above states that the child died during the service, not all agree that this happened.

Maimonides argues this was a service which the child survived (albeit emotionally scarred for life). Other opinions, however, say that the child was actually scarred physically or even burned to death! The priests would bang and clap to drown the noise from the child’s screams so that the father would not regret his decision.

Whoa! Why would anyone in his right mind find such a service attractive for his own children?

Maimonides tells us that the conniving priests of Molech convinced people that whoever did not have their children participate in this ritual would witness the death of their children. Thus, people felt that by appeasing the Molech god they would secure their child’s future.

Was It Really Practiced?The Book of Kings tells us of Solomon’s many foreign wives and their impact on him.

Then did Solomon build a high place for Chemosh, the abomination of Moab, on the mountain that is before Jerusalem, and for Molech, the abomination of the children of Ammon.

King Solomon actually built a site for Molech?

Says Rashi: “Our Rabbis said, since he did not protest against his wives, it is referred to on his name.” Solomon didn’t build the temples but he remained quiet in the face of his wives’ deviant behavior.

We also read of an evil king named Ahaz:

Ahaz was 20 years old when he became king, and he reigned 16 years in Jerusalem, and he did not do what was proper in the eyes of the L-rd his G-d like David his antecedent.

He went in the ways of the kings of Israel, and he also passed his son through fire in the abominable manner of the nations whom the L-rd had driven out from before the children of Israel.

And then there was King Menashe: “And he passed his sons through fire in the valley of Ben Hinnom; he practiced soothsaying, divination, and sorcery, and he consulted necromancers and those who divine by the jidoa bone; he did much

that was evil in the eyes of the L-rd, to provoke Him.”

In the book of Jeremiah we read that G-d said: “And they have built the high places of Topheth which are in the valley of Ben- Hinnom, to burn their sons and daughters with fire, which I did not ordain, neither did it enter My mind.”

The RelevanceThe rabbis ask why the prohibition of Molech in the Torah follows the prohibitions of unkosher sexual relationships. They offer several insightful answers:

Menachem ben Benjamin Recanati proposes that both sins reflect a reneging on relationship vows. Idolatry is unfaithfulness to the pact we made with G-d at Sinai.

The Abarbanel offers two answers:

The people of Canaan were morally derelict, specifically in these two sins.

Just as sexual promiscuity is the abuse of the procreative power, so too the passing (and killing) of one’s child through fire is the abuse of the divine gift for procreating children.

Rabbi Samson Raphael Hirsch opines that the link between the two is that “one’s children are not born from blind bodily lust but were rather born inherently free. So too in their lives, they should not be subservient to blind luck and destiny which befalls them. After all, their conception and birth were by Divine Guidance and Providence, and therefore they should lead a purposeful life… “Give Me your children – says G-d – let Me educate them, allow Me to bring each one of them to their ultimate potential in their unique way. Don’t give them over to Molech and thereby desecrate My name!”

The take-home message from this disturbing history lesson is that we must cherish our children and our responsibility towards them. Young children are dependent upon adults, and it is the adults’ obligation to take that task seriously and never abuse the naivete and trust of young children. We are called upon to watch over and protect G-d’s magnificent children.

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Cursing Another Jew

In this week’s portion we have many commandments that are based on sensitivity in speech. We are told to be sensitive to

how we relate to a convert, specifically not to verbally oppress him regarding his past. We are also commanded not to curse a deaf person. While the first is obvious, not to cause mental pain to another, the second isn’t obvious at all. Why does the Torah care if we curse another, especially if they are deaf and cannot hear it?

The Chinuch explains the following: while we cannot explain exactly what the impact of a curse is, we do know that most people, even gentiles, are concerned about being cursed. Therefore, it must be that there is some power in the language that we use, as our sages state that there is a covenant made with lips i.e. our words have power to impact reality. Therefore, as we are commanded not to harm people with our actions, we are also commanded not to bring harm to people with our words.

Not cursing another also helps preserve the peace. Maimonides writes that this law is to prevent anger and vengeance. The Torah, understanding the psychology of man, recognizes that when we curse another it reinforces a feeling of anger and leads to vengeance. The recipient will also respond in kind. To prevent this escalation, the Torah enjoins us from this type of speech.

While the Torah explicitly prohibits cursing a deaf person (and a king or judge), the prohibition applies to all people. The Torah is teaching us that even a deaf person who cannot hear is included. The only people excluded are people that have already passed, as the law only applies to cursing those that are living.

While we cannot curse a person in any way, the punishment of the Torah was only in specific instances. This is one of three unique cases where a person can be punished for a sin of speech without action. The punishment is only if the person uses the name of G-d when cursing the other. This is not only if the person uses one of the “holy” names of G-d, that cannot be erased, but even if one uses the other names used for G-d this would apply. Even if it is not a Hebrew or Biblical name, rather one used by

the gentiles, the punishment would still apply. Therefore, if one would say “G-d damn him”, it is a sin for which one could be punished.

In fact, even if one were to curse himself, saying “G-d damn me”, it would be a punishable sin. The Torah tells us that we must guard our lives. Any time the Torah uses the word “guard” it implies a prohibition. Therefore, even bringing harm to oneself through cursing himself would violate this prohibition. It should be clear that “cursing” does not refer to the use of foul language, rather to the verbal wish of harm on another person or one’s self.

If one were not to use the name of G-d during the curse, while it is not punishable, it is still forbidden.

Another explanation why the Torah uses the example of a deaf person when describing this prohibition is that the Torah is warning us against oppressing the hurting and downtrodden of society.

There is some discussion if one can curse the wicked. The simple answer seems to be that while there is no punishment it is still forbidden. This makes the story of the prophet Elisha, and his cursing of the young men of Jericho, very difficult to understand. (The result of the curse was that bears consumed them.) How would Elisha violate this prohibition? Some explain because they had mocked him, a prophet of Hashem, they were deserving of excommunication. Therefore it would be acceptable to curse them.

Ultimately this law teaches us the power of a word. When man was created the Torah says “and He blew into his nostrils a soul of life”. Onkelos translates that as “a speaking spirit”. Speech is a divine gift from Hashem which we cannot abuse to hurt another or cause discord. We are told the power of good is greater than evil. If a harmful word is so terrible then certainly a kind word to another, a gentle uplifting word to a fellow who is in pain, can certainly bring healing.

The Weekday HolidayBy Elisha Greenbaum

Aspiring Olympians train for years, focusing everything they do on one day. They spend thousands of hours of pressure

and preparation in the hope that they’ll peak at precisely the right moment. To a lesser degree, students do the same; their yearly mark depends on the final exam and can often determine their future profession.

What are the highlights of your career? When you look back at the photo album of your life, which moments will you most treasure or regret, and which will you struggle to even remember?

Certain days just mean more—your wedding day, the birth of your first child, and Yom Kippur all loom large in life’s pantheon, while other days just seem to sweep by.

The big moments in life don’t actually last that long; it’s hard to maintain the intensity. An athletic event is usually over in seconds, while most exams are over within hours. Even the most schlepped out wedding ceremony finishes eventually, and the actual moment of birth is usually quick, no matter how many hours of labor preceded it. Most of us coast to the finish line, and then collapse in an exhausted heap immediately after bursting through the tape.

The holiday of Shavuot is literally translated as the “Festival of Weeks.” It seems like a misnomer; the festival itself is two days (or one, if you’re living in Israel), and the “weeks” refer to the time we’ve spent preparing for the big day. You’d never refer to your wedding as a “Celebration of our 14-Month Engagement,” or the Super Bowl

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Counting The OmerHalacha of The WeekBy Rabbi Dov Schochet

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as the “Festival of the Football Season,” so why name this holiday after its preparation period?

The lesson of the Festival of Weeks is that weekdays can become festivals. Unlike the Olympics, where you only get one chance at the gold medal, Jews are granted a never-ending chance at immortality. According to Judaism, you don’t just have a one-time chance for redemption, rather the weeks and days of our life are expected to become festivals of G-d.

There is a famous quote, “Spectacular achievement is always preceded by unspectacular preparation,” but the Torah teaches that the preparation itself is an integral, spectacular part of the journey. The days and weeks of our lives are far more than mere stages in our long journey toward a goal, but are unique opportunities to access eternity.

But how do we tap into this rich vein of purpose? Isn’t it natural to invest certain moments with greater gravitas than others? The way to recognize the inherent value of each point in time is to count the days, to fill up each moment of every day with meaning, and then the weekdays will become holidays.

Often, we focus on the future and ignore the here and now. But the lesson of Shavuot is that every moment of every day counts.

It Once Happened

In the years before Reb Mordechai of Neshitz became known as a tzadik and leader of many Chasidim, he was the rabbi of a small, poverty-

stricken town far off the beaten track.

Although he held a position of authority and honor, his congregants were far too poor to pay him a decent salary, and so, he was as poor as they were. His wages were so meager that he could afford only the barest necessities of life, and to make matters worse, he received the money only sporadically. When times were really bad, he would visit the broken-down shop of the town pawnbroker who would give him a few coppers to tide him over.

Life in the small town was a difficult struggle, but Reb Mordechai’s spiritual life was bright. The highlight of his life came when he would make his periodic visits to his rebbe, the tzadik, Reb Michel of Zlotchov.

Lacking the money to travel in comfort, Reb Mordechai would take up his walking stick and make his way to Zlotchov by foot.

With only a few crusts of bread to tide him over, he would sludge through muddy roads and forbidding woods. Only the thought of the spiritual feast or the desperately needed advice of his rebbe made the long trip bearable.

One wintry day, Reb Mordechai sat in his cold cottage, surrounded by his hungry wife and children, and of course, there was not a penny in the house. Their misery was compounded by the dampness of the many puddles which dotted his cottage, small ponds formed by the melting ice which dripped through the holes in the roof. What was there to do, other than to undertake the arduous journey to Reb Michel of Zlotchov.

It was a hungry, worn out Reb Mordechai who arrived one freezing morning in a village where a certain wealthy Chasid lived.

Surely, he would provide a warm repast for the traveler. But, no, when Reb Mordechai knocked on the door and asked for food, the Chasid replied, “Don’t you know I’m marrying off my daughter tomorrow?! I don’t have time to cater to every wanderer who happens to pass by!” Reb Mordechai was shocked, but he departed without a word and continued on his journey.

When he finally arrived in Zlotchov, he received a

warm welcome, a warm meal and an invitation -- to join the Rebbe at the wedding of a wealthy Chasid the following day. Reb Mordechai happily agreed to join the celebration. Can you imagine his surprise when they pulled up in front of the same house he had left with a rumbling stomach the day before!

When the master of the house came to greet the Rebbe, he saw that the Rebbe’s companion was none other than the “beggar” he had so rudely turned away from his house. The wealthy Chasid was beside himself with remorse and shame, and he fell on the floor, pleading for forgiveness. Reb Mordechai and the Rebbe observed his outburst in silence. When the man finally calmed down Reb Mordechai spoke: “The sin of refusing to provide food for a hungry Jew is so great that it reaches the highest heavens. When the pain of that Jew reaches Heaven, it causes a very severe decree to fall upon the one who caused the suffering.” The wealthy man began to plead even more bitterly, until Reb Mordechai said, “I forgive you, and I hope that G-d will do the same.”

Then, Reb Michel spoke very solemnly: “We should all beg the Al-mighty to forgive, and if there should be an evil decree, let it all be vented on bricks and stones.” The guests glanced at one another nervously. Suddenly screams were heard: “Fire! Help!”

Everyone ran outside to find people running from all sides carrying buckets of water. But it was impossible to douse the flames which had already consumed most of the surrounding buildings, property of the wealthy Chasid, who had suddenly become a poor man. Indeed, no sooner had the Rebbe spoken, than his words had come true. All of the property was lost; all the lives were saved.

The next day, before Reb Michel was to leave, his host came to bid him farewell. “Remember,” said the Rebbe, “we must thank G-d for whatever happens to us, for were it not for His great mercies, our sins would consume us. When you failed to provide food to a hungry traveler, it was decreed in Heaven that your entire family die on the wedding day. But instead, through intense prayers, the verdict was changed and only your property was lost.”

The Chasid lived to see his fortunes restored, but every day of his life was illuminated by the lesson he had learned. He became known as one of the most charitable men in his city, and his table provided nobly for the many guests from whom his blessings came.

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Stories with Soul

And you shall love your neighbor as yourself (Leviticus 19:18)

The Midrash relates that although many people have love and affection for others, human nature is such that “a person dislikes another who is of

the same profession as he.”

The Torah therefore emphasizes through the words “as yourself” that a person must make every effort to love his fellow Jew even if they are in

the same field of work.

(Our Sages)

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First Jewish President of Ukraine Holds ‘Historic’ Meeting With RabbisComedian-turned-politician Volodymyr Zelensky greeted Ukraine’s Chabad rabbisBy Dovid MargolinMay

Ukraine’s President-elect Volodymyr Zelensky held what was called a “historic” meeting on May 6 in Kiev with the six

leading representatives of the country’s Jewish community.

The meeting with the chief rabbis of Ukraine’s six most populous regions—geographically representing the whole country—included Chabad-Lubavitch emissaries Rabbi Shmuel Kaminezki of Dnipro, Rabbi Moshe Moskovitz of Kharkov, Rabbi Avraham Wolff of Odessa, Rabbi Shlomo Wilhelm of Zhitomir and Rabbi Pinchas Vishedski of Donetsk. Rabbi Moshe Asman, rabbi of the central Brodsky synagogue in Kiev, also attended.

The delegation was led by Kaminezki, who says the conversation touched on the enormous size of Ukraine’s Jewish community, which he estimates at some 500,000 individuals, and its status today. “This is the sixth-largest Jewish population in the world, and he was interested in every detail: why people stay, why they leave, what we’re all seeing in our individual communities.”

Zelensky, a Jewish comedian and television personality-turned-politician, won more than 70 percent of the vote in Ukraine’s April 21 run-off election, ousting sitting President Petro Poroshenko. In a case of real life mimicking television, Zelensky had previously played a schoolteacher who accidentally finds himself president of Ukraine, before finding himself president of Ukraine.

What is no joke (joke puns have proliferated in headlines since Zelensky announced his candidacy) is the high-profile visibility with which he has embraced his Jewishness, not a small factor in a country with as deep and troubled a history of anti-Semitism as Ukraine.

A Sense of Euphoria“There is a sense of euphoria in the Jewish community that the man who won the presidency is openly Jewish. That’s historic,”

says Moskovitz, chief rabbi and head Chabad emissary in the Kharkov region in the country’s east. “He won and with a big percentage, and his being Jewish wasn’t an issue in this campaign at all. That’s very heartening to everyone here.”

Anti-Jewish history in Ukraine, where the plurality of Jews in the Russian Empire once lived, runs deep. Even prior to the Holocaust, Ukraine was the site of the infamous pogroms of 1919-1921—a third conducted at the hands of Ukrainian nationalist bands—causing the death, either directly or due to disease, of some 150,000 Jews. Local collaboration in Holocaust-era German atrocities, including among other places at Kiev’s Babi Yar killing grounds, is also an established fact.

While anything close to such terror has long been a thing of the past, a more casual anti-Semitism has prevailed for years. In recent decades, street-level anti-Semitism was a staple of everyday life for Ukrainian Jews, although such incidents have fallen rapidly in the last 10 years and even more in the last five. In fact, it’s come to the point where local Jews do not place it among their immediate worries, saying they feel more comfortable displaying their Jewishness openly in Ukraine than they do in many parts of western Europe.

The conversation touched on the enormous size of Ukraine’s Jewish community, which is estimated to be as high as 500,000 individuals.The conversation touched on the enormous size of Ukraine’s Jewish community, which is estimated to be as high as 500,000 individuals.

Nevertheless, the fact remains that since independence from the Soviet Union in 1991, Jewish politicians throughout Ukraine, from the local to the national level, have most often either buried or shied away from their Jewish identity. Non-Jews, if or when accused of being Jewish as part of an opposition smear campaign, vehemently denied it, often rushing to publicly tout their Orthodox Christian beliefs.

Not so with Zelensky, whose open Jewish identity was not a factor during the election and his eventual landslide victory.

Similar presidential meetings with rabbis have taken place in the last nearly three decades, but never with such publicity. In this case, not long after his meeting with the Chabad rabbis, Zelensky posted a picture and a long statement to his popular Instagram page, garnering 38,000 likes in the first few hours.

In his post, Zelensky quoted Kaminezki as telling him, “A little bit of light drives away a lot of darkness. There are three central factors behind the success of your leadership: justice, honesty and peace. Never do what you would not wish to be done to you.”

Difficulties as a Jewish Child in the Soviet UnionZelensky hails from the industrial city of Krivoy Rog, and in the meeting recalled to the rabbis the difficulties he experienced growing up as a Jewish child in the Soviet Union. These days, Chabad has affiliated Jewish communities in some 160 cities and towns throughout the country, and Zelensky was briefed on the vast network of schools, synagogues and social-

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services centers under its auspices.

For the last five years, Ukraine has grappled with war in the breakaway eastern regions of the country, which although less intense still simmers, and many hope Zelensky’s approach to settling the conflict will be more pragmatic than previous attempts. Additionally, one of his strong selling points during the campaign was his profile as a political neophyte in a country struggling with endemic corruption.

“He is very serious about his forthcoming job as president of Ukraine and accomplishing good for the entire country,” Kaminezki, chief rabbi of the Dnipro—a city formerly known as Dnepropetrovsk, and home to the sprawling Menorah Center, the largest Jewish center in the world—tells Chabad.org. “Without even getting into the Jewish aspect, this is a clean, honest individual; educated, solid morals. There is a lot of hope here.”

The meeting was held in Zelensky’s 21st-floor Kiev office, from which the killing grounds of Babi Yar can be made out. Kaminezki told the president-elect—who at the conclusion was presented with a Chumash (Five Books of Moses) with a Russian translation—that his election was a part of the healing process of the country, particularly its Jewish community.

“The emissaries who were sent here by the Rebbe [Rabbi Menachem M. Schneerson, of righteous memory] didn’t come here for a certain amount of time; we’re here until Moshiach comes,” Kaminezki told Zelensky, whose Instagram also quoted him as saying there was no contradiction to being a Jew and a patriotic Ukrainian. “We believe that Jews can live and grow here, that there is a great future for the Jews of Ukraine.”

In Poway, a Shabbat of Healing, Inspiration and JoyBy Tzemach Feller

The previous Shabbat, they ran from the synagogue, fleeing a gunman’s bullets. This week, they filled it to capacity as Chabad of

Poway, Calif., hosted a Shabbat that was at once solemn and joyous. In the days following the horrific shooting that claimed the life of Lori Kaye and injured three others, the rabbis and rebbetzins of Chabad of Poway rallied to the call of Rabbi Yisroel Goldstein, the synagogue’s senior rabbi, himself grievously injured in the attack. Goldstein called on every Jew to fill synagogues and do a mitzvah for Poway, responding to darkness with light.

In Poway, it would be their biggest Shabbat ever.

“There was a certain blessing that was prevalent throughout Shabbat,” said Rabbi Mendy Rubenfeld, Chabad of Poway’s youth director. “Something that made everything go right.”

In just days, a Shabbat that would see 600 join services and 300 sit down to Friday-night dinner was organized by rabbis and rebbetzins who were simultaneously counseling congregants and themselves recovering from the trauma of the shooting. Their work was made easier by a plethora of willing helping hands, including some 30 players and coaches from the Poway High School Titans football team, who also met with Rabbi Goldstein.

“As busy as he’s been, he came out and spoke to them. It was amazing,” said Rubenfeld. “There’s an energy about him. He’s barely eating or sleeping; he’s still recovering from surgery. Yet while others around him are collapsing from exhaustion, he still going. When he could have been resting, he was talking with people, thanking each one individually.”

Worshippers walked streets lined with people showing their support, holding signs with messages of encouragement in a vigil timed to coincide with Friday evening Shabbat services. They walked down Chabad Way, the roadside thick with bouquets of flowers, the fences covered in posters—a show of solidarity by people from all backgrounds and religions.

“People’s hearts were open when they came,” said Rubenfeld, “and the experience did not let them down.”

Many worshippers came early, giving themselves time before Shabbat began to put on tefillin—many for the first time—and to light Shabbat candles in memory of Lori. By the time the sun set on Poway,

hundreds of candles shone in front of signs that read, “Lights for Lori” and “Be gLORIous,” the theme of the evening.

The congregation was joined for the weekend by noted author and orator Rabbi Simon Jacobson, who served as the scholar-in-residence, as well as the Rabin Brothers, a cantorial duet whose harmonious melodies added layers of beauty and energy to the Shabbat prayers.

When the congregation reached “Lecha Dodi,” the mystical hymn to the Shabbat, they erupted in songs of hope, optimism and unity—a show of resilience and rebuilding that went on for nearly half an hour: “How good and how pleasant it is when brothers dwell together;” “The world is a narrow bridge, the main thing is to have no fear;” “He who makes peace in His heavens, may He make peace for us.”

Kiddush followed in the patio, and an enormous 4-foot challah was sliced and distributed. As the visitors who had come to join the service went on their way, 300 community members sat down to Shabbat dinner. Joining Goldstein and Jacobson on the dais was Peter Yarrow of the folk group Peter, Paul and Mary, who led the room in an a capella rendition of Bob Dylan’s “Blowin’ in the Wind.”

The following day saw another overflow crowd fill the synagogue for Shabbat-morning services. When the ark was opened to take out the Torah, a week exactly after the horrific shooting, Goldstein stood before it, tears streaming down his face, and gave a heart wrenching cry to G-d. “You took Lori from us. How much longer must we endure?” Those present said they would never forget that impassioned cry.

It was a Shabbat that contained at once the solemnity of Yom Kippur, the joy of Simchat Torah, and the healing and comfort of Shabbat Nachamu, as Poway united to look back with gravity, and ahead with optimism and determination.

“It was very special,” said Rubenfeld. “Everyone who came will be forever moved by this Shabbat.”

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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.

TuesdayPrayer Class Rebbetzin Chani Lipskar 9:15 - 10:15 am1111 Kane Concourse Suite 618

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

WEEKLY CLASSES

SHEET PAN CHALLAH FRENCH TOAST By Jamie Geller

INGREDIENTS

4 large eggs, beaten½ cup heavy cream1 tablespoon sugar1 teaspoon pure vanilla extract1 teaspoon cinnamon (optional)8 slices challah2 tablespoons extra virgin olive oil, such as ColavitaSilan or maple syrup, for servingGreek style yogurt, for serving

PREPARATION

Preheat oven to 375°F.

In a large mixing bowl whisk together eggs, cream, sugar, vanilla and cinnamon, if using. Dip challah into mixture and allow to sit in mixture up to 30 minutes.

Brush a baking sheet with oil and heat in the oven for 10 minutes. Place challah slices on the baking sheet and bake at 375°F for 6 minutes.

Flip challah and bake 5 minutes more or until golden brown. bake an additional five minutes, until golden brown.

Serve warm with silan and/or Greek yogurt.

20

Comment donner de bons conseils?par Rochel Holzkenner

Un médecin et un avocat se trouvaient à un cocktail lorsque le médecin fut approché par un homme qui lui

demanda des conseils sur la façon de traiter son ulcère. Le médecin murmura quelques conseils médicaux, puis se tourna vers l’avocat et remarqua : « Je ne sais jamais comment gérer la situation quand on me demande un avis médical au cours d’une réception. Peut-on envoyer une facture pour de tels conseils ? » L’avocat répondit que c’était tout à fait acceptable de le faire.

Le lendemain, le médecin reçut une facture de l’avocat : 200 $ pour consultation juridique.

« Devant l’aveugle, ne place pas d’obstacle » – Lévitique 19,14.

Quelles sont les implications dans la vie quotidienne de cette mise en garde de la Torah concernant la sensibilité envers un aveugle ?

En voici quelques-unes qui viennent immédiatement à mon esprit :

Ne pas faire de discrimination envers les personnes handicapées.Ne pas abuser des gens quand ils sont vulnérables.Ne pas boire de l’alcool devant un alcoolique en désintoxication.Assumer la responsabilité du bien-être spirituel des autres et ne pas les tenter au péché.Quand vous conseillez quelqu’un, ne laissez pas vos intérêts personnels s’en mêlerRachi, le plus important commentateur de la Torah, dit que je me trompe sur le sens de ce verset. La responsabilité de nos actes est un sujet qui a déjà été énoncé dans la Torah dans

le plus grand détail ; à ce stade du texte, il est évident que D.ieu nous a déjà interdit de faire du tort à ceux qui sont en situation de faiblesse. En fait, nous ne devons pas non plus causer du tort aux personnes qui ne sont pas désavantagées, et nous devons rembourser tous dommages causés, même s’ils l’ont été sans le vouloir.

Ainsi, Rachi veut savoir quelle est la nouvelle mitsva que D.ieu nous enseigne ici.

Il cite le Talmud :

À quelqu’un qui est aveugle dans un sujet donné, ne donne pas un conseil qui ne convient pas pour lui. Ne lui dis pas « Vends ton champ et achète-toi un âne » pour le duper et faire main basse sur son champ.

Ce que dit la Torah, c’est : « Ne donne pas de conseils malhonnêtes ». Il ne s’agit pas nécessairement de mauvais conseils, mais de conseils malhonnêtes.

Considérons l’exemple du Talmud : « Vends ton champ et achète-toi un âne. » Ce n’est pas nécessairement un mauvais conseil en soi. Dans certains cas, un âne peut être

plus précieux qu’un champ, il travaille dur, produit des descendants et est mobile. Cela pourrait être une bonne idée d’échanger le vieux champ pour un âne robuste. Mais ce qui est problématique dans ce conseil en est l’intention cachée. C’est un conseil malhonnête parce qu’il incorpore en lui les intérêts du conseilleur : cet homme veut ce champ.

La Torah n’est pas en train de nous dire ici que nous ne devons faire du mal à personne, c’est une évidence ! Elle n’est même pas en train de nous dire que nous ne devons pas donner de mauvais conseils. L’exemple de l’âne et du terrain semble tout à fait anodin. Et Rachi choisit cet exemple, car il est difficile de discerner si le conseil est bon ou non. Mais ce qui est facile à discerner, c’est qu’il est bon pour le conseilleur.

Donc, ce que la Torah nous dit réellement ici, c’est : Quand vous donnez des conseils à quelqu’un, ne laissez pas vos intérêts personnels s’en mêler. Même si vous n’abusez pas de l’autre personne à travers vos conseils. Même si vos conseils peuvent lui être bénéfiques, si cela va vous profiter, c’est un conseil douteux.

Il est naturel, en considérant une situation, de voir de quelle manière elle peut nous profiter. Mais D.ieu dit que ce n’est pas être un mentch que d’agir ainsi. Ce n’est pas une façon authentique de communiquer. « Tu aimeras ton prochain comme toi-même ! » Quand celui-ci vous demande votre avis, mettez-vous à sa place, impliquez-vous sincèrement dans son dilemme, comme s’il s’agissait du vôtre. C’est seulement alors que vous pourrez donner un bon conseil.

French ConnectionReflexions sur la Paracha

Vivre avec la paracha

21

El Quinto AñoPor Yanki Tauber Un chiste popular israelí dice que hay tres maneras de hacer algo: la manera correcta, la manera incorrecta y la manera judía...

De hecho, una lectura cuidadosa de la Torá muestra que todo en el mundo parece pertenecer a una de estos tres dominios: el bueno, el malo, y un tercer reino que es más difícil de definir. En Halajá (la ley de Torá) se llama “el optativo” (reshut); Cábala y Jasidut lo definen como “la cáscara translúcida” (klipá nogá) o simplemente, “el indefinido”. Básicamente, en esta tercera categoría una cosa no es lo que es, sino lo que se hace de ella. Algo puede elevarse al reino de lo sagrado o arrastrarse al reino de lo profano—dependiendo de lo que usted haga con eso, para lo que lo use, incluso lo que piense mientras esté involucrado con eso.

Por ejemplo: una actividad humana común es comer. Comer matzá en Pesaj o hacer kidush sobre el vino en Shabat es una mitzvá, un acto Divino. Para un judío comer carne de cerdo o un plato que contenga al mismo tiempo carne y la leche es una aveirá, una trasgresión del deseo Divino. Y luego viene un tercero, un dominio “neutral”: su almuerzo común, en un martes común. O tome otra actividad humana común—una transacción financiera: dar caridad es una mitzvá, robar es un pecado, y luego existen las compras, ventas, préstamos, entre otras. Otro ejemplo, hablar: palabras de estudio de Torá y la plegaria son sagradas, mientras que el chisme o la mentira se prohíben, y luego están todo lo que hay en el medio que no es lo uno ni lo otro.

De acuerdo a los maestros jasídicos, este “lo uno ni lo otro” es el componente más importante de nuestra misión en la vida.

En ambos reinos de lo santo y lo profano, nosotros no tenemos ninguna ingerencia en la naturaleza del acto. La única cosa que decidimos es lo que nosotros haremos. ¿Haremos la mitzvá

o permitiremos que la oportunidad de traer divinidad al mundo se pierda? ¿Crearemos un vacío en nuestras almas transgrediendo el precepto divino, o fortaleceremos nuestro carácter y daremos el placer al Omnipotente resistiéndonos a la tentación? Una mitzvá es una mitzvá sin importar si la hacemos o no, y la trasgresión es un hecho negativo sucumbamos o no a ella. Nuestras acciones tienen un efecto profundo en nuestro propio ser interior y en el estado de la creación, pero no definen la naturaleza del hecho. Las reglas existen independientemente de nosotros—la única opción real que tenemos es ajustarse a ellas o rebelarse contra ellas.

Pero Di-s no creó el ser humano simplemente para que tenga un rol en un plan cósmico preestablecido. Él ya tiene bastantes jugadores pasivos en su universo—los átomos, árboles, vacas, planetas y ángeles. Di-s creó al hombre porque Él deseó tener lo que el Talmud llama “un socio en la creación”--alguien que escribiría las reglas y trazaría el plano junto con Él.

Esto, dice el Rebe de Lubavitch, explica algo curioso sobre las leyes de los árboles frutales mencionados en el capítulo 19, Parshat Kedoshim de Levítico. Allí Di-s ordena a Moshé que la fruta de los primeros tres años de un árbol recientemente plantado está prohibida

para el consumo; que el cuarto año debe llevarse la fruta a la ciudad santa de Jerusalém y debe comerse allí bajo las condiciones de pureza ritual; y que al principio del quinto año, la fruta es nuestra para hacer con ella lo que queramos: envolverlas para un picnic, venderlas en el mercado, abrir una fábrica de puré de manzana— depende de nosotros.

Lo extraño aquí es el orden. Uno pensaría que la sucesión apropiada sería de abajo hacia arriba: prohibido, optativo, santo. En cambio, nosotros vamos de un extremo al otro, y luego terminamos en el medio.

En verdad, el quinto año es el más alto de todos. Aquí, en el dominio de lo optativo, es donde el aspecto más significativo de la vida está presente. Aquí nosotros no sólo determinamos lo que haremos, sino también lo que significará si lo hacemos. Tenemos delante nuestro la arcilla de la creación en bruto, el Creador está de pie y espera ver lo que haremos de él.

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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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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.

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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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