Editor's Note:
Dear Friend,
When I was a kid, the weeks leading up to Purim were among the most exciting times of the year for me, even more than the last weeks of school . . .
Costume shopping and mishloach manot packing led to the holiday itself, when we would dress up and deliver gifts to classmates and family. But I most looked forward to visiting hospitals and nursing homes to share the joyous Purim spirit with the elderly and infirm.
Of course, reveling with family and friends was special, but bringing the joy of Purim to those less fortunate was meaningful in a completely different way.
It remained a part of my Purim experience when I went to study in Israel, where my friends and I spent the holiday driving to army bases to read the megillah and celebrate with the brave men and women of the IDF. And it certainly continues today, as my wife and I lead a community Chabad House; we plan Purim events, as well as home visits to those who would otherwise be without.
And that’s what Purim is really about: caring for others and sharing the eternal spirit of Judaism. In the words of the megillah, “. . . make them days of feasting and joy, and sending portions one to another, and gifts to the poor.”
So, with just over two weeks to Purim, now is the time to ask: With whom am I sharing Purim this year?
Eliezer Zalmanov,
on behalf of the Chabad.org Editorial Team
Daily Thought:
Wellsprings
There is a story that tells it all. On the awesome day of Rosh Hashanah, the Jewish New Year, of the year 5507 (1746), the Baal Shem Tov lay in deep meditation and ascended to the holy chamber of Moshiach.
“Master,” he asked, “when will you come?”
The answer: “When your wellsprings shall spread to the outside.”
The wellsprings are the wellsprings of the deepest inner wisdom.
Not only the water of the wellsprings, but the wellsprings themselves, must spread forth. When the furthest reaches of the material world become wellsprings of the innermost wisdom, then Moshiach will come.
This is our mandate now. We are all to become wellsprings.
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This Week's Features:
It’s a Dark World
Unless we open the shutters by Rochel Spangenthal
I don’t know what I expected from an around-the-world flight . . . but it wasn’t this. On my flight from California to Australia, it has been dark for more than 16 hours. I remember the sun setting. It was around 5 PM. Since that moment, it has remained the darkest of nights.
Well, fine, I’ll be honest. I know that the plane is not surrounded by a coal-black sky. But here inside the plane, it is dark. All windowshades are sealed shut, and the stewardesses are desperate to convince us that it’s time to sleep. For all intents and purposes, it is nighttime.
At this very moment the sun is shining, but we don’t see even a hint of its glow.
And why would we want to? We, the people of the plane, are content. Our eyes have adjusted; we have acclimated to the darkness. Some of us are dozing, and the alert among us are happily entertained by their self-powered devices.
“Sit It has been dark for more than 16 hoursdown,” the stewardesses smile, as they lure us with boxed meals and orange juice. “Relax, and you won’t even miss the sun.”
And we almost don’t. It is peaceful up here, 50,000 feet above the earth. We could almost forget that this is not the way that things are meant to be.
We are trapped in a cage of blackness, while the sun begs to warm our skin and light our lives. If only we would look outside.
It happens on the ground, too, you know? Just in a different way. We go about our lives. We get used to the rush. The darkness. The deceit that we so often encounter. We grow accustomed to the necessity of stretching truth and limiting kindness for our own protection.
We don’t even realize that this is not the way things are meant to be. That we must fight the darkness, not get used to it. That we must strive to pry open the shutters and reveal the light. And that every tiny bit of light chases away an abundance of blackness.
It is akin to an allegory of old, in which a few families are thrown into a pit due to their inability to pay rent. They construct beds and chairs from mud and straw, and pray for freedom. They make do, but pine to see their homes once more. They whisper memories of a better life into the ears of their sons and daughters.
Their We must fight the darkness, not get used to itchildren grow up having never seen trees. Having never felt grass beneath their feet. They grow older thinking that this is life. That the color scheme of the world is brown, black and gray. That the most comfortable bed in the world is one of straw. As these kids grow, they smile pityingly at the delusions of their parents.
And that? That is true exile. When the prisoner does not even know that he is incarcerated.
But there is life beyond the pit, and there is a sun shining outside this plane, and there is a utopian world waiting for us to reveal it.
There awaits a light and a life that is more vibrant than anything we can imagine. We need not get used to the dark realities of the world. We must fight them with light. One action at a time. One more dollar for charity. One more smile for the downhearted. One more visit to a sick friend.
I just peeked outside my window.
It’s brilliant.
Rochel Spangenthal recently acquired a BA in psychology and biology from Yeshiva University. A native North Carolinian, Rochel is now a freelance writer, photographer and world traveler. Her topics of writing include chassidic philosophy, Judaism, psychology, and the tiny details of life. You can read more of her writing on her blog or Facebook page, and can view her photography here.
© Copyright 2014, all rights reserved.
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PARSHAH
The Golden Tzitz
The kohen gadol (high priest) wore eight garments and accessories when serving in the Holy Temple. Let’s explore one of the lesser-known ones: the golden tzitz. by Mendy Kaminker
The kohen gadol (high priest) wore eight garments and accessories when serving in the Holy Temple. Some, such as the choshen (breastplate), are more familiar, others less so. Let’s explore one of the lesser-known ones: the golden tzitz. What Is the Tzitz? The details about the tzitz, like all of the other components of the Mishkan (Tabernacle), were communicated to Moses by G‑d. This is how the Torah describes it:1 Make a plate (tzitz) of pure gold, and engrave on it as on a
seal, “Holy to G‑d.” Place it upon a blue thread, so that it will be on the turban; it shall be opposite the front of the turban. It will be on Aaron’s forehead, and Aaron will absolve the guilt of the holy things which the children of Israel sanctify, all of their holy offerings; it shall be on his forehead constantly, for their acceptance before G‑d. The tzitz was an ornament2 that the high priest wore on his
forehead. The high priest wore eight garmentsIt consisted of a
gold band with the words Kodesh La-Hashem (“Holy to G‑d”)
inscribed on it in relief.3 One or more strings4 of sky-blue
wool5 were threaded through holes in the band; these went around the high priest’s turban (mitznefet), and were tied at the back
of his head to hold the tzitz in place. Its Purpose The verses quoted above state that Aaron used the tzitz to
“absolve the guilt of the holy things.” The great commentator
Rashi explains: Offerings in the Holy Temple had to be brought in a state of
ritual purity. If either the offering itself or the kohen
(priest) performing the service was impure, then the offering
would be disqualified and the kohen would be guilty of a
transgression. In certain cases where an offering was brought in a state of impurity, the tzitz made it acceptable to G‑d.6 Additionally, our sages state7 that the tzitz, positioned as it
was on the kohen gadol’s forehead, brought about The person was
righteous and deservingdivine pardon for the sin of impudence,
known in Hebrew as azut panim, “hardness of the face.” (The term “forehead” is used in this sense in Jeremiah 3:3; the Zohar8
makes the association more explicitly, referring to impudence
with the Aramaic term tokfa de-mitzcha, “hardness of the
forehead.”9 ) The Zohar describes how this worked: the kohen gadol could
observe whether the words inscribed on the tzitz, “Holy to G‑d,” were reflected on the face of the person standing before him. If so, that meant that the person was righteous and deserving of a
share in the world to come. If not, then the kohen gadol knew
that he was impudent, and the high priest would pray for G‑d to
have mercy on the wicked person and forgive him. The Tzitz in History—and in Rome The tzitz played a key role during the Jews’ war against the
Midianites.10 The war was in retaliation for the Midianites’
attempt—instigated by the wicked prophet Balaam—to corrupt the
Jewish people by seducing them into immoral behavior and
idolatry. During the battle, Balaam attempted to escape by using his magical powers to fly through the air. Pinchas responded by
displaying the tzitz with G‑d’s name engraved on it, A substitute wouldn’t have fooled the Romanswhich caused Balaam to fall to
the ground, where he was captured and killed.11 In the aftermath of that war, the tzitz was also used to
determine which of the captive Midianite women had been involved in the affair and were to be executed.12 After the Romans destroyed the Second Temple, all of its
treasures and accessories were brought to Rome (hence the
persistent legend that the menorah and the other Temple vessels
are somewhere in the Vatican library). The Talmud quotes Rabbi
Eliezer, the son of Rabbi Yosei, as saying, “I saw [the tzitz] in Rome, and the words ‘Holy to G‑d’ were inscribed on it on one
line”—this was in response to the other sages, who said that the inscription was on two lines.13 The Tzitz and Moshiach Chassidic sources note that the word tzitz symbolizes Moshiach,
who is described as eagerly awaiting G‑d’s call to come and
redeem us from exile—“standing behind our wall, looking from the windows, peering (meitzitz) from the lattices.”14 Now, the tzitz was worn on the kohen gadol’s forehead, and the
forehead represents a willpower that is higher than intellect.15 Thus we learn, says the Lubavitcher Rebbe, that we will bring
Moshiach by developing total trust in G‑d, even when the
situation is hopeless according to human logic.16 Rabbi Mendy Kaminker is the editor of Beit Chabad, the Hebrew
edition of Chabad.org. Ahuva Klein is an artist and teacher living in Israel. Her
artwork, which is primarily Biblical and Judaic, has been
exhibited in Israel and abroad. FOOTNOTES 1.Exodus 28:36–38. 2.Ibn Ezra, in his commentary on this verse, notes that similar
items were worn in those days by prominent people. Indeed, in
Exodus 39:30 and Leviticus 8:9 the tzitz is also referred to as
nezer ha-kodesh, the holy diadem or tiara. Compare also Psalms 132:18, referring to a king: “On him his tiara (nezer) will shine
(yatzitz).” See also footnote 13 below. 3.This is the meaning of “as on a seal”—the letters protrude from the surface of the tzitz, like the designs on a signet or coin. 4.Anywhere from one to three—see commentaries of Rashi, Ibn Ezra and Ramban on this verse. 5.Dyed using techelet, whose precise identity is unknown today.
See Techelet (Blue Thread). 6.Rashi on this verse, from Talmud, Pesachim 16b. See Mishneh
Torah, Hil. Biat Mikdash 4:6–7, for details on when this
exemption applies. 7.Talmud, Zevachim 88b; Vayikra Rabbah 10:6. 8.Zohar 2:217b. 9.A deeper reason for this association (see R. Schneur Zalman of Liadi, Likkutei Torah, Shir ha-Shirim 23c–d) is that the
forehead, a part of the skull surrounding the brain and above the face where emotions are registered, represents the will
(ratzon), which precedes and is higher than the person's
intellectual and emotional faculties. Thus, a person with a “hard forehead” is one who does not subordinate his will to a higher
authority. 10.Numbers 31. 11.Yalkut Shimoni, Numbers 785. 12.Talmud, Yevamot 60b. 13.Talmud, Shabbat 63b and Sukkah 5a (see commentaries of Rashi, Tosafot and Rashba there for various opinions as to the exact
arrangement of the words). Maimonides (Mishneh Torah, Hil. Klei ha-Mikdash 9:1) rules in
accordance with the majority opinion, but adds that post facto
the tzitz is valid if the inscription is on one line, and (based on R. Eliezer’s testimony) that sometimes indeed it was made that way. The Lubavitcher Rebbe (in Likkutei Sichot 26:200–203)
discusses why R. Eliezer’s eyewitness description is not accepted as definitive: the other sages had a tradition that the
inscription on the tzitz was supposed to be on two lines, and
they might therefore have replied to R. Eliezer that the tzitz
that he saw was either a piece of jewelry (and thus was
deliberately made somewhat differently than the tzitz) or a
replica (perhaps made with the intention that it, rather than the real one, would fall into the hands of the Romans).
Nevertheless, the Rebbe concludes, such a substitute wouldn’t
have fooled the Romans if the real tzitz never was made that way, so that we are forced to say that indeed at some point in
history R. Eliezer’s opinion was followed in practice (and that
it is that tzitz which the Romans found), thus yielding
Maimonides’ point that this arrangement is acceptable. 14.Song of Songs 2:9; see Midrash Rabbah on this verse. 15.See note 9 above. 16.Likkutei Sichot 38:199, based on various chassidic discourses, including Ve-Asita Tzitz by R. Schneur Zalman of Liadi (Torah
Ohr, Shemot 83a ff). © Copyright 2014, all rights reserved.
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More in Parshah:
• The Silver Foundation (Based on the teachings of the Lubavitcher Rebbe)
he Torah reading of Pekudei (Exodus 38:21–40:38) opens with an accounting of the various materials donated by the people of Israel for the making of the Mishkan, the portable sanctuary which “housed” the Divine Presence in the Israelite camp during their journeys through the desert.
These donations included: gold, for the Mishkan’s “vessels” (the menorah, ark, etc.) and the plating of its wall panels; silver, used for the “foundation sockets” into which the wall panels were inserted; copper, used in the making of the altar and the washbasin; wood, for the wall panels and posts; wool dyed in a variety of colors, and fine-spun linen, for the tapestries and the priestly garments; goat hair and animal skins, for the roof coverings; a variety of precious stones, for the ephod and choshen (the apron and breastplate worn by the high priest); oil, for the lighting of the menorah; and spices, for the making of the ketoret (“incense”)—fifteen materials in all.
With 14 of these 15 materials, each individual gave whatever he or she chose to give, and however much he or she chose to contribute. The type and amount given depended solely on the resources and the degree of generosity of the individual making the donation.
The single exception was the silver used to make the Mishkan’s foundation. Here, G‑d commanded that each should give exactly half a shekel of silver: “The rich shall not give more, and the poor shall not give less” (Exodus 30:15; from the section of Shekalim, a special supplementary reading added this week because of the upcoming month of Adar, when the half-shekel was traditionally contributed).
Every person is different: we differ in our intellect, character, talents and sensitivities. But we are all equal in the very basis of our bond with G‑d: our intrinsic commitment to Him. So, while we each contributed to the making of the various components of the Sanctuary in accordance with our individual capacities, we all gave equally of the silver of which its foundation was made. As regards the foundation of the relationship between us and G‑d, the rich person cannot give more, and the pauper cannot give less, since we all equally possess that intrinsic commitment.
Upon this foundation we each build our individualized edifice. Upon this foundation we each erect a home for G‑d made out of the unique talents, capacities and resources we are able to contribute. The foundation is the lowest, least noticeable part of the edifice; sometimes it is buried out of sight in the ground. But it is the silver foundation of absolute, immutable commitment that is the basis and support of it all.
From an address by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson; translation/adaptation by Yanki Tauber.
© Copyright 2014, all rights reserved.
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• The Magic Touch (By Rochel Holzkenner)
Do hard workers become successful people? I’d like to think so . . . when I’m successful. But for every time I’ve worked hard and succeeded, I’ll show you another time when I worked hard and fell flat on my face.
Success is the magic that floods my efforts with satisfaction. But success is never a guarantee, because there are so many variables that play into my ideal outcome. Magic happens when all the variables are aligned and things play out even better than I’d anticipated.
What’s unnerving is the schism between work and success. In that schism, I am so vulnerable. Sometimes work flows seamlessly into success, and then I take all the credit for my achievements. Other times, that gap brings success close, but so out of reach.Do hard workers become successful people?
I have my work cut out for me today. In the morning, I’ll prepare for a few of my classes. Success would mean that my students walk away stimulated and consciously aware of their core spiritual identity.
Later on, I’ll cook for Shabbat. Success would mean that the food is perfectly kosher and very tasty, and nurtures my Shabbat guests.
When my daughter comes home from school, I’ve planned some alone time for us. We’ve been getting into power struggles, and we need to talk. Success would mean that she shares openly with me and is receptive to my guidance. Ultimate success means that she develops healthy skills for conflict resolution.
After the kids are asleep, I’ll write. If I’m lucky, I’ll uncover the unifying idea behind my research and find the right words to express myself.
Success may be a wild card, but hard work is a skill you can master. You need to assess your resources: internal resources like talents, skills and intelligence; or external resources like money, family and friends. Once you know what you have to work with, you need to have the confidence to utilize and cultivate those resources. As the old adage goes, “You’ve got to do your best with the tools you have.”
It’s G‑d who gives us the resources with which to work. My opportunities are His gift to me. But pulling things together and pushing my agenda forward is laborious work. And once I put in the work, it’s all too easy to forget that G‑d is the sole determinant of success.
Rabbi Pinchas of Koretz was a disciple of the Baal Shem Tov, and later became a rebbe in his own right. He had a student who meticulously observed the mitzvah of refraining from eating leavened foods (chametz) on Passover. This student scrutinized every morsel of food that he ate on Passover—he wouldn’t even eat at the home of his rebbe, Rabbi Pinchas. Rabbi Pinchas invited him to his house for every meal, and every day his student refused him. On the last day of Passover, Rabbi Pinchas invited him yet again, and his student politely declined yet again. “Check the bottom of your water barrel,” Rabbi Pinchas told him. Lo and behold, lying at the bottom of his water barrel was a kernel of wheat—actual chametz. The student was shocked and devastated. He ran to his rebbe and cried, “How could G‑d have done this to me, knowing how careful I am not to have one speck of chametz in my home?” The rebbe replied, “We all need G‑d’s help, and we all have G‑d’s help—unless we say to G‑d, ‘I’ll manage on my own.’ Then G‑d says, ‘By all means, show Me that you can do it on your own.’”
It’s humbling to have to ask G‑d for success. Especially when you’ve invested so much personal ingenuity. But G‑d’s final touch is much more effective than our cumulative efforts.
There are short-term goals and more global pursuits. Top on my list of global, lifelong pursuits is to develop spiritual sensitivity. I want a relationship with G‑d that tugs at my heartstrings. I want a higher consciousness, and more passion when I do mitzvot. Does that sound noble or unrealistic? Perhaps it’s both. Chassidic teachings explain that authentic feelings for G‑d are a gift from Him. My part is to serve G‑d through the mitzvot. I can’t make myself enlightened, but I can do what G‑d wants of me. If I’m successful, if G‑d chooses to bless me with overt success, then our relationship will be emotionally satisfactory as well. Spiritual narcissism comes from going directly for the inspirational relationship with G‑d. Humility means doing what G‑d wants and waiting for Him to gift me with inspiration.1
The template for our partnership with G‑d is spelled out in the Jewish people’s first national venture: the construction of a portable sanctuary, the Tabernacle. The Tabernacle was G‑d’s home on earth and His vehicle for communication with the Jewish people. It was an intricate and exciting project. G‑d had provided them with all the resources they needed, as well as detailed instructions. Parshat Vayakhel describes how the Jews invested money, labor and effort into the construction. Everyone pulled together in their unique way. The Parshah’s name, Vayakhel, means “and he assembled,” and they truly assembled a beautiful structure with elegant furniture. But it was empty. It didn’t feel like G‑d’s home yet. The Parshah concludes, but the story doesn’t culminate.There are short-term goals and more global pursuits
In the next Parshah, Pekudei, Moses reviews the inventory of the Tabernacle and sets up shop. And then the magic occurs: “The cloud covered the Tent of Meeting, and the glory of the L‑rd filled the Mishkan.”2 G‑d transformed the Tabernacle from a wooden edifice into a magical, G‑dly oasis.
“Work smarter, not harder” is a popular phrase. To me, working smarter means consciously attracting G‑d’s blessing to our endeavors, acknowledging our dependence on Him, being aware of the partnership between us.
Sometimes, partnering with G‑d can be counterintuitive. Like when I’m are so frantically busy that I don’t have any time to pray. But here is another perspective: “I have so much to do today, I can’t afford not to pray!” I can work from the bottom up, but only G‑d can see the situation from the top down.
The Lubavitcher Rebbe said that although having a large family is so incredibly time-consuming, the more children a mother has, the more efficiently she will work. Not only because of her learned expertise, but because G‑d gives her work an extra dose of blessing and success so that she can accomplish more in less time.3
In Parshat Vayakhel, the Jews work hard to make the Tabernacle happen. In Parshat Pekudei, G‑d’s presence rests on the Tabernacle.
In a standard year with 12 months (not a leap year with 13 months), we don’t have enough weekends for the 54 Torah portions to be read. The solution is to double up several of the short Parshiot. The Parshah of Vayakhel is paired up with Pekudei, making them “sister Parshiot.” This Parshah partnership itself speaks volumes about efficiency and time management. If you want to get twice as much done as usual, look to merge “Vayakhel” and “Pekudei”—personal effort and the recognition that it’s G‑d who makes it magical.4
Rochel is a mother of four children and the co-director of Chabad of Las Olas, FL serving the community of young professionals. She is a high school teacher and a freelance writer—and a frequent contributor to Chabad.org. She lectures extensively on topics of Kabbalah and feminism, and their application to everyday life. Rochel holds an MS in Brain Research from Nova SE University.
FOOTNOTES
1.Torah Ohr, Parshat Mishpatim.
2.Exodus 40:34.
3.From a talk of the Rebbe on Rosh Chodesh Shevat 5741 (1981).
4.Likkutei Sichot, vol. 3, p. 933.
© Copyright 2014, all rights reserved.
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• Pekudei in a Nutshell
An accounting is made of the gold, silver and copper donated by the people for the making of the Mishkan. Betzalel, Aholiav and their assistants make the eight priestly garments—the apron, breastplate, cloak, crown, hat, tunic, sash and breeches—according to the specifications communicated to Moses in the Parshah of Tetzaveh.
The Mishkan is completed and all its components are brought to Moses, who erects it and anoints it with the holy anointing oil, and initiates Aaron and his four sons into the priesthood. A cloud appears over the Mishkan, signifying the Divine Presence that has come to dwell within it.
© Copyright 2014, all rights reserved.
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VIDEO
A Needle in a Haystack
Getting “Somewhere”
Rabbi Pinchas Woolstone was on a trip to New York when he was approached for assistance in finding a girl from Brooklyn who had run away to Australia. Not knowing where to start, Rabbi Woolstone decided on his first step: to consult the Rebbe. (1980s)
Watch (5:37)
http://www.chabad.org/2489386
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More in Video:
• Kabbalistic Secrets for Lasting Relationships (By Rivkah Slonim
<script language="javascript" type="text/javascript" src="http://embed.chabad.org/multimedia/mediaplayer/embedded/embed.js.asp?aid=2484889&width=auto&height=auto"></script><div style="clear:both;">Visit <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish.TV</a> for more <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish videos</a>.</div> -------
• The Art of Happiness (By Dov Greenberg)
<script language="javascript" type="text/javascript" src="http://embed.chabad.org/multimedia/mediaplayer/embedded/embed.js.asp?aid=2487318&width=auto&height=auto"></script><div style="clear:both;">Visit <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish.TV</a> for more <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish videos</a>.</div> -------
WOMEN
Don’t Forget
Positive constructs are more effective than negative ones, especially when talking to kids. by Sarah Chana Radcliffe
Our brain processes language in mysterious ways. Learning the quirks of the brain can help you master yourself and help others, so here are the some tips I’ve picked up in my years of studying psychology and hypnosis:
Be concise. The brain doesn’t like a lot of little words. For instance, if you want to give your brain the suggestion that it should relax your body, it would be better to close your eyes and think to yourself, “Relaxing deeper and deeper,” rather than say to yourself, “I am now relaxing all of my muscles.” The brain wants you to get to the point and skip all the extraneous words.
Use “ing” words. The brain seems to respond betterOur brain processes language in mysterious ways to words that end in “ing” over declarative sentences (e.g. “Relaxing . . .”).
Use permissive words. The brain prefers “permissive” words to direct instructions. Therefore, “I’ll allow myself a few minutes of rest” is far more restful than the stressful “I’ve got to rest right now.”
Be positive. The brain isn’t fond of negativity, and so tends to discard words and parts of words like “don’t,” “not,” “un,” “never,” “no,” and so on. This leads to interesting results: If you’re rushing out of the house in the morning and you tell yourself “Don’t forget the book,” your brain is quite likely to deliver the instruction “Forget the book.” If you think of a task as being “no problem,” the brain drops the “no” and focuses on the “problem.” “How was your day?” “Not bad.” Saying this fails to generate much happiness.
Use labels with caution. The brain loves labels. If you put a label anywhere in a sentence, the brain latches onto it and stores it as the essential part of the message. This can lead to serious distortions from the original intent. For example, saying to a child, “You spoke in a very mean way to your sister” will be stored as “You are mean.” This is because “mean” was the only label in the sentence, and it is now chosen to concisely summarize the message in the brain. All the other information in the sentence just disappears.
The Implications for Family Communication
As a parent, these tips can be very useful. For instance, if you would like your children to lower their voices, you’ll be more effective with the “ing” strategy, saying something like “Speaking quietly, please,” rather than “Can you guys please lower your voices?” Remember, too, that the brain responds better to brief instructions. “Walking slowly” is better than “Hey guys, please slow down and stop running.” “Walking slowly” is also better than the directive “Slow down.”
Positive constructs are more effective than negative ones, which is especially important when talking to kids. Try saying “Remember your lunch!” instead of “Don’t forget your lunch!”
Similarly, replace phrases like “not bad,” “no problem,” and “not an issue” with phrases like “very good,” “my pleasure,” “glad to help,” and so on. These words give you and your listener a much stronger dose of positive energy.Positive constructs are more effective than negative ones
Permissive words can be used to good advantage, too. For instance, suppose a child says, “The homework will be too hard!” You might be inclined to say something like “You’ll see—it will be easy.” However, you’ll probably get better results by saying something like “Allow yourself to be surprised—maybe it will be easy!” The permissive language (“allow,” “surprised,” “maybe”) helps the brain absorb information, whereas the declarative version (“you will see,” “it will be easy”) invites resistance and argument.
As for the constructive use of labels, a helpful family rule is “Never use a negative label in any sentence.” Instead of saying “You were very mean to your sister,” switch to “You need to be sensitive to your sister’s feelings.” The label “sensitive” will stick like glue to your child’s brain, helping him to actually become more sensitive in the future.
Advice from Our Sages
Choosing words wisely is a longstanding tradition in Judaism. Every word we speak is seen to have powerful effects on ourselves, our loved ones, our community, and even our universe! As our sages advise, “Think about it before you say it.” The more we know about how words are processed and received, the more effective we can be with choosing those that will achieve our goals.
Sarah Chana Radcliffe is the author of The Fear Fix, Make Yourself at Home and Raise Your Kids without Raising Your Voice. Visit her parenting page or access her teleclasses.
© Copyright 2014, all rights reserved.
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ESSAY
Are You Breathing?
We need look no further than the processes taking place inside our very own bodies for inspiration. by Marc Tritel
Most of us could use more inspiration in our lives. But where can inspiration be found?
As a scientist, I have found that we need look no further than the processes taking place inside our very own bodies. I was fortunate to have attended yeshivah before entering Cornell’s Ph.D. program in cell biology and Where can inspiration be found?genetics. Having that background enabled me to study biology with an open heart. Examining the incredibly intricate workings of the human body, I felt awed before the infinite intelligence of our Creator.
I would like to share some of that experience. I hope it will inspire the same feelings of wonder and gratitude that I felt as a student, and still feel today, when I contemplate these things.
Let’s begin with breathing. Breathing is a fantastic process that a healthy body carries out perfectly, minute after minute, day after day, year after year, without our ever having to think about it. Things get even more interesting when we look at the demanding and complicated “missions” that breathing accomplishes in our bodies. Is this talk about difficult missions starting to sound like a James Bond movie? Perhaps yes, but that’s because breathing is, to me, just as dramatic. But don’t take my word for it; you can decide for yourself.
If you’re reading this article, you are breathing. An average person breathes at least 20,000 times per day, even more if we are physically active. Most healthy people don’t think about breathing, unless they are trying to swim underwater across an Olympic-sized pool (or, for an uncoordinated person like myself, trying to do the freestyle stroke without inhaling water).
Now, let’s look at what breathing accomplishes. For starters, we have about 50 trillion We have about 50 trillion live cells in our bodieslive cells in our bodies, a hard number for most of us to comprehend. Maybe it helps to think that 50 million cells is only one-millionth of the cells in our body (or maybe not). In any case, every one of those cells requires oxygen to function. Most of the cells in our body are too far from the surface to get oxygen from the air. They thus rely on blood vessels to bring them fresh oxygen by connecting them to the lungs.
You probably know that blood vessels bring depleted blood from the body’s extremities into the lungs, where it is revitalized and pumped back out again to the body. You may not know just how extensive the network is. Because the cells use up oxygen so quickly, every live cell has to be very close to a blood vessel. I mean really close: about one-tenth of a millimeter (1/250th of an inch). That means that we need to have an incredibly extensive network of blood vessels inside us. In fact, if we laid all our blood vessels end to end, they would stretch 100,000 km (62,000 miles)!
Consider the fact that your small heart, no bigger than your fist, is constantly pumping blood through that whole 62,000-mile network without ever getting tired. And your lungs are constantly working to replenish the depleted blood coming into them quickly enough to deliver oxygen to every one of those 50 trillion cells, literally on a minute-by-minute basis, without our ever needing to think about it.
Now let’s pause, take a deep breath, and give thanks to the Designer.
© Copyright 2014, all rights reserved.
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More in Essay:
• Immersed in Love (by Yitzchok Schochet)
Rodney Dangerfield once said: “My wife and I had 25 wonderful years—then we met.”
One of the greatest challenges of married life is the notion that familiarity breeds contempt. While things may be bliss at the outset, the routine engenders boredom, listlessness, and eventually indifference. And we all know where that leads, as demonstrated by national statistics.
The first of the seven marital blessings recited under the chuppah is “. . . all is created for His glory.” Purity should not be confused with cleanlinessNeither the bride nor groom is referenced in this blessing. What this suggests is that the very glue that maintains the vibrancy of every relationship is the awareness that G‑d is very much a partner in the marital home. It is precisely this spiritual dynamic which makes every union far greater than the sum of its parts.
Intimacy in marriage is among the most potent forces in life that can either lift us to the greatest heights of commitment or lower us into the depths of demoralization. Intimacy is a fire. When you think you will quench it by indulging it, you quickly realize that you are pouring gasoline, not water, on the fire. However, when experienced with discipline, within the context of a blessed union, it becomes a fire that warms both partners and illuminates their lives.
Thus we have the laws of family purity. Purity should not be confused with cleanliness, as it reflects a spiritual state. The laws of family purity bring that added spiritual dynamic into the marriage while also requiring a period of abstention each month, necessitating that the relationship be nurtured on other levels. It also then enables a rejuvenation of the intimacy each month as well.
While the mikvah was once perceived by leading therapists as anachronistic, over time many came to acknowledge the practical reality of how it sustains relationships. Today, couples in crisis are advised to “schedule time for romance.” But Judaism always promoted a divine plan of quality control in marriage, which takes proactive measures to prevent boredom from eating away at a good relationship.
The question is: is there anything more beautiful in life than a boy and a girl clasping clean hands and pure hearts in the path of marriage? Can there be anything more beautiful than young love? The answer is yes. It is the spectacle of an old man and old woman finishing their journey together on that same path. Their hands are gnarled, but still clasped; their The term soulmate is not a clichéfaces seamed, but still radiant; their hearts tired, but still strong with love and devotion for one another. The one thing more beautiful than young love is old love.
That is achieved most rewardingly and gratifyingly in the quest to harmonize body and soul through the deeper connection engendered by the mikvah and its associated laws, as all those who experience it can readily attest.
The term soulmate is not a cliché. It is precisely what husband and wife strive to become as their love is infused with G‑dliness, whereby a mortal kiss is transformed into an immortal one, and they experience true joy and lasting fulfilment in their lives.
Originally published on Mikvah.org.uk
Rabbi Yitzchok Schochet is the rabbi of Mill Hill Synagogue, London, UK; member of the chief rabbi’s cabinet; and chairman of the Rabbinical Council.
© Copyright 2014, all rights reserved.
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STORY
Hypocrisy
What sort of calamity had the rebbe called down upon him? by Yanki Tauber
They brought the Sanctuary to Moses, the tent and all its furnishings . . . Moses saw all the work, and behold, they had done it as G‑d had commanded . . . and Moses blessed them.
Exodus 39:33–43
Moses blessed them: He said, “May it be the will of G‑d that His presence dwell within the work of your hands.”
—Rashi’s commentary
Often, a person may feel inadequate in the face of a spiritual challenge, and contend that he is simply not equipped to reach for “lofty” attainments. For example, one may argue that while the perfection of his behavior is a matter of choice, he lacks the mental and emotional fortitude to transform his character. This, he maintains, is best left to individuals of a greater spiritual stature than himself.
Says the Torah: You do yours. Apply yourself to constructing the external edifice, and the Almighty will provide the “soul” to dwell therein. Do your utmost to make yourself a fitting vessel, and G‑d will fill it with the sublime resources which seem so elusive to you now.1
—Rabbi Schneur Zalman of Liadi
Once, a certain individual was condemned to Rabbi Schneur Zalman of Liadi as a hypocrite. “He considers himself a chassid (‘pious one’),” the rebbe was told, “and has assumed all sorts of pious customs and practices. He acts like a real holy fellow. But it’s all superficial: internally, his mind and heart are as coarse and unrefined as ever.”
“Well,” said the rebbe, “in that case, may he meet the end that the Talmud predicts for such people.”
The “informers” were taken aback. They had merely desired to “warn” the rebbe about this individual. But now, what sort of calamity had the rebbe called down upon him?
Rabbi Schneur Zalman explained: In the final mishnah of Tractate Pe’ah, the Talmud discusses the criteria for a pauper to be eligible to receive charity. The section concludes with the warning: “One who is not in need, but takes . . . one who is not lame or blind, but makes himself as such—will not die of old age until he is indeed as such.”
“In the same vein,” concluded the rebbe, “one who makes of himself more than he is in matters of righteousness and piety, will eventually find that these traits have become ingrained in his character and very being.”
Yanki Tauber is content editor of Chabad.org.
FOOTNOTES
1.In his Tanya, Rabbi Schneur Zalman applies this to the beinoni (“ordinary man”) who feels that he lacks the spiritual credentials to aspire to the level of tzaddik, the perfectly righteous individual, who has utterly transformed himself both “inside” and “out.” In the words of Rabbi Schneur Zalman: “Habit reigns supreme in any sphere, and becomes second nature. So, if one accustoms himself to despise evil, it will to some extent become despicable in truth; likewise, if one accustoms himself to gladden his heart in G‑d through reflection upon His greatness, his self-impulsion will bring on inspiration from on high. If he pursues this path, perhaps a spirit from above will descend upon him and imbue him with the soul of a tzaddik.”
© Copyright 2014, all rights reserved.
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THE REBBE
Searching for G-d
Can a Jew be faulted for failing to constantly search for his Father and yearning for the Redemption? Whose fault is it after all?
From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson; free translation by Naftali Silberberg
. . . Many Jews are dejected, exhausted by the difficulty of
exile. And their discontent is justified—ad matai (how long must we wait)?! . . . There is a well-known analogy which chassidim repeat in the name of the Maggid, Rabbi Dov Ber of Mezeritch, that compares exile to a father who conceals himself from his son. Certainly, the
father desires to be together with his son; the purpose of the concealment is only to awaken within the son a desire and yearning to find his father. After all, when the son is constantly in the presence of his father, his desire to be with his father is not
revealed, for “continuous pleasure is not pleasure.” There arises a situation, however, when the son ceases searching for the Father . . . He claims that “the signs [of our
redemption] we have not seen . . . and there is none among us who know how long [the exile will last].”1 He, therefore, concludes that G‑d must have forsaken him; he loses hope and discontinues his search for G‑d.When the Father sees that the son is no longer seeking Him . . . then the exile truly begins When the Father sees that the son is no longer seeking Him . . . then the exile truly begins. For as long as the son is searching for the Father, as long as the search for redemption occupies the son, this constitutes a preparation, a beginning and a spark of the redemption. But when the son stops searching, then we have
the fulfillment of the verse,2 “I will conceal, indeed I will
conceal, My face on that day.” The Baal Shem Tov explains that
the verse thus implies the concealment itself is concealed, for
the son is unaware that the Father is hiding. Practically speaking: The son doesn’t think about G‑d; he thinks about worldly matters. True, he does everything in a kosher
manner, as dictated by the Code of Jewish Law; he even studies
Torah properly. But he has stopped thinking about the Giver of
the Torah or about conducting business honestly, because he has
forgotten that G‑d alone is the one who “gives you the strength
to amass wealth.” And3 when criticized, the son responds, “Why do you complain to
me? . . . The complaint should be directed to G‑d . . . How long can we sit in exile? . . .” Indeed, it is true that the father must conceal himself from his son in order to awaken within him a yearning for his father… But what should the son do when the father places him in an
incredible darkness? . . . And especially if the son is on such a low level, as it says, “If our ancestors were like angels, we
are like humans; and if our ancestors were like humans, then we
are like donkeys—and not even like the donkey of Rabbi Pinchas
ben Yair.”4 And then He demands of us that we should constantly
search . . . Sunday we must search . . . Monday we must search . . . And when we search through the holy books for an explanation, we find that the Talmud explicitly says, “All the designated times [for Moshiach’s arrival] have already passed, and now [his
arrival] is contingent only on teshuvah (repentance).”5 And it is a clear halachah that through thinking a single thought of
teshuvah one becomes a tzaddik (righteous person)—and there is no Jew who hasn’t thought penitential thoughts, not once, but many times! So, how can one register a complaint against a mortal of flesh
and blood who is finite and limited—this is how he was created by G‑d; it is not his fault!—how can one criticize him for not
constantly thinking about the redemption . . . it is not possible . . . G‑d Himself says, “I ask only commensurate to one’s
capabilities,” but He has not given us the strength . . . Therefore we must increase in light—and not just any light, but
specifically the light of simchah (joyousness). Since simchah
“breaks all boundaries and limitations,” it breaks through the
person’s limitations, the limitations of this world, and the
limitations imposed by this dreadful darkness . . . Click here for the audio recording of this talk. From the talks of the Lubavitcher Rebbe, Rabbi Menachem M.
Schneerson; translated by Naftali Silberberg. FOOTNOTES 1.Psalms 74:9. 2.Deuteronomy 31:18. 3.The Rebbe was weeping inconsolably while speaking these next
few paragraphs. 4.The Talmud relates that Rabbi Pinchas ben Yair, a Mishnaic
sage, owned a donkey that refused to feed from fodder that wasn’t properly tithed. 5.Talmud, Sanhedrin 97b. © Copyright 2014, all rights reserved.
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More in The Rebbe:
• What’s Your Jewish Birthday?
One of the popular sections on Chabad.org is Chabad.org/ birthday, where (among other things) you can calculate when your original and current dates of birth are according to the Jewish calendar. More than just a cute bit of trivia to be filed away with your name written in Wingdings and your address spelled backwards, your Jewish birthday is an incredibly potent spiritual opportunity.
To help you celebrate, we’ve crafted a section that’s much more than a calculator. It has nifty little subsections where you can explore the Torah perspective on celebrating your birthday, collect suggestions on how a Jewish birthday is to be marked, and even sign up for annual Jewish birthday reminder or print up a colorful personalized Jewish birthday certificate.
Twenty-six years ago today—just weeks after the passing of his beloved life partner, Rebbetzin Chaya Mushka Schneerson, of righteous memory—the Rebbe, of righteous memory, initiated a birthday campaign, encouraging everyone to celebrate their Jewish birthdays in a number of special ways. He pointed out that according to Judaism the date of your birth is a special day, when your mazal (spiritual energy) is heightened. As the anniversary of the most important moment of your life, it is a time for spiritual retrospection, celebration and good resolutions.
Do you know when your Jewish birthday is? What are you waiting for? Head over to our birthday portal, find out when your special day is, and plan a uniquely Jewish celebration.
Links to bookmark:
Jewish Birthday Calculator
Why Celebrate My Jewish Birthday?
How to Celebrate Your Jewish Birthday
Sign Up for Jewish Birthday Reminders
© Copyright 2014, all rights reserved.
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QUESTION
How Do Torah and Mitzvahs Contribute to World Peace?
Imagine the following scenario: Bored with your job, you decide to do something radically different. by Malkie Janowski
Take a moment to imagine the following scenario. Bored with your job and the same daily routine, you decide one day to do something radically different. You take a crash course on robotic computer programming, and discover an unknown aptitude and penchant for this kind of work. After some preliminary projects, you get started on your real masterpiece, your own mini-world, replete with plant, animal, and functional human-like life.
Your robots are each created with a special task in mind. Each has its own niche in your world. At first, your creations are well in tune with your plans, and life is harmonious.
After some time, the robots grow restless. They begin to explore their own freedom and ability to do as they please. Your carefully designed blueprint is ignored. Your robots lose interest in the purpose you had in mind for them, and look for their own meaning, and sometimes find it in places which wreak havoc on the mini-universe. The place is becoming chaotic.
Desperate, you decide to be bit less subtle. You call a mass meeting with all the robots and lay out your plans: Each creation has their own unique purpose, each has a predetermined way to fulfill it, and living in the manner you had envisioned for them will secure their ultimate happiness.
Your robots have chutzpah. They’re not going to take this lying down. “How can you claim to know what’s best for us?” “How do we know this is a good idea?” “Who says listening to you will bring any peace to this chaotic world?”
But of course you know best. You programmed the world! You designed every detail! If your creations would follow your dictates, existence would be perfect.
Each of us has a purpose in this world. The Master Designer has a plan worked out for us to the most minute detail. The job of every Jew is to follow Torah’s instructions, and that of any Gentile is to observe the seven Noahide laws as instructed by G‑d. How does that ensure world peace? The same way your robots will achieve peace by following your instructions. He designed this place. He knows best.
Malkie Janowski for Chabad.org
Malkie Janowski is an accomplished educator who lives in Coral Springs, Florida. Mrs. Janowski is also a responder on Chabad.org's Ask the Rabbi team.
© Copyright 2014, all rights reserved.
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JEWISH NEWS
Rabbinic Student From Ukraine, 25, Diligent Scholar and Caring Teacher
Gedalya Grinzaid was killed Sunday after being struck by a city sanitation truck. He was said to be a diligent student and gentle teacher who dedicated his short life to Torah study and sharing Judaism with others. by Menachem Posner
Gedalya Grinzaid, a 25-year old rabbinical student from Ukraine, was killed Sunday after being struck by a city sanitation truck in Brooklyn, N.Y. He was said to be a diligent student and gentle teacher who dedicated his short life to Torah study and sharing Judaism with others.
Grinzaid was born in the twilight years of the Communist Soviet Union to Avraham and Malka Grinzaid in Vinnitza, a small city in western Ukraine. He was an only child.
At the time of his birth the Grinzaids were proud and involved Jews, although not fully observant. His father has served as the longstanding president of the century-old Nikrasova Synagogue for three decades, and the family was said to be positively influenced by their son.
“He was a very special child, with a sincere, gentle soul,” recalls Rabbi Shaul Horowitz, Chabad shliach to Vinnitza. “As a student in the local Yad Vaezer and then Ohr Avner Ohr Menachem schools, he absorbed Torah like a sponge, always eager to learn more. Even as a young boy, he insisted on eating only kosher and influenced his parents to keep a kosher home.”
With time, Grinzaid went on to study in Kiev and Zhitomir in Ukraine, and later at yeshivahs in New Square, N.Y., and Kfar Chabad, Israel.
“Even then, he stood out as someone truly special with a gentle and kind soul,” says Rabbi Mendel Lichtenstein, Judaic-studies principal at Ohr Avner Chabad Jewish Day School Ohr Menachem. “It is not often that a Ukrainian-born boy attains such advanced proficiency in Torah studies. He was comfortable in Hebrew, Yiddish and Aramaic. He taught at a school in Zhitomir for children from Chabad families in neighboring towns. He was devoted to his students, and the children loved him.”
‘Held in the Highest Regard’
Beyond the classroom, Gedalya participated in the Merkos Shlichus “Roving Rabbis” program, in which Chabad rabbinic interns visit small, isolated Jewish communities. He traveled from town to town in western Ukraine, sharing his passion for Judaism and love for Torah.
In his 20s, as a student in Ohr Somayach in Monsey, N.Y., Gedalya continued to study Torah and teach others.
“Gedalya had incredible love for people, a love for the Torah and a love for G‑d,” recalls Rabbi Avrohom Braun, director of admissions and education at Ohr Somayach. “Every person who came to yeshivah—from a beginner to the most advanced student—would soon be learning with Gedalya, either privately or in a group. He was truly beloved by everyone.”
Observing Grinzaid’s humble interactions and lucid teachings, Braun determined that he would make an ideal Chabad shaliach and decided that the best place for him to continue his studies would be at Tiferes Bachurim, a division of the Rabbinical College of America in Morristown, N.J.
“When he came to Morristown in 2011, he was literally accompanied by an entourage of will-wishers,” says Nissen Goldman, a South African student at Tiferes and Grinzaid’s first roommate there. “They told us that we were getting a special person, and that we should treasure him. It was clear that they held him in the highest regard.”
Soon enough, Grinzaid, who was known for learning aloud in a sweet singsong, would develop a similar relationship with the students in Morristown as well.
“Although we shared the same room, I really never got to know Gedalya,” recalls Goldman. “He would be up early in the morning to begin studying and would continue learning for many hours. I would only see him again late in the evening—hours after the official study sessions had ended for the day. The only time he was not learning was when he was eating or sleeping.”
“For many students he was a pillar of support,” says Rabbi Boruch Hecht, admissions director at Tiferes. “He would seek out the new students and others who were having a hard time transitioning into yeshivah life and set up study sessions, helping them acclimate.”
Studying for Rabbinic Ordination
In September, Grinzaid began studying for his rabbinic ordination in Morristown’s prestigious rabbinical training program under the tutelage of Rabbi Chaim Schapiro. He was “refined, humble, and had a great devotion to Torah study,” says Rabbi Schapiro. “He was the first one to show up and never wasted a moment of learning.”
One of the few times Grinzaid would leave the study hall was on Fridays, when he would visit elderly Russian-speaking Jewish people in assisted-living homes. Fellow student Benjy Licht says Grinzaid developed a special rapport with the seniors. “From the way the people talked about him, you could tell that they loved his visits—he would make them lebedik [lively].”
On Sunday morning, after spending Shabbat near the Lubavitch World Headquarters in the Crown Heights neighborhood of Brooklyn, N.Y., Grinzaid was crossing a street at the corner when he was struck by the sanitation truck. He passed away on the spot from head injuries.
Rabbi Horowitz says arrangements are underway to transport the body back to Ukraine, where he will be buried later this week in either Vinnitza or Mezhibuzh.
As news spread of his passing, Rabbis Braun and Hecht say they have been receiving call after calls from former students.
“One person called from as far as Nebraska,” says Rabbi Braun. “He has been living in a very non-Jewish environment, but had been touched by Gedalya during the time they were together in yeshivah. He told me ‘if Gedalya is not here anymore, I need to get out of here.’ He has since decided to move back to a Jewish community. Gedalya had that kind of effect on people.”
© Copyright 2014, all rights reserved.
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More in Jewish News:
• Students Get an Eye-Opening Look at Ancient Artifacts (by Menachem Posner, Chabad.edu)
What do you get when you bring together a rabbi, a museum curator, a Ph.D. candidate and two-dozen college students? A tour of Jewish history that includes ancient clay figurines, fragments of medieval Judeo-Arabic manuscripts and a good dose of Talmudic wisdom.
This all happened Feb. 10 at the Oriental Institute of the University of Chicago, courtesy of Rabbi Yossi Brackman of the Rohr Chabad at the University of Chicago and Hyde Park; Dr. Jack Green, Ph.D., chief curator of the Oriental Institute; and Ph.D. candidate Rachel Schine, whose area of expertise is Near Eastern Language and Civilizations. Together, they produced a unique experience that brought Judaism’s ancient roots to life using articles from the museum’s public displays and private archives.
One of the artifacts viewed was the 2.5 millennia-old Sennacherib Prism (excavated in what is now northern Iraq), upon which the annals of the Assyrian king Sennacherib are inscribed in Akkadian cuneiform. The prism—one of three in the world—tells of the king’s numerous conquests and building projects, including his war on Jerusalem.
Significantly, his version of the story varies greatly from narrative found in the Hebrew Bible. The books of Kings and Chronicles record that King Hezekiah of Judea prayed to G‑d, and an angel slew many of the Assyrian soldiers who had come to lay siege on Jerusalem; thus, Sennacherib retreated. On the prism, Sennacherib’s scribes tell a story in which the Assyrian ruler is victorious and succeeds in making a humbled Hezekiah pay tribute to him, leaving with hundreds of thousands of Jewish prisoners.
Schine says tour helped give a better, healthier perspective of Jewish history. “Seeing the biblical perspective in which Hezekiah is victorious dispels the notion of Jewish victimhood,” she explains. “Appreciating that Judah was perceived as a threat by the Assyrians and not just an easy target was very enlightening.”
Taking the students one generation further back in time, the group examined a giant winged bull (also from northern Iraq) that once stood at the entrance to the throne room in the palace of King Sargon II, Sennacherib’s father, who had exiled people from the 10 tribes dwelling in the Northern Israelite Kingdom in Samaria. The inscription lists the many enslaved people who were brought to build the palace, which presumably included the Israelites, though they are not specifically mentioned.
While the Assyrians were unable to destroy Jerusalem, the First Temple was ultimately razed by Nebuchadnezzar II of Babylon, who brought exiled Jews back with him, including the Prophet Daniel. The students viewed a lion on glazed tile from the processional way leading to the northern gate of Babylonia, which Nebuchadnezzar II had dedicated to the goddess Ishtar.
The students viewed a lion on glazed tile from the processional way leading to the northern gate of Babylonia, whose leader, Nebuchadnezzar II, razed the First Temple in Jerusalem. (Photo: Oriental Institute of the University of Chicago/Anna Ressman)
The students viewed a lion on glazed tile from the processional way leading to the northern gate of Babylonia, whose leader, Nebuchadnezzar II, razed the First Temple in Jerusalem. (Photo: Oriental Institute of the University of Chicago/Anna Ressman)
“You need a way to materialize history,” says Green, “and having people see actual items from those times helps make it real.”
Particularly Fascinating: The Manuscripts
Brackman notes that it was particularly fascinating to show the students Hebrew manuscripts, the oldest of which was a fragment of an extra-biblical work discovered in the Qumran caves near the Dead Sea.
Other manuscripts—some of which were recovered from the Cairo Genizah—included ninth-century writings by the Karaites, a once significant Jewish splinter group that rejected many of the rabbinic traditions and interpretations found in the Talmud.
The presence of Dr. Norman Golb—a leading expert on the Dead Sea Scrolls and the Cairo Genizah, as well as author of Who Wrote the Dead Sea Scrolls? The Search for the Secret of Qumran—added a special dimension to the outing.
Some manuscripts from Baghdad featured Judeo-Arabic, which Schine points out “could be Arabic written in Hebrew characters or Hebrew written in Arabic characters. Neither is so straightforward, though, as the two languages hybridized over time, forming a dialect not unlike Yiddish or Ladino, but composed instead of a mix of Arabic and Hebrew.”
Schine culled the manuscripts from museum archives the public rarely sees. She says she chose items that would serve as natural springboards for discussing Jewish life and scholarship in different eras.
Of particular interest was a fragment of the Bible written in Hebrew with Arabic characters, utilizing the classic Hebrew system of nikud vowelization.
“We capped the group at 24 students,” Brackman explains, “because we wanted to retain the intimate experience and allow everyone to interact with the artifacts and texts. This was amazing for everyone who attended and is something I look forward to doing again.”
© Copyright 2014, all rights reserved.
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• Miami Turns Out for Grand Opening of State-of-the Art Center (By Karen Schwartz)
When Iman Rabizadeh was seeking a medical school, he wanted to make sure there were Jewish activities and a significant number of Jewish students on campus. He selected the school of medicine at the University of Miami, and right away found the Chabad House and Shul of Downtown, co-directed by Rabbi Chaim and Deenie Lipskar. Ever since, he’s been going there Friday nights, Saturday mornings, holidays and more.
The third-year medical student from Los Angeles also discovered what he calls a “small but beautiful community” in Brickell, an urban neighborhood in Miami that has been undergoing a noteworthy economic transformation in the past decade. In fact, it has overtaken the city’s historic central business district to the north to become one of the largest financial districts in the United States, as well as one of Miami’s fastest-growing residential neighborhoods.
And Chabad has been growing right along with it.
The downtown shul was founded by The Shul of Bal Harbour under the leadership of Rabbi Sholom Lipskar, who started it nearly 30 years ago as a place of worship and respite for businesspeople. About 10 years ago, Rabbi Chaim and Deenie Lipskar took it over and increased outreach to meet the needs of the contemporary Jewish population, consisting of local residents, young professionals and university students, in addition to the those who commute to jobs.
The Chabad House was situated in a 2,000-square-foot space on the sixth floor of an office tower for the last seven years, but now it has a building officially to call home.
The grand opening of the brand-new facility—The Rok Family Shul, Chabad Downtown Jewish Center, offering a whopping 20,000 square feet more than the existing space—took place on Feb. 25, with more than 600 people turning out for the event. The shul’s name was dedicated by the Rok family in honor of their mother, Rosa, and in memory of their father, Natan.
Community members, donors, lay leaders and local politicians attended the ribbon-cutting, Torah dedication, dinner and overall celebration. Speakers included Rabbi Sholom Lipskar; Rabbi Eli Lipskar; Rebbetzin Deenie Lipskar; Rabbi Chaim Lipskar; Miami Mayor Tomás Regalado; and Tibor Hollo, president and chairman of Florida East Coast Realty. The Rok family, Dascal family and Tabacinic family were all presented with honors.
The new building houses a synagogue, social hall, kitchen, preschool, mikvah and young-adult lounge, in addition to rooftop space, a playground and even a restaurant. Its exterior is inlaid with Jerusalem stone, and it boasts the first mikvah to date in downtown Miami, according to Rabbbi Chaim Lipskar.
Rabbi Eli Lipskar has also been working on the $5 million project since its inception. Newly married, he and his wife, Rochie, have moved to Brickell to help lead activities for young adults.
‘An Exciting Time’
Deenie Lipskar says she’s looking forward to starting a preschool to offer the next generation a Jewish education and adding more formal “Mommy & Me” classes, as well as increasing the variety and number of women’s programming overall.
She also hopes to give a class and tours of the new mikvah, now that the topic will be more tangible. For women who already use the ritual bath on a regular basis, this will make the visit closer to home, saving them a 20-minute or more drive to Miami Beach. For those who have yet to go, “they’ll see how beautiful it is, and hopefully, start going,” she says.
The community is getting revved up to have a space to call their own, she continues. And unlike their previous location in an office tower, the new Chabad center is visible from the street. “It’s definitely a very exciting time for us,” she says.
“We hope that people are going to come to the building and see the future of Judaism,” says Rabbi Chaim Lipskar. Downtown and Brickell used to be dark at night, he adds, but with all the changes, it is so much brighter, and Jewish life can flourish there.
“Gradually, I’ve been seeing it getting bigger,” Rabizadeh says of Chabad. “And I think the new building is going to attract a lot of Jews.” He says he’s looking forward to larger minyans, livelier Friday-night crowds and more networking events, among other possibilities in the new space.
“I’m very excited to go inside,” he says, explaining that he’s recruiting friends and other Jewish students at his school to be a part of the experience. “It just connects people to Judaism; it’s a home away from home.”
He says young people used to spend a year or two in the area for education purposes and then move away, but Chabad might entice young married couples to stay. It’s offering a preschool and state-of-the-art amenities, which paired with the building boom in Brickell and downtown could mean a spate of new growth and job opportunities.
Chabad pinpointed the property back in 2009, and donors helped make it theirs. Specifically, Lipskar notes the generosity of Moshe and Lillian Tabacinic of Bal Harbour, Fla., without which the land purchase would not have been made.
“Through all the trials and tribulations, we are very happy almost five years later to see the project finished,” declares the rabbi.
‘Light Your Path’
Aaron Winer attended the opening with his wife, Heidi, and daughters Deborah, 10; Shana, 7; and Yonah, 5. His in-laws and friends from the area and beyond are also planning to join him. “I’m looking forward to seeing the new building crowded with men, women and children rushing to get in,” he says.
He got involved with Chabad about eight years ago when looking for a school for his oldest daughter. Since then, his friendship with the rabbi has bloomed, and he has become part of the regular minyan, Torah study, and indeed, the building process.
“Chabad accepts you, regardless of your religious level of observance or background,” he states. “They reach out to light your path in this world.”
He hopes that more young professionals and families come to this part of southernmost Florida to live there permanently. After all, Jewish life is flourishing along with the pleasant climate, burgeoning business centers, and proximity to the ocean and beaches.
“I am hoping that the new building means to the future generations that downtown Miami has a Jewish life,” he says. “They can experience and enhance their Jewish traditions in the heart of Miami.”
© Copyright 2014, all rights reserved.
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COOKING
Strawberry-Banana Smoothie
Delicious & Healthy by Miriam Szokovski
Smoothies are a good alternative to ice cream, snow cones or Slurpees for the health-conscious. No, it’s not an exact replacement, but it has a similar slushy icy taste, without any unhealthy ingredients.
This strawberry-banana version is my “go-to” smoothie, because it’s so quick and easy to whip up, and it’s consistently delicious.
The trick to sweetening this smoothie is the banana. Perfectly yellow ready-to-eat banana? That’s exactly what you don’t want to use for this smoothie. Think dark brown, and I mean really brown. The kind of brown you’d normally scrunch your nose up at and throw in the garbage.
I buy bananas and leave them in the fridge for at least 2 weeks before using. Sometimes up to 3–4 weeks. Leaving them on the counter would be akin to throwing an all-out fruit fly party, but the fridge is the perfect place. It also minimizes the smell.
Why such old, brown bananas? They develop an intense sweetness that makes the smoothie taste incredible. Interestingly, I also find the banana flavor less intense when I use the more overripe bananas.
Aside from the banana, you’ll need some frozen strawberries. Yes, it’s very important that they are frozen. By freezing the strawberries, your smoothie will be thick and creamy. You won’t need to add ice, which would dilute the flavors.
So, banana, strawberries, and the milk of your choice. I usually use almond milk or coconut dream, but you can definitely use soy milk, cow’s milk or other milks. Depending on the shape and strength of your blender, you may need slightly more milk to get the fruit moving. But don’t add too much, or your smoothie will be too liquidy. Another trick to help with the blending is to have the banana closest to the blade.
You can add in a scoop of chia seeds, flaxseed and/or wheat germ after the smoothie is fully blended. Just mix it in gently with a spoon.
Smoothies really need to be eaten immediately. They don’t last well in the fridge.
So… smoothie up!
Ingredients:
10 frozen strawberries
1 very overripe banana (not frozen)
½ cup milk (dairy, almond, soy, etc.)
Optional: 1 tbsp. chia seeds/flaxseed/wheat germ
Directions:
Put frozen strawberries, banana and milk in a blender. Pulse until smooth. If you want to boost the nutrition level, gently stir in some chia seeds, flaxseed or wheat germ before eating.
What’s your favorite fruit combination for smoothies? Share your ideas in the comments so we can all get some inspiration.
Miriam Szokovski is the author of historical novel Exiled Down Under, and a member of the Chabad.org editorial team. She enjoys tinkering with recipes, and teaches cooking classes to young children. Miriam shares her love of cooking, baking and food photography on Chabad.org’s food blog, Cook It Kosher and in the N'shei Chabad Newsletter.
© Copyright 2014, all rights reserved.
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More in Cooking:
• Chocolate-Dipped Cream Cheese Hamantashen (By Miriam Szokovski)
Has the Purim frenzy hit you yet?
The stores in my neighborhood have been showcasing children’s costumes for weeks already. Royal red capes and flared princess gowns seem to be as popular as ever. Last week I even saw some young entrepreneurs setting up shop in the trunk of their car, parked on a busy main road, and business was rocking!
The grocery store aisles are bustling with people doing their mishloach manot shopping, and the party supply stores have enormous displays of baskets, cellophane, ribbon and other packing supplies.
On my walk to work each morning I pass a number of bakeries—all of which have been offering the traditional Purim hamantashen with a full range of fillings for a couple of weeks already. They are pretty to look at, but I am a diehard for the homemade variety.
Have you ever made hamantashen before? Trying to perfect the shape and keep the filling in might seem daunting, but I’m going to break it down for you with step-by-step pictures to make it easier.
First, gather your ingredients. My recipe is dairy, but if you need pareve hamantashen, you can use non-dairy cream cheese, such as Toffutti. It will still be delicious—I can vouch for it.
This recipe yields about 20 hamantashen (unless, like me, you drop one entire tray on the floor while taking it out of the oven . . . then you’ll be left with only 10). If you need more, it can easily be doubled or tripled.
Mix the wet ingredients, then add the flour a little at a time until you form a smooth, soft, but not sticky ball of dough.
Divide the dough in half. Use a rolling pin to roll half the dough out to about ⅛ inch thick. An easy way to roll dough without worrying about it sticking to the rolling pin is to roll it between two sheets of parchment paper. When I first heard this trick, I thought it sounded ridiculously complicated. But since the first time I tried it, I haven’t gone back to “regular” rolling.
Tear a sheet of parchment paper. Place the dough in the center. Push down gently. Tear another sheet of parchment paper the same size, and place it on top of the dough. Put your rolling pin on top of the pile, and gently roll out the dough.
Using a circle-shaped cookie cutter, or the mouth of a glass, cut as many circles into the dough as you can fit. (Although my cookie cutter looks ridged, it is actually two-sided. One side is smooth, which is what I used—the ridged side is facing up, don’t let it confuse you.)
Pull away the extra scraps of dough, and set them aside to be re-rolled and cut into more circles.
Now it’s time to prepare the filling. Decide what you want to use. The most common hamantash fillings are strawberry and apricot preserves, and poppyseed filling, traditionally called mohn. Confession: I’ve never actually tried the poppyseed filling—the way it looks gives me the heebie-jeebies.
Other possible fillings include chocolate, cheesecake, date spread, or even finely chopped apples mixed with cinnamon and brown sugar.
Have you used anything else in hamantashen? What is your favorite filling? I’d love to hear of some new ones.
I used strawberry and apricot preserves, and they came out sticky and delicious. (Well, the ones that fell on the floor were a little too sticky.)
Spoon some filling into the center of each circle. It’s important not to go overboard with the filling—it makes the hamantashen hard to seal when there’s too much inside.
Now it’s time for the tricky part—The Folding. I know some expert bakers who tremble in fear of The Folding, but really, it’s not that scary. It’s all in the dough and the pinching. If you use good dough, and you pinch your corners tightly, the hamantashen will keep their shape and not open up hideously while baking.
Fold your cookies like this:
Once you get the hang of it, it’s a breeze. Repeat until all your circles have been sealed.
Place the hamantashen carefully on a greased pan. Leave some space between them, but mine didn’t spread all that much. (Other recipes may spread more.) Slip them into the oven and bake for 15–20 minutes, depending on the size and thickness of your hamantashen. The edges should be very slightly golden when they’re ready.
The preserves will be extremely hot, so I don’t advise biting into them right away, unless you particularly enjoy burning yourself . . .
I also don’t advise dropping the tray on its way out of the oven, like I did . . . It was interesting, though. The cookies didn’t break, but the preserves came flying out and made a gloriously sticky commotion on my kitchen floor.
If you’re leaving the hamantashen plain, you can stop here. Let them cool, and dig in to your heart’s content.
If you’d like to dress them up a little, keep reading.
Melt some chocolate, and prepare some sprinkles and nut crunch. You really don’t need a lot; we’ll just be dipping one corner of each cookie.
Dip one corner into the chocolate, and let the excess drip off. While the chocolate is still wet, dip it into the sprinkles or the nut crunch. Let it dry on a piece of parchment paper. Repeat until all your cookies are decorated and your workspace is a mess (like mine).
And there you have it—fancied-up hamantashen. Perfect for giving as gifts, serving at your Purim meal, sharing with friends, or just plain eating. Enjoy!
Ingredients:
⅓ cup sugar
2 tbsp. oil
2 tbsp. apple or orange juice
1 egg
1 tsp. vanilla
5 tbsp. cream cheese
1 tsp. baking powder
1½ cup flour
Pinch of salt
Note: For non-dairy hamantashen, use non-dairy cream cheese, such as Toffutti.
Filling:
Strawberry preserves
Apricot preserves
Optional:
A few squares of chocolate
Colorful sprinkles
Nut crunch
Directions:
Cream sugar, oil, juice, egg and vanilla.
Add cream cheese, and mix until combined.
Add baking powder, salt and flour. Mix until the dough forms a ball which is not sticky.
Roll the dough out, about ⅛″ thick. Using a circle cookie cutter, or the mouth of a glass, cut as many circles as possible.
Remove remaining dough, roll and repeat.
Place a teaspoon of filling in the center of each circle, and fold according to instructions above.
Bake at 350° F for 15–20 minutes.
Allow to cool before eating or decorating.
Will you be making hamantashen this year? Have you done it before? Are you “scared” of The Folding? What is your favorite filling? Leave a comment and let us know.
Happy Purim!
Miriam Szokovski is the author of historical novel Exiled Down Under, and a member of the Chabad.org editorial team. She enjoys tinkering with recipes, and teaches cooking classes to young children. Miriam shares her love of cooking, baking and food photography on Chabad.org’s food blog, Cook It Kosher and in the N'shei Chabad Newsletter.
© Copyright 2014, all rights reserved.
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ART
Alley in Tzfat
I paint city scenes mostly. by Yehudis Khanin
Chalks, Charcoal, Aquarelle, Ink
Artist’s Statement: I paint city scenes mostly. When I am in the process, I visualize how I want the picture to look, no matter if I need to use media in an unusual manner to accomplish that. I am a very visual person and have a strong need to express myself through art.Yehudis Khanin teaches Jewish history and science in upstate New York. She has no formal art training, but loves to draw and paint with watercolors, and is interested in art history.
© Copyright 2014, all rights reserved.
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