A History of the Olympic Games and The Lubavitcher Rebbe's Warning

The Tokyo Olympics are scheduled to begin on Friday 23 July - Sunday 8 August, and are already marred by a case of an athlete with Covid in Olympic city, and despite Tokyo reporting their highest number of Covid cases in six months.

Compiled and written by Rabbi Elozor Reitchik

The Olympic Games began over 2700 years ago and was a religious event in honor of one of the many Greek gods.

The original Olympic Games took place in Olympia, where temples for idolatry were situated. The modern-day Olympics, which resumed in the year 1896, are directly connected to the ancient games since they begin with the lighting of the Olympic Torch. The Torch is ignited by the sun's rays in the temple on Olympia, and from there it makes its way to the country where the Games are held.

Even the fact that the Games take place every four years, as well as the Olympic symbol of five interlocking rings, are connected to idol worship. The five intertwined circles represent Venus, which traces a perfect pentacle across the sky every 8 years. To the ancient Greeks, Venus became the symbol of perfection and beauty, qualities prized in athletes' bodies. As a tribute to Venus, the Greeks used "her" 8-year cycle to organize their Olympic Games. The 4-year schedule follows Venus' half cycle.

Sourced in Idolatry

When the Olympic Games took place in Munich, Germany in 1972, the Lubavitcher Rebbe referred to it in a sicha on Shabbos parshas Vayeishev, Shabbos Chanuka, 5733, and said that this was an inyan of avoda zara [idol worship].  [Note: 11 Israeli athletes were massacred at the 1972 Games in Munich]

Free translation follows: 

The entire concept of the Olympic Games is connected with idol worship. These games began with the Greeks, who had a custom of going to a certain place and running there, jumping on stones and bones, dancing, fighting, and killing, etc. The modern version is the Olympic Games, but the source is idol worship. 

In those days, the Greeks attained very high levels of wisdom, even the wisdom of mathematics and astronomy. After reaching very high levels of wisdom, they began to think -- what about faith? 

There was a mountain near the city, and it wasn't a high mountain, but a mountain that goats and sheep, cows and oxen, and people too, could climb. This mountain wasn't in some forsaken place in the mountains of darkness, but right near the city. So the wise men of Greece declared that their two idols were there, that one had hit the other and killed him, and they did all sorts of evil things there. Including every possible bad trait, and even those you can only think of, and they said that these idols were their gods, and were omnipotent -- the name of this mountain was Olympia. 

Then they decided that once every few years they would gather there, and each one would take his cat, etc., with him, and one would strike another, and jump, and celebrate a holiday there. 

All this was in the time of the Greeks. In recent years, this became the Olympic Games, which take place every four years. Therefore, the Olympic Games that take place in our generation are sourced in idol worship. 

The Olympic Torch

On Chanuka 5732, a few months before the start of the Olympic Games in Munich, the Olympic Torch was carried through Eretz Yisrael on its way to Munich. The Rebbe spoke sharply about this and in a talk delivered on Shabbos parshas Chayei Sarah he said: 

This was the custom of the Greeks 2000 years ago. Nothing remains of the Greeks themselves, aside from their books, and among the things written in their books, is the custom to take a torch and to run with it from place to place. Now they want to take this Greek custom and celebrate Chanuka with it! 

The whole point of Chanuka is the Jews' victory over the Greeks, and as we see and all know, nothing remains of the Greeks aside from their language and their books. Now they want to dig up an ancient custom from the cemetery -- not from the "beis ha'chayim" ["place of the living," a Jewish euphonism for a graveyard] but from the "beis ha'kevaros" ["place of graves"] -- and resurrect this Greek custom, the opposite of the whole point of Chanuka! 

In 5748 (1988), before the bar mitzva of Eliyahu Schusterman, his father, Rabbi Gershon Schusterman of Los Angeles prepared a speech in which he derived Jewish lessons to be learned from the Olympic fire which burned on Mt. Olympia in Greece, from which the Olympic torch was lit to open the Olympic Games. 

When he sent in the speech to the Rebbe, the Rebbe crossed it all out and wrote: "as was publicized, the beginning of all this was actual idol worship."  The Lubavitcher Rebbe completely negated any Chabad activity in connection with the Olympic Games, since they are sourced in idol worship. And the Games today are connected and associated with the symbols of Greek idol worship.

The Vision of Isaiah

A commentary on the Haftarah for Shabbat Chazon 

by Yitzi Hurwitz 

On the Shabbat before Tisha B’Av, called Shabbat Chazon, we read the haftorah that begins with the words: “Chazon Yeshayahu” [vision of Isaiah].

The haftorah ends: “Zion will be redeemed with justice, and its captives, with tzedakah.”

The question is: Who or what is Zion? And who are the captives?

Some simply translate Zion to refer to Jerusalem, and the captives are the Jewish people. Others understand Zion to be the Jewish people. But if so, then who are the captives?

The answer is that Zion refers to Jews who study Torah and do the mitzvahs, and the captives are Jews who are not involved in Torah and mitzvahs. They are called captives because they have surrendered their will to their bodies and their “animal souls.” So-called Zion Jews are redeemed with justice because they earned it. However, the captive Jews are redeemed with tzedakah because they otherwise can’t be redeemed.

We are told that in the end, all Jews will repent and immediately be redeemed. This is an act of kindness, of tzedakah.

As Jews, we know that our bodies can be subjected to exile. Our G‑dly souls, however, cannot.

Even when the soul is sent down to influence the body and the physical world since it is an actual part of G‑d, it is not affected by the dark concealment it experiences. On the contrary, the darkness and the exile cause the soul to bring out hidden strength that had been lying dormant, strengthening its connection with G‑d.

The body, on the other hand, is subject to the harsh conditions and darkness of the exile. G‑d put us in this great darkness so we can transform the darkness into light.

While the soul is strengthened because of the darkness, it doesn’t directly affect the darkness. However, the body, through fulfilling G‑d’s will in the exile, changes the darkness into light. This light is greater than the light of the soul. It is Hashem’s will, His very essence, which is the greatest light possible.

This brings us to yet a third explanation of our verse. Zion refers to our bodies, and v’shaveha [which we had translated as “captives,” but can also mean “returnees”] refers to our souls.

The soul is not subject to the exile. Being in the body, which is in exile, is merely a matter of being in the wrong place. It doesn’t need redemption; all it needs is to return.

The body will be redeemed with justice because it suffered in exile and did the work, and so it rightfully earned its redemption.

The neshamah, which did not suffer in exile, returns as a kindness, a tzedakah. It did influence the body, and so it comes along and receives the greatest revelation through the body: the body’s reward for its physical work in the dark exile, the revelation of G‑d’s essence.

Now we can understand the first words of the haftorah: “Chazon Yeshayahu.” Chazon means the vision, and the name Yeshayahu comes from the word yeshuah, which means “redemption.” Our haftorah is telling us that specifically during times of darkness, which the Three Weeks and Tisha B’Av symbolize, is where you can accomplish the vision of the redemption.

We will experience this great revelation with the coming of Moshiach. May He come soon. 

Source: Chabad

The Churban of America

 New shiur from Rabbi Mendel Kessin

One Small Step.... One Giant Leap

Art - The Garden of Melancholia: Mike Worrall

from the writings of Rebbe Nachman of Breslov, translated by Rabbi Aryeh Kaplan

There was once a tzaddik who became very depressed and melancholy. This depression caused the tzaddik great difficulty, and it became worse and worse. He fell into lassitude and heaviness, where it was literally impossible for him to move.

He wanted to make himself happy and uplift himself, but it was impossible for him to do anything. Whenever he found something that would make him happy, the Evil One would find sadness in it. Therefore it was impossible for him to do anything to make himself happy, since in everything he found sadness.

He pondered G-d's kindness that "He did not make me a heathen" and realized that this could be a source of great joy, without any sadness.

{The main thing is to make a small beginning. G-d said "Open for Me like the eye of a needle, and I will open for you like the gates of the Temple" [Shir HaShirim Rabbah 5:3]. Thus, no matter how low a person is, if he makes even a single motion to serve G-d, it is something very great on high, and it can bring him back completely. [Likutey Halakhoth, Tefillin 5:43]  The main thing is to make the first move. If one begins even a little bit, one can go very high}

When a person tries to find joy in something that he himself did, it is possible to find sadness in every joy. No matter what he does, he can find shortcomings, and he will not be able to uplift himself and be happy. But in the fact that "He did not make me a heathen" there is no sadness. This is from G-d, G-d made him the way He did, and had pity on him, not making him a heathen. Since this was G-d's deed, there are no shortcomings in it, and hence there is no defect in this rejoicing. No matter what, there is an unimaginable difference between him and an idolator.

The tzaddik began to make himself happy with this. He rejoiced and uplifted himself little by little, continuing more and more, until he came to such a level of joy that he was on the same level of joy that Moses experienced when he went on high to receive the Torah. Through this uplifting and joy, he was able to fly many miles into the supernal universes.

He saw himself, and he was very far from the place where he had been originally. This bothered him very much. He felt that when he descended, he would be very far away from his original place. When it was discovered that he had disappeared, people would consider it a great wonder. The tzaddik did not want such publicity since he always wanted to "walk modestly with G-d". [Micah 6:8]

The joy came to an end, since joy has a limit. Therefore, joy begins automatically and ends automatically. When joy begins to end, it ends little by little. The tzaddik therefore descended little by little, coming down from the place to which he had flown during his time of joy. He eventually returned to the place from which he had ascended. He was very surprised, since he was in exactly the same place where he had been at first.

He realized that he had returned to the exact same place where he had been at first. Looking at himself, he realized that he had not moved at all, or if he had moved, it had been at most by a hairsbreadth. The hair on the head is the gate to the intellect. In Hebrew, the word sa'ar (hair) and sha'ar (gate) are the same. Therefore, if a person improves himself by a hairsbreadth, it can bring him back completely. Similarly, if a person strays from G-d by a hairsbreadth, it can do much damage [Likutey Halakhoth, Choshen Mishpat, Nezikin 4:3]

He had moved so little, that no one other than G-d could measure it. The tzaddik was very surprised at this. Here he had flown so far, through so many universes, and at the same time, he had not moved at all. This showed him how precious in G-d's eyes is even the slightest motion.

When a person moves himself even a hairsbreadth in this world, it can be considered more than thousands of miles, and even thousands of universes. This can be understood when we realize that the physical world is no more than the central point in the midst of the spheres. This is known to masters of astronomy. Compared to the supernal universes, the entire physical universe is no more than a dot.

When lines extend from a single point...

When lines extend from a central point, the closer they are to the point, the closer they are to one another. The further they extend from the point, the further such lines get from each other. Therefore, when the lines are very far from the point, they are also very far from each other. This is true, even though near the central point, they are extremely close to each other.

If one imagined lines drawn from the earth to the upper spheres (the orbits of the planets around the earth: a relativistic geocentric view of the universe) one would see that even if one moved a hairsbreadth, the movement would be reflected as a motion of thousands of miles in the upper spheres. It would be in the same ratio as the spheres are higher than the earth. The spheres must be very huge, since there are stars without number, and each star is at least as large as our planet.

This is all the more certainly true when one considers the supernal universe, compared to which, even the highest astronomical spheres are like nothing. Therefore, the distance between these extending lines in the supernal world is without measure. A movement of less than a hairsbreadth, so small that only G-d can estimate it, can consist of a passage through thousands of universes and thousands of miles in the supernal worlds. How much more so is this true when one travels a mile or more to serve G-d.

5 Av Yarzheit Arizal

Arizal Synagogue, Safed - Photo Steven Pinker

The Arizal [1534-1572] - Rabbi Isaac Luria was the most famous Kabbalist in the city of Safed, Israel who became known as the "Arizal" or ARI, an acronym for “The G-dly Rabbi Isaac of Blessed Memory.”

The Arizal passed away at the age of 38, and it was only during the last two years of his life that he met his foremost disciple, Rabbi Chaim Vital. The Arizal himself never wrote any books, however all his words were faithfully recorded by Rabbi Chaim Vital in what is known as Kitvei Ari, the “writings of the Arizal.” The Kitvei Ari is the key to the secrets of the Zohar, and it was the Arizal who formulated the Kabbalah into a comprehensive system. Rabbi Chaim Vital writes in the name of the Arizal that, “It is a Mitzvah to reveal this wisdom.” Until the time of the Arizal, knowledge of Kabbalah was not known outside of the tightly knit circle of the tzaddikim.

More about the Arizal at Ascent of Safed or click on the label "ARIZAL" below to read more of his teachings.

The Writing on the Wall

I can't prove this one way or the other.... but according to Rabbi Yitzhak Bezri Shlita the name of Hashem appears on a wall near Sha'ar HaRachamim [The Gate of Mercy: In Jewish tradition, this is where the Messiah will enter the Old City, coming from the Mt of Olives. The gate is blocked since the 16th century].   Before Moshiach comes there will appear the first three letters of Hashem's name - the Yud, the Hei and the Vav.  When Moshiach comes, the last letter will be seen.  Looking closely at the photo below we see the beginning of the second Hei starting to appear.  [message received via WhatsApp and also published on Sod1820.co.il]

A Stain on the Soul

Art by Schnette

Source: "Not Just Stories" by Rabbi Abraham J. Twerski MD zt"l

It goes without saying that spirituality and dishonesty are mutually exclusive. Anyone who is in wrongful possession of the property of others cannot begin to be spiritual.

A person may engage in unfair business practices and rationalize that this is the way business is transacted. It is also possible that a person may inadvertently take advantage of others, and this too is sinful.

In Safed there was a tzaddik, a kabbalist, Rabbi Avraham Galanti, who once came to the Arizal with a request that he reprimand him and help him correct his misdeeds. The Ari refused, saying that he was hardly one who could give mussar to so great a tzaddik, but Rabbi Avraham persisted in his demands. The Ari then studied his face and said "I see that you have a slight defect and that you are in wrongful possession of others' property."

Rabbi Avraham was shocked and promptly went home to don sackcloth and accept a fast, with intense soul-searching as to where he might have been dishonest, but to no avail.

Rabbi Avraham operated a textile factory. He called together all his workers and asked "Am I in arrears to any of you? Have I inadvertently withheld wages from anyone?" The workers responded "Rabbi, whatever you give us is enough. The Divine blessing is in your money, and whatever we receive always goes far enough to cover our needs."

Rabbi Avraham said "Then that is the problem. I may have shortchanged you on your wages, but you have never complained. That is why the Ari found me sinful. Henceforth you must be specific and make certain you receive every cent that is due to you."

"But I must make restitution for the past" he continued. Rabbi Avraham then placed money on the table and said "Let anyone come and take as much as they feel is due to him. Then I wish you to say "Whatever Avraham Galanti still owes me, I forgive him with all my heart!"

Except for one woman who took a few coins, no-one touched the money on the table, and all recited the forgiveness formula as requested.

Rabbi Avraham later returned to the Ari who said "The stain has now been cleansed. It was the small amount of money due to that woman that had left its mark on your neshama."

When Rebuking

Art: Beth Stephens

''These are the words Moses spoke...." [Devarim 1:1]

When rebuking the Jewish people here, Moshe did not mention, or even allude to their sins.  Rather, in order to maintain their dignity, he merely mentioned the places where they had sinned [see Rashi].  

This teaches us how careful one should be not to cause distress to another person.  

If, on occasion, it proves necessary to rebuke another - even for serious sins, such as the ones which Moshe indicated here - one should nevertheless do so subtly and gently, while at the same time drawing the person close with warmth and love.

Lubavitcher Rebbe: Sichas Shabbos Parshas Devarim 5725

Itty

                                                             Itty Ainsworth [on the left]

I think that when special people leave this world, they should be remembered and spoken about a lot, because their departure leaves such a gaping hole.

Itty Ainsworth was one of those special people.  So full of life, so genuine, so honest and so full of great advice for everyone to learn from.  If you knew her, you knew she never spoke or listened to Lashon Hara. She also used to lecture us all, whenever she heard someone say something in that vein, she would stare into their eyes and say ''when you die and stand before Hashem... it's just you.... you can't blame anyone else.... don't speak Lashon Hara''.   

I have a beautiful silver bangle here that she gave me, she just took it off her wrist and said ''I want you to have this''.  You couldn't say no to Itty, she would insist until you realized it was pointless to argue.  

There are so many things I could say, but I think Sori Block has already done an outstanding job of saying it, so please click here to read My Friend and Mentor, Itty Ainsworth.

Why Hashem Created This World

 

New shiur, Rabbi Mendel Kessin

Journeys

Written by Rabbi Yisrael Bronstein

"These are the journeys of the Children of Israel" [Masei 33:1]

אֵלֶּה מַסְעֵי בְנֵי יִשְׂרָאֵל

This verse alludes to the four exiles that the Jewish nation would endure:

אֵלֶּה - Eileh - Edom [Rome]

מַסְעֵי - Masei - Madai and Paras [Medes and Persia]

בְנֵי - Bnei - Bavel [Babylonia]

יִשְׂרָאֵל - Yisrael - Yavan [Greece]

Why, asks Rashi, was it necessary to enumerate all of the different journeys?

To answer this question, Rashi quotes the words of the Midrash Tanchuma: "This can be compared to the case of a king whose son was ill and he took him to a distant place to cure him. Once they started back, his father began to enumerate all the stages [of their journey] saying to [his son]: "Here we slept. Here we felt cold. Here you had a headache, etc."

What is the nimshal [the application] of this parable? asked the Imrei Emes [R' Avraham Mordechai of Gur]. Is the Torah merely telling us that the Jews rested or cooled themselves in these places? Isn't it obvious that they had to do these things? What, then, is the Midrash coming to teach us by listing the places where they slept or felt cold?

These verses and Chazal's parable, answered the Rebbe, have deep meaning and contain hidden admonishments.

"Here we slept" - this is an allusion to the time of the Giving of the Torah. For on that monumental morning when the Torah was to be given, the Jewish nation overslept.

"Here we felt cold" - this alludes to when Amalek "cooled down" the Jewish nation's enthusiasm for serving Hashem, as the verse states "That he happened [karcha, "made you cold"] upon you on the way" [Devarim 25:18]

"Here you had a headache [chashasta es roshecha]" - this is an allusion to the sin of the Golden Calf, when the Jewish people had uncertainties [chashashos] regarding the whereabouts of their leader [rosh] Moshe Rabbeinu.

This is why, concluded the Rebbe, the Torah specified each journey, in order that the Jewish nation should remember what transpired at each place and repent wholeheartedly.

The Subtle Evil

Art by Ileanap

Parshat Matot 31:1-3

According to Chassidic thought, the war against the seven Cana'anite nations alludes to the ''battle'' of refining one's overtly undesirable character traits [which fall into seven broad categories, stemming from the seven emotional facilities of the Animal Soul - the Nefesh HaBehamis]  Consequently, this ''war'' is not relevant to the tribe of Levi, or to those who aspire to their spiritual level - as Rambam writes that this could be ''any type of person - whose spirit inspires him, and he resolves in his mind to set himself apart [from worldly pursuit], to stand before G-d and serve as His minister, to work for Him, and to know G-d'' [end of Laws of the Sabbatical and Jubilee Years].

In contrast, the war against Midian involved fighting against a subtle type of evil which is found in virtually every personality, even those who dedicate themselves as full time ''ministers'' of G-d.  Thus, even the Levites and those among the Jewish people who devote themselves ''to stand before G-d and serve as His ministers'' must participate in waging the spiritual war against Midian.

What is the ''subtle evil'' that can plague even the most dedicated servant of G-d? Chassidic thought explains that this is a lack of unity and camaraderie between one man and another, indicating underlying emotions of divisiveness and unjustified hatred.   All this arises from a sense of our over-inflated self-importance, which causes a person to be intolerant of others and eventually view them as enemies.  Clearly the war against these attributes is very important indeed.

Source: Based on Likutei Sichos vol 28 Lubavitcher Rebbe

Mother Describes Miraculous Escape from Surfside Building Collapse

 Sarah and Chani Nir describe their miraculous escape.

The End of Time is Now

 New shiur from Rabbi Mendel Kessin

Surfside Names of Yidden Still Missing

 

#PrayforSurfside 

Here is the most recently updated list for prayers and Tehillim for those still missing: [names received via Rabbi Yankie Denburg]

Chaim ben Sara

Malka bas Sara Rochel

Yisroel Tzvi Yosef ben Toiba

Tzvi Doniel ben Yehudis (Tzvi Ainsworth)

Ita bat Miriam (Itty Ainsworth)

Brad Cohen

Gary Cohen

Moshe Ben Toba 

Moshe Ben Shoshana

Arie Leib ben Ita

Ilan ben Kalman

Leib ben Shoshana

Sarah bat Ida

Naftulem bat Yafa (Nancy Kress Levin)

Efraim Ben Naftulem (Frankie Kleinman)

Jay ben Naftulem (Jay Kleinman)

Deborah bat Chaia (Deborah Berezdivin) 

Yehuda Arie ben Feiga Rivka

Nicole bat Andrea

Esther bat Linda

Lein ben Ilana

Leibl ben Feigue Rivka

Ruth bat Sarah

Devorah bat Clara

Myriam and Arnie Notkin

Miriam bat Sara 

Yaakov Reuvein Hacohen Ben Devorah

Mikael ben Hans

Gabriela bat Sara

Linda bas Clara (Linda March)

Ilan ben Ronit (Ilan Naybryf)

Chaya Gila bas Yehudis

Lois Marcus

Estelle Hedaya

Chaya Gila bas Yehudis 

Esther bat Leah 

Linda Ana Guara

Marcus Guara

Lucia Guara

Emma Guara 

Andreas Levine

Pinchas: The Lonely Road

Art Jeannette Woitzik

The two Parshiot before Pinchas - Chukat and Balak - are often read together [in Eretz Yisroel only]. The two parshiot afterwards - Matot and Maasei - are almost always read together. 

Pinchas, which is between these parshiot is always alone. Why?

This teaches us that when you are Kana'i [zealous] you should be prepared to spend your life alone. People do not have the courage to fight for what is right and even if they start out behind you, by the time you turn around they will be gone.

Source: Revach.net

Our Hearts are Breaking

The family of Tzvi and Itty Ainsworth, who were renting an apartment in the Miami building that collapsed, are praying for a miracle after over 48 hours without any sign of the couple.  Formerly living in Australia, Tzvi and Itty moved back to Florida four years ago.

159 people are still unaccounted for, many of them orthodox Jews.

Chatam Sofer Foresees 5781

Rabbi Glazerson translates from a Sefer written 190 years ago by the Chatam Sofer that this year 5781 is the Year of Moshiach. 

Here Comes Delta

 

“That's the thing about unhappiness. All it takes is for something worse to come along and you realize it was actually happiness after all.” [Queen Elizabeth in ''The Crown'']

So here we go again, this time with the Delta strain of Covid.  Just in time for the Three Weeks, the new improved version of Covid is causing havoc in places who naively thought they were done and dusted with it.

I don't know exactly what is going on elsewhere but here in Sydney we are fast approaching another possible Lockdown.  We've been Locked In right now... locked in to Sydney that is.  No-one can leave the city because we're all suspects for the disease.  Even though the actual confirmed cases are very very low, the number is way too high for comfort in a city who thought our Covid days were over.

The Delta strain is much more infectious, you can pick it up just by being in the vicinity of a carrier.  It spreads like wild-fire.  So everyone is very nervous..... and a lot of us have decided to self isolate again. 

And this is where I have to thank Rabbi Kessin for his shiur The Current Darkness and the Mabul which I listened to yesterday, and as always he  makes me feel better about what is happening, and I carry on with a much lighter load of panic. There is light at the end of this tunnel. 

The Current Darkness and The Mabul

 New shiur from Rabbi Mendel Kessin

"We are really in the time before the Moshiach"

Who is King Mashiach

 Rabbi Yuval Ovadia

How to Understand the Incomprehensible

by Rabbi David Hanania Pinto 

We sometimes find that a person on a mitzvah mission passes away. For example, he may be killed in a road accident. This occurs despite our being told by the Gemara [Pesachim 8b], "Mitzvah messengers are not harmed." There are also people who demonstrate self-sacrifice in honoring their parents, yet they die at a young age despite the Torah promising [Shemot 20:12], "Honor your father and your mother, so that your days will be lengthened." 

Many years ago, the holy Rabbi Rafael Pinto zt"l was murdered in Morocco by Arab rioters. His tragic death left everyone in shock since he was famous for his exceptional righteousness and profundity in Torah, remaining secluded in his home without leaving for any reason. In addition, Rabbi Rafael was known as someone who had connections amongst the Arabs and often treated them charitably, supporting them when necessary. 

Similarly, the entire history of the Jewish people is replete with difficult circumstances where great, lofty tzadikim suffered through terrible hardships. During the empire of the wicked Greeks, Chana's seven sons, from oldest to youngest, were killed in front of her eyes, following which she threw herself from the roof. The Gemara also tells us that all Rabbi Yochanan's sons died during his lifetime (Berachot 5b, Rashi). Over the course of time, during the terrible Holocaust, European communities suffered indescribable atrocities. The wife and children of the Admor of Satmar were killed, among millions of others. 

This harsh reality can undermine our faith and, G-d forbid, even lead to denying Hashem's existence. In order for Am Yisrael to remain faithful to Hashem despite all the challenges and troubles the human mind cannot grasp, Hashem commanded man to observe chukim – decrees – which we have no permission to ponder. By accustoming ourselves to fulfilling also the mitzvot which are beyond our comprehension, one attains absolute faith in Hashem, despite the many questions that may crop up from time to time as a result of various difficult events. 

This week's Parshah cites the verse [Chukat 19:14], "… a man who would die in a tent." What is the connection between the opening verse of the Parshah, "This is the decree of the Torah" to the later verse, "… a man who would die in a tent"? Man must know that he receives the strength to cope with all the hardships that befall his 'tent' – his home – even in the most difficult of circumstances, when death and bereavement enter his personal abode, by observing the chukim. When a person educates himself not to ask questions and fulfils chukim that he does not comprehend, only because it is Hashem's will, from this he draws the strength to cope with his troubles without casting doubt on the justice of Hashem's providence. 

Parshat Beha'alotcha tells us [10:35], "When the Ark would journey, Moshe said, 'Arise, Hashem, and let Your foes be scattered, let those who hate You flee from before You'." Rashi explains, "Since the Ark would travel ahead a distance of three days' journey, Moshe would say, 'Stand in place and wait for us and do not go further'." The Ark went ahead of them to show Bnei Yisrael the way. Let us try to picture this awesome sight! Bnei Yisrael walked in the Wilderness with the pillar of cloud going ahead to straighten the path, while at night the pillar of fire went ahead of them to light up the darkness. Furthermore, Am Yisrael were nourished by the manna and quenched their thirst from Miriam's well which accompanied them on their journey in the Wilderness. 

The Ark went before Am Yisrael and in this manner showed them the way, but Moshe Rabbeinu called to it, "Arise, Hashem, and let Your foes be scattered..." Moshe was asking the Ark to wait for Am Yisrael and not advance more than a distance of three days' travel so that Bnei Yisrael would feel safe and protected by the Ark's presence. Were it to go any further ahead, Bnei Yisrael would no longer feel its presence and may feel vulnerable. 

Furthermore, the Ark was the symbol of Torah since it contained the Luchot. Similarly, every Jewish person possesses a spark from Moshe Rabbeinu's soul, therefore he calls out to Hashem saying, "Do not distance Yourself from me too much. I need to feel Your closeness." Hashem, on His part, turns to man and says, "I remain in My place. If you feel lost and distant, it means you are the one who has distanced himself." 

How can man feel constant closeness to Hashem? Through cleaving to the Torah and mitzvot, even in matters that are considered a chok, incomprehensible to our human minds. When a person fulfills all the mitzvot without leaving anything out, he merits feeling constant closeness to Hashem even if, G-d forbid, death visits his home. If man accustoms himself to fulfil Hashem's word indisputably, sudden, unexplainable death will not make him lose his composure since he feels Hashem's love and closeness.

Why There is Darkness Before the End

 New shiur from Rabbi Mendel Kessin

How God Saves Humanity

 New shiur from Rabbi Shimon Kessin

Prayers to the Tzaddik: Gimel Tamuz 5781

                                                              Art Robert Kremnizer

Article written by Rabbi Dr. Abraham Twerski obm

Every person has a direct line with G-d, and we are not permitted to pray to intermediaries. Indeed, the propriety of prayers where we appear to be asking for blessings from angels or for their intervention on our behalf, is the subject of debate, and must be interpreted in such a way that does not violate our basic belief that we relate only to G-d as the One from Whom everything emanates.

Yes, there is also the concept of faith in a tzaddik, which is derived from the verse in Exodus [14:31] "They had faith in G-d and in Moses, His servant". The sages derived from this verse that believing in the leader of Israel is equivalent to believing in the Creator [Mechilta]. In addition, the Talmud states that if there is a sick person in one's household, let him go to a chacham [a wise man] to pray for his recovery [Bava Basra 116a]. Inasmuch as everyone has a direct contact with G-d and we do not work through intermediaries, why is the prayer of a tzaddik more potent that one's own prayer?

There are several ways in which we can understand the concept of faith in a tzaddik. First and foremost is that the opinion of a wise man, a tzaddik, as a Torah authority, must be accepted and followed even if we are in disagreement with it [Sifri, Deut 17:11].

There is also a concept of receiving a blessing from a tzaddik and this has its basis in a statement from G-d to Abraham "And you will be a blessing" [Gen 12:2] which the Midrash interprets to mean that G-d gave Abraham the power to bless people, and that gift has been given to other tzaddikim as well. Nevertheless, a person must understand that even though the tzaddik conveys the blessing, the origin of the blessing is G-d.

A woman once came to Rabbi Mordechai of Chernobel, pleading for a blessing to have a child. To the amazement of the bystanders, the Rabbi, who was exceptionally kind and benevolent, said brusquely to her "I'm sorry, I cannot help you". The woman left the room tearful and broken hearted.

Noting the bewilderment of his chassidim, Rabbi Mordechai said "Just wait a few moments, then go find the woman and bring her back here." The chassidim did as they were told and when the woman came back, the Rabbi asked her "What did you do when you left here?"

The woman replied "I turned my eyes to Heaven and I said "Dear G-d, the Rabbi refuses to help me. Now You are my only hope. Bless me that I have a child."

Rabbi Mordechai said to the chassidim "This woman believed that I had magical powers, and she was trusting in me rather than in G-d. When I refused her request, she placed her trust in G-d where it belongs. She will now be blessed with a child."

The primary function of a tzaddik is to assist people in the proper service of G-d, to help them recognize their character defects and show them how to do teshuvah.

The power of a tzaddik is in his strong belief in G-d, and anyone who has that strong a belief can bring about similar results. When the tzaddik prays for a sick person, for example, and says that G-d is the healer of the sick, his belief is so strong that it actually brings down the Divine healing upon the person. In fact, said Rabbi Mordechai, the prime reason for having a relationship with a tzaddik is to learn how to perfect one's belief in G-d.

Extracted from "Not Just Stories" by Rabbi Abraham J. Twerski MD
Published by Shaar Press

The Lubavitcher Rebbe would often answer requests by saying that he would pray for the person at the grave of his father-in-law, the previous Rebbe, Rabbi Yosef Yitzchak.

Understanding the Success of the Israeli Leftist Party

 New shiur from Rabbi Mendel Kessin

A Lesson in Fund-raising

Rabbi Zusya of Hanipoli once came to a city to raise funds for charity. Two local young men were very eager to share in this great mitzvah by doing the legwork of going from door to door. There was a wealthy man in town who always gave a very generous donation to every good cause. They decided to approach him last, because his large donation was guaranteed.

After a long hard day of knocking on doors, the two volunteers succeeded in raising nearly 50 rubles, a very respectable sum. Bone tired but very optimistic, they approached their final, affluent prospect, expecting him to match the entire amount they had amassed. How chagrined and shocked they were when he gave them only the few rubles necessary to round out the full 50 rubles. All of their pleas for a more generous contribution fell on deaf ears. They could not believe it! Why had this philanthropist's heart suddenly turned to stone?

The two collectors returned to Reb Zusya and complained bitterly about their acute disappointment. The Rebbe silenced them saying "My dear sons, there is no reason to be upset. At the very moment a supplicant arrives in a city, a Heavenly decree pronounces how much money he will raise. Once the decree is issued, it cannot be changed. The poor man will not take from this city a penny more or a penny less."

Reb Zusya continued: "The moment I set foot in this city I heard a celestial voice crying out that I would raise exactly 50 rubles for charity. Had you approached the rich man first, he would certainly have given you a lavish donation. However, since you saved him for last, he could not give you more than the few pennies you were shy of 50 rubles."

From this story, the Stretiner Rebbe derived an essential lesson in fund-raising. Often people discourage a fund-raiser, saying that a certain person or group of people have been solicited time and again and they are probably sick and tired of giving, or have exhausted their charity account. This is absolutely false. For every new cause a new Heavenly decree determines how much will be raised. It makes no difference how many times these people were approached. As long as there are people willing to collect, the preordained sum will be raised.

In this vein the Ponevezher Rav would say "Ess felt nit kein tzedakah gelt in der velt, ess felt nemers!" - "There is no shortage of charity funds in the world; there is only a shortage of collectors!"

Nor should someone be upset when a donor gives a disappointing gift. It is very possible that it was decreed that no more money could be donated to this cause.

Source: Maamarei Tzedakah by Rabbi Aaron Roth

Who Are the Erev Rav? Do They Run the World?

 New shiur from Rabbi Alon Anava

When Will Eliyahu Ha Navi Show Up ?

No-one gives a shiur like Rabbi Jacobson.   

When will Eliyahu Ha Navi show up indeed.... and what will he do?

For Source sheets click here

Korach's Mistake

According to Chasidic thought, Korach's rebellion occurred at this point in time since it was prompted by the sin of the spies.  The inner reason why the spies did not want to enter the Land of Israel was because they preferred the exclusively spiritual life of the desert to a life of serving G-d and physical concerns, such as the need to earn a living.  The downfall of the spies thus sent a powerful message that Judaism prioritizes physical action over spiritual and intellectual pursuits.

Upon hearing this, Korach protested to Moshe "Why have you made yourselves elite over G-d's assembly?" [Korach 16:3]  "I can appreciate" argued Korach, "that you are a more spiritual and holy person than us, but since we now see that Judaism makes physical action the priority, how are you better than anybody else? Aren't your actions the same as ours?"

Korach's mistake was that the Torah does not demand lifeless action, but rather deeds that shine with inspiration and spiritual enlightenment.  Thus, the two mistakes of the spies and Korach teach us that a healthy equilibrium is required: One must not shy away from physical life, like the spies.  But on the other hand, Judaism's emphasis on action must never lead to a life of meaningless ritual and spiritual bankruptcy.  Every mitzvah should be carried out with the highest levels of spiritual consciousness.

Our struggle to harmonize physical action with spiritual contemplation is fought on three fronts:

a) the need to ensure that one's intentions do not remain in the realm of wishful thinking and that concrete action takes place;

b) that one's actions should always be dictated by the Torah's value system;

c) that action should never be overglorified, and that one should always aspire to be more spiritual.

Our Sages taught that the world was made with the letter ה.  This is because its shape represents the equilibrium between the more spiritual dimensions of thought and speech, versus physical deed.  Korach's name - קרח - is spelled by letters that are all distortions of the left side of the letter Hei, indicating how he wished to upset this equilibrium in the area of deeds.

In the ches ח the gap between deed and thought/speech is closed, suggesting that the physical no longer looks up to or aspires to the spiritual - which is why Korach rebelled against the spiritual leadership of Moshe and Aharon.

In the kuf ק deed has extended below and is no longer dictated by the thought and speech of Torah.

And in the raish ר, deed is missing altogether.

In short, it is relatively easy to be entirely spiritual and aloof, or entirely physical and mundane.  Our challenge is to harmonize both these qualities in our daily life, thus making a home for G-d below.

Based on Likutei Sichos, Lubavitcher Rebbe

Praying by the Graves of the Righteous

 

by Rabbi Benjy Simons

As an individual is taking leave of the cemetery after visiting his dearly departed mother, his attention is diverted to another man in the distance. The man seems to be praying with profound intensity and keeps repeating, “Why did you have to die? Why did you have to die?” 

The first man approaches him and says, “Sir, I do not wish to interfere with your private grief, but this demonstration of pain is more than I’ve ever seen before. Who are you mourning? A child? A parent?”

The mourner takes a moment to collect himself, then replies, “My wife’s first husband.” 

In this week’s Parsha the incident of the spies is told over in great length, and we have the first historical record of the concept of praying by a grave site. Rashi mentions that Calev who was the representative of the Tribe of Yehuda goes to Chevron to pray by the graves of the Patriarchs, which later became included in the tribal portion of Yehuda. He was concerned that he may be enticed by his colleagues who wished to disparage the Land of Israel, and unlike Yehoshua who received a name change and specific prayers from Moshe, Calev needed to draw down his own blessings for strength and fortitude (see Sotah 34b). 

While the Halachic commentators debate what exactly is permissible when interceding with those who have passed on, the Gemara (Ta’anis 16a) records the custom to go out on fast days to (Jewish) cemeteries and have those who have passed on to pray on our behalf. The Midrash (Sefer HaYashar Vayeishev Ch. 8) also records that Yosef prayed by his mother Rachel’s tomb when being brought down to Egypt in chains and that Ya’akov himself buried Rachel on the road to Bethlehem to enable her to pray on behalf of her children who would go into exile after the destruction of the First Temple (see Rashi to Bereishis 48:7). The Arizal writes that there exists a special energy at the grave of a Tzaddik and the Chasam Sofer equates the sanctity of a Kever with that of a Shule. 

The Kitzur Shulchan Aruch (128:13) writes in the context of the custom of visiting a cemetery on Erev Rosh Hashanah, that it is important that we not direct our prayers to the deceased, but rather may it be in their merit that we receive blessings and success. He writes that were one to pray to the deceased directly, one may be in violation of the prohibition of ‘inquiring of the dead’, and perhaps connected to why we do not know were Moshe is buried today, due to the concern that it would become a shrine and potentially likened to necromancy. 

The Zohar (Vayikra 70b) writes that when the world needs mercy and we are dwelling in pain, we go and notify those sleeping in Chevron and Hashem will do their desire and have mercy on the world. May we merit that all our prayers are answered and those who have passed on intercede on our behalf.

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23 Sivan: A Special Day for Salvation

Special prayer for the 23rd of Sivan [Thursday 3 June]

On the 23rd of the month of Sivan (כג׳ סיון) the decree of Haman (At the time of Mordechai and Esther) to annihilate the Jewish nation was nullified. 

The holy books teach us that this day is a very powerful day for prayers to nullify decrees and anything bad, evil and horrible against us. In the same way that from that day the situation of the Jewish nation changed and became good, and “Mordecai left the king’s presence with royal raiment” (Esther 8/15) … “and the city of Shushan shouted and rejoiced” … and as a result the Megila says… “The Jews had light and joy, and gladness and honor” – The holy books teach us that this day (Sivan 23) is a powerful day to revoke and nullify any decree against you (Sickness, death, poverty, infertile, etc.) 

Therefore on this powerful day there are a few things you want to do: 

Light two (2) candles for Esther and Mordechai 

• Give three (3) coins to charity. The coins should be held with both hands at the same time when placing in the charity box 
• Read chapters 22, 83, 130, 142 of Tehilim – Find text at link below 
• Read chapter 8 from the Megila of Esther – Find text at link below 
• Read Avinu Malkeinu (Without a blessing, just the text)- Find text at link below 
• Pray from your heart with your words anything you want and need – Ask from Hashem 
• Recite the short prayer – Find text at link below 
• Take upon yourself a good decision to add a Mitzvah to your daily schedule 

IMPORTANT NOTE: Make sure all the above is done and read on the 23rd of Sivan during the day from dawn till sundown!

**All text available at Rabbi Anava's site: click here

 

Current Events [Moshiach] and the Existence of God

 New shiur from Rabbi Mendel Kessin

He also responds to the controversial comment at the end of his last shiur regarding Gerim. [you can hear this within the first 10 minutes of the lecture] - and for those who tried to comment on that on this blog, I did not publish those comments as I thought it was just extending the lashonhara even further.

The War of Anti Semitism - Why Now?

New shiur from Rabbi Mendel Kessin

Two Methods to Bring the Geulah

 New shiur from Rabbi Shimon Kessin

Eclipsing the Wonders of Yetziat Mitzrayim

[text received via WhatsApp - author unknown]

The most significant thing is that the blood moon Joel 3:3 should be very familiar to everyone because it appears in our Haggadah in the signs and wonders that will eclipse [pun intended] the signs and wonders of Yetziat Mitzrayim to herald in the Final Redemption.... May it be so !

Timelapse over Sydney Opera House: Hirsty Photography

Supermoon Rising

 

Supermoon rising over Bondi. 

Photo: Glick Photography

New Video from Rabbi Alon Anava: Message of Meron

 "Stop Stepping on Others"

After the devastating disaster in Meron on Lag Ba'Omer, Rabbi Anava points out the sources in the Torah referring to the disaster and the message G-d is sending us that we need to address.

Total Lunar Eclipse

Tonight in Australia we will be able to see the full lunar eclipse: for full details of how to see it in your country click here.

The last time the moon turned red, I saw it with my own eyes, although the moon was quite far away and just a small red dot in the sky.  This time the moon will be much closer to us, and as the weather is fine here I'm hoping for an amazing sight.

Mysticism: Manna for All

But the multitude among them began to have strong cravings. Then even the children of Israel once again began to cry, and they said, "Who will feed us meat?  [Beha'alotecha 11:4]

Ordinary bread [''bread from the earth''] which is the product of hard physical labor, is a metaphor for the ''revealed'' interpretations of the Torah [nigleh] found in the Talmud, which require arduous analysis, questioning etc.

On the other hand, manna [''bread from Heaven''] represents the mystical teachings of the Torah, which are of such a ''heavenly'' nature that there is no disagreement or argument.

Logically speaking, a person might think that it is necessary to have a firm grounding in classic texts, and achieve a certain degree of spiritual greatness before one can progress to the study of mysticism.  However, the Torah teaches here that even the wicked individuals who complained to Moshe ate manna.

From this we can learn that it is appropriate for people from all walks of life to study the mystical teachings of the Torah - particularly as they are formulated clearly and methodically in the teachings of Chassidus.

Based on Likutei Sichos Lubavitcher Rebbe

War of Words

It seems that the more we try to defend ourselves, the worse it gets for us.  [These are just my thoughts, you are welcome to disagree with me.]

In that vein, I refer to an ad in the NYTimes by the World Values Network which is headed by Rabbi Shmuley Boteach - an ad which seems to have only inflamed the situation.  If you go looking for that ad on Google, all you will find is a mass of links to sites condemning the NYTimes and the World Values Network for publishing such a thing.   

This is the ad:

For those who may not be aware, Bella and Gigi Hadid are top models, and Dua Lipa is not only a mega pop star, but also dating Anwar Hadid, brother of Bella and Gigi.  Between them all, they have over 100 million followers.  

In response to the ad in the NY Times, all three women have unanimously rejected the notion that they are in any way anti-semitic: Lipa said "I utterly reject the false and appalling accusations that were published today in the NY Times ad.... this is the price you pay for defending Palestinian human rights....  I take this stance because I believe that everyone - Jews, Muslims and Christians - have the right to live in peace as equal citizens... the World Values Network are shamelessly using my name to advance their ugly campaign with falsehoods and blatant misrepresentation....." [see full text here]

I believe everything Dua Lipa says about her beliefs. She, along with Bella and Gigi, see Israel as a ruthless entity intent on wiping out her people.  In her young mind, she does not equate her anti-Israel sentiments with an anti-Jewish feeling.  

They are not alone in these thoughts.  A former close friend of mine also feels the same way, and she is definitely not an anti Semite I can promise you that.

Why can these people not see what is really happening here?  

It is not for lack of intelligence, they have plenty of that.  

Another question I have is why Hashem saw fit to bless these three women with good looks, talent, fame and fortune [and millions of followers].  Why?  Obviously Hashem knew that they would use their platforms to defend the Palestinians, considering that Bella and Gigi's father is Mohamed Hadid, a well known personality, lately most famous for building an impossible mega-mansion  and losing a great deal of money in the process.   Make no mistake, the opinion of these three women is having a major detrimental impact upon the Jewish people, and increasing anti-Semitism around the globe.

The only conclusion I can come to is that Hashem wants this to occur.  And there can be only one reason why Hashem wants this to be so.....

....it is to unite the Jews.

If we cannot unite in good times, then we must be forced to unite in bad times.  And famous faces such as the three women above, are being utilized for this purpose.

Bread of Shame

 Rabbi Mendel Kessin's latest shiur [audio]: Nahama d'Kesufa

A transcript of this shiur can be found here

Living under Rocket Fire

 

Voices From Israel: Bruria Efune, a Mother of Four From Be’er Sheva 

‘Your heart is racing, but you need to show your kids that you’re calm. . . ’ 

A lot of people are asking me what it’s like to live in the south of Israel, under fire. 

Before I jump in, I want to point out that we live in Be’er Sheva, which means we don’t have it nearly as bad as those in Ashkelon and Ashdod, who don’t have it nearly as bad as those in Ofakim, Netivot, Sderot and the small communities within 3 kilometers of the border with the Gaza Strip. Some of those communities get rockets year-round, but you’ll never hear about it in the news because no one cares. A huge percentage of those kids suffer from severe PTSD. When we get rocket rain in Be’er Sheva, it means they’re getting a non-stop rocket storm. 

Also: We absolutely LOVE living in Be’er Sheva, and never regret it for a second. It’s an amazing city. The Jewish people have been refugees for long enough; we’re finally home, and no amount of rockets will chase us away. 

So what’s it like to live under rocket fire? 

Imagine it’s been a pretty normal week, you finally got all your kids to sleep and just sat down on the couch to relax … when a siren goes off. It has a surreal sound, maybe because of all the echo, maybe because it doesn’t sound like 2021. 

You jump up, shove your phone in your pocket (because you never know), and run to grab the baby and wake up your oldest daughter, while your spouse grabs the toddler and next child up—your prearranged plan. You bring them to your shelter or “safest room” faster than you know how to move, and shut the door. If you’re in Be’er Sheva, you have 60 seconds. Sderot has 15, while a few communities only have seven seconds. 

Now your heart is racing, but you need to show your kids that you’re calm and confident that everything will be OK. So you smile and with your best, cheerful, non-shaky voice say, “Good job! We did it! Now let’s thank Hashem (G‑d) for protecting us, and giving us such an amazing army and Iron Dome!” 

The kids are in a weird state of sleepy/wide-awake. The siren keeps wailing over and over because usually if there’s one rocket, there’s 10. You hear the booms, your kids hear the booms, you try to distract them by talking about happy things, and you hug them tight. If you’re more experienced, you can differentiate the booms—Iron Dome booms have more of an echo, while hits fall loud and flat; sometimes, you can even feel the shake. If you hear a hit, your job of keeping the kids calm just got 20 times harder. 

After 10 minutes, you put the kids back to bed, sit back on the couch and adjust your mindset for the new reality. 

Were there any hits? How long is this round going to last? Why now? Should we move the kids into the bomb shelter for the night? 

Now you’re glued to your phone, checking if everyone is OK, responding to worried family members and obsessively reading the news. 

If you live in an apartment with a shared shelter, you prepare comfortable clothing to sleep in. You debate taking a shower; if you’re willing to take the risk, night is better because there’s less noise pollution, but you still shower with the water on a trickle so that you can hear the next siren. You have a robe ready to throw on and you move fast. 

The sirens get your adrenaline pumping, which is good for being ready to react but bad for falling asleep. Even when you do fall asleep, you try not to fall into a deep sleep—you need to hear the sirens.

The terrorists like to fire at night, and especially at early dawn, because it’s easier for them to hide. In Be’er Sheva, we’ve been woken up as many as five times a night, but the average is probably three for the more intense “escalations” during the past two weeks. 

Morning comes, and between 6 and 7, you’ll get the official notice: no school, no non-essential work, everyone must stay near shelters at all times and review Home Front Command instructions. 

Staying trapped in the house with your children, and hopefully spouse, for days on end—not knowing when it’ll end—you need to keep the kids entertained and calm, despite the constant noise of aircraft above, booms and siren runs, and despite the fact that you know homes are being destroyed and people are being hurt, and these siren runs are no joke at all. 

Every time a kid moves, you need to recalculate your 60-second dash to safety, often moving furniture and toys so that there’s nothing in the way. 

Mundane things become a big challenge. Getting dressed needs to be done strategically. Cooking must be with a timer on the oven, or something that can be turned off at any moment and still turn out fine. Bath time with the kids needs to be fast, so that you reduce the likelihood of slippery towel-wrapped kids in the shelter. Speeding motorcycles become your new worst enemy. Every time you hear one, your heart stops, and for a second, you wonder if it’s a siren. 

Despite work being cancelled, many people still go out or work from home, so that the business doesn’t go down with the rockets. Working from home with kids and sirens interrupting is a special kind of challenge. You might decide to spend your day with the kids so you can keep them calm and then work through the night; it’s not like you’re getting any sleep anyway. 

If you’re lucky, you have a clean public bomb shelter near you, meaning you can dash over with your kids so that they can play in the underground safety with their neighborhood friends, while you catch up with the other parents, and most importantly, let your guard down. Everyone becomes extra helpful and supportive of each other, with strangers going out of their way to help and provide comfort. 

You might start checking the news or social media obsessively, even though you know you shouldn’t. You’ll have just been huddling with your kids in a bomb shelter and then go online to see someone condemning Israel, and your blood will boil. Either that, or you’ll just hit the block button because you are so done with it. 

On the flip side, you’ll see someone on the other side of the world write all about what Israel should do, and you’ll just get so annoyed because no, we just want to get the kids back in school. If you want to have an opinion, try living here first. 

Then there’s the people commenting on the bravery of the Israelis and how strong the people in the south are, and you’ll just want to scream that you’re not strong, you’re falling apart, this isn’t normal, not even for the most seasoned, tough Israelis, and especially not for the parents of young children. 

But you also get encouragement—from the people around the world showing support and standing with you, from the people donating to important organizations in the south, and from those wonderful organizations and people who drop everything to help. 

You learn to joke about things and find the odd humor in it all because it’s a great classic Israeli survival tactic. You might stock up your shelter with great snacks, and if you’re sharing a shelter with neighbors, you have fun sharing them, turning things into a festive-like atmosphere. You also laugh at each other when someone shows up wrapped in a towel with bubbly hair or in funky pajamas. 

There’s only so many adrenaline rushes your heart can handle. If the sirens keep up for long enough, your heart starts to physically hurt. But also, you oddly start to hope for another siren just to end the suspense of when the next one will be, so that you make it to safety and can stop all the planning.

Eventually, you start hearing rumors of a ceasefire. You’re mad, relieved and suspicious. You’re mad that they’re not solving the problem for once and for all, but you’re also relieved that it’s over for now, and yet still suspicious that it’s not going to last. The more operations you’ve lived through, the more strongly you feel these emotions.

Once the ceasefire is announced, you wait for further instructions. If you live in one of the closer communities, you’ll probably be waiting another few days. If you live in Be’er Sheva, you might have a late school day, and you’ll need to decide if you trust the ceasefire enough to send your kids off. Only half the kids will be in school on the first day back. 

Suddenly, you’re expected to continue on as normal. Get back to work, catch up on everything and walk around like nothing happened. You’re still waiting for it all to start again, but for the rest of the world, it’s old news. 

Bruria Efune is a mother of four living in Be’er Sheva in southern Israel. She is currently raising funds to buy a bomb shelter for neighbors who are in a very unsafe situation. To assist in the effort, visit the donation page here. 

Source