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 VayeiraCheshvan 17 - 18October 26 - 27

CANDLE LIGHTING: 6:25 pmShabbos Ends: 7:17 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

The soul plunges “from a high roof to a deep pit.’ But it is a descent for the

sake of ascent

– The Chassidic Masters

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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9-16

17- 22

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26-28

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31-32

Many of the children of The Shul Hebrew School are joining in a worldwide learning competition. The winners will take part in a Hebrew

School shabbaton weekend in New York

The Shul C-Teen’s enjoy a trip to Top Golf

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Shabbos Parshas Vayera

“And G-d appeared to him (Abraham) and he was sitting at the door of his tent” …..the story is well known about the 5th Rebbe of Chabad, Rabbi Sholom Dov Ber (whose birthday we will celebrate on Monday, 20 MarCheshvan) who as a child of 4 or 5 years came crying to his illustrious Grandfather, the Tzemach Tzedek (Rabbi Menachem Mendel) third Rebbe of Chabad, “why did G-d appear to Abraham and does not

appear to me?”. His Grandfather responded, “when a Jew, a Tzaddik resolves to circumcise himself at the age of 99 he is worthy that Hashem should appear to him”.

G-d had appeared to Abraham numerous times before; why did this particular occasion evoke this future Rebbe’s yearning to see Hashem? It is noteworthy to realize that Abraham was sitting as G-d appears. He jumps up later when he sees three men in the distance but remains sitting in G-d’s presence. In prior meetings with G-d “he immediately builds an alter” (Ch 12 v17) or “falls on his face” (Ch 17 v17), yet here he continues to sit, indicating a comfort and familiarity not evident before.

The Mitzvah of the Bris was a critical prerequisite for the birth of the firstborn Jew, Isaac. It was also the only Mitzvah that was clearly delineated and continued as is even after revelation at Sinai. It is the Mitzvah that imbeds Jewishness indelibly into the physical body of the Jew. All other Mitzvos that Abraham fulfilled were catalysts for spiritual holy energy but did not affect a change in the physical, material world.

The purpose and objective of the Jewish People is to make the physical and mundane holy. The seventy Nations are obligated to create a moral, ethical civilization and the Jewish Nation must sanctify that civilization.

The act of the Brit Milah (circumcision) was the first and only Mitzvah at that time that actually fused spiritual G-dly holiness with the flesh of the body. The Jewish body changed, becoming a holy and finite receptacle for and fusing with the Infinite. Hence, after the Brit, Abraham felt comfortable with G-d’s presence and

could sit. It is this revelation that the little boy Rebbe desired to the point of tears.

Today when all of our Mitzvos are designed to bring Hashem into our practical world, life and objects, we prepare ourselves and our world for the ultimate revelation when Hashem will send Moshiach to take us out of our exile immediately, and the whole world will be filled with the knowledge of G-d as the waters cover the sea.

Have a good Shabbos and a great week!

Rabbi S. Lipskar

Thoughts on the Parshahfrom Rabbi Sholom D. Lipskar

Please join Dr. Allan Jacob and

the Jewish Leadership Coalition

for a free breakfast on October 28th at

10:00am at The Shul.

Learn about what’s at stake for the

Jewish community in the upcoming

election, and why it’s so important to

vote early in this year’s election.

Participants are invited to vote early

immediately following the breakfast,

early voting locations will be provided.

RSVP’s are requested to be sent to

celler.michael@gmail.com

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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

Debbie FarkashTeen Girls

Grades: 9th - 10th

10:30 am - 12:00 pm

Teen Girls Room

Questions:1)Aside from the book of Genesis, where else do the cities of Sodom and Amora appear in the Torah?

2) Which two people give the same exact gifts to each other?

3) In this parsha, what happens “on the third day”? What other events in the book of Genesis happen “on the third day”? (4 answers)

Answers from last week:1) The following ten sets of parshas share the same root: (1) Lech Lecha and Vayelech, (2) Vayera, Va’era and Re’eh, (3) Chayei Sarah and Vayechi, (4) Vayetze and Ki Tetzei, (5) Vayishlach, Beshalach and Shlach, (6) Bo and Ki Tavo, (7) Mishpatim and Shoftim, (8) Tetzaveh and Tzav, (9) Ki Tisa and Naso, (10) Bechukotai and Chukat.

2) When Hashem tells Avraham to sacrifice his son, He says Lech Lecha - “And go to the land of Moriah” (Genesis 22:2).

3) Avraham tells the king of Sodom that he will not even take a shoelace from the spoils of war (Genesis 14:23).

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: Kiddush this week is sponsored by Mr. Yidel

Tyrnauer in honor of the Yahrzeit of his father Rabbi ‘Eli David HaLevi son of Rabbi Yitzchak

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 6:20 p.m.Mincha 6:25 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

Executive Catering

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

Shabbos ScheduleCandle lighting 6:25 p.m. Mincha / Kabbalas Shabbos 6:30 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 5:30 p.m.Men’s Shiur 5:30 p.m.Women’s Shiur 5:30 p.m.Shalosh Seudos for Boys 5:30 p.m.Mincha 6:15 p.m.Shabbos Ends / Ma’ariv 7:17 p.m.

Sephardic Minyan Friday Evening Mincha / Kabbalat Shabbat 6:15 p.m.

Shabbat Day Shacharit 9:00 a.m.Mincha 6:15 p.m.Shabbos Ends / Ma’ariv & Havdalah 7:17 p.m.

The following dates are available for sponsorship:

Kiddush Shalosh Seudos Dec. 1, 29 Nov. 3, 10, 17, 24

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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18 MarCheshvan Mrs. Frida Spiwak Rotlewicz18 MarCheshvan Mrs. Michelle Weinberg19 MarCheshvan Mr. Jonathan Kopel-Laoui20 MarCheshvan Mr. Yosef Falic20 MarCheshvan Mr. Gabriel Knight20 MarCheshvan Mr. Jonathan Ariel Segal21 MarCheshvan Ms. Kelsey Dunn21 MarCheshvan Mrs. Fanny Selesky21 MarCheshvan Mrs. Rosita Zelcer22 MarCheshvan Mr. Isaac Gilbert Franco22 MarCheshvan Mr. Nathan Kaplan22 MarCheshvan Ms. Jessica Rachel Lichter22 MarCheshvan Mr. Jerry Sher23 MarCheshvan Mrs. Bella Brenner23 MarCheshvan Mrs. Chana Lipskar23 MarCheshvan Rabbi Ezzy Rappaport24 MarCheshvan Mr. Craig Edelstein24 MarCheshvan Mrs. Susan Gluck24 MarCheshvan Mr. Jacob Kamhazi24 MarCheshvan Dr. Scott Segal24 MarCheshvan Mrs. Tamy Tesone

Community HappeningsSharing with your Shul Family

Birthdays

Kid’s Birthdays

Yahrtzeits

19 MarCheshvan Mendel Diamont19 MarCheshvan Isaac Schottenstein20 MarCheshvan Isaac Benichou20 MarCheshvan Isaac Sholom Wertheimer21 MarCheshvan Daniel Attias22 MarCheshvan Menachem Mendel Raskin24 MarCheshvan Noa Lamet

19 MarCheshvan Aryeh Leib ben Yaacov Aron Dubrofsky obm Father of Mrs. Sandra Gewirtz19 MarCheshvan Menachen Tzvi ben Moshe Chaim obm Grandfather of Mr. Isi Halberthal 20 MarCheshvan Raizel bas Avraham Yaakov obm Mother of Mrs. Shelley Rindner21 MarCheshvan Moishe Gershon ben Abraham Iser Ha Levy obm Father of Mrs. Perla Gilinski21 MarCheshvan Shlava obm Mother of Ms. Penni Silverman21 MarCheshvan Yitzchok ben Avraham obm Father of Mr. Richard Moore22 MarCheshvan Mordechai ben Yacov obm Father of Mr. Jack Gluck23 MarCheshvan Dina bas Moshe obm Grand-mother of Mrs. Eliana Gilinski23 MarCheshvan Faiga bas Lewis obm Great Aunt of Dr. Fran Glicksman23 MarCheshvan Mordechai ben Moshe obm Husband of Mrs. Ethel Meril Sirotkin23 MarCheshvan Yaakov Shlomo ben Mordechai Menachem obm Father of Mr. Harvey Finkel23 MarCheshvan Yule bas Benjamin obm Grandmother of Mr. Claudio Stivelman24 MarCheshvan Moishe ben Gersh Leib obm Father of Mr. Gregory Finger24 MarCheshvan Yechiel ben Yisroel obm Father of Mr. Abel Holtz

AnniversariesMr. & Mrs. Zalman and Rivkie LipskarMr. & Mrs. Moises and Eliana GilinskiRabbi & Mrs. Mendel and Stephanie LevyMr. & Mrs. Abraham and Sandra GewirtzMr. & Mrs. Jeffrey and Gabriela Gut

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

Mazal Tov to Rabbi and Mrs. Shaykee and Deby Farkash on the birth of a son. May they raise him to Torah, Chupah and Ma’asim Tovim and have much nachas from him.

Mazal Tov to Mr. and Mrs. Joseph and Leah Falic on the birth of a son. May they raise him to Torah, Chupah and Ma’asim Tovim and have much nachas from him. Mazal tov also to the grandparents, Mr. & Mrs. Jerome and Debbie Falic, and to the Great Grandmother, Mrs. Nily Falic.

Mazal Tov

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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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.

Mr. Yaacov AmarMr. & Mrs. Dan ArevDr. & Mrs. Bernard BaumelMr. Daniel Ben LuluMr. & Mrs. Jonathan Haim BorochoffDr. & Mrs. Gordon BraunMr. & Mrs. Salomon BteshMr. & Mrs. Meir CosiolMr. Sahar EdalatiMr. & Mrs. Gabriel EilembergMr. & Mrs. Bernard EnglardMs. Marta FeigenbaumMs. Erica FeldenkreisMr. & Mrs. Gregory FingerMr. & Mrs. Simpson GardynMr. & Mrs. Arthur M. GellmanAmbassador & Mrs. Isaac GilinskiMr. & Mrs. Jack GluckMr. & Mrs. Joseph GoldbrennerMr. & Ms. Ighal GoldfarbMr. & Mrs. Don GreenMr. & Mrs. Josh GreismanMr. & Mrs. Yaniv GuezMr. & Mrs. Isi HalberthalMr. Henry HayfazMr. & Mrs. Manuel JaimovichRabbi & Mrs. Joseph Kazarnovsky

Mr.& Mrs. Robert Meyer & Cici KleinMr. David LekachDr. & Dr. Raul MitraniMr. Glenn D. MosesMr. & Mrs. Isser NewMr. & Mrs. Edward OhayonMr. Albert PollansRabbi & Mrs. Ezzy RappaportMr. & Mrs. Edward RosengartenMr. Andrew RothMr. & Mrs. Shmuly RubashkinMr. & Mrs. Lester RutnerDr. & Mrs. Michael SalzhauerMr. & Mrs. Robert SchottensteinMr. & Mrs. David SchwartzMr. & Mrs. Zalman ShapiroMr. & Mrs. Jaime SlomianskiMr. & Mrs. Yossi SokolSragowicz FoundationMr. & Mrs. Richard SragowiczMs. Suzanne SteinmetzDr. & Dr. Jesse VinerMr. & Mrs. Paul WeintraubRabbi & Mrs. Yaakov WrightmanMs. Belinda Zaret & Ms. Liv-Tiferet DeVittonMr. & Mrs. Adam Ziefer

MENShlomo Yaakov ben Chaya Sarah RochelChaim Zelig Ben EidelAri ben Na’amaHersh 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

WOMENFeige bas KrandelJessie-Esther bas Sonia-SimchaTziporah Pnina bas SlavaChaya Miriam Yehudit bat ChavaClara bat CorinaRivka bat ShoshanaLeah Rochel bat SarahMiriam bat Risha RaizelDana Ella bas Devorah HindeChana bas ShoshanaIlana bas Shaina RochelChava bas Elka MenuchaChaya bas RachelFayge bas ChayaMiriam Leah bas Helen

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

the month of Cheshvan is Kindly Sponsored by

Mr. & Mrs. Moises & Lillian TabacinicIn loving memory of our Parents’ yahrtzeits

Menachem Mendel Tabacinic a’h ben Avraham a’h6th of Cheshvan

Sara Rohr a’h bat Reb Yekutiel Yehudah Kastner a’h10th of Cheshvan

May their memory be a blessing for all

“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 10/16/18 and 10/22/18We apologize for any errors or omissions that we may have made.

Community Notice Board:The Chayenu & Dvar Malchus publications are available

for sale at the front receptionist.

There is only a limited amount each week and we will unfortunately not be able to hold books for anyone.

First come first serve. $2 a copy.

Mezuzos are also available for sale at The Shul front office for $36

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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.

Menachem Mendel haLevi ben Hanna GuenendelMenachem Mendel ben Aurit

Eden Chana bat Karine CecileBenyamin Aharon ben Jeniya Gila Rut

Amir Herzel ben Dvora Dorry

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 October 31

Alot Hashachar / Dawn 6:15 amEarliest Talit & Tefillin 6:46 amNetz Hachamah / Sunrise 7:28 am(Earliest Amidah)Latest Shema 10:14 amZman Tfillah 11:10 amChatzot / Midday 1:03 pmEarliest Mincha 1:33 pmPlag HaMincha 5:33 pmShekiah / Sunset 6:39 pm(Preferable latest time for Mincha)Tzeit Hakochavim / Nightfall 7:04 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 6:30 pm 10:00 pm

Sephardic Minyan 6:30 pm Following

Sunday Mincha /Maariv Minyanim

Main Minyan 6:30 pmLate Maariv 10:00 pm

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Friday - Mar Cheshvan 17Time must be guarded. It is urgent to “accept the yoke of Torah.” Every bit of time, every day that passes, is not just a day but a life’s concern. Days go by; as the Talmud says (Yerushalmi Berachot 1:1), “A day enters and a day departs, a week enters etc.,... a month etc.,... a year etc.,...” My father quoted the Alter Rebbe: A summer day and a winter night are a year.

Shabbos - Mar Cheshvan 18(At this point there appears in the Hebrew text emendations of Torah Or on this week’s sedra, meaningful only in Hebrew. Translator).

Sunday - Mar Cheshvan 19A response of the Alter Rebbe in a yechidus: Chassidus is Sh’ma Yisrael. The word sh’ma is an acronym of s’u marom eineichem, “Raise your eyes on high.” The verse says “on high” (marom), and not “to the heavens” (shamayim). “On high” means higher and still higher, to attain a level beyond intellect, and grasp this itself intellectually - as the verse concludes, “and see Who created these.”

Monday - Mar Cheshvan 20Birth of R. Shalom Dovber in the year which the Tzemach Tzedek termed Kitra (“crown”) - 5621 (1860). He was named for the Mitteler Rebbe and half the name of the Tzemach Tzedek’s father.

Every year my father delivered a maamar on his birthday, but he did so secretly except when it coincided with Shabbat. On his last birthday here on earth he said the maamar Natata lirei’echa neiss... When he concluded he said to me, “on one’s birthday he should say Chassidus. May G-d give you a gift that you may say Chassidus on your birthday, but it should be with kindness and mercy.” It took seven years for this to happen.

Tuesday - Mar Cheshvan 21It is the avoda of davening which brings the comprehension of the brain into the emotional sensitivity of the heart - and (also brings) both of them together into the practical avoda of performing mitzvot with fear-of-Heaven and acquiring fine character-traits.

Wednesday-Mar Cheshvan 22One of the teachings of the Maggid of Mezritch, heard by the Alter Rebbe when he was in Mezritch for the first time, from late summer 5524 (1764) until after Pesach 5525 (1765):

“I (Anochi) have made the earth, and upon it created man.” Anochi, He who is the true “I”, unknown to and concealed from even the loftiest emanations, clothed His blessed Essence through numerous condensations to give rise to the emanations and creatures, to Serafim, Chayot, Ofanim, angels and “worlds” beyond number. Through countless condensations, “I made this (physical) world and upon it created (barati) man.” Man is the end-purpose of Creation, and barati is the end-purpose of man. (Barati, “I created,” has the numerical equivalent of 613, the number of scriptural commandments).

As (the book of) Pardes quotes Sefer Habahir: “Said the attribute of Chessed (kindness) before the Holy One Blessed-be-He, Master of the Universe, since the days Avram has been on earth, I have not had to perform my task, because Avram stands and serves in my stead.” Because Avraham - a soul clothed in a body, occupying himself with hospitality to strangers as a means of disseminating the idea of G-d in this lowly world - is actually on a higher plane and level than the attribute of kindness of Atzilut.

The complaint (“Said the attribute of Chessed before the Holy One etc.”) is an expression of envy of Avraham’s service by the attribute of kindness of Atzilut.

Thursday - Mar Cheshvan 23The Tzemach Tzedek was arrested twenty-two times during the Rabbinical conference in Petersburg, in 5603 (1843), for opposing the demands of the government regarding changes in education, etc. The minister in charge confronted him: “Is this not rebellion against the government?!”

The Tzemach Tzedek answered: “A rebel against the government is liable to be punished by death of the body; a rebel against the Kingdom of Heaven is punishable by death of the soul. Now which is worse?”

Friday - Mar Cheshvan 24In material matters one should always look at he whose situation is lower than one’s own, and thank the good G-d for His kindness to him.

In spiritual matters one should always look at he who is higher than oneself, and plead with G-d to grant him the intelligence to learn from the other, and the ability and strength to rise higher.

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,

Inspiration, Insights & IdeasBringing Torah lessons to LIFE!

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Where is Moshiach? In Sodom

The theme, in this week’s Torah portion, the destruction of the wicked cities, Sodom and Gomorrah, is simple enough: These two cities

were destroyed due to the exceptional cruelty of their citizens. The classical story of corruption and its consequences.

But is this the entire story?

Upon reading the elaborate details of the narrative – the way G-d debates whether to reveal His plans to Abraham; the Divine “descent” to confirm the wickedness of Sodom; dispatching an angel to destroy the city; the extensive efforts exerted to save Lot, in the merit of his uncle Abraham; Abraham’s intervention, pleading to save Sodom – it is quite apparent that there is much more going on than just the demise of another corrupt city.

And what exactly was Sodom’s terrible crime, causing an “outcry…so great, and their sin so very grave,” that led to them being singled out for such unprecedented destruction? Was there no other corrupt city in history that deserved punishment?

There is an inexplicable Midrash that only accentuates the mystery of Sodom:

“It is written I found my servant David. Where did G-d find him? In Sodom”!! (Bereishit Rabbah 41:4; 50:10).

True, the Midrash explains that Lot and his daughters are the ancestors of David: Ruth the Moabite and Na’amah the Amonite, whose progenitors were Lot’s two daughters, which means in effect that David originated from forbearers who lived for a while in Sodom. But, what is the point of emphasizing this seemingly irrelevant, and even demeaning, detail?! David was not born in Sodom and never lived in Sodom (which was destroyed long before he was born). What is the Midrash trying to tell us, and why is it important to know that G-d found David, of all places in… Sodom?!

Finally, and above all: Every detail in Torah is meant to be a relevant guide for our lives. What lesson do we learn from Sodom’s destruction today? Why is it important for us to know all the fine particulars of the story?

Looking closer at the Torah’s account we find that the Sodom story actually begins earlier, in last week’s portion. There we learn about Abraham’s long trek to Canaan – what would become the Promised Land of Israel – together with his wife Sarah (still named Sarai at the time), his nephew Lot, all their belongings and “all the souls that

they had made” [brought closer to G-d]. The verse then tells us how a feud broke out between the herdsmen of Abraham’s and Lot’s flocks. Abraham suggests to his nephew, “Let us not feud…for we are brothers after all. If you [go to] the left, I will go to the right; if to the right, I will take the left. Lot looked up and saw that the entire Jordan Plain, all the way to Tzoar had plenty of water. (This was before G-d destroyed Sodom and Gomorrah.) It was like G-d’s own garden.” Lot thus chose to go East and settle in the Plain and he “migrated as far as Sodom.”

The Torah then adds “But the people of Sodom were very wicked, and they sinned against G-d.” – Here is the first time Sodom is mentioned.

The story continues: War broke out between the “four kings against the five,” the five including Sodom and Gomorrah, in the Siddim Valley (now the Dead Sea). The four kings were victorious and seized all the goods of Sodom and Gomorrah, as well as capturing Abraham’s nephew Lot, who was living in Sodom.

When Abraham hears that his nephew was taken captive, he pursues the four kings and successfully attacks and recovers all the goods, as well as Lot and the people. The story concludes with the King of Sodom asking Abraham:

“Give me the souls. You can take the goods.” And Abraham replied that he does not want the goods: “Not a thread nor a shoelace! I will not take anything that is yours! You should not be able to say, ‘It was I who made Abram rich.’”

The Torah, above all, is not a story or history book; it is the Divine blueprint of existence and a spiritual guide for our lives. What part of the cosmic order is mapped out by this intricate story Lot’s capture and release, the war with Sodom and Abraham’s involvement?

In a masterful and eloquent fashion, the great 16th century scholar and mystic, Rabbi Isaiah Horowitz, known as the Shaloh (1565-1630), explains the inside story beginning with a fundamental question:

Abraham’s journey to Israel was essentially a spiritual ascent to new Divine heights. Why then did he associate himself and took along the wicked Lot in this journey?! [As we see above, that Lot could not coexist peacefully with Abraham, and the Torah emphasizes more than once how he “separated” from Abraham and only then did G-d reveal Himself and spoke to Abraham about the Promised Land].

The Shaloh cites the answer of the Zohar (I 79a): What did Abraham see that caused him to bond with Lot? He foresaw with Ruach Hakodesh that Lot would merit to be the forbearer of David” (Lot’s daughter would give birth to Moab, the ancestor of Ruth, grandmother of David).

But this, says the Shaloh, requires explanation: What connection does David have to our present story?

Quoting the Ramban (Nachmanides), the Shaloh explains that “Know this fundamental principle:All the journeys and events that happened with the Patriarchs [Abraham, Isaac and Jacob] come to teach us about the future…they were shown what would happen to their descendants. For this reason the Torah documents in detail the experiences that transpired with the Patriarchs. No one should think that these are superfluous details; they actually pave the way and map out all the future events that would transpire with their children throughout history. There is nothing that happened to Abraham that would later not occur with his children (Ramban Lech Lecho 12:6).

The same is true with Abraham’s battling the four kings to free Lot and the goods they captured:

“This story happened with Abraham to foretell and show us that there would rise four major empires – Babylonian, Persian, Greek and Roman (represented by the four kings) – that would dominate history. But the end would be that his [Abraham’s] children would prevail over the empires. They would all fall and the children would end up redeeming all the possessions and hostages they had taken captive.

As we see, a bit further in the story, how G-d makes His covenant with Abraham, telling him:“Know for sure that your descendants will be foreigners in a land that is not theirs for 400 years. They will be enslaved and oppressed. But I will finally bring judgment against the nation who enslaves them, and they will then leave with great wealth.” And this transpires “as the sun was setting, a deep sleep fell upon Abram; and a deep dark dread fell upon him.”

The “deep dark dread” that befell Abraham resulted from the vision shown to Abraham of the future powerful empires that would control and terrorize the world, each in their own way: the Babylonian, Persian, Greek and Roman (and Ishmaelite) empires.

The great 15th century Kabbalist, Rabbi Isaac Luria (known as the holy Arizal) explains that these empires – that extend over the entire span of history – represent the different stages of

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refinement (birur) that we achieve throughout the generations. Everything in our material existence contains Divine ‘sparks,’ i.e. spiritual energy, and we are charged with the mission to redeem and elevate these sparks, and thereby refine the material universe and transform it into its true purpose: a vehicle for spiritual expression.

Beginning with the enslavement by the Egyptian empire – the archetype and root (‘head’) of all the exiles and empires – each subsequent empire symbolizes another stage of refinement in integrating G-dliness into the material world. The process concludes with the refinement of the last two powers, Edom (Esau) and Ishmael, which leads to the Messianic age – a world where there will be no more destruction and terror and all children of Abraham serve the One G-d of Abraham in peace and harmony (see Abraham’s Vision).

This, the Shaloh explains, is the meaning of the Zohar’s brief words that Abraham bonded with Lot because he foresaw “that Lot would merit to be the forbearer of David:”

Lot and his descent into wicked Sodom – and his being captured by the four kings – represents the captivity that each of us experiences as we are taken hostage (physically and/or, even worse, psychologically) by the “empires” around us and the powerful tentacles of material existence, which want to crush our hope in building a better world and bringing spiritual redemption to the world.

But the purpose of this captivity is for us to prevail over the dominant forces of existence and redeem the “great wealth,” the powerful Divine sparks that lay trapped and embedded in the material universe, with the ultimate redemption led by Moshiach son of David, descendant of Lot.

Abraham knew that the stakes were high: Through freeing Lot from the hands of the kings, and then again when he was saved by the angel from Sodom’s destruction, Abraham’s children were empowered through the ages to free the different shapes of “Lot” trapped in the various manifestations of “Sodom” that would crop up in each generation. And by doing so, we give birth to the redemption (David).

Abraham knew that in the throes and abyss of “Sodom” laid great power, and when redeemed, “Sodom” would yield an enormous spiritual bounty. Thus, Abraham immediately laid everything on the line to free Lot from captivity. Abraham also attempted to save the entire city. At the time that was not meant to be; the city was simply too corrupt. But in the end of days, Ezekiel (16:55)

tells us “Sodom with her daughters will return to their former state,” meaning the spiritual energy redeemed from Sodom – Moshiach ben Dovid.

This is the meaning of the Midrash cited above, “where did G-d find him [David]? In Sodom,” referring to Moshiach son of David. When the angels come to save Lot and his family from Sodom, they used a strange expression: “Take your wife and two daughters who are found here.” The word “found” (nimzoas) is superfluous and cryptic. Explains the Midrash that “found” implies something lost. The expression “found” is also used regarding David, “I found David my servant,” referring to Moshiach (from the House of David), who will be “found” in a strange place, as if he came out of nowhere. According to the Midrash, the verse “take your wife and two daughters who are found here” is referring to two important discoveries: Ruth the Moabite and Na’amah the Amonite, whose ancestors were Lot’s two daughters. These two daughters would be the progenitors of David and Moshiach. Thus, “the two daughters who are found here” is telling us that in the darkness of Sodom there is to be “found” – unexpectedly – Moshiach from the House of David (see also Talmud Yevamot 63a. 77a. Zohar I 110b).

How is this to be translated into our own lives?

Sodom’s grave sin was their perverted philosophy of life. The various crimes of Sodom are documented: The very name Sodom carries multiple connotations of a culture of inhospitality and moral indifference that degenerated into social oppression. Cruelty to each other and to strangers. Obsession not to help one another. Sexual depravity. But these are all symptoms. Beneath it all lay a fundamental offense – which is the root of all crimes and which underscores Sodom’s unique form of corruption that causes them to be singled out in the Torah.

In various places in the Talmud we find the expression “coerce them [not to behave] with the characteristic of Sodom.” That cruel characteristic is depriving someone of benefit even when you have nothing to lose. “Zeh nehneh v’zeh lo chosor.”

In Ethics of Our Fathers, the Mishne (Avot 5:13) brings two opinions: One who says ‘what is mine is mine, what is yours is yours’ – is an average quality. The second opinion states that this is “midas (the quality of) Sodom.”

The Tzemach Tzedek explains the two opinions: Opinion one holds that a Sodom characteristic is only when you deny another a benefit though you lose nothing (as the Talmud states). But if you have something to lose, even just a bit, it is not optimal behavior, but neither can we characterize you as

Sodom. Thus, one who declares ‘what is mine is mine, what is yours is yours’ (in order not to incur a loss) is merely an average quality (not good not bad).

The second opinion, however, maintains that even if you have something to lose, the mere statement ‘what is mine is mine, what is yours is yours’ undermines the basic infrastructure of existence – a symbiotic relationship between a countless amount of diverse forces and systems.

If every aspect of nature and ecosystem, or every cell and faculty in our own bodies, would take on the attitude of ‘what is mine is mine, what is yours is yours’ – we would be left, G-d forbid, with utter annihilation. This is the psychological manifestation of Sodom – which led to its total demise.

Similarly, the lifeline of every community, state or country, and every economy or other system – especially in the increasingly shrinking global village of our world today – is dependent on the “give and take” of different strengths and contributions, all complementing each other in a mosaic-like symmetry. The antithesis of ‘what is mine is mine, what is yours is yours.’

Sodom-like isolationism lies at the heart and root of all other Sodom’s sins. The destruction of Sodom is, in a way, more a result from the ‘what is mine is mine, what is yours is yours’ attitude than from their outright criminal behavior.

Abraham represents ultimate unity – harmony of diverse forces. Sodom – and the hostages it took (represented by Lot) – symbolizes utter compartmentalization. Yet within the darkness of Sodom “David” can be found. And that is what Abraham was after.

We too, today, live in a world where he have both options. The spiritually displaced state called “exile” is a result of divisiveness (baseless hatred, sinas chinam). The divisiveness manifests in interpersonal relationships, but it always begins with an intrapersonal (an inner) dissonance.

Abraham’s encounter with Sodom teaches and empowers us to access the pioneering spirit “Abraham” within each of us and fight the urge of ‘what is mine is mine, what is yours is yours,’ and definitely the one that refuses to allow another to gain even when we have nothing to lose.

The “Abraham” within also gives us the power to “find” the “David-like” gems embedded in “Lot” within ourselves and within others.

And finally, prepare the way to discover personal and global redemption in, of all places, Sodom.

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To See the DivineThe Extrordinary Within the Ordinary

Watch a beautiful sunset. Listen to a stirring symphony. Smell a delicate fragrance. Taste a delectable wine. Touch

the soft cheek of a child. Those are our five senses at work – taking in and experiencing the aesthetics of our universe. But what else enters through our sensory doors? How stimulated – overstimulated – are we by the multitude of sights, sounds, smells, tastes and touches inundating our daily interactions? And what impact does it have on us? Are we products, perhaps even victims, of the forces seducing our senses? Take television: Does anyone know the far-reaching effects that visual stimulation has on our psyches? How much is it desensitizing us to “see,” “hear” and experience the more sublime aspects of our lives – the invisible and ethereal?So when we observe the world around us, the people, events and experiences of our lives, what should we be looking for? When we are seeking a loving relationship – or standing before a person we love – how do we assure that we are looking at the important things that matter, and not at superficial externals? And how do we attain such perspective when we are swamped with the endless flow of information assaulting our senses, numbing and distorting our priorities?

This week’s Torah portion contains a fascinating answer to these questions.

The chapter opens with the words “And G-d appeared to Abraham.” What did Abraham see? What does it mean to “see” the Divine?

When we look at any particular object what do we see? First we see the physical features of the object – its shape, color, size and position. We may also notice its functions and the benefits they serve. With more focus, we can discern subtle elements and other aspects that may not have been ostensibly noticeable. Upon further study we develop a “deeper look” at the object and learn its unique composition of elements and molecules, and its biological and chemical makeup. Further down and in we discover its atomic structure, which in turn is comprised of sub-atomic particles. How far down the “rabbit hole” can we go?

Left to our own mortal resources we can only go that far. But with help from an unexpected place

we can actually come to perceive – to see – the essence of the object, and even beyond that.

When the Kotzker Rebbe was a young child he was once asked: “Where is G-d?” To which he replied: “Wherever you let Him in?”

To see the Divine is to see the Essence of all reality, and to recognize that this Essence is beyond all reality. “He is the space of the universe, but the universe is not His space.” In some ways it means to see the forest from the trees; the roots from the symptoms; the causes from the effects.

Abraham did two critical things to reach a point that he was able to see the Divine, to the point that “G-d appeared to him.” Firstly, he left his comfort zones and embarked on a lifelong journey away from his subjective inclinations toward transcendence. Secondly, Abraham dedicated his life – and passed on his legacy to his children and generations to come – to focus not on the means, but on the end: To look beyond the seductive distractions of surface life and see what lies within; to search for the essence of things, rather than react to their symptoms. To seek out the purpose of existence and turn that purpose into the driving force of our decisions, rather than allow our existential needs and concerns to determine the course of our lives. Notwithstanding the conventions of the time, not conforming to the pressures around him, not enticed by the sights and sound of the universe, Abraham looked beyond and within them for a higher presence. This higher awareness then translates into action – to living a life of virtue, righteousness and justice.

Once Abraham demonstrated his commitment, once he “paid the price” and did his part piercing through the outer layers and peering deep inside for the deeper reality, then the Higher and Inner Reality reciprocates, “and G-d appeared to him,” revealing the essential forces that shape all of existence, far beyond those that Abraham could ever discover on his own accord.

The great 13th century sage, Ramban

(Rabbi Moshe ben Nachman), also known as Nachmanides, states a critical axiom – one that would change the landscape of Jewish education were it only emphasized in our schools:

“Know this fundamental principle: All the journeys and events that happened with the Patriarchs [Abraham, Isaac and Jacob] come to teach us about the future…they were shown what would happen to their descendants. For this reason the Torah documents in detail the experiences that transpired with the Patriarchs. No one should think that these are superfluous details; they actually pave the way and map out all the future events that would transpire with their children throughout history. There is nothing that happened to Abraham that would later not occur with his children (Ramban, Lech Lecho 12:6).

How do we apply this principle to the opening of this week’s Torah portion: “And G-d appeared to him,” to Abraham?

Indeed, a well known story suggests that Abraham’s Divine revelation was unique to him alone. When the Rebbe Rashab was a young boy, he went to his grandfather, the Tzemach Tzedek, to receive a blessing in connection with his birthday (Cheshvan 20). When he entered his grandfather’s room, he began to cry. His grandfather asked him why he was crying and he explained that in cheder (school), he had learned that G-d had revealed Himself to Abraham and he was upset, why G-d did not reveal Himself to him. The Tzemach Tzedek replied: “When a righteous Jew at the age of 99 decides to circumcise himself, he is worthy that G-d reveal Himself to him.” The Rebbe Rashab was satisfied with this answer, and stopped crying.

And yet, the Rebbe Rashab did cry, and according to Nachmanides, there is nothing that happened to Abraham that would later not occur with his children, Abraham’s Divine revelation in some way can and will happen to his children.

Abraham paved the way for us to have a similar experience: To see the inner forces that shape our outer realities.

But in order to see your life in this special way, you too have to commit to the same two things that Abraham committed to: One, you must travel away from your own subjective trappings and remove the immediate pressures that block you from seeing what lies within. This includes

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controlling the flow of images, sounds, tastes, touches and smells, which enter your being and clutter your life. Two, you need to focus on the inner forces and the purpose of it all, ensuring that the means that lead you there are not confused with the end goal. Too often we get so consumed with the tools – earning a living, shopping, preparing – that we are left with no time, energy and space for the purpose of all these tools. Sometimes we may even forget that there is a purpose, like embarking on a journey and then forgetting the destination.

This commitment to the higher goal, as opposed to the means, in turn manifests in a life driven by virtue and selflessness, rather than instant gratification and immediate needs.

Once you demonstrate your commitment to this approach, new doors will open up from within. And then – and only then – will you begin to see the extraordinary in the ordinary. Every detail of your life begins to burst with enormous energy. You learn to savor every sight, every sound, every taste, every touch, every smell.

You can look at a wild flower and see a flower, or you can see, as Blake put it, Heaven. You can listen to a bird sing and hear a song, or hear the music of angels. You can gently caress the finger of your beloved and touch a finger, or you can touch eternity.

A new perspective emerges in your life, teaching you how to bridge the visible and the invisible, the sensory and the supra-sensory – how to use your senses to reach beyond your senses and experience new dimensions.

And above all, your new vision allows you to release fresh energy from every experience you encounter: In a life driven by self-interest every situation is numbed and deadened by “what’s in it for me?” In stark contrast, a life driven by seeing the Divine opens your eyes, ears, taste, touch and smell to experience yourself and others in unprecedented ways. You learn to see new things, and see old things in new ways.

Every situation then becomes an opportunity to generate innovative power to help others and improve the world – directing every detail of your life toward the sublime, revealing the Divine purpose in everything, fulfilling the very objective of existence.

Treatment of Holy Works

As Abraham becomes aware of three men standing in the distance, in the heat of the day, he runs to greet them. He says “My

master, if I have found favor in your eyes please do not depart from your servant.” The Talmud has two ways to understand this verse, either Abraham was speaking to the leader of the group. Understanding that if he could convince the leader to stay, the other two would follow suit.

The second understanding is that he was talking to G-d! As He was visiting Abraham while recovering from his circumcision, Abraham asks Him to please wait while he goes to attend to his guests. (This says the Talmud is the source that looking after guests is greater than basking in the presence of G-d.) This debate is not only relevant in understanding the verse, but also in the law of erasing the word.

We are forbidden to erase the name of Hashem. The Torah commands us to destroy traces of idolatry and warns us from doing the same to G-d. Therefore, when a Sofer is writing a Torah if he makes a mistake by any word he can erase it and correct the mistake. However, if he makes a mistake while writing the name of Hashem, he must cut the word out and put a patch, because the name of Hashem cannot be erased. The Talmud explains that whether the word “My Master” is considered to be holy and unable to be erased depend on which interpretation of the verse we use. (This is not the only example of a word that can be a reference to Hashem or something else. The general rule is that in such cases we are strict and do not erase the word for we assume that the scribe had Hashem in mind when writing the word.)

Just as we cannot erase the name of G-d we are also proscribed from destroying any of the books of the Torah and their commentaries. When the first printing presses were invented it led to a discussion as to what is the status of printed Seforim, holy books. Is it only a book written by hand or can a printed work have holiness as well? The vast majority of authorities that dealt with this question ruled stringently, that even a book that is printed is considered holy and all the usual restrictions would apply.

This led to the question of whether it is appropriate to print words of Torah in newspapers and periodicals if they are likely to be discarded in an

improper fashion. While some were strict in this regard, the custom is to be lenient. In a letter the Rebbe writes that he allows his ideas and letters to be published with all the teachings of our sages, following the custom of the great Rabbis of the earlier generations. Especially as Jewish ignorance is a pressing issue, the benefit outweighs the risk. (Still every person must obviously be careful with Torah teaching to discard of them appropriately.)

There is also some question as to whether one should write B”H at the top of a letter. The H is an abbreviated form of the word Hashem. Therefore, while there is no prohibition against erasing it, like any other symbol that represents the name of G-d (like two yuds) one is meant to treat it with respect. While it is not forbidden to write it, especially today as we do not generally use our paper for degrading purposes, some advice against it. Especially as this custom is not mentioned in the early authorities and frequently the letter is filled with nonsense or even slander. However, the letters BSD (the acronym for with the help of heaven) is certainly fine.

If a gentile writes a Torah then it depends if they are heretical, the book is burned for the assumption is the intent was for a forbidden deity, or just a non-believer then the scroll is to be buried. Modern authorities opine on books and paraphernalia written by missionaries what is the proper course of action. On one hand they certainly are producing this for nefarious purposes but on the other the actual printer has no special intent, just wants to fulfill an order.

Ultimately as these words with words of Torah are usually written together with ideas and interpretations that are considered heretical it would be a disgrace to bury the work and leave these verses juxtaposed with heresy. The proper course of action would be to destroy the book.

From Avraham we learn what it means to truly follow Hashem. It is not a self-absorbed journey to revelation and deep insight. Rather it is a strong feeling of what Hashem demands of us, a concern for the world around us, and a constant striving to elevate all. When our service of Hashem allows us to ignore the needs of another we are not serving Hashem, but ourselves.

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Halacha of The WeekBy Rabbi Dov Schochet

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Rabbi Shalom Dovber SchneersonBy Nissan Mindel

On the 20th day of Cheshvan is the birthday of a great Jewish leader, who by his life and work has inspired our people far and wide.

His name is Rabbi Shalom Dovber Schneersohn. He was the fifth generation, in direct line of succession from Rabbi Schneur Zalman, author of the famous work Tanya and others, the founder of Chabad Chassidism. Rabbi Shalom Dovber was the son of Rabbi Shmuel and the father of the sixth Lubavitcher Rabbi, Rabbi Joseph I. Schneersohn.

The life story of Rabbi Shalom Dovber is recorded in detail in the diary of his son. Here we find some interesting facts, about a dream come true, and about the life of a little boy who was to become a great Rabbi and leader.

Rivkah, the wife of Rabbi Shmuel, was a woman of unusual grace and charm; she was G-d-fearing and of the finest character. She knew and appreciated the saintly qualities of her husband. Once, as she was leaving his study, the hem of her dress was caught in the door. The door could be opened only from inside, and in order to release her dress she would have had to knock at the door and have her husband open it. But she did not want to interrupt him and trouble him from his desk. So she stood there silently by the door for a very long time, until her husband, the Rabbi, chanced to open the door. Such were the parents of Rabbi Shalom Dovber.

Now, one night on the 10th of Kislev (a day after the birthday, as well as the Yahrzeit of Rivkah’s grandfather, Rabbi Dovber the son of Rabbi Schneur Zalman) Rivkah had a dream. In her dream she saw her mother and her grandfather with smiling faces. Her mother said to her “Rivkah you and your husband should have a scroll of the Torah written.” And her grandfather added, “You will be blessed with a fine son.” Rivkah woke up with a start.

All day long she thought about her dream, but decided not to mention it to her husband. Then, on the night of the 19th of Kislev (the day on which her great grandfather, Rabbi Schneur Zalman, was liberated the dream was repeated. This time there appeared also her great-grandfather. Once again Rivkah was told about writing the Sefer Torah, and about the forthcoming birth of a fine son. Then the mother turned to the old man, her grandfather “Zaida, bless her.” This he did, and Rivkah answered

in a loud and clear voice, “Amen” which woke her up.

Her husbad now asked her why she called out “Amen!” Rivkah got up, washed her hands and then related to her husband about the two dreams she had had. Rivkah had heard her husband once say that there were two opinions about dreams, one that believed in dreams, and another that did not, but that a good dream is always worth materializing. Now she wondered what he would say.

“This is a good dream,” he said, “and should be fulfilled. Preparations were made to get the finest parchment for the Sefer-Torah, and a pious scribe was engaged to write it. By Rosh Hashanah the Sefer-Torah was well and completed, and on the day after Yom Kippur the Siyum (festive completion) was celebrated. Forty days later, on the 20th day of Mar Cheshvan, in the year 5621 (1861), Rivkah gave birth to a boy, who was named at the Brith Shalom Dovber.

When Shalom Dovber was 3 years old, he was brought to Cheder, which was held in the Beth Hamidrash of the boy’s grandfather, Rabbi Menachem Mendel of Lubavitz (the famous author of ‘Tzemach Tzedek’). Every day the boy would visit his grandfather, who took time off to play with him and question him about what he had learned that day in Cheder. The boy loved his father and grandfather dearly, and when the latter died, the boy was filled with grief, and became even more attached to his father.

Many are the stories about the piety and unusual qualities of the little boy. One of the stories worth remembering: Shalom Dovber was then about four years old. He happened to be with his mother when the tailor brought her a garment he had made up for her. The boy busied himself around the tailor, and, without any particular thought in mind, pulled out a piece of material from the tailor’s pocket. The tailor blushed and began to stammer an explanation that he had really meant to return the piece of cloth which was left over, but had forgotten to do so. When he was gone, the mother said to her boy, “See, what you did to that poor man; you shamed him and made him unhappy. You must be careful never to shame anybody, even if you do not mean any harm.” The boy felt very sorry and cried bitterly. For a few weeks he carried the burden of the sin, then one day he asked his father, “Father, how can one make good the sin of shaming some one?” His father told him what to do, and asked him what had happened “I just wanted to know,” the boy replied. Later, his mother asked him why he didn’t want to tell his father what had happened.

To which the boy replied gravely, “Is it not enough that I sinned by shaming someone? Would you have me sin again by bearing tales and saying bad things about someone?” To tell the whole story to his father would have meant telling him also about the dishonesty of the tailor, and this he did not want to do.

Shalom Dovber loved his studies, and by the time he became Bar Mitzvah, he was already a great scholar. The older he grew the more time he devoted to his studies, for which he had an insatiable appetite.

In the year 5640, when he was 19 years old, his father began to call upon him in his public work. There was a great deal to do, for the position of the Jews under the Russian Czars was very difficult. It was constantly necessary to see influential people both at home and abroad, to have them do something to protect Jewish life and property and ease their economic plight. By this time, his son, Rabbi Joseph Isaac, who was later to succeed him, was born (12th day of Tammuz, 5640).

After Rabbi Shalom Dovber’s father died (5643), he secluded himself for a whole year in study and prayer. For several years later he had to receive medical treatment in health resorts, as his health was not too good. During his trips abroad he had occasion to meet with important people and serve the cause of his downtrodden brethren. He also kept on writing Chassidic literature, many volumes of which have been published, and which are still studied by students of Chabad.

Despite his frail health, he devoted himself to his public work, helping his brethren materially and spiritually, but only about ten years after his father’s death, did he accept the leadership officially, succeeding his father. In 5657 he founded the famous Lubavitcher Yeshivah Tomche Tmimim in Lubavitz, Russia, later transferred to Poland and the United States, with many offshoots and branches in various parts of the world. On the second day of Nissan, in the year 5680, he passed away, and was laid to rest in the city of Rostov (on the Don River) in Russia.

Many are the followers and students in all parts of the world who are inspired by his selfless devotion to his people, by his piety and holiness, and who, as Rabbis and leaders in their own communities, try to continue the golden thread of tradition which they picked up under his guidance. They are the ‘bright candles’ lighting up the dark corners of the earth, as the great Rabbi Shalom Dovber had wanted them to be.

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Cheshvan 20

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It Once Happened

When Reb Aryeh Leib, who was known as the Shpoler Zeide, had been rebbe for three years, there was terrible famine in

the area. The tzadik (righteous person), whose love for the poor, the needy, the widowed was unbounded, felt compelled to provide for the thousands affected by the disaster. He could neither eat nor sleep, and his heartache was so great that for weeks he couldn’t bring himself to eat anything more than bread and tea.

As the famine spread to the furthest provinces of Russia, rebbes from the starving communities wrote to Shpola, begging Reb Aryeh Leib to raise a storm in the Heavens, and beg that the deadly decree be rescinded.

Who, if not he, a tzadik, known to work wonders, could accomplish this?

The Shpoler Zeide, on his part, wrote to ten of the greatest tzadikim of the day - Reb Zusya of Hanipoli, Reb Yaakov Shimshon of Shipitovka, Reb Ze’ev of Zhitomir, and others - requesting that they come to Shpola immediately.

They soon arrived and were seated at the long table of the Shpoler Zeide, and heard his awesome words: “My masters, I am taking the Alm-ghty to a din Torah, a lawsuit, and you are to serve as the judges. It is true that, according to the law of the Torah, the plaintiff must take his case to the place where the defendant is, but since in this unique case, ‘there is no place devoid of His presence,’ and since, more particularly, ‘wherever ten are assembled the Divine Presence rests,’ we will hold the court case here.”

The holy congregation agreed, and joined in prayer, their fervent supplications battering the Gates of Heaven.

The Shpoler Zeide then instructed his aide to announce: “By the order of those gathered here, I hereby proclaim that Reb Aryeh Leib, the son of Rachel, summons the Alm-ghty to a court-case which will be duly conducted here in three days.”

The holy rebbes spent the next three days together, in fasting and prayer, and no one was permitted to interrupt their devotions. On the fourth day, after they had concluded the morning prayers and they were still wrapped in their prayer shawls and adorned by their tefilin,

the Shpoler Zeide solemnly signalled his aide to announce that the court case was about to begin.

“In the name of all the women and children of the Jews of Russia,” the tzadik declared, “I hereby state my claim against the Defendant. Why does the Creator of the Universe not provide them with food, thereby preventing their death (G-d forbid) of hunger? Doesn’t the Torah itself say, ‘For unto Me are the Children of Israel bondsmen; they are My bondsmen’? Do we not have His promise, recorded by the Prophet Ezekiel, that even if His children should someday desire to go in the ways of the nations of the world, that this will never happen? One can draw the conclusion that the Children of Israel are the Alm-ghty’s servants for all eternity.

“In that case, they should, at least, be in the category of Jewish bondsmen. Jewish law teaches that a master is required to provide for the wife and children of his bondsman. Can the Al-mighty violate his own Torah so blatantly?

“Now I’m well aware that some clever prosecuting angel will argue in defense of the Creator, saying that these servants are remiss in their service; that they don’t serve their Master as well as they should. But to this bogus argument I have two replies: Firstly, where is it written that if a bondsman is lazy and doesn’t work properly, his wife and children are to deprived of their sustenance? Secondly, if these servants are lax in their performance, their Master can fault no one, but Himself. For who else gave each servant an evil inclination whose whole job and purpose it is to drive them to abandon their loyalty and to destroy their desire to serve? Why, I can swear that if this evil inclination, which the Master Himself created, would cease to exist, they would become the most perfect servants possible!”

Ten judge-tzadikim consulted their tomes of Torah to search the law for the correct verdict. After the passage of some time they stood to deliver the unanimous ruling:

“This court finds in favor of Reb Aryeh Leib, the son of Rachel. The Alm-ghty is accordingly required, by whatever means at His disposal (and the whole world is His) to provide for the women and children of His People. And may the Heavenly Court above agree and support the verdict of this court in the World Below.” The court pronounced its verdict three times.

Then the Shpoler Zeide asked to have vodka and refreshments served. The tzadikim said “l’chaim” and ate together in a joyous mood before departing for home. Five days after the momentous verdict had been reached, the government announced a shipment of thousands of tons of grain. Immediately, the grain prices fell and before long, there were ample fresh supplies. For the entire following year, bread was bountiful for all.

Inspiration, Insights & IdeasBringing Torah lessons to LIFE!

He lifted up his eyes... and

behold, three men were

standing by him (Gen. 18:2)

To Abraham the visitors

appeared as men, but to Lot they

looked like angels. Our ancestor

Abraham was generous and kind,

welcoming rich and poor into his

tent with equal enthusiasm. Lot,

by contrast, would only allow

important people into his home.

Thus there was no need for the

strangers to appear to Abraham

as angels, as his hospitality

extended to everyone.

(Nifla’ot Chadashot)

Stories with Soul

16

Holocaust institute stops training guides for Poland over its rhetoric lawShem Olam says it aims to reduce tourism to the eastern European country so as to ‘send across a clear message of rejection’

By CNAAN LIPHSHIZ

A Holocaust education institute in Israel that trains guides for study trips abroad said it will switch its activities to Ukraine from Poland

following the latter country’s law prohibiting some rhetoric about the genocide.

The Shem Olam institute, located in a small village in central Israel that also includes a small museum, focuses on religious life during the Holocaust and has trained some 20 guides for Holocaust study trips in Poland. The institute made the announcement Thursday in a statement to the media.

The goal of the switch is to “reduce the number of delegations to Poland, which constitute a major touristic element, and even hurt the ‘touristic’ inflow of roots trips and thereby send across a clear message of rejection of the state’s interference with the narrative of the Holocaust.”

Earlier this year, Poland’s parliament passed a measure that outlawed rhetoric in which Poland is blamed for Nazi crimes, triggering angry reactions from Israel and Jewish groups that said it amounted to Holocaust revisionism. “The Polish people [are] trying to deny [their] crimes during the Holocaust but the main problem is the Polish government, which is adhering to a worrisome policy lately of Holocaust denial and anti-Semitism,” said Rabbi Avraham Kriger, Shem Olam’s director, adding, “It is time to stop the river of millions of dollars flowing into Poland each year” through the trips.

Poland has denied that its law is designed to deny the Holocaust, arguing that it serves to prevent attempts to abuse the genocide’s memory. It has also said it is committed to fighting anti-Semitism, whose prevalence in Poland is low relative to Western countries and has recently diminished in scope, according to official figures.

Ukraine, which reportedly has a rising anti-Semitism problem, passed a similar law in 2015, which forbids “insulting the memory” of anti-communist partisans, including those who fought with Adolf Hitler and murdered Jews. It was met with a far fainter reaction than the one triggered by the law in Poland.

Both Ukraine and Poland were occupied by Nazi Germany, and saw widespread collaboration as well as resistance by the local populations. Unlike in Ukraine, the Nazis did not recruit Polish volunteers to fight in their army. Ukrainian authorities have named streets for some Nazi collaborators and in Lviv the municipality hosted a march featuring SS uniforms earlier this year.

In April, 57 US congressmen co-signed a letter condemning the Polish law, but which used far harsher language on how Ukraine “glorifies Nazi collaborators,” as the authors said.

Ukraine, Kriger said, “has its problems, which are serious. And it has a dark history of collaboration, perhaps more prevalent than in Poland.” But, he added, “there is less support for revisionism on the government level. There is more respect for commemoration.” He added that Shem Olam had been looking to expand its activities beyond Poland for years.

*********Davening Again at Ft. Leavenworth

Chaplain Mendy Stern led services at the U.S. Army installation in Leavenworth County, Kansas, and it brought someone to tears.

By Katie Peterson, ftleavenworthlamp.com

For the first time in four years, Fort Leavenworth celebrated five Jewish holiday services Sept. 28 through Oct. 2 at Frontier Chapel.

Chaplain (Capt.) Rabbi Mendy Stern, 312th Military Intelligence Battalion, Fort Sam Houston, Texas, who led the services.

“Jews generally observe the Shabbat from Friday when the sun sets through Saturday at nightfall.

During that period of time, we worship, spend time with family and the community. Many Jewish communities refrain from doing any work, travel or use of electronics to focus on the day of rest — a day of true rest.”Stern said feedback was instant after the first night.

“One elderly woman, she had tears in her eyes, and she shared that this was the largest gathering of Jews for prayer in many, many years. It meant a lot to her,” he said.

“The same day, we had a pleasant surprise with some of the families who participated. For them to have Jewish services, some of them are used to traveling all over Kansas City, and they were saying this was such a big difference (having it closer to home).”

Following Shabbat, Sept. 30 through Oct. 2, Shemini Atzeret and Simchat Torah were celebrated, marking the end of the Jewish holiday season, which began with Rosh Hashanah, the Jewish New Year, Sept. 9-11.

“The service is a very joyous service. Not only do we read from the Torah (the Hebrew Bible), we also dance with the Torah, and the significance of this holiday is that we dance with the Torah, and everyone in the community partakes in the celebration,” Stern said.

“Celebrating with the Torah does not discriminate on the level of knowledge. Anyone can partake in celebrating with the Torah, the same way anyone can connect with God.”

Collectively, more than 80 people attended the services.

“(The turnout) exceeded my expectations by a mile,” Stern said. “This has been a true blessing to see and very encouraging.”

Chaplain (Lt. Col.) Raynard Churchwell, Garrison chaplain, said the significant turnout showed the need to reestablish Jewish services on post.

“(Having many faiths represented) helps with the spiritual resiliency of all faith groups to have stronger service members, family members and civilians,” Churchwell said. “It also helps to strengthen us as a community.”

Stern traveled to three other installations before arriving at Fort Leavenworth to celebrate the other Jewish holidays including Rosh Hashanah in Fort Bliss, Texas; Yom Kippur, or the Day of Atonement, in Fort Sill, Okla.; and Sukkot, or the Feast of Tabernacles, in Fort Leonard Wood, Mo.

Inspiration, Insights & IdeasBringing Torah lessons to LIFE!

Recently In The News

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

18

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

19

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

20

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

CONSTRUCTION UPDATE

23

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

DELI ROLLJAMIE GELLER

INGREDIENTS

1 sheet Tnuva Maadanot Pastry Dough, defrosted ⅓ cup deli mustard 4 ounces (¼-pound) sliced pastrami4 ounces (¼-pound) sliced turkey4 ounces (¼-pound) sliced corned beef1 egg, beaten well2 tablespoons sesame seeds

PREPARATION1. Preheat oven to 350°F. Lightly grease a 12 x 15-inch cookie sheet with non-stick cooking spray.Unfold puff pastry sheet onto prepared cookie sheet.Spread mustard over pastry sheet.Place meats over sheet in layers, first pastrami, then turkey and corned beef.Roll dough as for a jelly roll, place seam side down and brush with beaten egg.Sprinkle with sesame seeds.Bake, uncovered, at 350°F for 45 minutes to 1 hour, until slightly browned and flaking. Let stand 5 minutes before slicing and serving.

24

Le mythe de la charitéPas de ça chez nous!par Yanki Tauber

Les Juifs ne croient pas en la charité.

Ne vous laissez pas abuser par leur philanthropie légendaire, le nombre incroyable de leurs organisations sociales et humanitaires ou par leur invention de la boîte de charité, du mechoula’h et de l’Appel Unifié. Dites-le vous bien : les Juifs ne pratiquent pas la charité et ce concept est virtuellement inexistant dans la tradition juive.

Au lieu de la charité, le Juif fait la Tsédaka, ce qui signifie la « droiture » et la « justice ». Quand un Juif aide par son argent, son temps ou ses ressources les nécessiteux, il n’est pas en train d’être bienveillant, généreux ou « charitable ». Il fait ce qui est droit et juste.

On raconte l’histoire d’un riche ‘hassid qui reçut un jour une lettre de son Rabbi, Rabbi Avraham Yehochoua Héschel de Apt, lui demandant de donner 200 roubles pour sauver un homme menacé d’une ruine financière. Mais cette lettre arrivait à un moment où les affaires étaient particulièrement difficiles et contenait une requête pour une somme très importante. Après un moment de réflexion, le ‘hassid décida de ne pas répondre à la demande du Rabbi.

Peu de temps après, la fortune du ‘hassid commença à décliner. Une aventure financière rencontra un échec retentissant, puis une autre et bientôt, il avait tout perdu.

- Rabbi ! s’écria-t-il lorsqu’il eut obtenu une entrevue avec son Rabbi. Je sais pourquoi tout cela m’est arrivé. Mais en quoi mon péché était-il si terrible pour mériter une telle punition ? Et est-ce juste de punir sans avertir ? Si vous m’aviez dit combien il était important de donner ces 200 roubles, j’aurais obéi à la lettre à vos instructions !

- Mais tu n’as pas du tout été puni, répliqua le Rabbi.

- Que voulez-vous dire ? Toute ma richesse m’a été enlevée !

- Rien de ce qui t’appartenait ne t’a été enlevé, dit le Rabbi. Vois-tu, quand mon âme est descendue sur terre, un certain nombre de ressources matérielles me furent attribuées

pour que je m’en serve dans mon travail. Mais mes jours et mes nuits sont occupés par la prière, l’étude, l’enseignement de la Torah et le temps que je passe à donner des conseils à ceux qui me sollicitent. Je n’ai pas le temps de m’occuper de gérer tout cet argent. C’est ainsi que ces sommes ont été placées entre les mains d’un certain nombre de « banquiers », des gens qui se donnent comme devoir de soutenir mon travail. Quand tu as échoué dans ton rôle, mon compte avec toi a été transféré à un autre « banquier ».

Dans notre monde si manifestement – et parfois violemment – partagé entre la prospérité et la pauvreté, il existe deux points de vue généraux sur la richesse et la propriété.

a) Qu’il s’agit des possessions légitimes de ceux qui les ont gagnées ou héritées. S’ils choisissent de partager même une petite quantité de leurs biens, c’est considéré comme un acte noble et digne de louanges.

b) Que la répartition inégale des ressources de la terre parmi ses habitants est un scandale. Posséder plus que sa part est une injustice voire un crime. Donner aux nécessiteux n’est pas une « bonne action », mais la rectification d’un tort.

La tradition juive rejette ces deux perspectives. Selon la loi de la Torah, donner aux nécessiteux est une mitsva – un commandement et une bonne action. Cela signifie d’un côté que ce n’est pas un acte arbitraire, mais un devoir et une obligation. Mais de l’autre côté, c’est une bonne action, un acte méritoire pour celui qui reconnaît son devoir et accomplit son obligation.

Le Juif croit dans le fait que la richesse matérielle n’est pas un crime, mais une bénédiction de D.ieu. Celui qui a été béni de la sorte doit se

considérer comme le « banquier » de D.ieu, celui qui a le privilège d’avoir été choisi par D.ieu pour dispenser aux autres les ressources de Sa création.

D.ieu aurait pu partager de façon égale toutes les richesses de Son monde entre tous ses habitants. Mais alors, le monde n’aurait été rien de plus qu’une manifestation du pouvoir créateur de D.ieu, aussi prévisible qu’un jeu vidéo et aussi statique qu’une œuvre d’art dans un musée. D.ieu voulait un monde dynamique, un monde dans lequel l’homme, lui aussi, est créateur et nourricier. Un monde dont le contrôle a été remis, dans une certaine mesure, à des êtres qui ont la possibilité de remplir ou bien de manquer à leur rôle.

Aussi, la loi juive requiert-elle que chaque individu donne la Tsédaka, même si lui-même ne vit que grâce à la Tsédaka qu’il reçoit des autres. Si le but de la Tsédaka n’était que de rectifier la distribution inégale des richesses entre les riches et les pauvres, cette loi n’aurait aucun sens. La Tsédaka toutefois, est bien plus que cela : c’est l’opportunité qui est donnée à chacun de devenir « un partenaire de D.ieu dans la création ».

Donner la Tsédaka est, par-dessus tout, un geste qui rend humble. Devant nous, se tient un être humain moins fortuné que nous. Nous savons que D.ieu aurait pu très facilement lui donner tout ce dont il a besoin, au lieu de faire en sorte qu’il vienne à nous pour que nous subvenions à ses besoins. Voici une personne qui souffre de la pauvreté pour pouvoir nous donner à nous l’occasion d’accomplir un acte divin !

De la même manière, si la Providence divine nous place en position de recevoir un don charitable, nous ne devons pas en être démoralisés. Car nous savons que D.ieu aurait pu tout aussi bien pourvoir Lui-même à tous nos besoins, et que notre obligation de recourir à une aide humaine existe seulement pour donner à l’autre la possibilité la volonté divine. Notre « bienfaiteur » nous donne de l’argent ou une autre ressource, mais nous lui donnons quelque chose de bien plus important : l’occasion de devenir le partenaire de D.ieu dans la création.

Selon les paroles de nos Sages : « Bien plus que le riche fait pour le pauvre, le pauvre accomplit pour le riche. »

French ConnectionReflexions sur la Paracha

Vivre avec la paracha

25

Creyendo nuevamentePor Yosef Lewis

Caminando por los senderos de un Auschwitz esterilizado por el tiempo pasado desde los horrores perpetrados aquí, comencé a

dudar de la humanidad y de su Creador. Miré el exuberante verde de un árbol reflejado en un charco, combatiendo el hecho obvio de que los árboles no pueden ser verdes aquí, y que el agua no puede reflejarlos. Este es el infierno en la tierra. Sin embargo, aunque soy conciente de esto, no siento pena por el asesinato sin sentido de millones de mis hermanos. Sólo un vacío, la nada de una cabeza que no está pensando. Me siento suspendido en un mundo que no puedo comprender.

Primero arribé a Auschwitz-Birkenau, donde al menos 1.100.000 judíos fueron muertos durante el Holocausto. Un extenso campo con chimeneas rojas desnudas. Sólo quedan restos de las barracas, porque los prisioneros las desmontaron como leña, desesperados por calentarse en el invierno después de la liberación. Un grupo de visitantes camina indiferente a la santidad de este suelo, y escucho risas y conversaciones casuales cuando pasan. Otra joven pareja está parada abrazándose apasionadamente, aparentemente desconociendo el millón de últimos adioses pronunciados sólo unos metros más adelante.

Llegué a Auschwitz propiamente dicho. La entrada a Auschwitz: la vi mil veces, en mil fotos y videos. Arroja una pesada, amenazadora sombra, sobre las vías del tren, vías que se dirigen derecho hacia la boca de la bestia. Camino a lo largo de la vía del tren, mi cabeza resonando con la descripción de Elie Wiesel describiendo a los malvados y babeantes perros mordiendo a un tembloroso niño que acaba de desembarcar tras un viaje infernal.

Entro a un edificio bajo, de apariencia inocua, como lo son la mayoría de las construcciones en Auschwitz. Casi parece invitador en este caluroso día. El piso está cubierto con una plataforma de vidrio que evita que toquen el piso desnudo. Aquí los prisioneros eran despiojados y afeitados. Sus uniformes rayados azules y blancos eran ubicados en un enorme horno de aire caliente para matar a los piojos ocultos en las costuras. Un cartel afuera del edificio dice “Desinfección”.

Frente a la cámara de gas, un lento video en blanco y negro de mi bisabuelo —Yaakov Shimon Leibowitz —comienza a rodar en mi cabeza. Él se vuelve para una última mirada hacia un cielo que nunca más será luminoso. Las aberturas del Zyklon B en los techos de las cámaras de gas se burlan de mí, permitiendo que la luz del sol brille en paredes que han sido rascadas y arañadas por manos que trataban de seguir vivas.

Aun después de dejar Auschwitz, la destrucción permaneció en mi mente, arrojando una sombra de duda que me dejó congelado. Meses después estaba estudiando el Capítulo 18 de Génesis y se me ocurrió un pensamiento.

Encontramos a Abraham sentado afuera de su tienda, recuperándose de su reciente circuncisión. A pesar del ardiente sol, tres figuras se aproximaron a su tienda. Dolorido por la operación, pero indomable como siempre, Abraham corre a darles la bienvenida. Un banquete de asombrosas proporciones comienza —un toro por huésped es degollado. Desenmascarándose como ángeles cumpliendo una misión, uno bendice a Sara, la esposa de Abraham. El ángel dice “En esta época, el próximo año darás a luz un niño”. Sara, comprensiblemente descreída, se ríe ante la perspectiva de dar alguna vez a luz, dudando de que un cuerpo arruinado por el tiempo y la edad pueda concebir.

Sin embargo, a pesar de no estar dispuesta a creer lo increíble, Sara finalmente da a luz un hermoso niño, Isaac.

Ahora, mirando hacia atrás, recuerdo el momento, un momento, de prístina claridad en Auschwitz que me permitió, nuevamente, creer. Estaba parado ante un enorme libro de visitantes, sus amarillentas páginas llamándome a escribir un pensamiento.

Escribí: “Ustedes son recordados. Ustedes han sobrevivido. Sus muertes fueron en vano, pero sus vidas no. He vuelto a este lugar para declarar que nosotros, la Familia Lezerowitz, estamos vivos”.

Fue el momento en que finalmente derramé una lágrima, ya no dubitativo o indiferente. El milagro del nacimiento de Isaac, el milagro de mi existencia. A simple vista, nada es tan imposible como parece.

Latin LinkReflexion Semanal

Parasha de la Semana

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

(Para Mujeres)Sra. Vivian Perez

Martes 1:15 pm - 2:50 pmMiércoles: 1:15pm - 2:50 pmJueves: 11:00 am - 12:00 pm

198 Park Dr. Bal HarbourPor favor llamar al 305.213.3202

para confirmar

Clases y Eventos

26

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PAID ADVERTISEMENTS DO NOT CONSTITUTE ENDORSEMENTS BY ANY RABBIS OR THE SHUL. THE SHUL RESERVES THE RIGHT TO ACCEPT OR REGECT ANY AD SUBMITTED.

28

NetworkingEffective Advertising

PAID ADVERTISEMENTS DO NOT CONSTITUTE ENDORSEMENTS BY ANY RABBIS OR THE SHUL. THE SHUL RESERVES THE RIGHT TO ACCEPT OR REGECT ANY AD SUBMITTED.

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29

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 318Office Manager Mrs. Teddy Sable Ext 313Events / Office Assistant Ms. Milena Liascovitz Ext 328Director of Events and Marketing Mrs Devorah Leah Andrusier Ext 339Youth 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

Foundation Trustees

Board of Directors

Executive Committee

Contacts at The Shul 305.868.1411

Numbers to know

Shul Gaboim

Mr. Andrew RothMr. David Portnoy

Rabbi Henry EichlerMr. Ettai Einhorn

Mr. David Ben-ArieMr. Seth Salver

Steven M. Dunn - PresidentMitchell Feldman - Vice PresidentRabbi Zalman Lipskar VP DevelopmentEric P. Stein - TreasurerJoel Baum - Associate TreasurerDovid Duchman - SecretaryCarolyn BaumelMax BenolielEli DominitzBoruch DuchmanVelvel FreedmanEli FreundBruce GelbIghal GoldfarbSam Greenwald

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

30

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

NUMERIC CODES INDICATE CYS COLLEGE COURSES

VISIT WWW.CYSCOLLEGE.ORG FOR FURTHER INFORMATION

ALL CLASSES LOCATED AT THE SHUL

UNLESS OTHERWISE INDICATED

LOCATION MORE INFO/REGISTER

WHEN FEE

ב”ה

I Want to Believe, But…. . . I struggle with contradictions between faith and science.. . . I find it hard to believe my actions really matter to G-d. . . . I pray to G-d, but I’ve never heard Him answer. . . . Does the Bible really favor men over women and view Jews as a superior race?. . . I don’t understand how G-d could allow so much suffering.

WRESTLINGwith faith

A NEW SIX-SESSION COURSE FROM THE ROHR JEWISH LEARNING INSTITUTE

REGISTER TODAY: VISIT MYJLI.COM

wrestling-with-faith_8-5x11.indd 1 6/12/2018 2:18:22 PM

Six WednesdaysBeginning Oct. 24th8:00 - 9:30 pm

The Shul9540 Collins AveSurfside Fl 33154

$79 (textbook included)Couples discount $139Scholarships available upon request

Please call 305.868.1411or email dschochet@theshul.org

With Rabbi D. Schochet