community links issue 186

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THE COMMUNITY LINKS is published bi-weekly and is distributed free tothe Jewish Community of SouthernCalifornia.

THE COMMUNITY LINKS accepts noresponsibility for typographicalerrors or reliability of Kashrus of any advertisers. All submissions become the property of THE COMMUNITY LINKS and may beshortened and/or edited for lengthand clarity. Articles published in THE COMMUNITY LINKS express theviews of the individual writers andmay not necessarily represent theviews of THE COMMUNITY LINKS. No artwork or any part of the magazine may be reprinted or otherwise duplicated without thewritten permission of the publisher.

FeaturesJuly 29, 2011

Mourning &Yearning ForPeace

In order to commemorate these sadevents they gather once a year insynagogue.

Rabbi Eli Hecht

Which Is TheBigger Wonder

We reasoned that this fellow justcame out from one of those Sun-day services where they were read-ing the Bible which is all about theJews.

Parshas MaseiRabbi Mordechai Kaminetzky

Prayer BabiesEvery day of that pregnancyI asked to be blessed with a "healthyand whole baby," and I often visitedthe Western Wall with a prayer bookand a full package of tissues.

By Chana (Jenny) Weisberg

Who Are TheJewish Community

Someone must speak up for thesingle mothers, the unemployed,the elderly on social security, thefamilies in the Jewish Communityexperiencing financial difficulties inthese horrible times. Dr. Robert Rome

COMMUNITY LINKS • Volume 8 Issue 186

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There is an interesting ad which ap-pears about once a month in the LosAngeles Jewish Journal. It is placed bythe Jewish Journal itself. The ad is ad-dressed to potential advertisers andtouts the high-end nature of the Jour-nal's readers. The ad boasts that theJournal's readers on average attend atleast one concert or play monthly, eatout at least three times a week, and goto a museum at least once a month, cer-tainly a good justification for theaters,orchestras, restaurants, and museums toadvertise in the Journal. The ad nextdiscusses the average household incomeof the Journal readers. The ad statesthat the reader's average income is$296,300 yearly.

We could debate whether $296,300 isthe mean (the average of all incomes),the median (where half of the Jewishhouseholds earn more and half earnless), or the mode (the most commonlevel of household income). However,I don’t care whether one uses the mean,the median, or the mode. $296,300 isnot the average household income ofthe Jewish community in Los Angeles!

Who does constitute the Jewish Com-munity of Los Angeles? There are sin-gle mothers in the Jewish Communitystruggling to make ends meet. Thereare seniors on fixed income. There arehundreds, even thousands of unem-ployed, without any income. There arecollege and graduate students. Thereare young marrieds. None of thesegroups has an average household in-come approaching the average incomereported of the Jewish Journal reader.

Jewish day schools talk about as manyas half of their students (and in somecases more) being on scholarship as thefamilies do not have an adequate in-come. Clearly, tens of thousands ofJewish households make far less than$100,000. When the Jewish Journalboasts of the average income of readersas $296,300, they are really boasting thatfew in the Jewish community actuallyread the newspaper, as those who wouldaverage $296,300 income would onlyrepresent a small fraction of the com-munity. Why would anyone brag thatno one reads their newspaper? Do theyeven understand the implications of a

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By Robert J. Rome, Ph.D.

Who Are the Jewish Community?


newspaper that was established with community fundsand which solicits donations from the community, butwhich fails to attract the average Jewish adults as readers?

The elitism of the Jewish Journal goes beyond the read-ership. The average Jewish family in Los Angeles stronglysupports the Israeli government. But the Jewish Journaleditorial staff seems to feel that for each article in supportof Israel’s government, there must be another article pub-lished by an individual or group against Israeli govern-mental policy. The articles published often serve only theinterests of the elite in the community, the readershipwhich averages $296,300 household income. The JewishJournal often features pictures of the major donors to theFederation, pictures of the big donors with a guest or fea-tured speaker at an event. Such pictures are not of interestto the vast majority in the community who need not pic-tures of those who give $10,000 or more, but rather needarticles explaining why the $50 they can afford to give isneeded and makes a difference.

By targeting only those who average $296,300 in income,the Jewish Journal gives up any right to present itself asthe Jewish publication of Los Angeles.

My fear is that the leaders of the Jewish Federation ofLos Angeles suffer from the same myopia as the JewishJournal editors. As I discussed in a previous article, theFederation canceled support for the largest, most popularevent in Jewish L.A., the Israel Day Festival, while appar-ently spending the thousands saved through the cancela-tion of the contribution to the Israel Day Festival on thepromotion and advertising of a Centennial trip to Israelfor the wealthy Jews of L.A. Widespread readership doesnot seem to matter for the Jewish Journal. Activities withtens of thousands of Jewish (and non-Jewish) participantsdo not seem to matter with the Federation.

It is often easier to get 100 donations of $1000 than1000 donations of $100. However, when you recruit the$100 donor among young marrieds, for example, you de-velop the $500 and $1000 givers of tomorrow. By over-looking the real average Jewish households, the Federationloses future support for Israel and the community.

Just as the Jewish Journal wants a “fair and balanced”approach to Israel reflected in diverse articles about Israel,the Federation wants a “fair and balanced” list of speakersat community events and rallies. Last year, after theFlotilla catastrophe, the Federation held a rally actually fea-turing speakers in support of the cause of the Flotilla.When the strong supporters of Israel booed at the com-

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ments they perceived to be offensive to the entire assem-bly of protesters, Federation representatives went to themike to demand respect for the different views being es-poused. Politically correct acceptance of all views seemsmuch more important to the Federation than rallying onbehalf of the Israeli government.

Does the Federation hold, like the Jewish Journal, thatthe average family in the Jewish Community attends atleast one play or concert monthly? Most can no longereven afford to consider going to a Dodger game with the$68 per ticket cost to sit far out in left or right field all theway down the foul line at Dodger games. Certainly, themajority of Jewish families in Los Angeles do not eat outin a full service restaurant three times weekly.

The Jewish Journal is out of touch. So is the Federation.And the Jews of Los Angeles suffer as a result.

The most recent version of the Jewish Journal ad men-tioned in this article, a full-page ad on the front insidecover of the publication, contains the following statementdirected at potential advertisers: “The Jewish Journal pres-ents an opportunity for you to reach an affluent, educatedand cultured readership.” This newspaper set up originallywith community funds and which continues to receive fi-nancial support and key donations from major donors inthe Jewish Community benefits from the publicationbeing read only by a restricted readership. The Journal’sattraction to advertisers is admittedly the high brow natureof its readership. The newspaper gains when the publi-cation is read primarily by the families who frequent the-aters and the Philharmonic, who eat out three timesweekly, and who make on average well over a quarter ofa million dollars a year. If the Jewish Journal were readnot by the high and mighty but rather by the entire com-munity as a whole, the argument in favor of advertisingarticulated in the publication would disappear. The audi-ence would not be “affluent.” The publication seems toprefer only the “educated and cultured,” in an elitist state-ment that belittles the masses and betrays the very purposethat the led to the creation of the Jewish Journal 25 yearsago as a Jewish Community newspaper which would reachthe entire community.

Two Jewish newspapers served the Los Angeles market25 years ago when the Federation poured resources intothe creation of the Jewish Journal. The two other paperssubsequently went out of business as they could not com-pete with the community-supported Jewish Journal pub-lication. No competition to the Jewish Journal existstoday. We went from two community-based newspapersserving the entire community to a seemingly elitist organfor the well-to-do and “educated” and “cultured.”

How did community resources go to develop a publica-tion mainly for the rich and the privileged? How did apublication developed for the community as a whole goso far astray?

What worries this author is that the siphoning of com-munity resources away from the Jewish Community as awhole to benefit those who need these resources the leastseems to be occurring not just with the community’snewspaper. The decision process of the Federation itselfas a whole seems to lead to a siphoning of resources awayfrom the whole community toward smaller projects en-joyed by only the wealthy few. Small elitist organizationsarticulating positions that many see as against the State ofIsrael are given equal voice to positions of the more main-line Zionist groups that represent the entire community.Both the Jewish Journal and the Federation appear to betaking on positions away from the interests of the generalcommunity and favoring the rich few.

Someone must speak up for the single mothers, the un-employed, the elderly on social security, the families in theJewish Community experiencing financial difficulties inthese horrible times. Community resources should sup-port the needs of the entire community and not just pro-mote the “affluent.”

Maybe someone at the Jewish Journal has the sensitivityto put a stop to the insulting ads that mock the generalJewish population. Maybe there are voices at the Federa-tion which can redirect the community’s resources backtoward those in need and away from primarily serving theprivileged. We can hope. •

Robert J. Rome, Ph.D., is a licensed psychologist in clinical practice in Encino, California. He can be reached at [email protected].

Editor’s note:The opinions expressed in this article are the views of the author of the article and not necessarily the views of Community Links.


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“And the Children of Israel traveled from Ramses and theycamped in Sukkos. And they traveled from Sukkos and theycamped in Asam which is at the edge of the desert… (Bamid-bar 33:5-6)

Forty-Two journeys are described in much the sameway over and over again. The verse tells us from wherethey departed and where they settled next. Each timethey are described as having departed the last placethey had encamped. It seems superfluous to repeat thepoint of departure. Why does the Torah tell us fromwhere they left each time?

We find a similar construction when Yaakov startedhis travels. The verse states, “And Yaakov went out fromBe’er Sheva and went to Charan…” (Breishis 28:10) Rashiwonders, “It was only necessary to write that “Yaakovwent to Charan”. Why mention his going out? Thisteaches that when a Tzadik leaves a place he leaves animpression.” With this we can understand the importof our journeys.

It was a Sunday morning. My wife and I had justspent a glorious Shabbos in Boston. We had two littleboys in tow. We decided to travel north to visit New-buryport Mass. where my great grandfather lived mostof his adult life and where I remember visiting him.Entering the city we found only strip malls. I was surethey had already “paved paradise and put up a parkinglot”. Then like out of a time warp, there it was; thecobble stone street, the lake, the old court house, anda civil war cannon.

As we stood there surveying the area a gentleman ap-proached us and asked, “Are you people-Chassidim?”I told him, “No! We’re just ordinary folk.” He per-sisted, “Is there a convention going on?” I thought tomyself, “Four Jews is a convention. Five would be an

incursion, and six would already be an occupation.” Itold him, “No! My great grandfather lived here aftercoming from Russia. He built that Synagogue downthe block and his house is there across the street. I’mhere to show my children where their great-greatgrandfather lived, worked, and prayed.” The manstood at attention. Real tears streamed down his cheeksand with a quivering voice he declared, “When I seehow you people keep your traditions from generationto generation you are truly G-d’s chosen people.” Hebacked up respectfully into in the day and disappeared.My wife and I were stunned. What was that about?

We reasoned that this fellow just came out from oneof those Sunday services where they were reading theBible which is all about the Jews. However, when theylook at the news they are surprised to find out howoften those who seem to be the descendants of theones mentioned in “the book” represent causes thatcountermand the values of “the book”. Something’swrong with this picture! Behold, onto the Mall in New-buryport, Mass. strides a family looking hauntingly au-thentic, with Yarmulkas, and Tsitsis, and other deadgiveaways. I’m not saying that I am the paragon ofvirtue but something must have struck him. The “Peo-ple of the Book” suddenly appear with a loyalty to “thebook” and all is confirmed true. We just walked out ofthe Bible, and stepped down from Mt. Sinai, the chil-dren of Abraham, Isaac, and Jacob, witnesses to thegiving of the Torah and all of human history. So it iswritten, “You are my witnesses, says HASHEM” (Isaiah43:10).

A friend of mine who just came back from NiagaraFalls reported to me that more people were staring atand taking pictures of him and his family than of thefalls. I believe it. After all, which is the bigger wonder?

PARSHAS MASEI

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Moshe is saying his last good-byes to his beloved nation.He stands at Israel's border and reviews forty years of tri-als and tribulations, the good times and the bad, and howhis nation Israel matured to become the inheritor of thePromised Land. The first verse in this week's portion al-ludes to the ensuing topics of discussion. The GoldenCalf, the incident with the spies, and the time when Israelfaltered at the idol Ba'al Pe'or are amongst the many issuesthat are re-examined.

But the Torah defines Moshe's rebuke by confining it toa specific time frame. The Torah tells us that only "aftersmiting Sichon, king of the Amorites, and Og, king of Bashan,did Moshe begin explaining this Torah (rebuke) to them."(Deuteronomy 1:4)

The fact that the Torah makes a point of stating that thereproofs occurred only after Moshe smote two powerfulenemies has obvious connotations. Rashi explains: "if theJews were to say, 'what has Moshe done for us? Has hebrought us into the Land? How does he have the right torebuke us?' Moshe thus waited until the defeat of the lasttwo major enemies before rebuking the nation."

Perhaps Moshe wanted to tell us a bit more.

Reb Mendel Kaplan (1913-1985) was a Rebbe at the Tal-mudical Yeshiva of Philadelphia from 1965 until he passedaway. In the later years, he would conduct an early morn-ing class with a select group of students. He would studywith them Daas Chachma U'Mussar, the magnum opusof his Rebbe, Rabbi Yeruchum Levovitz, the Mashgiachof the Mirrer Yeshiva of Europe and later Shanghai. Eachday the group would meet before Shacharis (morningprayers) and listen to their elderly Rebbe discuss deepphilosophical issues concerning the nature of man andthe profound eternal struggle he faces.

One night a heavy snow covered the streets of Philadel-phia. As the boys trudged into the classroom they weredazzled by the view of the dawn breaking over the whiteblanket that softly covered the frozen ground. But an evenmore amazing sight beheld then inside the classroom. RavMendel was at sitting at his desk wearing his boots, gloves,and an overcoat that was as warm as his expression."Today we will learn the real Mussar (ethics)," he smiled."Don't take off your boots and coats." He closed the largetome on his desk and pointed to six shovels neatly stackedin the corner of the classroom.

PARSHAS DEVARIM

Rabbi Mordechai Kam

inetzky • ww

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Speaking Louder


With that, he took a shovel, walked outside, andbegan to lead the boys in shoveling a path from thedormitories to the Bais Medrash where the entireschool would soon conduct their morning prayers.

Moshe knew that for forty years he had admonishedhis nation on issues of faith, trust in Hashem, and be-lief in the prophets. He had put his honor on the line,as he constantly defended their misdeeds. He prayedfor them as they battled with Amalek and prayed forthem when G-d's wrath was upon them. But he hadyet to do physical battle.

The call came. Moshe had to fight the most notori-ous and powerful rulers of the region, Sichon and Og.They were stronger and bigger and surely more ag-gressive than he was. His faith was on the line. He hadto teach real Mussar. Only after conquering those twofoes, showing his people that he too can get down inthe trenches, did he begin to admonish the nation forforty years of various improprieties.

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Childbearing proceeded like clock-work for us. I had three daughters inquick succession, with a space of ex-actly two years between each birth.

But Moriah, my fourth child, wasdifferent. After my third daughter wasborn, I became pregnant, and wasscheduled once again to give birth onmy third's daughter's second birthday.And then for the first time in my life,I miscarried.

The time between my miscarriageand the start of my pregnancy withMoriah were among the saddestmonths of my life. I grieved for thatlost baby that I would never be amother to, and each month thatpassed was accompanied by the samestabbing sense of loss that I experi-enced that terrible winter day when I

actually miscarried.

During that time, my loss cast ashadow over every moment of mylife, over my mornings spent writing,over my afternoons in the park catch-ing my giggling daughters at the bot-

tom of the slide, over my eveningsspent returning phone calls and wash-ing down the kitchen counters.

I have never prayed in my life like Iprayed during those months to getpregnant again.

The day that I found out I was preg-nant with Moriah, I turned to G-dwith thanks and sobbed with joy.

Every day of that pregnancy I askedto be blessed with a "healthy andwhole baby," and I often visited theWestern Wall with a prayer book anda full package of tissues. By the timeI headed home, the package wasnearly empty.

In the end, we named our fourthdaughter Moriah, in honor of MountMoriah where the Western Wall is lo-

cated. We named her Moriah in honorof the yearning and tears and prayerthat poured out of me at that holyplace, and which filled the monthsleading up to Moriah's conceptionand her long-anticipated birth.

Moriah is a special baby for me.While I have always believed that thebirth of every healthy child is a giftfrom G-d, the intensity of my prayersas I awaited Moriah transformed meinto a person who feels the truth ofthis miracle in every ounce of mybeing. To this day, my awareness thatthis little girl is a gift from G-d pul-sates through my connection withher.

The eight months following thatmiscarriage, though traumatic for me,were a blip compared with the suffer-ing of one in seven married women,who statistically, could be afflicted atone point in their marriages with in-fertility. These are women who strug-gle with treatment after treatment,year after year, and even decade after

decade with a sense of longing thatmakes my own short-lived yearningseem insignificant by comparison.The difference between my yearningand theirs is the difference between aperson who really needs to get out-side for a breath of fresh air, and a

Prayer Babies

By Chana (Jenny) W

eisberg


suffocating person who gasps foroxygen.

Yet my experience, howevershort-lived, managed to open myeyes to these women who often suf-fer in silence.

Since that miscarriage, I have kepta list of childless women that I prayfor, from my community and fromall over the world. And every year,always to my amazement, I crosstwo or three childless-women-turned-mothers off my list.

When I meet these long-awaitedbabies, who fly into the world onthe tail of thousands upon thou-sands of prayers, they have a specialglow about them. These are chil-dren who are equal parts flesh,blood, tears, and longing. These areprayer babies.

These are babies like six-month-old Hodaya. Hodaya was born afterfive years of marriage, three yearsof fertility treatments, and a high-risk pregnancy that was spentlargely in a hospital bed.

Or like Tehila, who was born twomonths premature and spent sixweeks in an incubator. I prayed forthis precious little girl every singleday. Every new baby I see makes mesmile. But when I met Tehila for thefirst time yesterday, sleeping in herbaby carriage, she gave me goose-bumps.

These are babies like eight-month-old Raphael. Five years ago,Raphael's mother gave birth to asick baby girl who tragically diedseveral hours after she was born. Ittook Raphael's mother two years tobecome pregnant again, and thatpregnancy also ended tragically in asecond-trimester miscarriage. A

year later, Raphael was conceived.

Usually, when I receive a massemail announcing a birth I forwardit to my husband, and reply with ahasty email wishing "Mazal Tov!"When I received the email aboutRaphael, I wept. Then I called hismother, still woozy from the birth,on her cellphone to hear all aboutit.

To me, these children representthe ultimate picture of hope.

Every baby is a miracle, but theheartfelt prayers that went intoevery one of these prayer babiesmakes us see that they are miracles.Our prayers for them open up oureyes, and enable us to see these chil-dren for what they really are. Forwhat all children are.

That is the gift of prayer.

On Rosh Hashanah we read thestories of three barren women,Sarah, Rachel, and Hanna. It is theirstories of longing for their ownprayer babies that should inspire usthrough this pivotal week leading upto Yom Kippur.

Why are infertile women such acentral theme of the High Holi-days? Because there are few peoplein the world who will ever pray withthe intensity of a woman whoyearns for a child.

These great women teach us howthe power of prayer can transforma woman into a matriarch, and achild into a leader of the Jewishpeople. Prayer accomplishes this, inlarge part, by clarifying what is trulyimportant.

You don't pray for your car, or foryour manicure, or for your internetconnection.

You pray for your children, thatthey should be good people whowill do good things. That theyshould be the kind of Jews whothroughout their lives will create agreat light to illuminate the dark-ness.

Prayer babies are so precious be-cause our prayers for them openour eyes to realize that these chil-dren were sent to us special deliveryby the Master of the Universe.

During the days leading up toYom Kippur and on the holiest dayof the year itself, let us continue inthe tradition of our matriarchs, andpray for our own children like wenever have before. And let us prayfor those who have yet to have theirown children. And let us givestrength to those who wonder ifthey ever will.

But most importantly, let us prayso that we will discover the prayerbabies in our own homes, whetherthey are a month old, or four yearsold, or thirty-four years old.Whether they were conceived aftera decade of fertility treatments, orby their parents' first anniversary.

Any baby can have the specialglow of a prayer baby. All you needto do is open up your mouth andopen up your heart. •


Jewish tradition exhorts us toproperly mourn the passingof a loved one, and sets the

practices and rituals that facilitate andgive expression to our feelings of lossand grief. At the same time, however,it establishes a sequence of timeframes through which the intensity ofour mourning is progressively miti-gated, from the most intense mourn-ing that is observed in the hours aftera death, to the seven-day "shivah" ob-served following the burial, to the 30-day shloshim period, and so on.

In other words, we must mourn, butwe must also set boundaries to ourmourning. To not mourn at all, or toplunge into an abyss of grief and re-main trapped on its bottom--boththese extremes are detrimental, bothto the living and to the soul of the de-parted. Mourning is a show of re-

spect to the departed and to his or herplace in our lives, as well as a crucialstage in the healing of those who ex-perienced the loss. But the soul of thedeparted does not desire that thoseremaining in this world remain para-lyzed by grief. On the contrary, thesoul's greatest benefit comes from itsloved ones' return to active, even joy-

ous life, in which their feelings of loveand veneration translate into deedsthat honor the departed soul and at-test to its continuing influence in ourworld.

These five phases of mourning alsocorrespond with the stages of thesoul's "ascent," as it gradually disen-gages from the material world and as-sumes a less palpable--though no lessreal--presence in our lives.

The world was created with human-ity as its focus. This took a full cycleof time: seven days. When creation isreversed and the human soul returnsto its source, that, too, is marked witha week's cycle: the Shivah, seven dayswhich the closest relatives devote ex-clusively to mourning the soul's de-parture, and the extended family,friends and community comfort themwith their presence, their empathy,

and their words of consolation.

The traditional words spoken to themourner during Shivah are: "MayG‑d console you, together with allmourners of Zion andJerusalem." In a letter to a fatherwho lost his young child, the Lubav-itcher Rebbe writes:

"At first glance, the connection be-tween the mourner to whom thesewords are directed and the mournersof Jerusalem's destruction appears tobe quite puzzling. In truth, however,they are connected. For the main con-solation embodied by this phrase is inits inner content. Namely, that just asthe grief over Zion and Jerusalem iscommon to all the sons and daugh-ters of our people, Israel, whereverthey may be... so is the grief of a sin-gle individual Jew or Jewish familyshared by the entire nation. For, as theSages have taught, all of the Jewishpeople comprise one integral organ-ism...

"A second point: ...just as G-d willmost certainly rebuild the ruins ofZion and Jerusalem and gather thedispersed of Israel from the ends ofthe earth through our righteous

Moshiach, so will He, without adoubt, remove the grief of the indi-vidual, fulfilling the promise embod-ied by the verse, 'Awaken and sing,you who repose in the dust.' Greatwill be the joy, the true joy, when allwill be rejoined at the time of theResurrection of the Dead...."

Soul TalkThe shivah and other mourning observances


The following story is told of thegreat French leader, Napoleon Bona-parte. He once was traveling througha small Jewish town in Europe. Heentered a synagogue. There he saw anincredible sight. Men and womenweeping. They were sitting on thefloor on small stools holding candleswhile reading from books. The syna-gogue had an elaborate chandelier butonly a few candles were lit. If not forthe small candle lights the magnificentsynagogue would have been in com-plete darkness. It was a gloomy andsad sight to behold.

Napoleon asked why the peoplewere weeping and wanted to knowwhat misfortune had happened here.An enlightened Jewish French officertold him that nothing new and terriblehad happened. The Jewish peoplehad a custom to gather once a year ona day called the ninth day of Av, theday that marks the destruction of theJewish people’s Temple. Twice theybuilt a magnificent Temple inJerusalem and both were destroyed.After their second Temple was de-stroyed the people were scattered allover the world and sold as slaves.

Some escaped and built their homesworld over. Somehow the Jewishpeople exist without their country andtheir Temple.

In order to commemorate these sadevents they gather once a year in syn-agogue. There they fast, pray, andread sad prophetic writings concern-ing the destruction of their Templeand land. What we see in this town ishappening in all Jewish communities.

Napoleon inquired as to how manyyears have they been doing this andwas over 2000 years. Upon hearing

this Napoleon exclaimed, “A nationthat cries and fasts for over 2,000years for their land and Temple willsurely be rewarded with their Tem-ple.”

On Tuesday August 9 th Jewishpeople worldwide will gather and prayfor the return of a peaceful Israel.They will remember how wonderfuland safe the land of Israel was. Howthey had a magnificent Temple wherenations came to pray, paying homageto G-d.

Prayers for the rebuilding of their

MOURNING AND YEARNINGFOR PEACE


homeland and their holy Temple will be the message ofthe day.

Prophets speak of the time when there will be worldpeace – as found in the recorded words of the prophetsIsaiah 2:4 and Michah 4:3 “..they shall beat their swords intoplowshares and their spears into pruning-hooks. Nation shall notlift a sword against nation, nor shall they learn war any more.”Michah 4:4 continues: “Each man shall sit under his vineand under his fig-tree, and none shall make them afraid…”

The threat of war and nuclear bombs will be a thingof the past. Nuclear energy will only be used for peace-ful purposes such as nuclear power. Nations will feellike a family. The true knowledge of G-d will be known– what a wonderful world we will have.

Isaiah 11:6-9: “The wolf shall dwell with the lamb and theleopard shall lie with the kid, and a calf with a lion’s cub and afat ling together, and a small child shall lead them…”

In the view of modern psychology the small childleading may offer a unique interpretation. It may beabout the emergence of the inner child that we all pos-sess. That the prophet is really speaking about peoplereturning to the innocence of childhood. A child thatknows right from wrong and is at peace with itself.

We are now living in a world where little children aresacrificed by the Arab-Israeli struggle. What we need todo is stop the mayhem in that area. Allowing the un-heard cry from the real child to emerge.

If I could make a wish it would be the following:

As Tuesday August 9th marks the destruction of theLand of Israel and its glorious Temples.

On that day let both Jews and Arabs gather in theirhouses of worship and end their conflicts. For over2,000 years Jews have been remembering their land andTemple. It is time to end the weeping and start the reap-ing of a new era of peace.

Rabbi Eli Hecht is vice–president of the RabbinicalAlliance of America and past–president of the

Rabbinical Council of California. He is the directorof Chabad of South Bay in Lomita, CA which

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Plenty of Parking In The Rear Sunday Brunch Available!

11:00 AM - 2:30 PM

ktrah ckj

community links issue 186

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