The General Wayne Inn, originally built in 1704 played an important role in the American Revolutionary war as an outpost for Hessian soldiers. Now, some three hundred years later the Inn has been converted and is home to Chabad of the Mainline. Sitting in this historic shul this past Shabbos, I reflected on the synchronization of both Hebrew and Secular calendars, and what it meant to be a free Jew living in the United States. This past Shabbos Chukat-Balak, in addition to it being the 4th of July (American Independence Day), was also Yud Beis Tammuz, or the 12th of Tammuz.

On Yud Beis Tammuz in the year 1927, the sixth Lubavitcher rebbe, Rabbi Yosef Yitzchak Schneersohn (aka “The Previous Rebbe”), was officially granted release from his sentence of exile to Kastroma in Russia. Twenty-seven days earlier, the Rebbe had been arrested by agents of the Secret Police and the Yevsektzia (”Jewish Section” of the Communist Party) for his activities to preserve Judaism throughout the Soviet empire and sentenced to death. International pressure forced the Soviets to commute the sentence to exile and, subsequently, to release him completely.

On the 4th of July in 1776, 56 of our countries founding fathers also had the chutzpah to stand up for what was right against a tyrannical government. History tells us that five of the Declaration of Independence signers were captured by the British as traitors, and tortured before they died. Twelve had their homes ransacked and burned. Two lost their sons serving in the Revolutionary Army, and nine fought and died from wounds or hardships of the Revolutionary War.

On Shabbat, we read Parshas Chukat-Balak which ends with the story of the Zealot Pinchas. Pinchas, who when faced with the evil influences of the Moabite and Midianites nations (brought on by the advice of wicked Balaam), rose up to do what was right and save the Jewish people.

From the lessons of Previous Rebbe, Pinchas, and America’s Founding fathers, we learn what it’s like to have Mesirus Nefesh (Self Sacrifice). Mesirus Nefesh is not about glory and acting in accordance to the status quo. Mesirus Nefesh is a lonely journey of struggle and self-sacrifice, requiring a strong heart and a brave soul.

Remember: freedom is never free; it just takes a little Mesirus Nefesh (and a lot Chutzpah!)

This past Shabbos (Shabbos Shlach), the Chabad of the Mainline hosted both Rabbi Manis Friedman & Rabbi Chaim Fogelman for one of the most wonderful Shabbatons I have ever had the pleasure of attending. Everything about this Shabbos, was to perfection. The Davening, the Speakers, the Music and of course the never ending food.

Rabbi Friedman gave not 1, but 4 Shurim (Lectures) throughout the 25 hours of Shabbos:

1. Friday night’s Shuir: Adam and Eve – The Rest of the Story
2. Shabbos Morning Before Davening: Insights into the Prayer Neshma
3. Shabbos Kiddush: Living vs Existing
4. Shabbos before Minch: You are only as Happy as your Unhappiest Child

Actually, Rabbi Friedman really gave 5 Shurim as he gave a private Shuir about Dating to all the Teenagers. Reports were that he knocked their socks off.

If you are a fan of Rabbi Friedman’s lecture, most of these lectures should be familiar to you. Even so, it was a wonderful Shabbos, brining UNITY amongst the community as the many people attending were not just Chabadniks, but represented a good cross section of the entire Jewish Community of Lower Merion.

The only unfortunate aspect of the Shabbaton, was that Rabbi Friedman seemed to “upstage” Rabbi Fogelman. Rabbi Fogelman was the chazzan for Shacharis. I knew of Rabbi Fogelman from his music, and should have realized that his Cantorial chops would be equally as inspiring.

After Shabbos Rabbi Fogelman lead a Melaveh Malka Kumzits, complete with singing a Dancing.

Hearing Rabbi Fogelman live was a real treat and certainly a highlight of Shabbos for me. I was turned on to Rabbi Fogelman by Rabbi Brennen here at the Chabad of the Mainline. It was after one of our Farbrengens, Rabbi Brennen showed me Rabbi Fogelman’s “I Believe” video on YouTube. Going through the stress of these financial times, the video really struck a cord with me. As bad as things are, we need to take comfort that’s all part of Hashem’s plan.

I had the opportunity to talk with Rabbi Fogelman after Kiddush. I told him that I’m probably responsible for half the hits he gets on YouTube for “I Believe” . I watch it whenever I’m feeling stressed and need a little attitude clarity.

Sunday morning after Davening Rabbi Fogelman told me he played “I Believe” at the Kumzits for me. Way cool and MUCH appreciated!

The only downside of the Shabbaton, was purely self-centered… With everything going on, I didn’t get to finish the Book of Tehillim as I normally do on Shabbos Mevorchim (The Shabbos Before Rosh Chodesh). I came up 20 chapters short. Rabbi Friedman was too captivating to half listen and recite Tehillim.

Since moving to Bala Cynwyd the day after Simchat Torah last year, this past Shabbos was the first Shabbos that we had a house full of out of town guests. Ok, Ok.. I do have to admit that “First” comes with a set of asterisks. Prior to this past Shabbat we did have relatives stay with us, and “out of Shul walking distance” local guests on a number of occasions, but this was the first time we had both guest rooms filled and certainly the first Shabbos Tweet-up!

For years before moving, Shabbos for us meant finding Shabbos hospitality if we wanted to attend shul on Shabbos. Although our hosts were always very accommodating and encouraged us to stay with them, one can’t help but feel bad that you can’t repay the favor. I vowed that when we did finally move, that I would return the favor whenever I had the opportunity.

So what better way to “return the favor” of Shabbos Hospitality then to have @ravtex, @susqhb, @schnit & @kvetchingeditor over for Shabbos Parsha Naso!! I’ve known these folks for well over a year via Twitter & Facebook, however this was the first time we got to meet face to face. It’s always fun finally meeting folks you communicate with daily. Although it’s a first meeting, you do feel like you have known them for ages.

I would say judging from laughter around the Tisch things went well. Typically I’m in bed minutes after benching Friday night; I would say not hitting the hay until well after midnight (both Friday & Saturday) was a good metric for me that it was a fantastic Shabbos.

There were however some take away lessons learned for future Shabbos Hospitality Tweet-ups….

1. I need to alert folks that I have 2 affectionate cats that do not run and hide when we have guests. This wreaks havoc on folks with Allergies.

2. I need to create a map to the Shul, so folks who want to sleep late and might not necessary want to be there before Hodu can make it to shul with out having to remember the short cut from the night before in the dark and get lost. (I still feel bad about that!! D’oh!)

3. And lastly I need to bring out ALL the deserts from the fridge as not to be accused by my wife of hording the Parve Boston Cream Pie for myself!!

Thanks guys for making it such a wonderful time!

Crownheights.info reports that a new portrait of the Alter Rebbe, Rabbi Shneur Zalman of Liadi was revealed this past Tuesday.

Rabbi Shneur Zalman of Liadi (18 Elul 1745-24 Tevet 1812) was one of the main (and youngest) disciples of the Maggid of Mezritch, and the founder of Chabad Chassidus. He is the author of Shulchan Aruch HaRav and Tanya as well as many other major works in both Jewish law and the mystical teachings

Apparently the picture has been passed down from family to family for over 200 years. There are no reports as to who exactly the family is, and why it hasn’t been disclosed until now. (All this of course feeding my skepticism)

Also of note is that the Alter Rebbe reportedly had a scar on his nose. (although I can’t see a trace of a scar on either the new or old portraits) The above picture on the right is the one that is commonly known and and verified as the Alter Rebbe. It was a mugshot if you will, painted while the Alter Rebbe was jailed in 1798. The complete story is detailed here in this audio file from the Chabad Audio Heritage series on SichosinEnglish.org website.

To add more speculation to the story, there are reports that The Kapuster Rebbe who had a son (R. Chaim Avraham) was known to have a strong resemblance to the Alter Rebbe. I guess without some form of information from the family that as reportedly handed down this portrait through generation, the picture is just an “interesting painting”.

Regardless of who is in the portrait, the Alter Rebbe is probably best known for his systematic exposition of Hasidic Jewish philosophy, entitled Likkutei Amarim, more widely known as the Tanya, which was first published in 1797. The Tanya deals with Jewish spirituality and psychology from a Kabbalistic point of view, and expounds on such profound themes as the Oneness of God, Tzimtzum, the Sefirot, simcha, bitachon, and many other mystical concepts. The Tanya can be read online here courtesty chabad.org

This “letter” (written by Eliezer Whartman) first appeared as an editorial in the summer of ‘69 in the Times of Israel (long defunct). Forty years later, most the feelings and thoughts it conveys remain uncannily appropriate. With President Obama talking about splitting Jerusalem, I have to break out this letter and re-read. It’s hard for me to read this letter without getting all verklempt.

—

I AM a Jerusalemite – like yourselves, a man of flesh and blood. I am a citizen of my city, an integral part of my people.

I have a few things to get off my chest. Because I am not a diplomat, I do not have to mince words. I do not have to please you, or even persuade you. I owe you nothing. You did not build this city; you did not live in it; you did not defend it when they came to destroy it. And we will be damned if we will let you take it away.

There was a Jerusalem before there was a New York. When Berlin, Moscow, London, and Paris were miasmal forest and swamp, there was a thriving Jewish community here. It gave something to the world which you nations have rejected ever since you established yourselves – a humane moral code.

Here the prophets walked, their words flashing like forked lightning. Here a people who wanted nothing more than to be left alone, fought oft waves heathen would-be conquerors, bled and died on the battlements, hurled themselves into the flames of their burning Temple rather than surrender, and when finally overwhelmed by sheer numbers and led away into captivity, swore that before they forgot Jerusalem, they would see their tongues cleave to their palates, their right arms wither.

For two pain-filled millennia, while we were your unwelcome guests, we prayed daily to return to this city. Three times a day we petitioned the Almighty: “Gather us from the four corners of the world, bring us upright to our land; return in mercy to Jerusalem, Thy city, and dwell in it as Thou promised.” On every Yom Kippur and Passover, we fervently voiced the hope that next year would find us in Jerusalem.

Your inquisitions, pogroms, expulsions, the ghettos into which you jammed us, your forced baptisms, your quota systems, your genteel anti-Semitism, and the final unspeakable horror, the Holocaust (and worse, your terrifying disinterest in it) – all these have not broken us.

They may have sapped what little moral strength you still possessed, but they forged us into steel. Do you think that you can break us now, after all that we have been through? Do you really believe that after Dachau and Auschwitz we are frightened by your threats of blockades and sanctions? We have been to hell and back – a hell of your making. What more could you possibly have in your arsenal that could scare us?

I have watched this city bombarded twice by nations that call themselves civilized. In 1948, while you looked on apathetically, I saw woman and children blown to smithereens, after we agreed to your request to internationalize the city.

It was a deadly combination that did the job. British officers, Arab gunners, and American-made cannons. And then the savage sacking of the Old City, the wilful slaughter, the wanton destruction of every synagogue and religious school; the desecration of Jewish cemeteries, the sale by a ghoulish government of tombstones for building materials, for poultry runs, army camps – even latrines.

And you never said a word.

You never breathed the slightest protest when the Jordanians shutoff the holiest of our places, the Western Wall, in violation of the pledges they had made after the war – a war they waged, incidentally, against the decision of the UN. Not a murmur came from you whenever the legionnaires in their spiked helmets casually opened fire upon our citizens from behind the walls. Your hearts bled when Berlin came under seige. But you did not send one ounce of food when Jews starved in beseiged Jerusalem….

The only time you came to life was when the city was at last reunited. Then you wrung your hands and spoke loftily of “justice” and the need for the “Christian” quality of turning the other cheek. The truth is – and you know it deep inside your gut – you would prefer the city be destroyed rather than have it governed by Jews. No matter how diplomatically you phrase it, the age-old prejudices seep out of every word.

If our return to the city has tied your theology in knots, perhaps you had better re-examine your catechisms. After what we have been through, we are not passively going to accommodate ourselves to the twisted idea that we are to suffer eternal homelessness until we accept your saviour.

For the first time since the year 70 A.D. there is now complete religious freedom for all in Jerusalem. For the first time since the Romans put a torch to the Temple everyone has equal rights. (You prefer to have some more equal than others.) We loathe the sword – but it was you who forced us to take it up. We crave peace-but we are not going back to the peace of 1948 as you would like. We are home. It has a lovely sound for a nation you have willed to wander over the face of the globe. We are not leaving. We are redeeming the pledge made by our forefathers. Jerusalem is being rebuilt. “Next year” – and the year after, and after, and after, until the end of time – “in Jerusalem”.

From the second night of Passover until the day before the holiday of Shavuot, the Jewish people engage in an unique mitzvah called sefirat ha’omer (counting of the omer). The Torah commands us during this time each year to count seven complete weeks for a total of 49 days. At the end of the seven-week period we celebrate Shavuot, which means “weeks” and the giving of the Torah.

In addition to the mitzvah of counting the 49 days, The Jewish people work to refine their 49 middos (Personality Attributes) just as B’nei Yisroel needed to refine their attributes during these 49 days before they could receive the Torah. (Mattan Torah)

During this period of time I try to work on my attributes more then I normally do throughout the year. During these 49 days, I don’t know if I’m giving it a more concentrated effort, or I am just more aware of my emotions and how I react to situations because of sefirat ha’omer. Regardless, sometimes Hashem put us into situations that allows us to work on our self improvement.

This morning I read an excellent article on the Chabad.org website entitled “Dealing with Anger and Children” by Dr. Miriam Adahan. I was so impressed with this article that I posted a link to it on my Twitter Stream.

Now, looking back on today’s events, I think Hashem set me up with the solution before dealing me out the Challenge.

About midday I deiced to skip my Gemara & Halacha classes tonight in favor of spending time with the kids. Truth be told, the last night I attended a screening of the film “The Case for Israel” and tomorrow night (Hashem Willing) I will be attending a lecture given by Rabbi Yissocher Frand. With the beautiful weather today brought, I felt guilty spending 3 straight evenings away from my family. I decided to take my 10 & 3 year old sons out for a little playground father and son time.

We had an excellent time. Even managed to do a Geocache (without a GPS!!) in the local park. Towards the end of the evening we ended up playing catch with a basketball. Things were going great. My 3 year old’s dribbling skills were so impressive that I had wish I had brought my flip camera. We were playing bounce catches, and with my older son, practicing passes. Everything was going great until my 10 year old mis-caught the ball and stubbed his fingers in the process. Sure it was painful, and I’m sure there were some hurt feelings, but what what followed next was uncharacteristic of my son as he picked up the ball, looked at my 3 year old, and winged the ball at him.

Fortunately the ball “only” hit his shins. Baruch Hashem it didn’t hit him elsewhere. My initial reaction was to unleash a fury of Anger back at my son, But thinking of the article that was still fresh in my mind, I was able to control my anger. (Of course didn’t stop my 10 year old from being grounded for a week without computer & television.)

I do think my calmness helped the situation, both with my 3 year old in calming him down and my 10 year old in eventually doing Tshuvah. Going to bed tonight with tears, I could see he was overcome with grief over what he had done. Tucking him in I assured him, that it wasn’t his nature, and that Anger is a natural emotion but something we all need to work on. It might have been the worst Anger outbreak I have witnessed from him, but we all assured him that we all Love him (and he was still grounded). Even our 3year old gave him a kiss good night.

I thank Hashem it was only “feelings” that were hurt this evening, and hopefully a lesson learned. I also thank Hashem for giving me the opportunity to work on MY character.

I have re-printed the article by Dr. Miriam Adahan below. Dr. Miriam Adahan is a psychologist, therapist, prolific author and founder of EMETT (”Emotional Maturity Established Through Torah”) ­- a network of self-help groups dedicated to personal growth. Click here to visit her website.

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Dealing with Anger and Children
Sunday, May 17, 2009
By Dr. Miriam Adahan

Lots of things can make children angry. From the time they are babies, they get “angry” if they are not held enough, if they are wet or hungry and if they don’t get enough stimulation or enough down-time. Then they start to grow and get angry because someone gets a bigger cookie or has a toy they want or are in a daycare situation they dislike or simply feeling helpless or rejected. Other than sleepless nights, dealing with angry kids is probably the most difficult thing about parenting. It’s exhausting, embarrassing and nerve wracking.

Some children are rarely angry. There really are docile and obedient types. If you didn’t get that type (the Heavenly secretary must run out of those types at some point) and you get the more defiant, willful types, you need an entire set of strategies to deal with their rage without losing your marbles or your character in the process. I’m only going to tell you what worked with my children—because I didn’t get the docile ones either.

1) Train yourself to think, or to say out loud, “Thank You for this opportunity to work on my character.” It sounds crazy, but this phrase gives you access to your spiritual powers—and that’s what you need when you’re dealing with their powerful drives. When children are angry, it really is an opportunity to work on your character! If you want your children to calm down, you must model patience, self-discipline and humility. Think: “G‑d caused my child to be angry/act wild, etc., at this particular moment in time for my own growth.” Knowing that this is a divine experience, even though it looks like it came straight from hell, is what connects you to your soul; that’s true power. Many times, just saying these words shocks the children into silence and gives you some breathing space to think rationally instead of giving in to your more primitive impulses. (You know what they are; they include strangling, hitting, screaming like a banshee, etc.)

2) Say, “It is natural to be angry.” That’s right. Human beings – ourselves included – need to acknowledge our feelings. It doesn’t mean that we can act on them, or that we shouldn’t work on ourselves to overcome or eradicate them, to actually program ourselves to react differently, but the first step in managing them is to know that they currently exist. It’s kind of like “agreeing” to the fact that gravity exists. Whether you like it or not, right now it’s there. Not acknowledging it won’t get you anywhere. We do not have direct control over our instinctual feelings; but we can always control our thoughts and actions; and that is where we must do most of our spiritual work. Forget the feelings and focus on how you are functioning.

Unless you are Hillel the Elder, you will probably experience feelings of anger at times, especially when you feel betrayed, ignored, scorned or bored: when someone cuts us off when we’re in line, puts us on hold for 45 minutes, doesn’t offer to help when we’re overwhelmed or does shoddy work.

3) Say the words, “Solutions! G‑d will help us find a solution.” You can even do the “solution dance,” in which you hold the child’s hand (if he’s not about to kick you) and sing, “so-lu-tion, so-lu-tion, we just need a so-lu-tion.” If the child starts to laugh, all the better.

4) Tell the child what you do to calm yourself down when you feel angry. When you are waiting behind the garbage truck or waiting for someone who is late, you say, “I’m practicing patience.” When you can’t get through to the doctor, you say, “Here’s a chance to practice making G‑d’s will my will.” When you are criticized by a relative, you say, “Even if someone does not like me, I know that G‑d loves me more than I can imagine.” If something breaks or gets dirty, you say, “Thank G‑d, it’s a triviality.” When someone nags you, you say assertively, without hostility, “I know it is frustrating and disappointing, but practicing self-discipline is what builds self-respect.”

5) Tell them what yes to do, instead of telling them what not to do. They need to know that acting on their anger and hurting others is not okay. Tell them, “Say with words what you want.” Or, “You can let off steam by jumping on the trampoline or polishing the silver.” Or, “Draw me a picture of how you feel and another picture of the solution.” Or, “Write him a letter.” Or, say, “write a letter to G‑d about what you are feeling.” When they have finished the letter, hand them a magic marker and say, “now imagine what G‑d might say to you to help you handle this loss.”

6) Don’t give in to their demands if they are bullying you or an important principle is involved. State the rules: “I love you too much to buy junk food.” “We don’t use those words. Say what you want in a respectful voice.” “We agreed to a half hour on the Game Boy.” If they don’t calm down, calm yourself by thinking, “This is temporary. It will end.” Hang in there. How you react to their anger is going to be a lifelong lesson for them in how to cope with their own frustrations.

7) Praise them for handling their anger in a positive manner. Something like, “Good for you for not hitting your brother when he took your stuff.” “I appreciate very much that you didn’t get hostile when I said that it’s too late to go out.” “I appreciate your hanging up your clothes even though you were in a hurry to go out.” “You were really patient while I was on the phone.” “I’m glad you shared your snack with your sister. I like the way you’re able to think of others.” “Thank you for waiting your turn.” “Thank you for helping me even though it was hard.”

Remember, if you hit, they learn to hit. If you scream, they learn to scream. If you give in, they learn that you cannot be trusted to protect them. Being a good parent means that you will sometimes have to set limits that cause children to hate, reject and scorn you. How humbling! Each time we practice self-control, we grow spiritually. And that is why G‑d gives us so many opportunities to do so.

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Rabbi Shimon bar Yochai – Lag BaOmer
In honor of Lag B’Omer, I’d like to re-print the below Sichos that the Rebbe gave in the year 5722. The Sichos, in addition to others can be found on the Sichos in English website. (Click HERE, to access the Sichos directly)

Rabbi Shimon bar Yochai, was a famous rabbi who lived in the era of the Tannaim in Israel during the Roman period, after the destruction of the Second Temple in 70 CE. He was one of the most eminent disciples of Rabbi Akiva, and is attributed by many with the authorship of the Zohar, the cornerstone of Kabbalah.

Rabbi Shimon bar Yochai told his students to make Lag BaOmer, the anniversary of his death, a day of celebration. All over the world, children march in Lag BaOmer parades. We show everyone how proud and happy we are to be Jewish and to keep the Torah and its mitzvos.

But why do we celebrate Rabbi Shimon’s yahrzeit? We don’t celebrate the yahrzeits of many other great Sages who lived in his time.

The Talmud tells us that Rabbi Shimon bar Yochai was different. Our Sages tell us that Rabbi Shimon bar Yochai’s “occupation was Torah study.” That’s what he did all day. He spent all of his time studying Torah.

Rabbi Shimon bar Yochai should serve as an example for us. But how? We need to earn livings, We have to do many other things during the day besides studying the Torah.

Although true, Rabbi Shimon’s example teaches us how involved we should be at the time we do study. We should concentrate totally on what we are studying as if this is our only occupation; we shouldn’t be thinking about anything else.

The Below is a Sichos that the Rebbe Gave in the year 5722 that explores the above in finer detail.

Chag Sameach!

(Adapted from Sichos Lag BaOmer, 5722)

Rabbi Shimon’s Day
As is well known,[379] Lag BaOmer[380] was instituted as a day of rejoicing[381] because Rabbi Shimon bar Yochai died on that day. On the day of a person’s passing, his entire lifework and all his labor in Torah and mitzvos are gathered together and ascend to the spiritual realms.[382]

Therefore, at the time of his passing, Rabbi Shimon declared: “With one bond, I am bound to Him; in it as one, in it aflame.”[383] He was connected to G-d, the source of life, in an eternal bond. And thus, when he was in the midst of the verse:[384] “There G-d commanded the blessing of life..,” “the light of holiness did not complete saying the word ‘life’ before his voice was hushed.”[385] Rabbi Shimon became eternally bound to the attribute of life.

Every year, the spiritual heights reached by Rabbi Shimon on the day of his passing are “recalled and relived.”2 And thus, every year, Lag BaOmer is a day of celebration.

From the Highest Peaks to the Lowest Depths
The Jerusalem Talmud states[386] that when Rabbi Akiva ordained his students Rabbi Meir and Rabbi Shimon, he asked Rabbi Meir to sit before Rabbi Shimon. At this, Rabbi Shimon’s face soured. Rabbi Akiva consoled him by saying: “It is sufficient for you that I and your Creator appreciate your potential.” This implies that Rabbi Shimon’s potential could not be appreciated even by Rabbi Akiva’s students.

To put the matter in perspective: With regard to Rabbi Meir, our Sages state:[387] “His colleagues could not appreciate the depth of his knowledge.” Rabbi Meir’s colleagues were, however, able to appreciate that he possessed wisdom. With regard to Rabbi Shimon, however, even Rabbi Meir could not appreciate his wisdom; only “I [Rabbi Akiva] and your Creator.”

Rabbi Akiva’s level was (as explained in Chassidus) higher than that of Nadav and Avihu, as evidenced by the fact that he “entered in peace and left in peace.”[388] And similarly, it is explained that, among the ten martyrs, Rabbi Akiva is identified with G-d Himself.[389] Therefore it was Rabbi Akiva and the Creator alone who recognized Rabbi Shimon’s potential.

So even while alive, Rabbi Shimon’s level was incomparably higher than that of his contemporaries. Surely we can appreciate that at the time of his passing, he reached an even higher peak. One might then think that because he was on such a rung, his happiness on Lag BaOmer is too elevated to be meaningful to ordinary people. As the following story[390] illustrates, this is not the case.

The AriZal had a disciple who would include the prayer Nacheim, recited for the destruction of the Beis HaMikdash[391] as part of the Grace[392] after Meals, every day. From the wording of the story, it appears that the student would make this addition even on Shabbos and festivals.

On Lag BaOmer, the student came to Meron to pray at Rabbi Shimon’s grave, and as was his practice, he recited Nachaim at that time as well. Rabbi Shimon’s spirit was disturbed at the recitation of Nacheim on the day of his celebration, and this caused the student to suffer.

To explain: Rabbi Shimon’s spiritual level was above even the destruction of the Beis HaMikdash.[393] Therefore on the day of his rejoicing, when his spiritual level is revealed, it is not appropriate to focus on the destruction.

This story underscores two points:

1. Lag BaOmer possesses a quality above that of even Shabbos and the festivals, for the AriZal’s student suffered negative consequences for reciting Nacheim on Lag BaOmer, but not on any other occasion.

2. The celebration of Lag BaOmer should encompass all Jews, even those affected by the destruction of the Beis HaMikdash as reflected in the daily recitation of Nacheim.

This points to the uniqueness of Rabbi Shimon’s Divine service: he was able to fuse polar opposites, drawing down the highest levels — the level of “With one bond, I am bound to Him” — to the lowest depths.[394]

Ultimate Dedication to the Study of Torah
This fusion of opposites is reflected in Rabbi Shimon’s rulings in the realm of Nigleh, the revealed dimensions of Torah law. For example, with regard to the verse:[395] “This Torah scroll will not depart from your mouth,” the Talmud[396] mentions a difference of opinion between Rabbi Yishmael and Rabbi Shimon.

Rabbi Yishmael explained that the verse is not meant to be understood in an absolutely literal sense. We must follow the ordinary pattern of the world, he argued — ploughing, sowing, and the like — even though this requires a departure from the study of the Torah.

Rabbi Shimon, by contrast, maintained that the verse should be understood in its most literal sense: the entire day should be devoted to the study of Torah. Moreover, he said that if Jews dedicate themselves to G-d’s will in this manner, their work will be accomplished by others.

The Talmud concludes that many followed the opinion of Rabbi Yishmael and were successful. In contrast, many who followed the opinion of Rabbi Shimon were not successful. This indicates that Rabbi Shimon’s approach is above the level appropriate for this material world.

Personally, however, Rabbi Shimon followed his own opinion. “His Torah was his occupation.”[397] His days were filled with study alone.

Nevertheless, Rabbi Shimon did not compel others to follow his example. The Talmud relates[398] that when he and his son, Rabbi Elazar, emerged from the cave where they had hidden for 13 years (an experience which elevated their spiritual level immensely), Rabbi Elazar saw people engaged in worldly concerns and destroyed them with his glance. “How can they abandon eternal life for temporal matters?” he exclaimed. [He then with a glance destroyed those people.]

But “whatever Rabbi Elazar destroyed, Rabbi Shimon healed.” Not only did he not destroy as did his son, he mended what his son had devastated. For as he explained to his son: “You and I [who study in a manner of 'his Torah is his occupation,'] are sufficient for the world.”

Moreover, we find that it is Rabbi Shimon who stated:[399] “Even if all a person did was read the Shema in the morning and the evening, he has fulfilled the charge, ‘This Torah scroll shall not depart….’ “

According to certain opinions, the mitzvah of reading the Shema involves only the first verse.[400] Rabbi Shimon maintained that when a person is unable to study Torah the entire day because he has other concerns with which the Torah requires him to be occupied, or because he is ignorant and incapable of studying,[401] he fulfills the charge “This Torah scroll shall not depart…” with the recitation of the Shema alone.[402]

This reflects the unique ability of Rabbi Shimon to encompass the most complete devotion to Torah study — a literal fulfillment of the charge “This Torah scroll shall not depart….” — and a person incapable of studying more than “one verse in the morning and one verse in the evening.” Rabbi Shimon’s teaching reflects how the infinite dimensions of the Torah are invested in even the tiny segment which such a person is able to read.

To Mend What Needs Mending
Rabbi Shimon’s achievements are even greater; he was able to draw down the unlimited dimensions of the Torah even into worldly matters. For the Torah itself mandates activity of this nature, as it commands: “And you shall gather your grain.”[403] (People at large are not expected to make an all-encompassing commitment to the study of the Torah, as Rabbi Shimon told his son, “you and I are enough for the world”.) And furthermore, he “mended” the world, rectifying difficulties that existed beforehand.

He did not wait until he saw a problem, and then set out to correct it. Instead, he sought out problems to correct, asking others:19 “Is there anything that I could rectify?” And when he was told that there was a place which priests avoided because of a question of ritual impurity[404], he set out to correct the difficulty. Although the question involved impurity contracted from a human corpse — the most serious form of ritual impurity[405] — Rabbi Shimon was able to make the place suitable even for priests.

When was Rabbi Shimon able to make such a contribution? After he had reached the highest peaks through his 13 years of Torah study in the cave.[406] Following the principle:[407] “It is the highest levels that can descend to the lowest depths,” it was at this time that he was best able to descend to worldly concerns, including the rectification of situations that were in need of correction.[408]

Israel’s Advocate
Our Sages[409] also quote Rabbi Shimon as saying: “I can [find a defense that will] acquit every Jew from the attribute of judgment.” Although there are people who have committed undesirable acts, Rabbi Shimon was able to find grounds for their defense.

This reflects an even greater descent than that involved in rectifying a problem involving the impurity which stems from contact with the dead. After the Sin of the Tree of Knowledge, death (and the resulting impurity) became part of the natural pattern of this world, independent of man’s free choice. Sin (and the judgment that accompanies it) is thus lower than death, being the product, not of nature, but of a Jew’s unwise choice. Nevertheless, Rabbi Shimon was able to descend to that level,[410] for in order to act as an advocate for someone one must develop empathy for him,[411] and advance arguments to acquit such individuals.

Moreover, this descent was not mandated from above, as was G-d’s command to Moshe:[412] “Go and descend.” Instead, Rabbi Shimon made the choice on his own initiative, out of his desire to “acquit every Jew from the attribute of judgment.”

Rabbi Shimon was willing and able to descend to such a low level because he was among “the superior men who are few in number.”[413]

Anticipating Redemption
As are all the stories in the Torah, the stories about Rabbi Shimon’s conduct serve as a directive for every Jew in later generations. This has been particularly true ever since the teachings of P’nimiyus HaTorah, the wisdom of Rabbi Shimon, were revealed.

Following Rabbi Shimon’s example, it is necessary for us to “spread the wellsprings [of Chassidus] outward,” to join the two ends of the spiritual spectrum. We must take not only from the river, but from the wellspring itself — the very heart of the teachings of P’nimiyus HaTorah — and spread the “water” to the most extreme peripheries.

This will prepare the world for the coming of Mashiach, who will likewise join two extremes. On one hand, he will study Torah with the Patriarchs and Moshe our teacher.[414] At the same time, he will occupy himself with the poor, as it is written:[415] “He shall judge the poor with righteousness.” Indeed, he will even influence the viper, causing it to cease harming people.[416]

All this depends on our efforts. We must raise a generation in which children will study P’nimiyus HaTorah. As Rabbi Shimon said: “In the generation in which Mashiach comes, children — both children in a chronological sense and children in knowledge — will study P’nimiyus HaTorah.”[417]

Our Sages comment:[418] “Rabbi Shimon is worthy enough to rely on in a time of difficulty.” Beyond the simple meaning of the statement in its source, there is room for an extended interpretation. In an era when we are beset by the hardships of exile, we should rely on Rabbi Shimon. Indeed, Rabbi Shimon himself said that he, together with Achiyah of Shiloh, were worthy of “acquitting every Jew from the attribute of judgment until the days of Mashiach.”[419]

Rabbi Shimon has been promised:[420] “With this composition of yours, the Zohar, Israel will be redeemed from exile in mercy.” This promise involves a logical sequence; the Redemption will come when the outlook of Rabbi Shimon — who stood above the destruction of the Beis HaMikdash — is spread throughout the world.

Rabbi Shimon’s teachings must be spread everywhere, even in places which need correction, even in places which are ritually impure. And this will lead to the fulfillment of the prophecy:[421] “I will remove the spirit of impurity from the world,” making even such places fit to serve as dwellings for the Jewish people — Israelites, Levites, and priests.

Thus the world will be fit for the Jewish nation, of whom it is said:[422] “And you shall be a nation of priests for Me,” and for G-d Himself, of whom it is said: “Your G-d is a priest.”[423] For Eretz Yisrael will spread throughout the entire world,[424] making the world into a dwelling for G-d.

(Adapted from Sichos Lag BaOmer, 5722)

Footnotes:

379. There are several reasons given* for the celebrations of Lag BaOmer. The reason which concerns us is the rationale stated in the writings of the AriZal and quoted in chassidus:** that the day is set aside as the yahrzeit of Rabbi Shimon bar Yochai*** (a letter of the Rebbe, Pesach Sheni, 5711).

* See Mishnas Chassidim, Masechtes Iyar ViSivan; Pri Chadosh, Orach Chayim, 493; Maros Ayin by the Chida, Likkutim; Shem Aryeh, Orach Chayim, Responsum 14; S’dei Chemed, Asifas Dinim, Mareches Eretz Yisrael, Peas HaSadeh sec. 6.

** See Pri Etz Chayim, Shaar Sefiras HaOmer, ch. 7; the maamar of the Alter Rebbe cited by Divrei Nechemia, Orach Chayim, Responsum 34, sec. 7 [Maamarei Admur HaZaken 5564, p. 101]; Siddur Shaar Lag BaOmer. To quote the Divrei Nechemia: “The celebration of Rabbi Shimon bar Yochai on Lag BaOmer has been publicized throughout the world for several generations.”

*** See Zohar, Vol. III, p. 296b, see also Zohar, Vol. I, p. 218a. The question has been raised: Traditionally, it is customary to fast on the day of the passing of a tzaddik. Why then is the day of Rabbi Shimon’s passing celebrated?

This question can be resolved even according to Nigleh, the revealed dimension of Torah law, because Rabbi Shimon himself instructed that the day of his passing be set aside for celebration (see Pri Etz Chayim, loc. cit.). As stated by Rabbeinu Yeruchum (quoted in the Shach, Yoreh De’ah 344:9), when a person makes such a request, his request must be honored. This is not the place for discussion of this issue.

380. The day is usually referred to with the name Lag BaOmer although in his Siddur, the Alter Rebbe states that days of the omer should be counted with the expression LaOmer. This is also the expression used in the Siddur (a manuscript copy) from which the Baal Shem Tov would pray, i.e., the Siddur HaAriZal. (See also Rabbeinu Nissim at the conclusion of tractate Pesachim; the Responsa of the Rashba, Responsum 126; Tanya Rabsi, sec. 50; Kol Bo, sec. 55; Sheloh; Shaarei Teshuvah; Chok Yaakov, and others.)

381. Mishnas Chassidim, Masechtes Iyar, states” “On Lag BaOmer, it is a mitzvah to rejoice in the celebration of Rabbi Shimon bar Yochai.” The Mishnas Chassidim does not quote any source other than the AriZal. (The Alter Rebbe as quoted by the Tzemach Tzedek, Piskei Dinim, Yoreh De’ah, sec. 116.) See also the Pri Etz Chayim, Shaar Sefiras HaOmer, ch. 7.

This rationale also explains why the day is marked, not only by the absence of mourning, but by rejoicing. (See also Zohar, Vol. III, p. 287b.) This resolves the questions raised in the Responsa of the Chasam Sofer, Yoreh De’ah, Responsum 233, Shem Aryeh, Orach Chayim, Responsum 14, and others. See also the commentaries to the Shulchan Aruch, Orach Chayim, sec. 493.

382. Tanya, Iggeres HaKodesh, Epistle 27.

383. This wording is cited in several sources in Chassidus. It appears to be a fusion of two statements from the Idra Zuta, Zohar, Vol. III, p. 288: “R. Shimon began [speaking], saying:… “With one bond, I am bound to the Holy One, blessed be He,” and ibid., p. 292a: “My soul is at one with Him; it is aflame with Him.” See the maamar entitled VaYichulu HaShamayim, 5666.

384. Tehillim 133:3.

385. Zohar, loc. cit., p. 296a.

386. Sanhedrin 1:2.

387. Eruvin 13b, 53a.

388. See Chagigah 14b. Note the sichah to Parshas Acharei in this series, where this concept is explained.

389. Likkutei HaShas by the AriZal, the conclusion of tractate Berachos.

390. See Pri Etz Chayim, Shaar Sefiras HaOmer, ch. 7; Shulchan Aruch HaAriZal, Kavanas HaOmer 3.

391. Siddur Tehillat HaShem, p. 100.

392. Shulchan Aruch HaAriZal. The Pri Etz Chayim, Shaar HaKavanos, and the Siddur HaAriZal state that the student would make the addition in Shemoneh Esreh, in the blessing, Tishkon [Likkutei Sichos, Vol. 22, p. 330].

393. See Pelach HaRimon, Shmos, p. 7, in the name of the Alter Rebbe.

394. This is also reflected in the fact that Rabbi Shimon’s passing is associated with the Sefirah Hod ShebeHod, which as explained in the Alter Rebbe’s Siddur, Shaar Lag BaOmer, is associated with the lowest levels.

395. Yehoshua 1:5.

396. Berachos 35b.

397. Shabbos 11a.

398. Ibid., 33b.

399. Menachos 99b.

400. See Shulchan Aruch HaRav 58:1, the conclusion of sec. 60.

401. See Tanya, ch. 8, which speaks of “devarim betalim ['empty words'] which are permitted to be recited, e.g., by an ignorant person.” A question could be raised, however, for seemingly such a person should be obligated in the recitation of verses from the Written Law (see Shulchan Aruch HaRav, Hilchos Talmud Torah, the conclusion of ch. 2). This, however, is not the place for the discussion of this issue.

402. See Shulchan Aruch HaRav, loc. cit., Kuntres Acharon, the conclusion of ch. 3, where the Alter Rebbe reconciles the apparent contradiction between these two statements of Rabbi Shimon.

403. Devarim 11:14.

404. See the sichah to Parshas Metzora in this series, where this point is discussed.

405. See Rashi, Pesachim 14b, and the commentaries to the Mishnah in Keilim and Ohelos, who employ the term Avi Avos HaTumah. To explain: Generally, a substance which imparts ritual impurity is referred to as an Av Tumah, “a father of impurity,” for just as a father begets children, this substance imparts impurity. A human corpse is considered Avi Avos HaTumah, literally, “a father of a father of impurity,” because not only does a person who comes in contact with it become impure, that person himself becomes an Av Tumah.

406. Before he reached these peaks, not only did he not seek to improve the world, he (like his son, Rabbi Elazar afterwards) sought to lay waste to the world because of man’s lack of spiritual involvement (Shabbos 33b).

407. Cf. Shaarei Orah 58a.

408. This concept is also reflected in the narrative recorded in Shabbos 33b, which quotes Rabbi Shimon as saying: “Since a miracle [i.e., a revelation of G-dliness above the natural order] occurred, I will go and rectify a problem.”

409. Sukkah 45b.

410. See the letter printed at the beginning of Kuntres 30 (Sefer HaMaamarim Kuntresim, Vol. II, p. 712).

411. See Tanya, ch. 30.

412. Shmos 32:7; see Berachos 32a.

413. Sukkah, loc. cit. On this basis, we can appreciate the connection between the two quotes. Significantly, they are both attributed to the same source: “Chizkiyah, in the name of Rabbi Yirmeyah, in the name of Rabbi Shimon.”

414. See Likkutei Torah, Vayikra, p, 17a; Shaar HaEmunah, ch. 56; Menachos 29a. See also Vayikra Rabbah 11:5, which states: “The Torah which a person studies in the present age is empty when compared to the Torah to be taught by Mashiach.”

415. Yeshayahu 11:4.

416. Ibid.:8. See also Sichos Simchas Torah, 5690, sec. 39ff. (Likkutei Dibburim, Vol. II, p. 633ff).

417. Zohar, Vol. I, 92b, et al. See also Kedushas Levi, Parshas Vayechi.

418. Berachos 9a.

419. This is the version cited in the Jerusalem Talmud, Berachos 9:2, Bereishis Rabbah 35:2, Pesikta d’Rabbi Kahane, Vayihi Beshallach.

With regard to the connection between Rabbi Shimon (and the Baal Shem Tov, who revealed P’nimiyus HaTorah) and Achiyah of Shiloh, see Sefer HaMaamarim 5709, p. 172 in the note, and Likkutei Sichos, Vol. II, p. 512, in the note.

420. Zohar, Vol. III, p. 124b; see Tanya, Iggeres HaKodesh, Epistle 26, which discusses this issue.

421. Zechariah 13:2.

422. Shmos 19:6. See the Mechilta to this verse, which emphasizes that this applies to each and every Jew.

423. Sanhedrin 39a.

424. See Yalkut Shimoni, Yeshayahu, sec. 503; Pesikta Rabasi, Parshas Shabbos VeRosh Chodesh; Likkutei Torah, Bamidbar, p. 89b.

Ok… So Birkat HaChamah happed a month ago. I know.. I know… I guess in following suit with Pesach Sheni (Which is Tomorrow!), I’ll create Birkat HaChamah Sheni so I can “have a second chance” for not posting this sooner.

One month ago today on April 8th, Erev Pesach, we had the pleasure to participate in an event that occurs once every 28 years. Birkat HaChamah.

The Lubavitch center of Philadelphia hosted this Birkat HaChamah service on top of the roof of the Franklin Institute Science Museum in center city Philadelphia. The first 200 folks got to witness/partake of the event overlooking the Philadelphia Skyline. We also had the pleasure of davening Shacharis outside in 40 degree weather on the top of the windy roof. For an event that happens once every 28 years, there were no complaints. (Even from my wife and 2 sons who I ripped out of bed at 4:30am to secure a spot in time for the 6:24 Sunrise.)

As you can see in the video, it was an overcast day, but at 6:24 an amazing thing happened. Right as we were getting ready to say the bracha (Blessing), the sun peeked out. Baruch Hashem!

As you can see from the video, this was a very memorable opportunity to perform a Mitzvah by saying a blessing that is only said once in 28 year. In 2037 I hope to be repeating this blessing with both my sons and their kids. Until then, I will fondly remember this cold April morning, erev Pesach.

Part 1

Part 2 (w/Blessing)

A Deeper dive into Birkat HaChamah
Birkat Hachama (”Blessing of the Sun”) refers to the blessing that is recited in appreciation of the Sun once every 28 years, when the vernal equinox, falls on a Tuesday at sundown. Our sages teach that when the Sun completes this cycle, it has returned to its position when the world was created.

According to Judaism, the Sun has a 28 year solar cycle known as machzor gadol (”the great cycle”). A solar year is estimated as 365.25 days and the “Blessing of the Sun”, being said at the beginning of this cycle, is therefore recited every 10,227 (28 times 365.25) days. The last time that it was recited was on April 8, 2009 (14 Nisan 5769 on the Hebrew calendar). This coincided with the day before the Jewish Holiday of Pesach (Passover).

The text of the blessing itself is as follows:

“Blessed are You, LORD, our God, King of the Universe who makes the works of Creation.”

The primary source for the institution of Birkat Hachama is a Beraita mentioned in the Talmud (Berachot 59b)

“Our rabbis taught: ‘One who sees the sun at its turning point…recites the blessing of ‘the maker of works of creation.”

The middle of this clause in the beraita speaks of other astronomical phenomena, the interpretation of which is ambiguous. The Gemara clarifies when the ‘turning point’ (תקופה) mentioned in the beraita occurs:

“And when does this happen? Abaye answers: every 28 years…”

Next, the gemara explains the basis of the 28 years:

“…when the cycle renews and the ’season of Nisan’ (i.e. vernal equinox) falls in Saturn, on the evening of Tuesday going into Wednesday.”

This explanation provided by Abaye is based on a ruling of Shmuel also mentioned in the Talmud (Eruvin 56a)

“Shmuel stated: The vernal equinox occurs only at the beginning of one of the four quarters of the day, either at the beginning of the day or at the beginning of the night, or midday or midnight. The summer solstice only occurs at either at the end of 1.5 or at the end of 7.5 hours of the day or the night. The autumnal equinox only occurs at the end of 3 or 9 hours of the day or the night. The winter solstice only occurs at the end of 4.5 or 10.5 hours of the day or the night. The duration of a season of the year is no longer than 91 days and 7.5 hours.”

Shmuel’s calculations, however, are imprecise because the earth does not travel around the sun with a constant speed. His imprecision, according to Abraham ibn Ezra, was a function of the desire of the time to avoid the necessity of manipulating fractions.

The Shulchan Aruch states that this blessing, generally said upon experiencing natural phenomena, should also be recited upon witnessing the chammah bi-tkufatah (sun at its turning point). This term, quoted from the above-mentioned Beraita, is explained by the Chofetz Chaim as referring to the point in time at which the Sun returns to the start of its cycle, similar to when it was created.

The blessing is recited on the morning after the Sun completes its cycle; ideally, it should be recited at sunrise, referred to in Jewish law as haneitz hachammah. It is preferred to recite the blessing with a multitude of people, in keeping with the principle of b’rov am hadrat melech. The Magen Avraham and the Levush insist that it be recited within the first three hours after sunrise. The Mishnah Brurah, however, states on behalf of numerous Achronim that it is permitted the blessing to be recited until halachic noon.

According to most opinions, the blessing may only be recited if the Sun can be seen. However, if the Sun is completely blocked by clouds, there is a minority view that allows the blessing to be recited nevertheless, because essentially the blessing is on the concurrence of the Sun’s physical position with the timing of the day.

According to the Babylonian Talmud, the Sun makes a 28 year cycle to return to the position that it was in when the Universe was first created at the time (Tuesday evening) it was created.

According to Jewish tradition, the Sun was created on the fourth day, yom rivi’i) of the week of Creation. Because Jewish law considers the time unit of a day to span from evening to evening, the beginning of the halachic fourth day, so to speak, is on Tuesday evening at sundown. The 28 year cycle therefore begins and ends at the point in time when the Sun was created, this being sundown on Tuesday. The Sun only returns to this exact position at sundown on a Tuesday once every 28 years.

Despite the rigorous calculations that follow, there is no synchronization of this prayer and the actual astronomical point in time when the sun crosses the celestial equator; the symbolism is no different than a situation in which the molad for Tishrei would fall out by day on a Sunday and Rosh Hashanah falls out on Monday.

As explained in the Talmud, there is a tradition that the Sun was created in its vernal equinox position at the beginning of the springtime Jewish lunar month of Nissan. The sages of the Talmud settled disputes over the halachic definition of the vernal equinox by establishing it on March 25 of the Julian calendar. Because both the Julian calendar and Jewish tradition define a solar year as exactly 365.25 days, the halachic vernal equinox historically fell out on March 25th every year. This halachic equinox now falls about 17 days after the true equinox, with the error increasing by about 3/4 of a day per century.

Meeting interesting people is what Social Media is all about. We get to know these individuals via blogs, email, videos and status updates. One of the most beautiful souls that I have had the absolute pleasure to get to know via Social Media was Ronen Segal of Livingston, NJ (formerly of Crown Heights). Ronen was best known for his Video Blog posts on Youtube & Facebook. Ronen shared his feeling and thoughts with the world. An Observant Jew, Ronen had a unique perspective on Torah & Life. Ronen didn’t just Study Torah, He lived it’s values fully.

It is with great sadness, that I learned of Ronen’s passing. Ronen returned his soul to Hashem in a tragic accident on the 3rd of Iyar 5769

A loving father of 2 daugther, Ronen shared with us over 249 Videos which can be seen here

I’ve included the below video which Ronen talks about Death, and the Death of his father. I remember the first time I saw this video, I was touched with Ronen’s analogy of Death and Passengers getting of a Bus. Shalom Ronen, we will meet again during the coming of Moshiach, may it happen speedily in our day.

Barch Dayan Emmes

Shlomo Nativ Z"L

Last Shabbat we had a beautiful bar Mitzvah in our community of Bala Cynwyd Pennsylvania. A young boy days before, now a young man, reading beautifully from the Torah. There is something sweet in the air when a young man leins Torah for the first time. The gates of heaven surely swing wide open. Unfortunately this Shabbos one of these beautiful voices has been silenced forever in this world.

Yesterday, the 8th of Nissan, just shy of a week before Pesach, a young man was brutally murdered by an Axe wielding Arab youth, who at the time of this writing has escaped. At 12:15pm Israeli time, reports rang out that a Terrorist disguised as a Jewish settler entered the peaceful torah community of Bat Ayin Israel. His victims were two boys, 13 year old Shlomo Nativ Z”L & 7 year old Yair Gamliel. Shlomo was killed in the attack, while Yair was rescued through the heroics of Avinoam Maimon who got in between Yair & the terrorist. Avinoam struggled with the Axe wielding terrorist, but unfortunately he broke free and escaped.

Yair Gamliel (Yair ben Michal, Please Daven for his full recovery) remains in the hospital in serious condition with a fractured skull. Shlomo Nativ Z”L was laid to rest 5:00pm that evening.

I found out about the attack via my twitter stream. My sister in-law and her family live in Bat Ayain, and were amongst one of the original families who helped settle the community. I had the pleasure of spending a Shabbos in Bat Ayin in 2004 when I was over for my Eldest Nephew’s wedding. I can say with out a doubt, it was one of the most beautiful Shabbats that I have had the pleasure of experiencing. Bat Ayin an earthy Breslev Torah community is nestled in the beautiful Judean Hills. It is truly a place where Earth meets Gan Eden.

For me, hearing the news reminded me of the brutal murder of Bat Ayin resident Erez Levanon just two years prior (a week before Purim). My Sister in-Law was visiting us at the time and got a call from her husband at 5:00am telling her of the attack. Our house filled with sobs and scream of “No!”. Erez was a talented musician as well as a real Tzadik. I fondly remember Erez from my 2004 trip. The report of Shlomo & Yair, flashed me back to an eerie sense of déjà vu.

After hearing the news about Shlomo and Yair, I called my wife who in turn called her sister. She didn’t get through as she was at the funeral. I then sent an email to my Sister in-law inquiring about Yair’s mother’s name so I could Daven for his full recovery.

I davened Maariv last night at the Philadelphia Kollel. It hit me there, that the exactly tefillos I was saying was said each night by young Shlomo as well. Tonight, those words were silenced from one beautiful voice.

When I got home from the Kollel, (morning Israeli time), I got the below email which I would like to share with you. News reports are just that… Impersonal.. This email really hits home, as these are not just names, but loving a peaceful people. (My comments in [] )

Hi Reuven,

This was a tragedy. Yes…she [Yair’s mother] is a very good friend of mine. She always lent us her car for the period when we had no car….

Anyway….her name is Michal. Yair ben Michal.

Shlomo Nativ, the boy who was so brutally killed with the ax…was Ishai’s [My Youngest Nephew] very dear friend. They were bike buddies. And we are all broken. The funeral was heavy. Over a thousand Jews…and we all walked slowly up the hill to Kfar Etzion…the tears were really flowing and still are. It’s terrible. I hardly slept last night…

This whole thing happened right across from their own home, in the center of the yishuv!!!! People working in the office…the guy, the animal, I should say, is 17 years old. He disguised himself as one of us…large kippah, peyoth….an army coat. He walked into the yishuv somehow, and then ran out.

We should hear good news…we desperately need the Moshiach…and today!!! Korban Pesach…Shlomo ben Chaim…

Be well…
Lanie