Showing posts with label Women. Show all posts
Showing posts with label Women. Show all posts

Wednesday, November 11, 2015

Women, Tehillim, King David and Rosh Chodesh

A shiur for Rosh Chodesh Kislev - although this shiur was made six months ago, and his references to the month and parsha are not current.


Women, Tehillim, King David and Rosh Chodesh - what's the connection?   [HT: Moriah] 

Amazing class by Rabbi Alon Anava about the virtues of reading Tehillim [Psalms of King David] and why it is so special reading Tehillim in a group.  Also the connection of Tehillim to Rosh Chodesh and the connection of women reading Tehillim before Rosh Chodesh and much more.


Thursday, November 5, 2015

Waiting for Moshiach



HT: Yaak

by Rabbi Pinchos Lipschutz

Rav Segal closed with a story about a group of Polish soldiers who were told to prepare for a visit from the general.

Garbed in their uniforms, shoes polished and guns gleaming, they stood at attention. It was a hot day, and as they waited beneath a scorching sun, a few of them started to grumble. The morning dragged on with no sign of the general and the soldiers felt their resolve weakening. “Wait a bit longer. I’m sure he’ll come soon,” the commander urged them, but as morning gave way to afternoon, the general was nowhere to be seen.

Finally, the tired soldiers gave up and many of them flopped to the ground, exhausted. At that moment, the general appeared. Those who sat on the floor were humiliated, while those who had remained standing were promoted to a higher rank.

The Chofetz Chaim would retell the story and say, “He’s about to come. Don’t give up now. Stand tall and wait. He’s about to arrive.”

We are at the end of the day and have been waiting so long. The wait is getting progressively more difficult. Only a few remain standing.

In this, too, we look to our neshei chayil to inspire us. The Gemara in Maseches Brachos (17) says that women attain merit through waiting for their husbands to return home from the bais medrash.

Thus, one of the sacred responsibilities and mandates of the woman is to wait. They teach the rest of us how to wait. Now is their time. Now, as a lonely nation awaits Moshiach’s arrival, we look to the women to inspire and teach us how not to lose focus. Together, we wait for the day when the world will once again be filled with light and we will all be comforted.

Read the full blog post here

Thursday, October 22, 2015

Crying for the Geula



Rachel Imeinu's yahrzeit is this Shabbat, which is also being celebrated by 550 cities worldwide as The Shabbat Project.

And yesterday we were informed that the Kever of Rachel, as well as the Cave of the Patriarchs are now listed as Muslim sites.   If you read the words below you will learn that  '''Only tears from Mama Rochel can bring the Geula.''   May it come speedily in our days !



Jewish Mother's Day The 11th of Cheshvan  
by Rabbi Yitzchak Ginsburgh

One of the most important days in the month of Cheshvan is the 11th, which commemorates the day of passing of our matriarch Rachel. Rachel was Jacob's most beloved wife and was the principal of his household and thus the principal of the entire house of Israel. From the first day of the year, the 1st day of Tishrei, the 11th day of Cheshvan is the 41st day. 41 is the numerical value of the Hebrew word "eim," which means "mother," thus the 11th of Cheshvan is truly the Jewish Mother's Day.

"Rachel cries for her children, she will not be comforted…"

Rachel constantly mourns over the exile of her children, the Jewish people, and the Almighty comforts her with the words: "Withhold your voice from crying and your eyes from tearing, for there is a reward for your actions… and the children will return to their border." Literally, "return to their border" refers to the return of the Jewish people to the Land of Israel. But, more deeply, it refers to the return of our people to our natural spiritual environs: Judaism and our ancestral Jewish nature. These are the borders that truly circumscribe the uniqueness of our people. Amazingly, numerically, the value of the Hebrew word for "border" (g'vul / גבול) is exactly the same as the value of the word for "mother" (eim / אם); both equal 41.

In Hebrew, Cheshvan is written with the four letters: חשון. The borders (the first and last letters) of Cheshvan are chet - ח and nun - ן, which together spell the word chein - חן, meaning "beauty." The word chein - חן, "beauty" equals 58. The 58th day of the year is the 28th day of Cheshvan.

Rachel is described as the most beautiful woman in the Torah. The numerical value of the two middle letters, shin and vov, שו, is equal to isha -אשה , meaning "woman." Thus, the name of the month itself hints at the special and unique grace endowed to women.

King Solomon says that external beauty by itself is deceitful. If external beauty is all that a woman seeks then the name of the month becomes Marcheshvan, which means Bitter-Cheshvan. It is of such a woman King Solomon says: "And I find the woman to be more bitter than death." But, of true beauty, the beauty of a Jewish woman that emanates from within, he says: "The woman of beauty shall support honor." This true beauty is given to us, the Jewish people, by G‑d through the Torah, for "there is no truth but Torah" and "there is no honor but Torah."

It was Rachel, who was first endowed with this real beauty. Rachel is described as the most beautiful woman in the Torah, "She had a beautiful face and a beautiful figure." Thus, Rachel was the embodiment of the verse: "A woman who fears G‑d, she shall be praised," praised both for her grace and true beauty.

The beauty of the Jewish woman is not just a passive agent of spirituality. The sages teach that the offspring of Esau and his grandson Amalek can be defeated only by the children of Rachel.

Who embodies the spirit of Amalek in our day and age? In Hebrew, the words "Amalek" (עמלק) and "doubt" (safek / ספק) have the same numerical value. Thus, the spirit of Amalek that continues to plague each and every Jew is doubt; doubt in our faith, doubt in our Torah, and doubt in ourselves and the moral justification of our path.

But, sometimes the spirit of Amalek becomes bolder and captures a Jew (whether he be a private individual or a political figure) to the point of driving him or her to unconscious or even conscious self-hatred. This can result in a Jew's cooperation with the enemies of our people.

Finally there are the direct spiritual offspring of Amalek: those enemies who threaten the lives of Jews and our return to the Land of Israel.

The sages say that beauty is a woman's weapon. With everything that we have said about Rachel, her role as our matriarch, as the progenitor of Jewish nature, and of her beauty, it should now be clear that our weapon for defeating Amalek is the special beauty and grace of the Jewish mother. Joseph the tzaddik (righteous one) inherited his mother Rachel's beauty and he too is described as having a beautiful face and a beautiful figure. That is why the prophet says about him that "the house of Jacob will be fire and the house of Joseph its flame and the house of Esau straw, and together they will ignite him and consume him; and there will be no remnant for the house of Esau."

True Jewish beauty and grace destroy the enemy indirectly but, beauty is no regular weapon. True grace and beauty work by attracting the sparks of holiness that are bound within the enemy. These sparks are G‑d's will that the enemy still exist. Yet, when they are redeemed by their attraction to true beauty, they escape the enemy's grasp, leaving him void of any Divine source and causing his demise. True Jewish beauty and grace destroy the enemy indirectly by leaving him void of any beauty or grace himself, making him irrelevant and powerless.

The battle against Amalek in our generation must be conducted primarily with our ability to communicate to all around us the true nature of Jewish beauty and grace. It is to this beauty of Jewish nature and character that we return during the month of Cheshvan by reconnecting with our matriarch Rachel, with our own Jewish nature, and with ourselves.


************************

Yiddishe Mama


Rachel lost her own spiritual luxury - the privilege of being buried in the Cave of Machpeilah - in order to help her children. This represents the unparalleled quality of the "Jewish mother" who is always willing to sacifice her own needs, spiritual or physical, for the sake of helping her children.

And this is the inner reason why Jewish identity follows the maternal and not the paternal route. For even though the father possesses a greater degree of spirituality - since he has the privilege of observing more mitzvos than a woman - the quality of a Jewish mother is nevertheless greater, that she is willing to forego much of that spirituality in order to enable her to raise a family with tender loving care. And since this quality is even more quintessentially Jewish than the spirituality of the man, it is the mother that actually makes her children Jewish.

Based on Likutei Sichos of the Lubavitcher Rebbe
Parshas Vayechi: Gutnick Chumash
******************************

Mama Rochel understood that tending to a broken heart comes above even Kavod Hashem....

When Rochel, out of frustration, complained to Yaakov about not having children, Yaakov got angry with her. The mefarshim say, based on a medrash, that Yaakov was punished for getting angry at Rochel and telling her that she needs to daven to Hashem and not complain to him.

Rav Moshe Shmuel Shapiro points out that Yaakov was defending Kavod Shamayim (the honor of Heaven) and was correct that Rochel's complaints were unjustified. His mistake was that he addressed the words that she spoke and not the pain in her heart. Had he pierced the veil of her soul, he would have known that because of her anguish, the words escaped her mouth and she was not accountable for them. He should have been slower to defend Kavod Shamayim and faster to understand human suffering.

This he explains was the greatness of Rochel. After the destruction of the first Temple, when Bnei Yisroel went into Galus, all the Avos and Imahos came before Hashem with all their great zechusim but were turned away empty handed. All the heroism of the Akeida, Yaakov's Torah, and lives of pure mesiras nefesh to build Klal Yisroel, did not impress Hashem in that dark moment of history.

The only one who merited Hashem's attention was Rochel Imeinu. What was her great act that warranted this special treatment? That she gave the simanim to her sister and helped fool Yaakov. With this bravery, in her mind, she was sabotaging the history of the Jewish nation since she understood that it was her and Yaakov that were destined to build the nation. Nevertheless she chose to cast aside her own destiny and Hashem's grand plan in order to save her sister from a single embarrassing moment.

Only Rochel, who had such a deep understanding of another person's pain and how it carries more weight than the entire Jewish experience, can be Hashem's emissary to bring his children's pain before Him. Only tears from Mama Rochel can bring the Geula.

Wednesday, January 28, 2015

The Story of Devorah HaNeviah

[Shabbos Parshas Beshallach is known as Shabbos Shirah, because of the song which the Jews sang to G-d at the Splitting of the Red Sea on their way out of Egypt. The matching Haftorah is the song sung by Devorah the Prophetess (Shirat Devorah) after the Jews won their battle against Sisera]

Devorah was the only woman who was both a Judge and a Prophet. The only man who accomplished that feat was Shmuel/Samuel who bridged the Period of the Judges and the Prophets.

According to Rashi, there were forty eight male prophets and seven female prophetesses. The seven prophetesses were Sarah (wife of Avraham) Miriam (sister of Moshe and Aharon), Devorah, Chana (mother of Shmuel), Avigail (wife of David) Chuldah and Esther.

Devorah's style is described as "sitting under the date palm of Devorah," meaning that for reasons of "tzniut," or modesty, she did not wish to meet with male litigants in private. Therefore, she "set up court," performing her duties as Magistrate and as Teacher and Transmitter of Torah, in the great out-of-doors.

The Midrash places her in good company when it says of her that "Moshe, David and Devorah sang to Hashem and the Holy Spirit rested upon them." [Mechilta Beshalach 6]

The date of the reign of Devorah was 1130 B.C.E. The People of Israel had been oppressed by Yavin, King of Canaan, and his fearsome general, Sisera, for twenty years. In a prophetic message from Hashem to Devorah, Hashem informs her that the time has come to cast off the yolk of the King of Canaan, and that the task should be performed by Barak ben Avinoam along with a small army of 10,000 men taken mainly from the Tribes of Naftali and Zevulun. Other Tribes were also expected to help, but no specific numbers were required.

Sisera, hearing of this surprising and presumptuous challenge from the People of Israel, determines to destroy their army completely. He assembles a force of nine hundred iron chariots (each the probable equivalent of a modern battle tank) plus, according to Targum Yonatan 5:8, 40,000 Officers, 50,000 swordsmen, 60,000 spear throwers, 70,000 shield carriers, and 80,000 regular soldiers - the total of which by the ordinary rules of war would be expected to totally annihilate the miniscule army of Israel, G-d forbid.

But the battle is a victory for Israel, though Sisera has received aid from all the Kings of Canaan, who likewise wish to destroy Israel. Israel receives miraculous aid from the forces of Nature, caused of course by their Director. The stars approach the battlefield, scalding the army of Sisera, and causing them to seek refuge in the waters of the River of Kishon. But those waters, usually shallow, miraculously rise and drown all the forces of Sisera - that is, all but him.

Sisera, shocked and stunned by the outcome of the battle, staggers in the direction of the Tent of Chever the Kenite, who has a peace treaty with Yavin, the overall King of Canaan. Chever's wife, Yael, emerges from the tent and gestures to him to come into her tent for protection. She plies him with warm milk, and he falls asleep. She seizes a tent peg and a hammer, and drives the peg between his eyebrows, through his head and into the ground, definitely and thoroughly killing him.

When Barak, in hot pursuit of Sisera, arrives, Yael says, "the one you are looking for is in my tent, and he is quite dead."

The People of Israel follow up their victory by applying intensifying pressure on Yavin until they completely break his hold on them and in fact reverse their roles. Peace is obtained for a long period of time, forty years, in the context of those tumultuous times.


"All salvation comes by virtue of women." [The Alter Rebbe]

Tuesday, November 4, 2014

11 Cheshvan - Yarzheit Rochel Imeinu


Jewish Mother's Day The 11th of Cheshvan 
by Rabbi Yitzchak Ginsburgh

One of the most important days in the month of Cheshvan is the 11th, which commemorates the day of passing of our matriarch Rachel. Rachel was Jacob's most beloved wife and was the principal of his household and thus the principal of the entire house of Israel. From the first day of the year, the 1st day of Tishrei, the 11th day of Cheshvan is the 41st day. 41 is the numerical value of the Hebrew word "eim," which means "mother," thus the 11th of Cheshvan is truly the Jewish Mother's Day.

"Rachel cries for her children, she will not be comforted…"

Rachel constantly mourns over the exile of her children, the Jewish people, and the Almighty comforts her with the words: "Withhold your voice from crying and your eyes from tearing, for there is a reward for your actions… and the children will return to their border." Literally, "return to their border" refers to the return of the Jewish people to the Land of Israel. But, more deeply, it refers to the return of our people to our natural spiritual environs: Judaism and our ancestral Jewish nature. These are the borders that truly circumscribe the uniqueness of our people. Amazingly, numerically, the value of the Hebrew word for "border" (g'vul / גבול) is exactly the same as the value of the word for "mother" (eim / אם); both equal 41.

In Hebrew, Cheshvan is written with the four letters: חשון. The borders (the first and last letters) of Cheshvan are chet - ח and nun - ן, which together spell the word chein - חן, meaning "beauty." The word chein - חן, "beauty" equals 58. The 58th day of the year is the 28th day of Cheshvan.

Rachel is described as the most beautiful woman in the Torah. The numerical value of the two middle letters, shin and vov, שו, is equal to isha -אשה , meaning "woman." Thus, the name of the month itself hints at the special and unique grace endowed to women.

King Solomon says that external beauty by itself is deceitful. If external beauty is all that a woman seeks then the name of the month becomes Marcheshvan, which means Bitter-Cheshvan. It is of such a woman King Solomon says: "And I find the woman to be more bitter than death." But, of true beauty, the beauty of a Jewish woman that emanates from within, he says: "The woman of beauty shall support honor." This true beauty is given to us, the Jewish people, by G‑d through the Torah, for "there is no truth but Torah" and "there is no honor but Torah."

It was Rachel, who was first endowed with this real beauty. Rachel is described as the most beautiful woman in the Torah, "She had a beautiful face and a beautiful figure." Thus, Rachel was the embodiment of the verse: "A woman who fears G‑d, she shall be praised," praised both for her grace and true beauty.

The beauty of the Jewish woman is not just a passive agent of spirituality. The sages teach that the offspring of Esau and his grandson Amalek can be defeated only by the children of Rachel.

Who embodies the spirit of Amalek in our day and age? In Hebrew, the words "Amalek" (עמלק) and "doubt" (safek / ספק) have the same numerical value. Thus, the spirit of Amalek that continues to plague each and every Jew is doubt; doubt in our faith, doubt in our Torah, and doubt in ourselves and the moral justification of our path.

But, sometimes the spirit of Amalek becomes bolder and captures a Jew (whether he be a private individual or a political figure) to the point of driving him or her to unconscious or even conscious self-hatred. This can result in a Jew's cooperation with the enemies of our people.

Finally there are the direct spiritual offspring of Amalek: those enemies who threaten the lives of Jews and our return to the Land of Israel.

The sages say that beauty is a woman's weapon. With everything that we have said about Rachel, her role as our matriarch, as the progenitor of Jewish nature, and of her beauty, it should now be clear that our weapon for defeating Amalek is the special beauty and grace of the Jewish mother. Joseph the tzaddik (righteous one) inherited his mother Rachel's beauty and he too is described as having a beautiful face and a beautiful figure. That is why the prophet says about him that "the house of Jacob will be fire and the house of Joseph its flame and the house of Esau straw, and together they will ignite him and consume him; and there will be no remnant for the house of Esau."

True Jewish beauty and grace destroy the enemy indirectly but, beauty is no regular weapon. True grace and beauty work by attracting the sparks of holiness that are bound within the enemy. These sparks are G‑d's will that the enemy still exist. Yet, when they are redeemed by their attraction to true beauty, they escape the enemy's grasp, leaving him void of any Divine source and causing his demise. True Jewish beauty and grace destroy the enemy indirectly by leaving him void of any beauty or grace himself, making him irrelevant and powerless.

The battle against Amalek in our generation must be conducted primarily with our ability to communicate to all around us the true nature of Jewish beauty and grace. It is to this beauty of Jewish nature and character that we return during the month of Cheshvan by reconnecting with our matriarch Rachel, with our own Jewish nature, and with ourselves.


************************
Yiddishe Mama


Rachel lost her own spiritual luxury - the privilege of being buried in the Cave of Machpeilah - in order to help her children. This represents the unparalleled quality of the "Jewish mother" who is always willing to sacifice her own needs, spiritual or physical, for the sake of helping her children.

And this is the inner reason why Jewish identity follows the maternal and not the paternal route. For even though the father possesses a greater degree of spirituality - since he has the privilege of observing more mitzvos than a woman - the quality of a Jewish mother is nevertheless greater, that she is willing to forego much of that spirituality in order to enable her to raise a family with tender loving care. And since this quality is even more quintessentially Jewish than the spirituality of the man, it is the mother that actually makes her children Jewish.

Based on Likutei Sichos of the Lubavitcher Rebbe
Parshas Vayechi: Gutnick Chumash
******************************
Mama Rochel understood that tending to a broken heart comes above even Kavod Hashem....

When Rochel, out of frustration, complained to Yaakov about not having children, Yaakov got angry with her. The mefarshim say, based on a medrash, that Yaakov was punished for getting angry at Rochel and telling her that she needs to daven to Hashem and not complain to him.

Rav Moshe Shmuel Shapiro points out that Yaakov was defending Kavod Shamayim (the honor of Heaven) and was correct that Rochel's complaints were unjustified. His mistake was that he addressed the words that she spoke and not the pain in her heart. Had he pierced the veil of her soul, he would have known that because of her anguish, the words escaped her mouth and she was not accountable for them. He should have been slower to defend Kavod Shamayim and faster to understand human suffering.

This he explains was the greatness of Rochel. After the destruction of the first Temple, when Bnei Yisroel went into Galus, all the Avos and Imahos came before Hashem with all their great zechusim but were turned away empty handed. All the heroism of the Akeida, Yaakov's Torah, and lives of pure mesiras nefesh to build Klal Yisroel, did not impress Hashem in that dark moment of history.

The only one who merited Hashem's attention was Rochel Imeinu. What was her great act that warranted this special treatment? That she gave the simanim to her sister and helped fool Yaakov. With this bravery, in her mind, she was sabotaging the history of the Jewish nation since she understood that it was her and Yaakov that were destined to build the nation. Nevertheless she chose to cast aside her own destiny and Hashem's grand plan in order to save her sister from a single embarrassing moment.

Only Rochel, who had such a deep understanding of another person's pain and how it carries more weight than the entire Jewish experience, can be Hashem's emissary to bring his children's pain before Him. Only tears from Mama Rochel can bring the Geula.

Monday, June 23, 2014

Appreciation

by Rabbi Eli Mansour

“The nation settled in Kadesh; Miriam died there and was buried there. The nation had no water…” [Chukat 20:1-2]

Why did Beneh Yisrael suddenly run out of water when Miriam died?

Rashi explains that as Beneh Yisrael traveled through the desert, a miraculous, mobile well accompanied them to ensure that they would have a constant, adequate water supply. This well was provided in the merit of Miriam, an exceptionally righteous woman and prophetess, and once she died, the well was taken away, leaving the people without water.

The question, however, remains, why didn’t the well remain even after Miriam’s death? Was her great merit insufficient to continue providing the nation with water even after she passed on?

The Keli Yakar [Rav Shelomo Efrayim Luntschitz of Prague, 1550-1619] offers a remarkable explanation. He notes that when the Torah reports the death of Miriam, it simply states that she died and was buried. No mention is made of eulogies or mourning, in contrast to the Torah’s accounts of the deaths of Aharon and Moshe, where it is explicitly mentioned that the nation wept for the loss of their leader. It seems, the Keli Yakar observes, that the people were not moved by Miriam’s death, and did not properly eulogize or mourn for her. They failed to appreciate the fact that their constant water supply was directly and solely due to her. God therefore took away the well so that the people would appreciate what an exceptionally righteous person they lost. As they did not properly appreciate the miracle of the well and Miriam’s greatness which provided it, it had to be taken away.

The Keli Yakar’s insight teaches us the importance of appreciating everything we have while we have it. If we take everything we have for granted, then God is compelled to take it away, Heaven forbid, so we can appreciate just how valuable it is.

Unfortunately, we take so many things for granted in our lives. People do not generally appreciate their vision until, God forbid, they or someone they know suffers vision loss. We do not appreciate our health until, God forbid, we or someone we know takes ill. We do not appreciate our children until we meet a childless couple.

Each morning, we are required to recite a series of Berachot thanking Hashem for things that may appear simple and trivial. First and foremost, we recite “Elokai Neshama” to thank God for restoring our soul, for enabling us to wake up in the morning. We recite the Beracha of “Poke’ah Ivrim” to thank Him for our eyesight, “Malbish Arumim” to thank Him for our clothing, “Zokef Kefufim” to thank Him for allowing us to stand up straight, and “She’asa Li Kol Sorki” to thank Him for our shoes. We receive all these gifts, and so many more, each and every day, and our Sages who composed the liturgy wanted to ensure that we thank God for each one of them.

These blessings, like most of our blessings, are not fully appreciated until they are taken away from us. I once saw somebody I know running out of a burning building in a bathrobe; he was at the gym when a fire erupted, and he had no time to put on his clothes. This is when I appreciated the Beracha of “Malbish Arumim.” When we hear of somebody who wrenched his back during the night, we appreciate the Beracha of “Zokef Kefufim.” The Beracha of “She’asa Li Kol Sorki” came into focus for me after a bizarre experience I had once when I traveled to Mexico City to deliver a lecture in a large synagogue there. The hotel in which I stayed offered a free shoeshine service, whereby guests leave their shoes outside their room at night and then have it returned shined early the next morning. So, I left my shoes outside the room, and when I opened my door the next morning to go to the synagogue for Shaharit and my lecture…they were not there. I went down to the lobby to meet the people who had come to take me to the synagogue, and they saw me there without any shoes. This is when I appreciated the Beracha of “She’asa Li Kol Sorki,” that even the shoes on our feet should never be taken for granted.

Rav Avigdor Miller [1908-2001] would occasionally put his head in a sink full of water for several moments, until he needed to come out of the water for air. He explained that he wanted to feel grateful for the air we breathe at every moment of our lives. In order to truly feel appreciative, he deprived himself of air for several moments, during which time he was able to appreciate how precious the air is.

Part of the reason why it’s so difficult for us to appreciate our blessings in life is because we’re so busy complaining about our “problems.” These “problems” are things like traffic jams, a flat tire, a head cold, a misbehaving child, or a broken piece of furniture. When our emotional energy is expended on worrying about these “problems,” we are not able to feel happy and grateful for our blessings – that we have a spouse, children, a roof over our heads, a source of livelihood, friends, clothing to wear, and so on.

One Rabbi recommended that we each compile a list of ten blessings in our life and keep this piece of paper with us when we pray the daily Amida. When we reach the Modim section, in which we thank God “for Your wonders and favors that are given at all times,” we should look at the list so we can be grateful for the particular blessings in our lives. This will help us experience true gratitude, and appreciate what we have while we have it, so that the Almighty will continue showering us with these blessings and not, Heaven forbid, take them away from us.

Tuesday, June 18, 2013

Remembering the Deeds of Irena Sendler



When Yad Vashem was established in 1953 the Remembrance Authority’s mission included a program of honoring the Chasidey Umos Haolam -- the Righteous Among the Nations. As worldwide Jewry memorialized the victims and struggled with the enormity of the loss and the impact of the total abandonment and betrayal Europe’s Jews the Yad Vashem program was established in order to remember those individuals who put their lives and the lives of their families at risk to as they rescued Jews.

In 1965 Yad Vashem honored a Polish woman, Irena Sendler, who worked with a unique Polish underground group which specialized in helping Jews escape the Nazi dragnet. After the Yad VaShem ceremony however, Sendler returned to Poland and her story was almost lost to history although, according to records, she saved more than twice as many Jewish lives as the renowned Oskar Schindler of "Schindler's List" fame.

In 1999, by chance, a group of Kansas City students came across Sendler's story. They were fascinated by the sheer volume of lives that she had managed to save and, in the following years, they embarked on a research project that turned into the "Life in a Jar" project -- an acclaimed book, website and performance.

Irena Sendler was a young social worker when the Germans invaded Poland in 1939. She was one of the first Zagota -- an underground group which specialized in assisting Jews -- members. Through the first two years of the war she helped forge documents and locate hiding places for hundreds of Jews who were fleeing the Nazis.

In 1941 Sendler secured false documents which identified her as a nurse and enabled her to enter the Warsaw Ghetto in order to bring food and medicines into the ghetto. Once she saw the situation in the ghetto Sendler quickly realized that the Nazis intended to murder the Jews who had been crowded into the ghetto walls. She felt that the best chance to save lives lay in removing as many children from the ghetto as possible, and she began to do so, picking up orphans from the street and spiriting them out by sedating them and carrying them in toolboxes, luggage, bags and even under carts filled with garbage.

Sendler also approached families in the ghetto and begged them to allow them to remove their children. This was traumatic, not only for the parents, who had to decide where their children's best chance of survival lay, but for Sendler herself. "I talked the mothers out of their children" Sendler told interviewers as she described the heartwrenching scenes that she endured, day after day, as she took children from their parents. "Those scenes over whether to give a child away were heart-rending. Sometimes, they wouldn't give me the child. Their first question was, 'What guarantee is there that the child will live?' I said, 'None. I don't even know if I will get out of the ghetto alive today."

As perilous as smuggling the children out of the ghetto was -- under tram seats, via a secret passage through the Old Courthouse that stood on the edge of the ghetto and even through the sewer pipes that ran under the city -- the second part of the rescue operation was just as difficult. Sendler and other Zagota members had to forge documents for the children and find hiding places for them. Many children were placed in orphanages or in convents while others hid with sympathetic Polish families.

Sendler carefully recorded the names of the children on tissue paper which she secured in glass jars and buried in her neighbor's garden. She wanted to be sure that, after the war, if possible, the children could be reunited with their families or, if that proved to be impossible, at least with their Jewish community.

In October 1943 Sendler was arrested by the Gestapo and tortured. Zagota members secured her release by bribing a guard at the Pawiak prison and Sendler lived out the rest of the war in hiding.

In addition to her 1965 Yad Vashem commemoration Sendler was honored by the Life in a Jar project that the Kansas City students created. The project run by the Lowell Milken Centre pays tribute to Irena Sendler as it educates people throughout the world about what it means to stand up for justice.

Saturday, September 1, 2012

Fusing of Art and Spirit

By Rhona Lewis

The hallway leading to Jacqui Taub’s apartment in Ramat Beit Shemesh, Israel, is wallpapered with whirls of deep purple and cream. The walls of her apartment are covered with her paintings: a sea ebbs in hues of purple, mauve and lilac; a young girl meanders through a garden of pastel flowers; two men and a little boy lean against the Western Wall. The oil paintings are a blend of gentle, consistent forward motion.

As Jacqui puts aside her walking stick and eases herself into her chair, I witness the physical pain that she has to contend with from multiple hip replacements and spinal surgery. Yet her vivacious eyes twinkle with an energy that belies her sixty-five years. Her rich Australian accent fills the room as she takes me back to her childhood in Sydney, through her marriage and subsequent divorce, her discovery of her talent for poetry, art, and ceramics, and finally on to her remarriage and life today. As reflected in her paintings, her journey has been one of consistent onward motion.

As reflected in her paintings, her journey has been one of consistent onward motionJacqui’s parents divorced when she was only three years old. “One of my most powerful memories is a nightmare that recurred for years: I’d always see my mother in a red dress, walking down the staircase of our boarding school. I was at the other end, waiting for her. But before she reached the end, she just disappeared, and I would wake up terrified.”

While her parents initially maintained cordial relations, their friendship came to a halt when her father remarried eight years later. “My stepmother was wonderful, but I still longed for my biological mother,” Jacqui says, recalling this tumultuous period. When she was sixteen, she left school to attend secretarial college.

Partly as a result of her traumatic childhood, she married her childhood best friend at the young age of eighteen. “We were good people who had no idea how to make a marriage work. Young and without any counseling, we were never able to just sit down and discuss issues,” Jacqui says. For the next twenty years she pushed through her marriage, working as a legal secretary and raising her four children with the security that she had lacked as a child. Then the inevitable happened, and the couple divorced. “But my ex-husband and I still worked as a team to raise the children,” says Jacqui. “We’d have regular meetings in his offices to discuss their progress. I think that we succeeded because we both took responsibility for the breakup of our marriage.”

Eventually, after two of Jacqui’s children moved to Israel, she too immigrated, and soon found herself in an absorption center in Raanana in central Israel, attempting to adapt to a new country and a new language. To add to the unbelievable stress, existential questions also began to bother her: “I was fifty-four years old, with absolutely no idea what my life’s purpose was about,” she says. “I wondered if we were here just to live and then die, and this led to my questioning the existence of G‑d.” What kept her going at this terrible low?

A Life of Art
“Quite simply, I had to earn a living,” Jacqui says. “Even though I knew my father would always be there for me, and I wouldn’t starve, I just wasn’t prepared to give up.” With these words she reveals her true mettle: the ability to forge forward against the odds. This strong belief in herself as an artist pushed her forward to market herself in a foreign environment.

Jacqui had first ventured into the field of art through writing. In her thirties, she had published a few children’s books of what she calls “nonsense poetry,” and a series of children’s books that were published and distributed nationally in Australia; a London publisher included some of the poems in an anthology. She also wrote and illustrated Judaica nonsense poems for children, which are waiting to be published. One delightful poem describes a little boy watching a pair of his tzitzit fly up and away, only to land on the shoulders of another little boy who isn’t wearing tzitzit.

Jacqui had first ventured into the field of art through writingBut she discovered her real calling in art just before she came to Israel: the world of ceramics. Apparently out of nowhere, she had a vision of a ceramic figurine of a man wearing a tallit and a kippah. “I had no idea why or where the idea came from, but I knew I wanted to make it,” she says. “I bought some clay and tools, and even though I didn’t know how to work the clay, I kept on experimenting. Sometimes the pieces would fall off, and sometimes the figurine would explode in the kiln. Finally, after three months of hard work, I managed to make the little man I had dreamt about. He had no ears, because I didn’t know how to make them!”

Jacqui’s perseverance paid off, and so began the G’sundheit Collectables. G’sundheit means “good health” in Yiddish, and is used to wish the blessing of good health upon someone. While Jacqui didn’t realize it at the time, she was in fact in desperate need of a blessing for good health—both of her hips and her spine were deteriorating.

At the absorption center in Ranana, in an attempt to support herself, Jacqui began once again to work on her G’sundheit Collectables. She spent the mornings working on her clay figurines, and the afternoons in Tel Aviv working as a secretary. She had to start from scratch, because every single one of the figurines that she had so carefully packed in cushions and pillows before leaving Sydney had arrived shattered. Luckily, she could fall back on her indomitable spirit! To fire the figurines, she had to drag them in plastic drawers across a field to her friend Marianne Davidow’s kiln. “About six weeks after I arrived in Israel, I set off for Jerusalem with my G’sundheit Collectables loaded in my old overnight bag on wheels. I dragged myself up Ben Yehuda Street and down to the Cardo in the Old City, my bag bouncing merrily along the cobblestones and my back aching horribly.” Although she didn’t know it at the time, the pain in her back was an ominous signal that surgery was imminent. “I sold everything,” says Jacqui, smiling, as she relives the pleasure of her first sales.

Even though Jacqui was managing to earn a living, she was still desperately searching for life’s purpose" Jacqui’s G’sundheit Collectables ceramic figurines display all the spiritual yearnings and humor of their creator. Whether it’s the grandmother holding freshly baked challot, the cantor with his prayer shawl or the tennis player with his shtreimel, every unique miniature will make you smile as you notice the details she captures. Jacqui quips, “I’d have an all-out battle in my studio if I sent them out not properly ‘dressed’!”

A Life of Spirit
Even though Jacqui was managing to earn a living, she was still desperately searching for life’s purpose. As a child, she had always been aware that G‑d was around, but she had never felt that He was intimately involved in her life. This changed during these difficult months. “During this time, I used to say little prayers like ‘G‑d, you know I don’t even know where You are. But please hang in there with me, because You know I want to find You.’ I wanted G‑d to be included in my day-to-day activities, but I had no idea how to do this.”

The answer came in the guise of a shiny green book. “One day I went into a Jewish bookstore. I was looking for something, anything, to help me get past this confused state. I put my hand on a shiny green book all about prayer. This book was to change my life and my way of thinking. It was all about the amidah, a prayer of nineteen blessings that we recite silently. There was an introduction that explained the way we should approach prayer, and a translation of the Hebrew words into English. Suddenly the amidah was no longer ‘that prayer during which you didn’t talk.’ Here was a chance to talk to G‑d.” As Jacqui learnt about the power of prayer, she was able to include G‑d in her day-to-day life.

Fusing Art and Spirit
Perhaps one of Jacqui’s biggest challenges was waking up to the fact that her artistic talents are gifts from G‑d and not a direct result of her own singlehanded endeavors. “I finally understood to whom I owe gratitude,” Jacqui says. “By seeing my talents as a gift, I was able to take my ego out of other parts of my life too, and I changed.

“As I changed, my relationship with my children improved, and I became more involved in their lives. I also married a wonderful man, who has become the mainstay in my life.” From her studio in her apartment overlooking the hills of Israel, she now always remembers to ask for her Creator’s help before and during her work on a G’sundheit. “Finally, I’m at a point where I feel that G‑d is involved in my day-to-day life. I even talk to Him when I need to find a spot to park the car. I just say, ‘G‑d, You know I can’t walk far. Please, could You find me a spot?”

“I get up each day with a real and valid purpose” Jacqui may have learnt only recently to fuse art and spirit, but she sees now how G‑d laid the groundwork as far back as her first miniature—the little man with a tallit and kippah, but no ears. Torah law instructs us to avoid making a full “graven image” of a person, but since all of Jacqui’s miniatures lack ears, there is an opinion that she never actually made the type of image that is forbidden. [Shulchan Aruch, Yoreh De’ah 141:7, as understood by Chochmat Adam 85:4]

Jacqui’s desire to develop the spirit and humor that encompass Judaism inspired her to develop new ideas—the Hareidim G’sundheits. So if you see a miniature of a rabbi in a shtreimel, with a long black coat and his tzitzit hanging out, playing golf, tennis or cycling, you can be sure that you’re looking at one of Jacqui’s creations.

Living Beyond the Pain
When the back pain that Jacqui had first noticed as she dragged her bag of G’sundheits through Jerusalem worsened, she went to the doctor and was diagnosed with avascular necrosis (AVN) in her right hip. Since the bone tissue wasn’t receiving blood, the tissue was dying and the bone was collapsing. In 2001, Jacqui underwent her first total hip replacement. However, the procedure wasn’t entirely successful: her hip actually dislocated four times. Each dislocation meant undergoing full anesthesia to relocate the hip. Eventually, the hip was revised in England.

Nine years later, Jacqui underwent hip replacement surgery a second time: this time, her left side was operated on. As if that wasn’t enough, a year later, due to very severe spinal stenosis, Jacqui’s spine collapsed and she had to undergo spinal fusion. Prior to the surgery—although she had to spend three weeks in bed—as one would expect of her, Jacqui pushed onwards, and actually did manage to attend one meal at her grandson’s bar mitzvah. Today, Jacqui lives with pain, and she has elevated cobalt levels from the metal-on-metal prosthesis of her Birmingham hip, which will need constant monitoring.

Jacqui can no longer walk around selling her ceramics and oil paintings, because she is mostly housebound. As she is unwilling to give up on her creativity, she has she has found a way to keep working without actually running a business, which she no longer has the energy or financial means to do. A significant portion of the income from her ceramics is donated to charity. In addition, she has begun to make ceramic jewelry and teach clay modeling to children. “G‑d gave me a gift, and I don’t want it to go only towards my own happiness and self-fulfillment. Now I feel as though I am giving back something. Best of all, I get up each day with a real and valid purpose, and I’m so busy that I have no time to think of the pain.”

But Jacqui is the first to admit that it isn’t always easy. “There are times when I burst into tears because of the pain that stops me from creating anything worthwhile,” she admits. “Then I try to thank G‑d for my blessings, in particular for my husband, who encourages me endlessly by constantly reminding me that G‑d doesn’t give us what we cannot cope with, and pray for the strength to continue with my creative work.”

Coming full circle, Jacqui combines a life of art with a life of spirit, and of course she finds the impetus to surge forward.

Source: Chabad.org

Friday, June 29, 2012

Appreciate it While You Have it

by Rabbi Eli Mansour

“The nation settled in Kadesh; Miriam died there and was buried there. The nation had no water…” [Chukat 20:1-2]

Why did Beneh Yisrael suddenly run out of water when Miriam died?

Rashi explains that as Beneh Yisrael traveled through the desert, a miraculous, mobile well accompanied them to ensure that they would have a constant, adequate water supply. This well was provided in the merit of Miriam, an exceptionally righteous woman and prophetess, and once she died, the well was taken away, leaving the people without water.

The question, however, remains, why didn’t the well remain even after Miriam’s death? Was her great merit insufficient to continue providing the nation with water even after she passed on?

The Keli Yakar [Rav Shelomo Efrayim Luntschitz of Prague, 1550-1619] offers a remarkable explanation. He notes that when the Torah reports the death of Miriam, it simply states that she died and was buried. No mention is made of eulogies or mourning, in contrast to the Torah’s accounts of the deaths of Aharon and Moshe, where it is explicitly mentioned that the nation wept for the loss of their leader. It seems, the Keli Yakar observes, that the people were not moved by Miriam’s death, and did not properly eulogize or mourn for her. They failed to appreciate the fact that their constant water supply was directly and solely due to her. God therefore took away the well so that the people would appreciate what an exceptionally righteous person they lost. As they did not properly appreciate the miracle of the well and Miriam’s greatness which provided it, it had to be taken away.

The Keli Yakar’s insight teaches us the importance of appreciating everything we have while we have it. If we take everything we have for granted, then God is compelled to take it away, Heaven forbid, so we can appreciate just how valuable it is.

Unfortunately, we take so many things for granted in our lives. People do not generally appreciate their vision until, God forbid, they or someone they know suffers vision loss. We do not appreciate our health until, God forbid, we or someone we know takes ill. We do not appreciate our children until we meet a childless couple.

Each morning, we are required to recite a series of Berachot thanking Hashem for things that may appear simple and trivial. First and foremost, we recite “Elokai Neshama” to thank God for restoring our soul, for enabling us to wake up in the morning. We recite the Beracha of “Poke’ah Ivrim” to thank Him for our eyesight, “Malbish Arumim” to thank Him for our clothing, “Zokef Kefufim” to thank Him for allowing us to stand up straight, and “She’asa Li Kol Sorki” to thank Him for our shoes. We receive all these gifts, and so many more, each and every day, and our Sages who composed the liturgy wanted to ensure that we thank God for each one of them.

These blessings, like most of our blessings, are not fully appreciated until they are taken away from us. I once saw somebody I know running out of a burning building in a bathrobe; he was at the gym when a fire erupted, and he had no time to put on his clothes. This is when I appreciated the Beracha of “Malbish Arumim.” When we hear of somebody who wrenched his back during the night, we appreciate the Beracha of “Zokef Kefufim.” The Beracha of “She’asa Li Kol Sorki” came into focus for me after a bizarre experience I had once when I traveled to Mexico City to deliver a lecture in a large synagogue there. The hotel in which I stayed offered a free shoeshine service, whereby guests leave their shoes outside their room at night and then have it returned shined early the next morning. So, I left my shoes outside the room, and when I opened my door the next morning to go to the synagogue for Shaharit and my lecture…they were not there. I went down to the lobby to meet the people who had come to take me to the synagogue, and they saw me there without any shoes. This is when I appreciated the Beracha of “She’asa Li Kol Sorki,” that even the shoes on our feet should never be taken for granted.

Rav Avigdor Miller [1908-2001] would occasionally put his head in a sink full of water for several moments, until he needed to come out of the water for air. He explained that he wanted to feel grateful for the air we breathe at every moment of our lives. In order to truly feel appreciative, he deprived himself of air for several moments, during which time he was able to appreciate how precious the air is.

Part of the reason why it’s so difficult for us to appreciate our blessings in life is because we’re so busy complaining about our “problems.” These “problems” are things like traffic jams, a flat tire, a head cold, a misbehaving child, or a broken piece of furniture. When our emotional energy is expended on worrying about these “problems,” we are not able to feel happy and grateful for our blessings – that we have a spouse, children, a roof over our heads, a source of livelihood, friends, clothing to wear, and so on.

One Rabbi recommended that we each compile a list of ten blessings in our life and keep this piece of paper with us when we pray the daily Amida. When we reach the Modim section, in which we thank God “for Your wonders and favors that are given at all times,” we should look at the list so we can be grateful for the particular blessings in our lives. This will help us experience true gratitude, and appreciate what we have while we have it, so that the Almighty will continue showering us with these blessings and not, Heaven forbid, take them away from us.

Sunday, June 24, 2012

The Living Waters of Miriam



"The congregation had no water, so they ganged up against Moshe and Aharon..." [Chukat 20:2]

Water assists the digestive system to break down food, and the water within the bloodstream carries those nutrients to all parts of the body.  This represents the mission of all Jewish women: to bring the well of living water - Torah - to nourish all segments of the Jewish people, even those who totally lack knowledge of it.  Thus we find that, while still in Egypt, Miriam devoted herself to small children, and her heroic efforts led to the annulment of Pharoah's decree against children.  Consequently, it was in her merit that the well water came, since water represents the universal dissemination of Torah.

Thus, when a mother, sister or teacher educates a child, we witness the modern-day "living waters of Miriam" sustaining the Jewish people in exile, making it possible to go peacefully throughout our current "sojourn" in the "desert" of exile.

In addition to providing water to drink, Miriam's well also made it possible for the mitzvah of taharas hamishpachah [family purity] to be fulfilled.  There was no other source of water in the desert, so Miriam's well served as a mikvah, enabling children to be born throughout the forty years.

The custom of drawing water on Motzei Shabbat [to draw from the well of Miriam] is cited in the Alter Rebbe's Shulchan Aruch.  This appears to suggest that it is applicable today; however, this was not a custom practiced in the House of the Chabad Rebbeim.  In any case, it certainly applies to all of us spiritually: studying this law about Miriam's well influences the whole week, that it may be a healthy week in both spiritual and physical terms.

Source: Gutnick Chumash: Based on various Sichos of the Lubavitcher Rebbe

Friday, June 8, 2012

Covering The Hair, Changing the Aura

Picture: Headcoverings by Devorah

I've had this post in draft for a long time now, and was inspired to publish it after reading Human Aura
where we can actually see a photo of the affect that it has - just as tefillin does for men. I've said this to people many times, but they didn't seem to understand, however a picture paints a thousand words, so check out the Human Aura blogpost and see for yourself......and if you are a spiritual person and that alone doesn't make you want to commit to covering your hair, I don't know what will !

Here are some extracts from letters of the Lubavitcher Rebbe regarding [married] women covering their hair.

It is an explicit law -- and not only a custom -- of the Torah that a [married] woman is to cover her hair, "kissui harosh". Moreover, from the great reward received for performing this law, one can apprehend that there is great import to fulfilling this law....

As the Zohar states in Parshas Nasso, [quoted in Mishnah Berurah, Laws of Kerias Shema, Chapter 75] and I choose to quote only the blessings mentioned there, omitting the negative aspects resulting from failure to comply with this law:

"Her children will be superior to other children; moreover, her husband will be blessed with all blessings, blessings of above and blessings of below, with wealth, with children and grandchildren, etc."

[Igros Kodesh, Vol. XXIII, pp. 345-346]

Much more can be found at Sichos in English
P.S. You may think that the last quote about being blessed and having superior children is an exaggeration, but I can tell you that it is NOT.  Even if you look at some women who do cover their hair, and who appear to have troublesome lives/children/lack of money.... just imagine how much worse it could have been... things are not always as they seem, and I guarantee that any step towards increasing modesty [of which hair covering is no doubt one of the hardest things to do] will bring you extra blessings in your life. Click on the link under the picture above to purchase and learn more about hair coverings.  The site belongs to another Devorah, and well worth a visit.

Wednesday, May 23, 2012

The Media and Chassidic Women


Chaya writes:  When you slam Orthodox Jews because you think you're defending or somehow liberating the women of our communities, you're actually doing us a huge disservice.

Hi. I'm Chaya, and I am a Chassidic Jewish woman. I am also a media professional with a degree in Women's Studies from a large, very liberal university (magna cum laude, baby!).

In the past few days, I've been reading the backlash against "the asifa," a recent mass meeting of religious Jewish men meant to draw a few boundaries around Internet use in our homes (meaning religious Jewish homes; not your house).

Whenever religious Jews make a stink about some cultural issue, the media moves in on it with a bizarre kind of vengeance. Like yesterday, Katie J.M. Baker published an article on Jezebel about the event, in which she actually compared Jewish men to ants!

See: "While men in traditional Orthodox garb filed into Citi Field as steadily as a never-ending line of ants approaching an anthill…" Um, where have I seen Jews compared to insects before? Oh, wait, WWII. 

Thursday, April 19, 2012

Against All Odds: Carla's Story

In honour of Yom HaShoa [Holocaust Remembrance Day] an inspiring story from 2008.

Carla Schipper

Someone was pounding on the door, and when she peeked out her attic room window, Carla Andriesse realized her worst fears had come true. Gestapo agents were coming for her husband, Andre. "You cannot go to the synagogue," she told him. "I have to go," he said, "because the community counts on me." Several hours later, Andre Andriesse, a cantor for a synagogue in the city of Enschede in Nazi-occupied Holland, was captured by the Gestapo while leading a prayer service for the upcoming holiday, Rosh Hashanah.

He and the other men with him were marched into the street that day, Sept. 14, 1941, a day that burns in his wife's memory. Clutching their 2-year old daughter she watched him being led away."I never saw him again," Carla Schipper, now 91, recalled in an interview Tuesday [in 2008] in her Mandarin home.

She survived World War II, married another Holocaust survivor, Bernie Schipper, and moved to America.

"On Wooden Wheels" written by Stacey Goldring, tells the story of how Schipper hid herself and her children during the war, with the help of strangers."You can learn perseverance from Carla," said Goldring, also of Mandarin. "You can learn endurance and strength." Her story "helps you see the bigger picture, that your problems are not insurmountable. Once you know someone like Carla, you realize your own problems are quite small."'

Born Aug. 13, 1917, in Groningen, Holland, Carla was the only child of Joseph and Johanna Nathans. She trained to become a nurse after high school, and after marrying Andre in 1938 and the birth of their daughter Channa in July 1939, she looked forward to a comfortable life as wife and mother.

Life was good for the Andriesses in Enschede, a big city close to the German border, where they lived in a spacious house next to the synagogue. But the Germans invaded Holland in May 1940. Soldiers were everywhere, food became scarce and some Jews were evicted from their homes. Then in February 1941, soldiers bearing bayonets came to their door, confronted Andre, and demanded to be taken to the synagogue. Suspecting they wanted the Torah, Andre stalled for time, and Carla scurried with the baby up to the icy, snowy roof to hide.

After what seemed hours of dodging searchlights, she heard her husband call softly, "We have to get out of here." The Germans had left suddenly, taking only jewels and their baby's carriage, but the Andriesses feared they'd be back. Some friends took them into their home, and let them live in their attic room, where they stayed until the Gestapo came for Andre.

When the Nazis ordered the synagogue president and members to come to their headquarters so they could relate what happened to all the men they'd rounded up, Carla refused to go."I'm a very religious person. God was with me at that moment," she said.

God's presence was "what I lived by, and still live by," said Carla, who discovered she was pregnant shortly after learning her husband had died in Mauthausen on Oct. 17.

Her mother had died several years earlier, but her father came to see her in April 1942 when her daughter was born. Her father named the baby Jedidjah, meaning "beloved by G-d" in Hebrew. Soon after, he was captured and taken to the concentration camp Auschwitz, where he died.

"They were starting to take women," Carla said. "And I didn't want to be caught." When Carla heard of a Lutheran minister who helped Jews, she went to see him, and he found a family to take little Channa."I had to bring my daughter to a train station and give her to someone I'd never seen in my life," Carla said. "I was not told where she was going. I didn't know if I'd ever see her again."

Several weeks later, a couple from a rural hamlet offered to take Jedidjah and reluctantly let Carla come along to live in their farmhouse in Merle. Carla soon realized they only wanted her baby. She had to stay in a small upstairs room, where for two years she had nothing to do day after day. Subsisting mostly on rye porridge, she became weak and ill, and wasn't permitted to see Jedidjah, because the couple kept her downstairs to raise as their own daughter. "They were afraid of the Nazis, because hiding Jews put them in danger", Carla said. "I was going crazy". Her husband gone, separated from her kids, "I wanted to go to the camps," she said. "I didn't have any reason to be alive anymore."

But the kindness of others gave her the will and strength to survive. When the farm couple left town for several days to attend a wedding, they sent Carla to stay with a nearby sheriff and his wife. To her surprise, she was greeted with open arms, showered with kindness and cookies, and told that if she ever needed their help again, she could count on it. "That sustained me to the end of the war," she said.

After returning to the farm couple, who helped her get a false identification card, they told her she'd have to go, and leave her baby behind. She found shelter in a city in the center of Holland, where she was supposed to work as a maid, but she was so weak and sick she couldn't work for long. A sympathetic doctor helped her get well, people in a soup kitchen fed her and she decided to go back to the sheriff and his wife, so she could be near her baby again. She found a truck going in the direction of Merle, hitched a ride, and was almost captured by the Gestapo at the entrance to a bridge.When they asked for her identification card, she spoke to them in German, which her mother had taught her, and they let her go."That was my great luck," she said.

So was reaching the sheriff's house. After the truck ride, she walked for hours, rang the sheriff's bell, and was greeted by the "highly pregnant" sheriff's wife, who, knowing Carla was a nurse, told her she'd been "sent by G-d." Carla helped deliver the baby and stayed with the couple for several weeks, until it became too dangerous. She then went to hide with a nearby farmer, who had a radio, and learned that the Germans were close to defeat and the war was ending.

But when she went to get her baby back, the couple said they were keeping her. In the chaos of those postwar days, Carla decided to go to Enschede to appeal to the minister who had originally helped her, and sought a way to get there."The Germans had taken all the rubber from bicycle wheels," she said. "Somehow I got a bicycle with wooden wheels."

After the minister convinced the couple to give Jedidjah back, Carla was also reunited with Channa, who'd been cared for by a couple in another town.

After marrying Bernie Schipper, who'd survived the war by hiding in a barn, they had a daughter, Ruth, and then moved to the United States in 1953. In 1957, their son Jonathan was born, with Downs Syndrome. When doctors advised Carla to put Jonathan in an institution, she refused.

Carla, who was widowed in June, still talks to her son, now 51, every week on the phone. He graduated from school, lives in a special home in New York and has a job in a workshop for people with disabilities. Channa and Ruth also live in New York, Jedidjah lives in Israel and Carla has many grandchildren and great-grandchildren. She travels to schools, libraries and special events to tell her story. She hopes people learn from her story about endurance, persistence, hope and faith. "Her survival is miraculous....She's a very positive person," said friend, Rosalina Platzer. "She's an affirmation of life."

"On Wooden Wheels" by Stacey Goldring is available at AllbookStores

Tuesday, February 28, 2012

Esther: Some Things You Should Know

Art: John Cox


Reprinted with permission from Tzaddik Magazine

written by Esther Bashe

Esther is a ''precious stone''.  She descended into the depths on a secret mission.  Her very name means ''hidden''.  Only when her mission was accomplished did she and Mordechai record the events on a scroll called Megillat Esther.  Written with ruach haKodesh [Divine inspiration] the contents of this scroll are read every Purim around the world, testifying to the hidden and miraculous presence of G-d in the darkest of moments.  A prototype of hidden redemption, the Purim story is especially relevant to our generation.

Sometimes there are dilemmas so enormous that the mind cannot fathom a way out.  In this case, there is only one solution to circumvent everything.  Go to the microcosmic source that holds the root of everything.  The Foundation Stone [Even HaShetiyah] in the Holy Temple in Jerusalem had this quality, lying beneath the Holy of Holies - a place radiating unparalleled spiritual symmetry and beauty of irresistible attraction.  This innermost point was hidden inside Esther, as well as other great tzaddikim and tzidkaniyot throughout history. Redemption during periods of great peril is sometimes brought about through a lone individual.  Other times it involves the interaction between a pair of redeemers, as in the case of Mordechai and Esther.

The potency of Esther's power lay in its hiddenness: it flowed from the all-inclusive good point she possessed.  It wasn't just any good point, it was the microcosmic hub found within every woman who played a redemptive role in Jewish history - for instance, the three matriarchs Sara, Rivka and Rachel, as well as Ruth, Devorah, Yael, Rabbi Meir's wife Bruria, Rabbi Akiva's wife Rachel, and many others who remain hidden.  Evil individuals seeking to harm or destroy the Jewish people often met their downfall through women who put their body and soul on the line for the sake of the Jewish people.  Esther cried out in profound distress: Hatzila M-cherev Nafshi - Save my soul from the sword!  [Psalms 22:21 This entire chapter in the Book of Psalms is attributed to Esther] The first letters of this verse spell ''Haman''.

Since Esther's innermost point included the root of every soul, she is said to have encompassed Klal Yisrael.  She was also the living spiritual paradigm of ishah yirat Hashem - the ''G-d fearing woman'' [Proverbs 31:30] spoken about extensively in our holy writings.  Her humility formed the basis for every salvation, and allowed her to resist the empty lure of fame and recognition - something that would have undermined her success entirely.

A Timeless vs Time-Bound Beauty
There is another deeper aspect to Esther's powerful influences that involves time itself. [Toras Noson on Esther]   All suffering is the result of existing in a realm bound by time. Exile in particular personifies the pain and anguish of life under the constraints of time. We are unable to see the whole picture, something reserved only for the higher timeless consciousness of the World to Come. [Berakhot 34b et al]

But at extraordinary moments in history the two realms intersect, bringing redemption.  The reality that exists above time is miraculous because it suffers no lack or damage of any kind. Everything is whole and complete, and as such, holds the key to all healing and perfection. The essence of the Purim miracle [as well as that of Chanukah] came from this timeless realm and penetrates deeply into our world every year during Chanukah and Purim.  It is the same place from where Mashiach pulls down his strength to repair a very troubled and diseased earth. Because Esther possessed this microcosmic good point in her generation, by straddling both realms, she was the conduit of salvation for the entire Jewish people during Purim.

When she descended into the depths of evil, the Other Side rejoiced, figuring it had won the biggest prize by capturing the ishah yirat Hashem, the quintessential G-d fearing woman herself. She now would be lost along with everything else she held within her.  Vi-ka asher avaditi avaditi - And if I perish, I perish - she wept [Esther 4:17].  Taken into the inner chambers of Achashverosh, she was submerged in the constraints of time - the ultimate expression of exile.  However, the profound humility and righteousness of Esther prevented the wicked Achashverosh from accessing her inner essence. [R'Chaim Vital: Etz Chaim, Sha'ar Klipat Nogah 4-5; Ma'amar Ha Nefesh 11:3].  She nullified herself entirely and remained unaffected by any contact with him.  Her purity protected her during her descent, enabling her to elevate and restore the sparks of holiness that fell into the lowest time-bound realm of evil.

Esther's ''capture'' and exile to the lowest time-bound realm of Haman and Achashverosh was intended to suppress all hope for redemption rooted above time.  This supra-temporal level is where the Jewish people draw their strength.  Therefore, since the dimension of time had engulfed Esther, to prevail over her meant prevailing over Israel - since they were all rooted in her soul.  Yet she overcame everything through her heroic efforts on behalf of the Jews.  In so doing, she prevailed over the time-bound astrological calculations of Haman to annihilate the entire people on the 13th of the Hebrew month of Adar [the day preceding Purim, observed as the 'Fast of Esther' today].  Instead, the tables were completely turned on Haman and his supporters when the day earmarked for the destruction of the Jews brought devastation to Israel's enemies.  The redemptive light of the timeless realm converted everything into good - all in the merit of Mordechai and Esther, the redemptive duo of Purim.

''For the Jews there was light, gladness, joy, and honor - so may it be for us.'' [From the prefatory verses of the Havdalah ceremony recited at the conclusion of Shabbat, based on Esther 8:16]