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The Shulw e e k l y m a g a z i n e

Weekly Magazine Sponsored By Mr. & Mrs. Martin (OBM) and Ethel Sirotkinand Dr. & Mrs. Shmuel and Evelyn Katz

Over Thirty five Years of Serving the Communities of Bal Harbour, Bay Harbor Islands, Indian Creek and Surfside 9540 Collins Avenue, Surfside, Fl 33154 Tel: 305.868.1411 Fax: 305.861.2426 www.TheShul.org Email: [email protected]

B”H

Shabbos Parshas Shoftim Menachem Elul 6 - 7

August 17 - 18CANDLE LIGHTING: 7:36 pm

Shabbos Ends: 8:29 pm

The Shul - Chabad Lubavitch - An institution of The Lubavitcher Rebbe, Menachem M. Schneerson (May his merit shield us)

www.TheShul.org Email: [email protected] www.theshulpreschool.org www.cyscollege.org

The Shul Weekly MagazineEverything you need for every day of the week

Nachas At A Glance

Follow the majority . . . [but] do not follow the

majority to do evil.

– Exodus 23:2

Quotable Quote

Weekly MessageThoughts on the Parsha from Rabbi Sholom D. Lipskar

Celebrating ShabbosSchedules, classes, articles and more... Everything youneed for an “Over the Top” Shabbos experience

Community HappeningsSharing with your Shul Family

A Time to PrayCheck out all the davening schedules and locationsthroughout the week

Inspiration, Insights & IdeasBringing Torah lessons to LIFE

Get The PictureThe full scoop on all the great events around town

French Connection Reflexions sur la Paracha

Latin LinkReflexion Semanal

In a woman’s worldIssues of relevance to the Jewish woman

Networking Effective Advertising

Numbers To Know Contacts at The Shul

Daily Study A complete guide to all classes and courses offered atThe Shul

Get The PictureThe full scoop on all the great events around town

Contents

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4 -5

6-7

8

9-15

16 21

22

23

24

25-28

29

30

31-32

The dedicated staff of The Shul Child Enrichment Center enjoying workshops and learning in preparation for another incredible year of

outstanding education.

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Shabbos Parshas Shoftim

“Judges and Enforcers you should establish at all your gates etc.” (Ch16 V18)

“and you shall cleanse/remove the evil/negative from within you” (Ch17 V7). That charge is repeated with a textual change “and you shall cleanse/remove the evil/negative from all of Israel”. (Ch17 V12)

The Midrash (Ecclesiastics) expounds that a person is a small city filled with many people and a King who tries to force his dictatorial rulings over them. The city is the

metaphor for a person, the people are his many limbs and the king who comes upon them, besieges them and erects great obstacles around them is the evil inclination/urge that tries to control them.

One of the seven names of the evil inclination is “evil/negativity” (Talmud) and our mission is to eradicate that evil king that tries to manipulate our behavior and separate us from our Father in heaven. To assist us in this arduous task we must establish Judges who dictate the proper way for us and emphasize the power of the good inclination to overwhelm the negative/evil inclination. If that is not adequate, then we are charged to bring Enforcers who emphasize the painful difficult result of not complying with the Judges’ rulings.

These Judges and Enforcers must be placed at our gates. In the small city/ person the gates are represented by our eyes, ears, nose/smell/odor, and mouth speech. Those gates are the vulnerable apertures through which the negative can seep into our being. “The eyes see and the heart desires.” Our Rabbis tell us that even a cursory looking at a negative, improper sight can leave a lasting negative impression on our souls and being.

Our ears must be careful not to hear negative things such as gossip or libelous character assassination.

Our smell represents negative thoughts and fantasies as the Talmud teaches that thinking aboutImproper relationships are even worse than the relationship itself in the same way as the odor of meat can entice a person even more than the meat itself.

Our speech must be productive and holy including prayers and Torah study.

For that we need judges and enforcers to make sure that those gates

are properly guarded. When that is accomplished and fulfilled then we eradicate/cleanse the evil from within us and as each person can affect the entire world (Maimonides ), and as we are all connected we also eradicate/cleanse the evil from all of Israel, and as Israel is the “light onto the nations” we actually affect the cleansing and eradication of evil/negativity from the entire world.

Being in the month of Elul when we prepare for the high holy days to come completely clean before our Father/Judge in Heaven, it is a time to take all of this seriously, particularly and by Divine providence we read this important portion with this important message during this time. May we merit to fulfill these sacred obligations.

When we put forth our will we surely will succeed and bring upon us all of Almighty G-d‘s bountiful blessings to be inscribed and sealed for a good, healthy, happy and sweet new year.

Have a good Shabbos, and a great week.

Rabbi S. Lipskar

Thoughts on the Parshahfrom Rabbi Sholom D. Lipskar

Investing in Earth

Why are you afraid? Why do you panic?

Eagerly and with purpose, your soul plunged downward to live in an earthly realm,

to enwrap herself in a body of flesh and blood.

What emboldened her? What drew her to squeeze her unbounded light

into the straitjacket of time and space?

It was neither fear, nor dread, nor panic.It was the knowledge that here below

is a beauty the highest of angels cannot touch.

Care for yourself, for your family, for your fellow human beings and our lovely planet earth,

not out of fear, nor from distress,

but out of love and awefor the beauty within

that we came to uncover.

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Weekly Riddle

Shmuely'sTeen Boys

Grades: 9th - 12th

10:00 am - 12:00 pm

Haime Library

Davening With Dad

Grades: 7th - 8th

10:30 am - 12:00 pm

Montessori 3

Hebrew School

Grades: 4th - 8th

10:00 am - 12:00 pm

Junior Boys

Grades: 1 - 4

10:00 am - 12:00 pm

Classroom 1

Tween Girls

Grades: 6 - 8

10:30 am - 12:00 pm

Raquel GilinskiPre Tween Girls

Grades: 4 - 5

10:00 am - 12:00 pm

Classrooom 4

Elisheva Adouth's Aleph Wonder Girls

Grades: 1 - 310:00 am - 12:00 pm

Classrooom 2

Celebrating Shabbos with our YouthEverything you need for an “Over the Top” Shabbos experience

Morah Malkie’s Tot Shabbat

Ages: 1 - 411:00 am - 12:00 pm

Montessori classrooom 2

Debbie’sTeen Girls

Grades: 9th - 12th

10:30 am - 12:00 pm

Teen Girls Room

Questions:1) This parsha discusses the prohibition of building a monument (matzeva) to serve Hashem (Deut. 16:22). Before the Torah was given, building a monument was permitted (Rashi - Deut. 16:22). Who in the book of Genesis erected a monument two times?

2) Which mitzvah in this parsha is done with an animal’s jaw?

3) Which law in this parsha involves “yesterday, and the day before yesterday” (mitmol shilshom)? What other Torah law involves “yesterday, and the day before yesterday”?

Answers from last week:1)The two birds are the raven and the eagle. The raven is mentioned in parshas Noach (Genesis 8:7) as the bird that Noach first sent to check if the land had dried. The eagle is mentioned several times: In pasrhas Yisro, Hashem compares the Exodus to the Jews being carried on wings of eagles (Exodus 19:4). In the rebuke of parshas Ki Tavo, the enemy is described as coming from afar, as an eagle flies (Deut. 28:49). In parshas Ha’azinu, Hashem’s protection of the Jews is compared to an eagle protecting its young (Deut. 32:11).

2)The prohibition to cook meat and milk together is stated with the words, “Do not cook a kid in its mother’s milk” (Deut. 14:21). These exact words appear in parshas Mishpatim (Exodus 23:19) and in parshas Ki Tisa (Exodus 34:26).

3) The Torah forbids eating blood, stating in three separate verses: “On the land you should pour it [blood] like water” (Deut. 12:16, 24, 15:23).

RIDDLE RULESAnswers to the riddles can be given to Rabbi Shaykee Farkash any time over Shabbos. The first child to give a correct answer to each of

the questions will win an INSTANT prize!

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Kiddush This Week: Kiddush this week is available for sponsorhip.

Shalosh Seudos This Week:Shalosh Seudos this week is available for sponsorship

kiddushim at The ShulPlease help us to provide our weekly Shabbos Kiddush and Shalosh Seudos by becoming a sponsor. Or join the Kiddush Bank by becoming a Partner ($770 annually ) or Patron ($360 anually)

Lighting 7:30 p.m.Mincha 7:35 p.m.

Eruv Information We would like to emphasize that every Erev Shabbos, individuals should call the Eruv Hotline to make sure

that the Eruv is operational. The number to call is 305- 866-ERUV (3788). The Eruv message is recorded approximately two hours prior to candle lighting. Surfside:

The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is permitted on the paths, but not beyond the path or onto the beach.

Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

To pay your annual dues visit: www.miamibeacheruv.com

the caterer for this week’s kiddush and Shalosh seudos is

Food Art

Celebrating Shabbos Everything you need for an “Over the Top” Shabbos experience

Shabbos ScheduleEarly Minyan 6:25 p.m.Candle lighting 7:36 p.m. Mincha / Kabbalas Shabbos 7:40 p.m.Shabbos Day Hashkama Minyan 7:15 a.m.Tanya / Hayom Yom 8:50 a.m.Shacharis (Morning Services) 9:00 a.m.Children’s Programs 10:00 a.m.Upstairs Minyan 10:30 a.m.Kiddush 12:00 p.m.Daf Yomi 6:40 p.m.Men’s Shiur 6:40 p.m.Women’s Shiur 6:40 p.m.Shalosh Seudos for Boys 6:40 p.m.Mincha 7:25 p.m.Pirkei Avot Chapter 6Shabbos Ends / Ma’ariv 8:29 p.m.

Sephardic Minyan Friday Evening Mincha / Kabbalat Shabbat 7:20 p.m.

Shabbat Day Shacharit 9:00 a.m.Mincha 7:15 p.m.Shabbos Ends / Ma’ariv & Havdalah 8:29 p.m.

The following dates are available for sponsorship:

Kiddush Shalosh Seudos August 18 August 18, 25

If you wish to become a sponsor, please speak with Stacyat 305-868-1411 ext 313 or email [email protected]

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7 Elul Mr. Mitchell Feldman7 Elul Mr. Aaron David Gheblikian7 Elul Mr. Shmuel Ostrowiak7 Elul Ms. Joelle Sragowicz8 Elul Mr. Baruk Benamran8 Elul Mrs. Suzan Garson8 Elul Mr. Eitov Genger8 Elul Mr. Sergio Gurvitsch8 Elul Mrs. Dobie Rubinstein8 Elul Mr. David Sreter8 Elul Mrs. Routh Tzubeli Meloul8 Elul Ms. Marissa Leigh Winer9 Elul Mr. Maimon Chaim Abraham Behar9 Elul Mrs. Jennie Rimon9 Elul Mr. Mark Schlachet9 Elul Ms. Ilana Michelle Woldenberg10 Elul Ms. Sandra Kaplan10 Elul Mr. Stuart Katz11 Elul Mr. Eliyahu Bryski11 Elul Mr. Salomon Btesh11 Elul Ms. Alana Hershman11 Elul Dr. Judy Tuchman12 Elul Mrs. Ann Finkel12 Elul Mrs. Pauline R. Kopelman12 Elul Ms. Vivian Schapiro


Birthdays

Kid’s Birthdays

Yahrtzeits

7 Elul Elic Lipskar9 Elul Joel Camhi9 Elul Sarah Greisman9 Elul Yaakov Mendel Sragowicz9 Elul Aaron Gabriel Teshuba10 Elul Kaylee Bracha Duchman10 Elul Israel Labkowski10 Elul Batsheva Lipskar11 Elul Nava Rimon12 Elul Hanna Cohen13 Elul Liev Goldshtein

7 Elul Yaacov obm Father of Mrs. Bren Schwartz7 Elul Bracha Leah bas Yisroel obm Grandmother of Mrs. Chava Fux7 Elul Aryeh Leib ben Binyamin Yosef obm Father of Mr. Harold Tripp7 Elul Zelda bas Menachem Mendel obm Mother of Mr. Isaac Arber8 Elul Lillian Lippman obm Grandmother of Mrs. Amy Gelb8 Elul Yosef ben Shlomo obm Brother of Mrs. Dana Werner9 Elul Natan ben Mordechai obm Shmuel ben Mordechai obm Molliah bas Mordechai obm Gittle bas Mattityahu obm Grandmother, Aunt and Unclesof Mrs. Sarah Lotkin9 Elul Sarah bas Avraham obm Sister of Mr. Samuel I. Burstyn9 Elul Abraham ben Mordechai obm Uncle of Mrs. Sarah Lotkin9 Elul Yaacov ben Mordechai obm Uncle of Mrs. Sarah Lotkin11 Elul David ben Mordechai obm Father of Mr. Maurice Egozi13 Elul Gershon ben Natan obm Father of Mrs. Janice Lipton

AnniversariesMr. & Ms. Simon and Thalia TismineskyRabbi & Mrs. Uri and Chana CohenMr. & Mrs. Sheldon and Miriam LisbonMr. & Mrs. Ryan and Dinie ShapiroMr. & Mrs. Joseph and Sarah MayaRabbi & Mrs. Shimshon and Routh TzubeliMr. & Mrs. Moishe and Ofelia HersmanMr. & Dr. Elchonon and Devorah Rivka Shagalov

Community Notice Board:The Chayenu & Dvar Malchus publications are available

for sale at the front receptionist.

There is only a limited amount each week and we will unfortunately not be able to hold books for anyone.

First come first serve. $2 a copy.

Mezuzos are also available for sale at The Shul front office for $36

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Volunteers NeededAfter every Kiddush and event, The Shul donates the

left over food to organizations or families in need.

We are looking for volunteers to help collect and

wrap the food.

If you would like to help please contact the

Mashgiach, Mordechai Olesky after the Kiddush.

Community service hours will be awarded.


Refuah ShleimahIf you have a health update on anyone listed please contact The Shul. We would like to keep

the listing current and remove names of people who have recovered.

1st Merchant Funding, LLCMr. & Mrs. Jackie AbrahamMr. & Dr. Marvin AnhaltAnonymousMr. Salim AssaDr. & Mrs. Bernard BaumelMr. & Mrs. Jacob BengioMr. Azari T. BenjaminMr. & Mrs. Yonathan BerdugoDr. & Mrs. Ivan BerendMr. Donnie el BermanMrs. Regina BiskMr. & Mrs. Gerald BregmanRabbi & Mrs. Menachem Mendel BrodCAST 5 HOLDINGS LPMr. Raul ChamiRabbi & Mrs. Henry EichlerMr. & Mrs. Isaac Gilbert FrancoMr. & Mrs. Abraham GilinskiMr. & Mrs. Michael GotesmanMr. & Mrs. Sam GreenwaldMs. Renee M. GrossmanMs. Margreth Havasi

Mr. & Mrs. Benny HematianJW Import Export IncMr. & Mrs. Mendi LabkowskiMr. David MarderMr. & Mrs. Shlamie MochkinMr. & Mrs. Sanford MusikarMr. & Mrs. Charles NessMr. Jorge PackMr. & Mrs. Melvin SafraDr. & Mrs. Michael SalzhauerMr. & Mrs. Steven B. SchmutterMr. & Mrs. David SchwartzMr. & Dr. Elchonon ShagalovMr. & Mrs. Yossi SokolMr. & Mrs. Saul SpitzMr. & Mrs. Daniel SragowiczMr. Jan StarkMr. & Mrs. Eric SteinMr. & Mrs. Michael STEMMERMr. & Mrs. Stephen SugarMr. & Mrs. Moris TabacinicRabbi & Mrs. Aryeh WuenschMr. & Mrs. Adam Ziefer

MENAri ben Na’amaHersh Yitzchak ben ChayaBaruch Raphael ben FraidaAryeh Leib ben Sura HenyaRafael Maya ben SolAaron ben TamarRaphael Moshe ben MiriamYichael ben LaykeMeyer Yankev ben Chaya EtelAlexander ben Esther RaizelRaphael Moshe ben SarahMoshe ben ZoilaMoshe Avraham ben Tziporah RivaChaim ben Pnina Gabriel ben EstherEber Avraham ben Fruma EstherShmuel ben Sarah PerlYosef ben EdwinaAvrohom ben FeigelMordechai David ben Esther RaizelChaim Tzvi Hirsch ben Guttel

WOMENJessie-Esther bas Sonia-SimchaTziporah Pnina bas SlavaEsther bat MazalShoshana bat MazalChaya Miriam Yehudit bat ChavaClara bat CorinaRivka bat ShoshanaLeah Rochel bat SarahMiriam bat Risha RaizelDana Ella bas Devorah HindeChana bas ShoshanaIlana bas Shaina RochelChava bas Elka MenuchaChaya bas RachelFayge bas ChayaMiriam Leah bas Helen

Elul Light & PowerLight & Power and Wine for Kiddush & Havdalah for

the month of Elul is Kindly Sponsored by

Mirit Subar “Those who establish Synagogues for prayer and those who come there to

pray, those who provide lights for illumination, wine and grape juice for kiddush and havdalah, food for the wayfarers and charity for the needy, and all those who occupy themselves faithfully with communal affairs - may The Holy One, blessed be He, give them their reward, remove them from all sicknesses, heal their entire body, pardon all their sins, and send blessing and success to all their endeavors,

together with all Israel their brethren; and let us say Amen.”

Thanks To Our DonorsWe sincerely thank the following members and supporters of The Shul

for donations received between 08/07/18 and 08/13/18We apologize for any errors or omissions that we may have made.

Community Notice Board:If you have a new or slightly used Shaitel that you

would like to donate to The Shul Sisterhood

Please Contact Mrs. Devorah Failer 305.323.2410

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A Time to PrayDavening schedules and locations throughout the week

Evening Kolel Schedule - Monday and Thursday 8:45 -9:30 pmMon & Thurs 8:45 - 10:00 pm Evening Community Kolel Chavrusah

Daily Learning Schedule at The Shul6:20 -6:50 am The Rebbe’s Maamorim Chassidic Discourse R’ Zalman Lipskar

7:45 am Daf Yomi R’ Dov Schochet8:45 am (approx) Halacha Sephardic Custom R’ Shimshon Tzubeli10:15 - 11:00 am Maamorim Maamor of the Rebbe R’ Shea Rubinstein

Daily Chumash & Tanya after every Minyan

Shacharis Minyanim (mon - Fri)Main Minyan 6:50 7:30 9:00

Sephardic Minyan 8:00

Sunday Shacharis MinyanimMain Minyan 8:00 am 9:00 am

Sephardic Minyan 9:00 am

To our beloved Soldiers in the Israeli Defense Forces, courageously protecting and defending Eretz Yisroel. We pray

for you and all of the soldiers safety and well being daily.

Menachem Mendel haLevi ben Hanna GuenendelMenachem Mendel ben Aurit

Hinda Clara bas Chana GuenendelBenyamin Aharon ben Jeniya Gila Rut

Amir Herzel ben Dvora Dorry

If anyone would like to send us the name of a soldier in the IDF we would love to add them.

Halachic TimesBased on times for August 22

Alot Hashachar / Dawn 5:41 amEarliest Talit & Tefillin 6:14 amNetz Hachamah / Sunrise 6:57 am(Earliest Amidah)Latest Shema 10:08 amZman Tfillah 11:13 amChatzot / Midday 1:23 pmEarliest Mincha 1:56 pmPlag HaMincha 6:32 pmShekiah / Sunset 7:50 pm(preferable latest time for Mincha)Tzeit Hakochavim / Nightfall 8:14 pm(Earliest preferable Ma’ariv)

Times taken from www.chabad.orgPlease note that during the week times may vary by a minute or two.

mincha / Maariv Minyanim (mon - Thurs)Main Minyan 2:00 pm Early Mincha 7:40 pm 10:00 pm

Sephardic Minyan 7:40 pm Following

Sunday Mincha /Maariv Minyanim

Main Minyan 7:40 pmLate Maariv 10:00 pm

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Friday - Elul 6The Tzemach Tzedek related: The Baal Shem Tov was very fond of light, and said, “Or (‘light’) is the numerical equivalent of raz (‘secret’) Whoever knows the ‘secret’ contained in every thing can bring illumination.”

Shabbos - Elul 7The Alter Rebbe instructed that in the phrase p’tzua daka, the word daka be written (in the Torah scroll) with an alef at the end, not with a hay.

In Prague there is a Torah scroll which - according to local tradition - had been examined and emended by Ezra the Scribe. It is read only on Simchat Torah and is always rolled to the portion of sh’ma. When I was in Prague in 5668 (1908) I saw that scroll, and in it daka is spelled with an alef. So too when I was in Worms in 5667 (1907), I saw a sefer-Torah written - according to their tradition - by Rabbi Meir of Rotenberg, and there too the word daka was written with an alef. See also Sh’eirit Yehuda, (Yoreh De’a, 16) and Divrei Nechemya (Yoreh De’a, 22) Mishnat Avraham (Sect. 32) cites a number of works that deal with this subject.

Sunday - Elul 8The Tzemach Tzedek listed three things by whose virtue he was successful at the Rabbinical Convention in Petersburg in 5603 (1843). One of these was the merit of the thirty-two thousand hours that he labored over the Alter Rebbe’s discourses over the span of the thirty years from 5564 to 5594. (In 5564 - 1804 - he designated a special period to study the Alter Rebbe’s discourses, and in 5594 - 1834 - work was begun on their publication.

Monday - Elul 9My grandfather said in reference to hitbon’nut, the profoundly concentrated contemplation on a subject extremely difficult to

comprehend: If the subject is of deep personal concern, the person will come to understand and comprehend it very well. The proof of this is in the Torah, in laws involving women, etc., and the ingenious arguments that they may put forth on their own behalf. These arguments are discussed by Tanaim, Amoraim and Gaonim, all exceptionally brilliant minds, and the Torah is the Torah of Truth.1 Yet this woman is far removed, intellectually, from being able to devise such (ingenious, brilliant) claims. But the truth is that when a subject is of deep concern to a person, even those of weak intellect will come up with profound concepts.

Tuesday - Elul 10Great elders of the Alter Rebbe’s chassidim used to say that yechidus (private audience with the Rebbe) means: “clear,” “designated,” “united.” The sources of these three interpretations are in Shekalim 6:2, Yevamot 62a, and Bereishit Raba 20.

This means that the idea of yechidus is:

To clarify one’s own status;

To designate a mode of avoda for him in “turn(ing) away from evil” and in the acquisition of fine character traits;

And that he should bind himself in total oneness, and utterly dedicate himself with all his desires.

Thursday - Elul 11On Shabbat Teitsei 5603 (1843), at the Kiddush table by day, the Tzemach Tzedek said: “This world is a world of falsity, therefore even good is adulterated with chaff and must be purified ‘from below upward’ as well as from ‘Above downward.’ Olam haba (the Coming World) is the world of truth. In Torah there are discussions of matters which may appear negative, yet the same matters, as they are studied in gan eden - are actually positive qualities.”

Then the Rebbe began to sing, and indicated with a motion of his hand that everyone join him. His sons began singing, then all the chassidim joined in; the singing enflamed and aroused all hearts. When the Tzemach Tzedek stopped singing, he said: “In This World the meaning of the passage (Sanhedrin 99b) ‘He who studies Torah liprakim,’ means one who studies Torah intermittently; in gan eden they interpret the passage to mean that he studies Torah and the Torah ‘takes him apart’, the words of Torah possess him.”

Friday - Elul 12The long hemsheich (series of maamarim) known as “B’sha’a shehikdimu, Te’erav” was begun by my father on the first day of Shavuot 5672 (1912) in Lubavitch. He finished it on the Shabbat of parsha Vayeira 5676 (1915) in Rostov - with the maamar which begins VaHashem amar. The hemsheich contains 144 maamarim.Extant in manuscript is a second section which he had not delivered orally, and which is not divided into maamarim.

Hayom Yom

In the winter of 1942, the sixth Lubavitcher Rebbe, Rabbi Yosef Y. Schneersohn, of righteous memory, gave his son- in-law, the future Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, the task of compiling an anthology of Chasidic aphorisms and customs arranged according to the days of the year.

The calendar was entitled Hayom Yom. In describing this work Rabbi Yosef Yitzchak wrote: …”A book that is small in format…but bursting with pearls and diamonds of choicest quality.” “A splendid palace of Chasidism.”

True to these words, Hayom Yom has become a beloved classic work and a source of daily spiritual sustenance.

Inspiration, Insights & IdeasBringing Torah lessons to LIFE!

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Two WitnessesAdapted from the teachings of the Lubavitcher Rebbe by Yanki Tauber.

By two witnesses… shall a thing be establishedDeuteronomy 19:15

Torah law distinguishes between two types of witnesses. The first type of witnesses (“witnesses,” according to Torah, are never less than two individuals) “establish a thing” only in the sense that they inform us of its existence. For example, if Reuven borrows $100 from Shimon, the obligation for him to return the money exists regardless of whether there were witnesses to the loan or not. It is only that, without the witnesses, the court would not have sufficient proof of the existence of the obligation (should Reuven deny it) and could not compel Reuven to carry it out. This category of witnesses are called eidei birur—“clarifying witnesses.”

A second category of witnesses literally “establish a thing”: without their witnessing, the thing would not exist. For example, Torah law requires that a marriage be witnessed by two witnesses. Without these witnesses, the marriage does not take effect, even if all parties involved admit that everything else was in order. This category of witnesses are called eidei kiyum—“establishing witnesses”—for their witnessing of the event is an integral part of the process which establishes a new legal state.

The clarifying witness and the establishing witness are both “witnesses” in that they observe a certain fact or occurrence. But they differ greatly in their function and the manner in which they carry it out. Clarifying witnesses fulfill their function by testifying before the court—if they witness the loan but do not tell the court what they saw, their observation is of no legal significance. Establishing witnesses fulfill their function by observing the event—it is their observation itself that establishes the fact, even if they never testify to what they saw.This essential difference between the clarifying witness and the establishing witness translates into various legal differences. For example, while Torah law requires that witnesses be cross-examined, this requirement applies only to clarifying witnesses, not to establishing witnesses. Cross-examination is part of the testifying process: testimony can be properly understood and fully convincing to the court only when the witnesses are cross-examined.

Thus, clarifying witnesses, whose function is to testify to the truth of an event or fact, require cross-examination. Not so establishing witnesses, whose witnessing of the event, rather than their testimony, is what establishes its truth.

Nature and ManThe Torah is G-d’s blueprint for creation. When the Torah recounts an event that occurred at a particular point in history, or decrees a law regarding a particular conflict or relationship between two individuals, it is also describing the very structure of life and reality. Every story contains a universal truth; every law relates to our relationship with G-d and the purpose of our creation. The two different types of witnesses described above, and the legal distinctions between them, relate not only to the witnessing of loans and marriages, but also to the cosmic witnesses that establish the truth of all truths: the all-pervading truth of G-d.

Two types of witnesses attest to the divine reality: nature and man. “I set as witnesses before you today the heavens and the earth,” says Moses to the children of Israel. For does not the earth, from the vital energy in its every blade of grass to the intricate structure of its every grain of dust, bespeak the wisdom of G-d? Does not the vastness of the heavens reflect the infinity of their Creator? “When I see Your heavens,” sings King David, “the work of Your fingers, the moon and stars which You have ordained… the beasts of field, the birds of heaven, the fish of sea… O G-d our L-rd, how majestic is Your name in all the earth!”

The second witness is man. In the words of the prophet, “You are My witnesses, says G-d.” Man bears witness to the truth of G-d through his observance of the mitzvot, the divine commandments. When a person puts on tefillin, the leather, parchment and ink out of which they are fashioned, the arm and head about which

they are wrapped, the mind that meditates upon their significance and the heart that is aroused by the deed—these all become instruments of the divine will, the means by which a divine commandment is fulfilled. When a person contributes to charity, the hand that does the giving, the metal or paper that facilitates the exchange, and the energy and resources that were expended to earn the money, all become vehicles of G-dliness. In the words of the Midrash, the performer of a mitzvah is making “a dwelling for G-d in the physical world”—transforming the materials of his or her life into something that houses and realizes the divine truth.

Making Him RealBoth nature and the mitzvah-performing person are witnesses to the truth of G-d. Yet they differ greatly in the manner and function of their witnessing. The first is a “clarifying witness” who testifies to the divine essence of reality; the second is an “establishing witness” who makes real the divine in our world.

The heavens and the earth do not make G-d real—they only bespeak His reality. In fact, they only do so when “cross-examined in court”—when their testimony is coaxed from them by the astronomer’s telescope and the psalmist’s soul. In and of itself, the natural world actually conceals the divine presence; it is only through our examination and interrogation of nature that we make it speak and tell us about G-d.

Man on the other hand, is an “establishing witness”: his life generates G-dliness. Our every performance of a mitzvah makes G-d a reality in this world, regardless of the extent to which we publicizes our deeds or are even aware of what they achieve. Like the establishing witness, we effect an essential change in the reality to which we relate, regardless of whether we testify to what we have “witnessed.”


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Cities of Refuge DemystifiedLearn about the ancient cities in Israel where killers and priests rubbed shouldersBy Levi Mendelson

An old woman walks along the road, carrying heavy parcels and leading a donkey laden with pots of savory food. She is on her way to a city

where she’ll dispense the food to the locals.

This old woman is none other than the mother of the high priest, and she’s walking to a city of refuge, a city to which a person flees if he’s killed someone.

Why is the mother of the high priest bringing food to these murderers? Before we answer this question, we first need to understand the background of these cities of refuge.

What Is a City of Refuge?Moses was instructed to designate cities of refuge when the Jews entered the Land of Israel:

Designate cities as cities of refuge, to which anyone who accidentally kills a person can flee. The cities will serve as refuges, where the killer will be safe from being killed by a blood relative of the dead. Establish six cities of refuge: three on the far side of the Jordan River, and three in the Land of Canaan. These cities will be cities of refuge.

So let’s say, for example, that Joe was walking under a ladder, and Sam, who was standing atop the ladder, dropped his hammer, accidentally killing Joe. Now Joe’s family member wants to avenge his death, which he can do with impunity—except in a city of refuge, where he would be considered guilty of murder and would be sentenced to death. So Sam runs away to a city of refuge, which provides safety and also serves as a punishment for him.

The cities of refuge were only for those who killed accidentally, not knowing the consequences of their actions. If the person killed out of gross negligence—for example, knocking down a wall in a public area without looking whether anyone was there—the sin is too severe to be atoned for by exile, and the cities of refuge don’t serve as a haven for the killer.

Conversely, if a person tore down a wall in a private area that people never frequent, and a stone fell and killed someone who happened to be there by a fluke, the death is seen as beyond his control, and the accidental killer is not exiled, nor may the blood redeemer kill him.

Although the main purpose of cities of refuge was to protect one who accidentally killed, in practice, murderers who killed intentionally went there too.

When a person arrived at a city of refuge, the court sent messengers to bring him in for a hearing. These messengers also acted as bodyguards, to protect him from blood avengers. If it was decided that he’d murdered intentionally, he would be judged accordingly; but if the judges determined that it was an unintentional killing, the messengers would return him to the city of refuge.

Where Were the Cities of Refuge?The six cities of refuge were located in different areas of the Land of Israel, so that everyone had reasonably easy access to them. The southernmost city was Hebron; the northernmost was Kedesh, in the Galilee; and the city of Shechem was in the center. Three more cities were chosen, at roughly the same latitudes, on the other side of the Jordan River.

Ease of access was a major factor in choosing the placement of the cities of refuge. The roads leading to the cities were especially wide by the standards of the time. Other major roads were sixteen cubits (around 8 m/26 ft.) wide, while the roads leading to the cities of refuge had to be at least double that: thirty-two cubits (around 16 m/52 ft.) wide!

The routes to the cities of refuge had to be easy for a refugee to navigate. Valleys were raised and hills were leveled to make it easier to travel. Bridges were built where necessary; signs were posted at crossroads; and once a year, in the middle of the month of Adar, the state of the roads was thoroughly examined to make sure they were in good repair.

Each city needed to be of average size, located in a populous trading center, with an independent water source.

Additionally, the cities provided refuge only if the majority of the population was non-murderers, and there was an established court of law in the city. If the general population fell, kohanim and Levites were urged to move in and bolster the neutral population.

Besides the 6 major cities of refuge, all 48 of the Levites’ cities were also places of safety for refugees. The Levites were the holiest of all the Jews, so their lands could atone for the sin of killing, and they would not hate the refugees who came to live in their cities.

In addition to the actual city, the two thousand cubits surrounding a city of refuge served as a haven.

How Long Did One Stay in the City of Refuge?The refugee would stay in the city for an unspecified amount of time. He went “free” only when the high

priest died.

Several reasons are given for this. In his Guide for the Perplexed, Rambam writes that the national mourning that took place at the death of the high priest distracted the mourners of the family member who was killed by the refugee. Another explanation is that it was a punishment for the high priest, who “should have prayed that no such accident would happen to the Jews in his lifetime.” A third explanation is that the high priest causes the Divine Presence to rest upon Israel and thus prolong their lives, whereas the murderer causes the Divine Presence to withdraw from Israel and thus shorten their lives, so he is not worthy of standing before the kohen gadol.

If the refugee died before the high priest did, he would be buried in the city of refuge. After the high priest died, his body could be moved to a different city for reburial.

This brings us back to the story of the woman with the pots of food. This was the mother of the high priest, who went around to the cities of refuge distributing food and clothing to the refugees so that they wouldn’t pray for the death of her son, which would free them from their exile. Some commentators say that she hoped to spoil them so much that not only wouldn’t they pray for his death, they would even pray for him to have a long life.

The mother of the high priest wasn’t the only one providing refugees with what they needed. The court had to supply their needs, including their spiritual needs: if a disciple became a refugee, his teacher had to move to the city of refuge so that he could continue to teach him Torah.

The Messianic MessageThe Torah says that when the opportunity arises, three additional cities of refuge should be established: “You should add three more cities of refuge to these three.”

This reference to cities of refuge that will be established in the future is referring to the messianic era, when the Land of Israel will be larger, and we’ll need more cities of refuge.

The Lubavitcher Rebbe points out that in the laws relating to the coming of the Messiah, the Rambam mentions this mitzvah of adding cities of refuge in the future. So the coming of the Messiah is not just a prophecy, but one of the mitzvahs in the Torah.

May we merit to see the coming of the Messiah speedily in our days. Amen.


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Elul

The name Elul has many meanings and lessons. Our Rabbis give many acronyms and interpretations into how the name of

this month teaches us how to properly prepare for the High Holidays. One explanation is that the word Elul in Aramaic means to spy or scout out. This is a month in which we “scout” our performance of the previous year, find the strong points and the deficiencies, and make a firm resolution to add in all acts of goodness and correct any flaws.

There are customs associated with this month, it being the month before our divine judgment. Many communities have a custom for people to check their home’s Mezuzot and their Teffilin during this month. This is related to the general concept of finding any weaknesses in our relationship with Hashem and strengthening them.

Blowing the Shofar: Moses went on to Mount Sinai to receive the second tablets on Rosh Chodesh Elul. When he went up they blew the Shofar, so no one should make a mistake in the counting and err as they did the first time he went up. Because of this we blow the Shofar during the month of Elul. The Shofar is also related to T’shuva as the verse states, “will the Shofar blow in the city and the people not tremble?”. Sephardim blow the Shofar while reciting Selichot, they therefore begin on the 2nd day ofElul. While most communities blow only four sounds during this month (long blast, 3 intermediate sounds, 9 short ones, long blast), the Chabad custom is to blow all 3 possible sets of Shofar sounds. While there is no requirement to stand during the Shofar blowing of Elul, the custom is to stand when hearing the Shofar. We do not blow the Shofar on Erev Rosh Hashanah.

There is some discussion if this custom is only when one is with a Minyan or even when praying alone. The reasons for the custom, either because that is when they blew the Shofar when Moses went up or because hearing the Shofar in a city causes awe, would both seem to indicate that the custom is only when the Shofar is being blown publicly. In fact, generally the custom was not to blow the Shofar for any individual, rather

only for the Minyan. However if an individual would like to blow alone, they may do so.

Psalm 27, L’David Hashem Ori: The custom is to add this psalm twice daily during this month, once during Shacharit and once in the evening. Some say it during Ma’ariv (the night service) while others (and this is Chabad custom) add it during Mincha (afternoon service). The psalm begins mentioning “My light, My salvation;” the Midrash says this is an allusion to Rosh Hashanah and Yom Kippur. It continues, “who shades me in his Sukkah” which alludes to Sukkot. It also has the name of G-d 13 times, a reference to the 13 attributes of mercy.

Selichot: During this month we have special prayers of Selichot, asking G-d’s forgiveness. These are typically said early, even before dawn. While some have the custom to begin Selichot from the 2nd day of Elul, our custom is to begin the Sunday morning (after midnight Saturday night) the week preceding Rosh Hashanah. If Rosh Hashanah begins on either Monday or Tuesday (as this year it begins Monday) we begin Selichot two Sundays beforehand. One reason given is that just as a sacrifice in the temple had to be checked four days before being brought, we want to say Selichot a minimum of 4 days to prepare for Rosh Hashanah.

From the beginning of Elul it is our custom to wish our friends and add in our letters “Ksiva V’chasima Tova” may you be inscribed and sealed for good. If possible one should visit the gravesite of a Tzaddik, as the holiness of the place makes it opportune for prayer to Hashem.

As is known Elul is the time when the king is in the field, Hashem is accessible. While that is a great opportunity, it comes with great responsibility. We cannot squander these precious moments, and must use this month to add in all areas of our connection to Hashem, specifically in our study of Torah, our prayer and our acts of kindness to others with increasing in our charity.

Ksiva V’chasima Tova

It Once Happened

In a village, not far from Kovna, there lived a G-d-fearing, Jewish innkeeper. He would have been quite happy, except that his daughter

Sarah was of marriageable age, and the chances of finding her a worthy husband in this distant village were scarce. However, the innkeeper put his trust in G-d.

Sarah, who was very attractive, helped her parents at the inn. One day, the young son of the country squire chanced to pass by the inn. The moment his eyes fell on Sarah, he liked her. He called on her to serve him one drink after another, and the more he drank, the more he liked her. When he was pretty well drunk, he said to her, “Will you marry me?”

Sarah ignored his marriage proposal. But when he kept on telling her that he was serious, she told him, politely but firmly, that she was Jewish and would never marry out of her faith. For his part, the young squire said that he would return and insisted that he would definitely marry her.

When the young squire returned home and told his father that he intended to marry the innkeeper’s daughter, the old nobleman could not believe his ears. Though the father tried to dissuade his son, the young man remained adamant. The squire, who had pampered his spoiled son all his life and catered to all his whims, once more gave in. But on one condition: the girl had to convert.

Happily, the young squire raced back to the inn and told Sarah the “good” news that his father had consented to the marriage. There was, of course, the small matter of conversion, but once done, she would live a life of luxury.

Sarah was horrified. She told the young squire that she would never marry him under any circumstances and ran from the room. She decided not to say anything to her father in the hope that this was a passing whim.

The young squire was used to getting what he wanted. Like his son, the old squire’s pride was hurt to think that a poor Jewish girl was turning down the marriage proposal of an elegant and handsome nobleman! The old nobleman sat down at his desk to write a letter to the innkeeper.


Halacha of The WeekBy Rabbi Dov Schochet

Stories with Soul

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In the letter, the squire stated that his son had graciously consented to marry the innkeeper’s daughter. If the innkeeper refused, the lease on his inn would be revoked, all rent owed would be due and the innkeeper and his family would be driven off the estates forever.

The young squire rushed to deliver the letter with a few of his friends. En-route, a tremendous rainstorm broke out and they were soaked to the bone. They stopped at the closest inn until the storm subsided. At the inn, the boisterous company began drinking and offered a round of toasts to the young squire. “Drink, “ they said. “Once you marry that pretty Jewish girl, the innkeeper’s daughter Sarah, you will have to behave....” Laughter followed.

All this time, there sat quietly in a corner, a middle-aged man reading a book. He was Rabbi Yosef, the teacher of the two sons of the innkeeper from this small village. His ears soon caught the boisterous conversation of the company and the mention of Sarah, the daughter of the neighboring innkeeper. He listened intently as the young squire read out loud the letter from his father to Sarah’s father.

When the young squires fell into a drunken sleep, Rabbi Yosef closed his book and traveled quickly to the next village where he immediately alerted Sarah’s father as to the situation at hand.

“Rabbi Yosef,” Sarah’s father moaned, “What is your advice?” “Sarah must get married immediately. There is no time to wait.” “But with whom will she go to the chupa? There is not one Jewish man of marriageable age in this village,” the innkeeper lamented.

“In that case, there is no other way,” the teacher said. “Please understand, I would never dream of making such a proposal. I am not young man, I am a widower, and Sarah deserves someone worthier. But, as a temporary arrangement, I am prepared to be the groom. Of course, once the danger is over, we will go to the rabbi and arrange for a proper divorce.”

The innkeeper was filled with gratitude to Rabbi Yosef, who realized the danger he was getting into. The innkeeper asked Sarah what she thought.

“What can I say, father? Rabbi Yosef is ready to risk his life for us. I do not know if I have a right to accept such a sacrifice,” she replied.

“Then, all is settled,” said Rabbi Yosef. “We have

no time to lose.”

All of the Jews in the village were awakened and asked to prepare something for the wedding feast. The following morning when the young squire and his companions arrived at the inn, they were amazed to find that they came right in the middle of the wedding feast.

“What welcome guests!” the innkeeper called to the new arrivals. The young squire was flabbergasted. He had come too late; Sarah was already married. He and his friends quickly made their exit.

Rabbi Yosef stood up. “My friends,” he said, “we must be truly grateful to the One Above for this wonderful salvation. We celebrated this wedding to save Sarah from a calamity. Now that the danger has passed, I am ready to arrange for a divorce so that Sarah is free to marry the man of her choice.”

The innkeeper once again thanked Rabbi Yosef for his selflessness and thanked the guests for their wonderful cooperation. “Well my daughter, remove your bridal veil, for we are going to the Rabbi,” he said to Sarah.

“I am prepared to venture into town with my new husband, but not for a divorce,” Sarah replied. “The fact that G-d has brought us together and made us husband and wife, I am sure this marriage was made in Heaven. I could not have chosen a more devoted and loyal partner, who risked his life for me!”

Shouts of “Mazal Tov!” rang out, and, “Now we can truly celebrate!”

The following year, Rabbi Yosef and Sarah were blessed with a son who grew up to be a great tzadik and wonderworker. He was known as the famous Rabbi Leib Sarah’s, so called in honor of his pious mother Sarah.

Daily Message from HeavenFrom the teachings of the Baal Shem Tov

If no one hears this proclamation from Heaven, what use is it to proclaim it? And if someone were to say that he hears it, what fool would

believe him?

“Every day a bat kol emerges from Mount Choreb [Sinai] and proclaims, Woe to mankind for the insult to the Torah. . . “ [Avot 6:1]

The Baal Shem Tov asked:

If no one hears this proclamation, what is the use to proclaim it? And how can anyone say that he does hear it, since sensory reality contradicts him? For who can say that he actually hears the proclamations made in Heaven? And even if someone does say that he has heard it, what fool would believe him rather than judge him as a false prophet? Therefore, what is the purpose of this proclamation?

The answer can be found in the following story:

While Rabbi Yehoshua son of Chananiah was standing in front of the Caesar, an apostate pantomimed to him, “A people whose G-d has turned His face away from them.” Rabbi Yehoshua answered him in pantomime, “His hand is still outstretched to protect us.”

But why did they talk in pantomime rather than in verbal words? And why does the Talmud mention this?

From here we can learn a lesson about the proclamation made in Heaven. That, too, is not a verbal sound, for there are no words and no speech in the spiritual worlds, which are worlds of thought. Speech, on the other hand, is a physical phenomenon. For the procedures of kingdom on earth reflect the procedures of kingdom on High, and it is improper that a king should speak directly to his nobles, counselors and servants other than in pantomime or allusion. And indeed, this is how things are conducted in Arabian royal courts even today.

The Talmudic story is thus teaching us that the proclamations made by the King of the world are also in “pantomime,”and one must be able


Pirkei Avos

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to “read” the “signals” of the proclamation that are taking place in one’s thoughts - the pangs of remorse that enter one’s mind everyday are the effects of the proclamation.

The message can also come in other ways, as is known to anyone who has “eyes to understand,” and is not among those about whom the verse says, “Don’t be like a horse or a mule that don’t understand.” [Psalms 32:9]

Thus, whenever we are aroused in this world with some fear, we must realize that we are being called upon from Above to connect with the Source of this fear. Similarly, when we are aroused to rejoicing, we must connect with the joy of serving G-d.

The same is true in other instances. Let the wise one hear and increase wisdom.

Lauder’s NY Times Op-Ed Misrepresents World JewryBy Gabriel Groisman

Ronald Lauder saw it fit to publish an opinion piece in the NY Times about what he believes is wrong with Israel

today and how he believes Diaspora Jewry is being affected by internal Israeli policy decisions. Lauder’s position however is stale, irrelevant, and not reflective of today’s reality. Despite his position as head of the World Jewish Congress, his opinion reflects – at best – that of the old-American-Jewish guard. Jews of the diaspora, under the age of 40, for the most part do not agree with his half-cooked positions. Instead, Diaspora Jewry is either entirely disconnected, apathetic, or anti-Israel/Judaism on the one hand, or highly-connected, motivated, energized and full of love and respect for Judaism and the modern-day Zionist movement, on the other. The future of Diaspora Jewry lies with the latter category.

Jews of the diaspora do not need a further watered down Judaism and Israel to be more connected to our nation-State and our religion. This was the theory of Reform

Judaism: make it easier to follow Jewish laws by changing all the “hard” ones, and Jewish life will flourish. The proof is in the pudding. The Reform movement is dying, and continues to be diluted everyday. Modern-orthodox, Chabad, and conservative synagogues and communities are thriving while the Reform Judaism that was once seen as “the future” is almost nowhere to be found.

Lauder goes through a laundry list of excuses as to why he sees Diaspora Jewry growing disconnected to Israel. This is, however, simply a list of excuses – not reasons.

For instance, Lauder’s claims that the failed enhancement of the “egalitarian section” of the Western Wall is damaging US Jews’ connection with Israel. Nonsense! An open and mixed section of the Western Wall already exists. It sits almost entirely EMPTY day in and day out. The Jews of the diaspora largely don’t give a hoot if that section is expanded or not. It bothers no one to pray separately at the Wall. Should we keep that extra section? I think so – it may even need some updating. But, is the status of that section really keeping any Jews from supporting Israel. Surely not.

Next, Israel’s Nation-State Bill. I’m starting to believe that no one who comments about it ever took the time to read it. I urge you to. The Nation-State bill basically reiterates Israel’s Declaration of Independence. It does nothing to diminish anyone’s rights. It is a political response to those who want to change the nature of the State of Israel as the Jewish homeland. Israel already has laws on the books about equal rights. This is not Israel’s Constitution: Israel doesn’t have one. This is just one piece of the puzzle. Israel’s Declaration of Independence, already states that Israel shall “ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex; it will guarantee freedom of religion, conscience, language, education and culture; it will safeguard the Holy Places of all religions.” Should the Nation-State Bill included this as well? In retrospect, probably. But, does the passage of this Bill – which takes away no one’s rights but reaffirms Israel as the nation-State of the Jewish people do anything to negatively impact Diaspora Jewry’s connection with Israel? The only intellectually honest response is, no.

Jews who proclaim to now suddenly question their connection to the State of Israel, or their religion, as a result of either of these supposed issues, or any of those that Lauder lists, are simply looking for excuses to disconnect. They form part of the 60% or so of American Jews who don’t care about Israel or their own religion (according to Pew Research). They do not form part of the ever-growing movement of proud, Zionist, Jews who love Israel with their bones, and whose support for Israel will never waiver as a result of a decision of any particular government or Rabbinate. That may have been the Zionist movement Lauder knew decades ago, but it is not what makes up the Zionist movement of today.

The idea that Israel and the Jewish people need to dilute who we are, and what we are, to conform to the winds of change is misguided and simply wrong. Our people have outlasted all empires, cultures and eras. Our North Star remains the same, and must continue to do so.

Lauder’s position essentially is that the recent decisions by the Israeli government and Rabbinate are an existential threat to Diaspora Jewry. Respectfully, Lauder has it backwards. It is his generation’s decision to dilute our religion, our culture, and our connection to our homeland, that has led to a generation full of apathetic and disconnected Jews.

Fortunately, Lauder’s opinion does not reflect that of today’s World Jewry, despite his position. The number of Jews who love and support Israel, the Jewish people, the Jewish religion and Jewish traditions, continues to grow every day. Jewish leadership needs to focus on giving World Jewry something positive, strong and everlasting to stand behind. Israel and our Torah, together, give us all the tools we need to provide this to World Jewry. Rather than writing op-Eds criticizing Israel, let’s focus our energies on showing the disconnected and apathetic Jews ALL the reasons why they should stand tall, proud and unified with our homeland, Israel, as part of our amazing and everlasting Jewish people.


Recently In The News

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Get the PictureThe full scoop on all the great events and classes around town

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Shabbos Parshas Shof timAugust 18th - 5:30 pm

Speakers: Mrs Henya Laine (Dobie's Mother)

At The Home of Kayla Schochet9408 Carlyle Ave Surfside

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CONSTRUCTION UPDATE Foundation work continues specifically with respect to water proofing and rebar caging.

Our two contractors, plan to avoid any more weather related delays by working through the waterproofing of the underground structures. Our Consultant, Steven Feller approved the lift stations and control stations so we are moving in the right direction. Although there were no recent concrete pours, we did make significant progress in getting the elevator pits completed with the proper rebar, water proofing, and pump locations. We also hired a consultant to provide us with a clash detection 3d model of the structural and MEP layouts so that we have the necessary information on the column layouts. The Schmid team continues to buyout the remainder of the project and is considering mechanical proposals, door and hardware proposals, and windows / glazing proposals. On a weekly basis, the Architect and the GC continue to discuss and address any concerns as far as RFI’s, new drawings, sketched coordinated drawings, and submittals. We continue to work with Susan Wokenfield of Speedy Permits on handling the permit drawing submissions to the city of Surfside. In the next few weeks, there will be a lot of action regarding the piles (chip, removal ,forming, caps, and so on!) and we will of course keep you updated. If you have any questions regarding the construction process, please don’t hesitate to contactMaurice Egozi (786-280-1923), Mitch Feldman (786-556-5425) or Yankie Andrusier (347-723-2731).

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Sofer At The Shul

Rabbi Yochanan Klein will be a checking Teffilin and

Mezuzos at The Shul

Wednesday - ThursdayAugust 29 - 30

From 10:30 amDrop off must be by noon for same day service

Teffilin - $70 Mezuzahs - $8.

Please Sponsor A High Holiday KiddushIt makes Yom Tov Beautiful for everyone

THE MONTH OF TISHREIEVERYTHING YOU NEED TO KNOW FOR THE HIGH HOLIDAYS

Esrog & Lulov Orders

To order you Lulav and Esrog

please contact

Yossi Raskin: 718-715-8090

or email - [email protected]

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The High Holidays are fast approaching!Members and non-members are invited to make reservations for High Holiday seats.

Reserve Online at www.theshul.org/highholidayseatsPriority Member Seating - Reserve by Monday, August 13th Reservations open to Non-Members - Monday , August 13th

Reservations close Monday, September 3rdPlease make your seat reservations now

in order for us to be able to accommodate your request.

For questions please emailTeddy at: [email protected] (Main Minyan) or

Milena at: [email protected] (Sephardic Minyan)

Those who require financial assistance can make an open seating reservation through the Miami Jewish Federation,

OPEN SEATING IS VERY LIMITED. - Please call 305 373 7328 or register online at www.jewishmiami.org/high-holidays.

Ushers & SecurityVolunteers Needed!

The Shul urgently needs volunteers to assist with ushering and security for

the upcoming High Holidays. Women are welcome to volunteer

as ushers in theLadies’ Section.

If you are able to help,please call Shlomi Katan at

305-868-1411 ext. 319

THE WALL OF SOULSTwice a year, before Rosh Hashanah and before Pesach,

you have the opportunity to add the name of a loved oneto The Shul’s beautiful sculptured stone Wall of Souls.

In special recognition and to honor the more than 6,000,000Martyrs of the Holocaust, half of the Wall is a special sectiondedicated to this group of “Kedoshim” (Holy Ones). The other

half of the Wall is dedicated to our dearest Holy Ones who gave

their lives in service to Israel, and the general community ofloved ones who are loved and missed.

If you would like to place the name of your loved one onthe Wall of Souls,

please call Lydia at the Shul office for more information305-868-1411 x311

Permanent Seat Holders

If you have not yet informed The Shul office whether you

will be using your seats for the Holidays, please call Milena or

Teddy as soon as possible.

This really helps us with seat assignments

Thank you.

305-868-1411

THE MONTH OF TISHREIEVERYTHING YOU NEED TO KNOW FOR THE HIGH HOLIDAYS

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Mon corps m’appartient-il?Mon corps, c’est moi. Pourquoi ne pourrais-je pas en faire ce que je veux?par Tali Loewenthal

L’idée que « mon corps m’appartient » a joué un rôle primordial dans le fait que la vie moderne soit devenue plus séculaire

et plus libertine. « Mon corps m’appartient – entend-on de toutes parts – et donc je peux en faire ce que je veux du moment que je ne porte pas atteinte à autrui. » Cela semble, somme toute, assez logique. Nous vivons constamment en compagnie de notre corps. Nous pouvons aisément comprendre que des lois doivent régir ce que nous faisons aux autres. Mais mon corps, c’est « moi ». Dès lors, en quoi ce que j’en fais concerne-t-il qui que ce soit ? Pourquoi la Torah devrait-elle s’en soucier ? Pourquoi la Torah devrait-elle régir la façon dont je traite mon propre corps ?

De fait, bon nombre des lois et des enseignements de la Torah concernent précisément notre propre corps. Les lois de la casherout concernent les types d’aliments avec lesquels nous devons le nourrir. Il y a des bénédictions spécifiques à réciter avant et après manger. Il y a des règles et des idéaux de pudeur et de moralité personnelle. Il y a des lois interdisant d’endommager notre corps. Il y a même une loi qui interdit le tatouage.

Pourtant, nous comprenons que D.ieu est le Maître de l’univers tout entier, et qu’Il est donc fondé à donner, par l’intermédiaire de Sa Torah, des lois qui concernent chaque détail de notre vie quotidienne. D.ieu a créé le monde, et notre corps fait partie intégrante du monde, de sorte qu’il est parfaitement logique qu’il y ait des enseignements et des lois de la Torah sur ce que nous devons faire ou ne pas en faire avec notre corps physique. Cependant, cela va plus loin.

La perspective de la Torah est qu’en réalité notre corps ne nous appartient pas. Il est la propriété exclusive de D.ieu. Il est donc différent en cela de toutes nos autres possessions, notre argent, notre ordinateur, notre maison, notre voiture. Certes, de manière générale « le monde entier appartient à D.ieu »,1 mais cependant D.ieu nous a donné des biens matériels dont nous avons la propriété, bien qu’il nous appartient d’en faire un usage convenable, tel que guidé par la Torah. En revanche, nos corps physiques ne nous appartiennent pas. Nos Sages disent qu’ils nous ont été prêtés par D.ieu et qu’ils conservent constamment leur qualité spirituelle. Cette idée est illustrée dans un commentaire sur une loi apparaissant dans la paracha de cette semaine, Choftim.

La Torah évoque l’ancien processus judiciaire juif, qui applique la peine capitale pour certains crimes graves. Il statue qu’un tel châtiment ne peut être appliqué que lorsque des témoins ont témoigné contre l’accusé.

Maïmonide explique que cela signifie que la loi juive ne permet pas l’application d’une telle peine sur le simple aveu de l’accusé. S’il affirme avoir assassiné quelqu’un mais qu’il n’y a pas de témoins, il n’est pas puni comme un meurtrier. Maïmonide stipule : « C’est là un décret divin. » En revanche, s’agissant de litiges au sujet d’argent et de biens matériels, l’aveu du fautif est considéré comme la meilleure preuve qui soit. Selon les mots du Talmud, dans un tel cas « l’aveu d’une des parties est équivalent à cent témoins. »

Pourquoi une telle distinction entre les lois concernant notre corps physique et celles qui concernent nos biens matériels ? L’une des explications tient à l’idée que notre corps, contrairement à nos biens matériels, ne nous appartient pas. Il demeure la propriété de D.ieu. Nous n’avons pas le droit de porter atteinte à notre corps par nos actions, pas même par notre aveu devant le tribunal. Seule la procédure judiciaire spécifique prescrite par la Torah – qui, à l’époque du Temple, n’était que très rarement mise en œuvre – peut aboutir à la peine capitale.

Si notre corps reste la propriété de D.ieu, qu’Il ne fait que nous prêter, nous comprenons désormais pourquoi tant de lois lui sont consacrées : il est d’une sainteté particulière.

Notre mission dans la vie consiste à respecter la sainteté de notre propre corps physique, ainsi qu’à en imprégner tous nos biens matériels et le monde entier à travers le respect des lois de la Torah. C’est alors que nous percevrons que toute l’existence, dans tous ses détails, exprime la gloire de D.ieu.

French ConnectionReflexions sur la Paracha

Vivre avec la paracha

23

¡No sea sobornado!Por Mordejai Wollenberg

“No lo puedo entender”, dijo el entrenador del equipo de fútbol. “Era un partido tan importante que soborné al árbitro, y sin embargo aún así

perdimos”. “Terrible, ¿no es cierto?” Admitió el capitán del equipo. “Se ve que no se confiar en nadie...”

La lectura de esta semana de la Torá, Shoftim, advierte que “No tomarás soborno, pues el soborno ciega los ojos de los sabios y pervierte las palabras de los justos”.

El Talmud relata la historia de una persona que trajo a Rabí Ishmael ben Elisha las “Primicias de la Esquila”, uno de los regalos que se solían dar a los Cohanim (sacerdotes).

Rabí Ishmael preguntó el hombre “¿De dónde eres?”

La persona respondió: “De tal y tal lugar”.

Rabí Ishmael continuó: “Entre aquí y allá, ¿no encontraste otro Cohen a quien podías darle?”.

“Tuve que venir aquí por un litigio. Me dije, ya que vengo aquí de todos modos, ¿por qué no darle a usted”.

Rabí Ishmael se negó a aceptar el regalo, y se excusó de la causa. En su lugar, nombró a otros dos sabios para juzgar el caso. Al pasar por el juzgado y escuchó el litigio que tenía lugar, Rabí Ishmael se encontró defendiendo a la persona que le había ofrecido el regalo —”si quisiera, podría sostener así y así” y presentar mejores argumentos.

Cuando se dio cuenta de lo que estaba sucediendo, exclamó: “¡Malditos sean los que aceptan sobornos! Ni siquiera acepté nada de él, e incluso si lo hubiera aceptado, era algo que es mío por derecho. Aun así, estoy inclinándome hacia su favor. ¡Imaginen a alguien que realmente acepta un soborno!”

La Torá también nos dice que “Seguramente buscarás la justicia”. Es difícil mantenerse neutral, ser totalmente objetivo y no influido por factores externos o inapropiados. Sin embargo, esta es la marca de la verdadera justicia.

Dondequiera que estemos, en el trabajo, en un jurado, como juez, en nuestras familias, la Torá nos advierte acerca de la facilidad con que somos susceptibles al soborno, sobre todo cuando no nos damos cuenta. Lleva introspección y virtud ser objetivos y sin mancha, sin embargo esto es lo que se exige de nosotros cuando nos encontramos en una situación en que debemos juzgar.

ManipulaciónPor Elisha Greenbaum

Tengo una amiga que es fisioterapeuta especializada en niños. Quedé fascinado cuando me contó que en su opinión los

bebés judíos de entornos religiosos tienen una habilidad por encima del promedio para manipular pequeños objetos; aferrándolos entre sus dedos y soltándolos cuando se les pedía. Ella reconocía que no se trataba de una habilidad innata y natural, sino que esta habilidad es consecuencia directa de la práctica que esos niños tienen de tomar monedas y ponerlas en una alcancía de caridad.

Dudo que algún científico haya alguna vez llevado a cabo un estudio comparando y contrastando niños de varios entornos y correlacionando esos resultados contra la frecuencia con que se da caridad, y no puedo encontrar nada acerca de esto en Google, pero ciertamente es interesante especular. Creemos en entrenar a nuestros hijos para que den caridad desde la infancia. Tratamos de arraigar hábitos y actitudes aun en la infancia, así, cuando sean lo suficientemente mayores para comprender lo que están haciendo, mantendrán la práctica.

Leí un artículo de alguien que describe su viaje de retorno a la tradición. Cuenta que estaba paseando con la familia religiosa que lo hospedaba una noche; los adultos inmersos en la conversación, los niños corriendo ida y vuelta. Repentinamente vieron a su hija de cuatro años apoyada en sus manos y rodillas, tomando algo del suelo. Excitado vino corriendo hacia sus padres “Miren mamá y papá, ¡encontré caridad!”

“Estaba asombrado” dijo el autor. “La niña no estaba excitada por hallar una moneda en la calle con la que podría comprar golosinas, sino porque podía dar caridad. Cuando vi cómo, aun una niña puede ser educada con esta disposición, decidí en ese lugar y momento que eso era lo que quería para mi futura familia”.

Se un ÁrbolLa Torá describe al hombre como “el árbol de los campos”. Yo, personalmente nunca comprendí la analogía. ¿Por qué un árbol entre todas las cosas? ¿Qué rasgos de carácter, experiencias de vida o pautas de crecimiento puede lograr un árbol para compararlo con nosotros?

Pero hay una comparación que da fruto: aun la más pequeña influencia en una planta mientras está en la etapa del desarrollo tiene un efecto dramático en el crecimiento futuro. Mientras que un árbol maduro puede erguirse inconmovible contra los vientos de cambio y las influencias tóxicas de la polución, una planta joven es mucho más vulnerable. Proveyéndole un estímulo positivo resultará en orgullosos, erguidos y fértiles árboles, mientras que cualquier influencia negativa, no importa cuan ligera, tendrá drásticas consecuencias sobre los futuros productos.

Podemos tener el mismo efecto sobre nuestros hijos, Proveámoslos de adecuada nutrición y ejemplos positivos y ellos crecerán, desarrollándose orgullosamente frente al futuro. Entrénenlos para que simpaticen con los otros, a dar a otros y para causas caritativas y, cuando maduren, proveerán de sombra y sustento para los necesitados.

Sin embargo, si impedimos su crecimiento, les damos malos ejemplos e inapropiadas condiciones de alimentación, ellos serán propensos a degenerar en una estéril decadencia.

A una tierna edad, aun la más ligera impresión negativa puede tener drásticas consecuencias, y nos corresponde a nosotros, los padres y guardianes, plantar y podar juiciosamente, cultivando una valiosa cosecha para futuras alegrías.

Latin LinkReflexion Semanal

Parasha de la Semana

Clases en Espanol

Porcion SemanalRabbi Shea Rubinstein

Lunes 8:45 pm - 9:45 pmAnalisis de distintos temas basados en la Perasha

Rabbi Shlomi HalsbandMiercoles 8:30 - 10:00 pmDomingo 8:30 - 10:00 pm

(Para Mujeres)Sra. Vivian Perez

Martes 1:15 pm - 2:50 pmMiércoles: 1:15pm - 2:50 pmJueves: 11:00 am - 12:00 pm

198 Park Dr. Bal HarbourPor favor llamar al 305.213.3202

para confirmar

Clases y Eventos

24

In A Woman’s WorldIssues of relevance to the Jewish Woman

Women’s Mikvah:Please call Mrs. Devorah Failer for an

appointment: 305-866 1492 or 305-323-2410

Please Note: Shabbos & Yom Tov visits must be Prepaid

The Shul Sisterhood

Who we are...The Shul Sisterhood organizes all of The Shul’s programming and classes geared toward women in the community. Our objective is to bring women of all ages and backgrounds together to learn, laugh, experience, and rejuvenate their mind,

body and soul. Meet new friends,relax and get inspired!

If you would like to be a part of The Shul Sisterhood, please call 305. 868.1411

MondayWomen’s Study Group Rebbetzin Chani Lipskar 8:30 - 10:00 pmAt the home of: Please call The Shul for details

TuesdayPrayer Class Rebbetzin Chani Lipskar 9:15 - 10:15 am1111 Kane Concourse Suite 618

Tanya Class In Spanish Mrs. Vivian Perez 1:15 - 2:50 pm198 Park Drive, Bal Harbour Village

WednesdayMorning Torah Class Rebbetzin Chani Lipskar 10:00 - 11:00 amThe weekly portion - Women’s PerspectiveHaime Library

Tanya Class in English Mrs. Vivian Perez 1:15 - 2:50 pm198 Park Drive, Bal Harbour Village

Thursday

Women’s Tanya Class – Spanish – Mrs. Vivian Perez

Call Vivian for details – 305.213.3202

WEEKLY CLASSES

PASTA ALFREDO

By Jamie Geller

INGREDIENTS

1 pound pasta, fettuccine or spaghetti1 cup low-fat plain Greek yogurt1 cup low-fat ricotta cheese½ cup Tnuva parmesan cheese2 tablespoon Tnuva unsalted butter, melted½ teaspoon lemon zestKosher saltFreshly ground black pepper

PREPARATION

1. Bring a large pot of salted water to a boil and cook pasta according to package directions. Drain well, reserving about ½ cup of the pasta water.

2. In a blender or food processor, combine yogurt, ricotta, parmesan, butter, and lemon zest. Blend for 1 to 2 minutes or until completely smooth. Stream in reserved pasta water if desired to achieve desired taste and consistency.

3. Toss the cheese and yogurt mixture with the cooked pasta, return to the pot and cook over low heat for 5 minutes or until just warmed. Season with salt and pepper to taste. Divide between bowls and serve warm.

25

NetworkingEffective Advertising

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26



Raquel Sragowicz Cell: 305.588.2481 Email: [email protected] Sragowicz Cell 305-333-0183

Bay Harbor Islands For Sale:Riva Waterfront: 3 Beds/ 3.5 Baths- Fully Decorated by Artefacto. 2,347 Sq Ft $1,350,00010000 Plaza Unit PH25 for sale: Large 2 Beds/2.5 Baths 1480 sq ft. $365,000Income Property: 1040 94th St. 4 Units- Rented- 2 beds/ 2 baths + den 11250 sq ft Lot. $1,650,000.

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The Waves # 404: 2 Beds/ 2.5 Baths 1,640 SQFT $735,000 Call Ighal 786-285-6553

Joel S. BaumCertif ied Public Accountant

___________________________________

Financial AdvisorIncome Tax Preparation

(954) [email protected]

PAID ADVERTISEMENTS DO NOT CONSTITUTE ENDORSEMENTS BY ANY RABBIS OR THE SHUL. THE SHUL RESERVES THE RIGHT TO ACCEPT OR REGECT ANY AD SUBMITTED.

Balmoral 6QRenovated

Facing West

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Ocean View

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27




FELISE EBER | 305.978.2448 | [email protected] JILL EBER | 305.915.2556 | [email protected]

COLDWELL BANKER RESIDENTIAL REAL ESTATE©2018 Coldwell Banker Residential Real Estate (FLA License No. 2027016). All Rights Reserved. Coldwell Banker Residential Real Estate fully supports the principles of the Fair Housing Act and the Equal Opportunity Act. Operated by a subsidiary of NRT LLC. Coldwell Banker, the Coldwell Banker Logo, Coldwell Banker Global Luxury, the Coldwell Banker Global Luxury logo are registered and unregistered service marks owned by Coldwell Banker Real Estate LLC. The property information herein is derived from various sources that may include, but not be limited to, government records and the MLS. Although the information is believed to be accurate, it is not warranted and you should not rely upon it without personal verification.

JILL HERTZBERG | 305.788.5455 | [email protected] | DANNY HERTZBERG | 305.505.1950 | [email protected]

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29

Board of TrusteesAmbassador Isaac Gilinski - ChairmanSimon FalicSidney FeltensteinMatias GarfunkelJaime GilinskiMax GilinskiSaul GilinskiSam GreenbergAbel Holtz Mike Izak

Alberto KamhaziShmuel Katz M.D.Leo KryssRabbi Sholom D. LipskarLazer MilsteinMichael PerezRyan ShapiroClaudio StivelmanMorris Tabacinic

Albert Pollans - PresidentJaime Gilinski David LichterRabbi Sholom D. LipskarMonroe Milstein - Treasurer

Steven M. Dunn - ChairDevorah Leah AndrusierJanice BarneyJoel BaumMaurice EgoziHenry EichlerMitchell FeldmanDaniel GielchinskyJacob J. Givner

Evelyn KatzRebbetzin Chani LipskarRabbi Sholom D. LipskarRabbi Zalman LipskarOrit OsmanMarc SheridanDaniel SragowiczCynthia SteinEric P. Stein

Rabbi Rabbi Sholom Lipskar Ext 311Associate Rabbi Rabbi Zalman Lipskar Ext 345Rabbi’s Executive Assistant Ms. Lydia Hasson Ext 311Rebbetzin Rebbetzin Chani Lipskar 305.992.8363JLAC / Adult Ed/ Singles Rabbi Shea Rubinstein Ext 342CYS College / Kolel Rabbi Dov Schochet 305.790.8294Accounting Mrs. Geri Kelly Ext 341Controller Mrs. Janice Barney Ext 318Office Manager Mrs. Teddy Sable Ext 313Events / Office Assistant Ms. Milena Liascovitz Ext 328Director of Events and Marketing Mrs Devorah Leah Andrusier Ext 339Youth Director Rabbi Shaykee Farkash Ext 329Operations / Maintenance Rabbi Shlomi Katan Ext 319Reception / Accounts Payable Mrs. Mindy Natoli Ext 0Mikvah Mrs. Devorah Failer 305.323.2410Pre-School Director Mrs. Chana Lipskar Ext 325Sephardic Minyan Chazan Shimshon Tzubeli 305.865.4205 Hebrew School / Editor Mrs. Aurit Katan 786.382.9006Hashkama Minyan Mr. Lazer Milstein 305.349.3040Mashgiach Mr. Mordechai Olesky 786.262.9115

Foundation Trustees

Board of Directors

Executive Committee

Contacts at The Shul 305.868.1411

Numbers to know

Shul Gaboim

Mr. Andrew RothMr. David Portnoy

Rabbi Henry EichlerMr. Ettai Einhorn

Mr. David Ben-ArieMr. Seth Salver

Steven M. Dunn - PresidentMitchell Feldman - Vice PresidentRabbi Zalman Lipskar VP DevelopmentEric P. Stein - TreasurerJoel Baum - Associate TreasurerDovid Duchman - SecretaryCarolyn BaumelMax BenolielEli DominitzBoruch DuchmanVelvel FreedmanEli FreundBruce GelbIghal GoldfarbSam Greenwald

Jerrod M. LevineRabbi Sholom D. LipskarAlexander MatzLazer MilsteinEzzy RappaportEliott RimonBrian RollerSeth SalverDaniel ShapiroRyan ShapiroMichael TabacinicDavid WolfJose Yankelevitch

30

Daily StudyA complete guide to all classes and courses offered at The Shul

DAILY CLASSES

The Rebbes’ Maamorim 6:20 - 6:50 amPHL 101 PHL-301 PHL-501 Rabbi Z. LipskarDaf Yomi 7:45 - 8:45 amTXT-220 Rabbi Dov SchochetChok L’Yisrael - Sephardic 8:45 amReb Shimshon TzubeliChassisdic Discourses 10:15 - 11:00 am PHL-322 PHL-510 Rabbi S. RubinstienCommunity Kollel (Men) 8:00 - 9:30 pm(Monday & Thursday) LAW-154Shul Rabbis & Kolel

SUNDAY

Daf Yomi 9:00 amTXT 220 Rabbi Dov SchochetTanya - Sichos 8:00 - 10:00 pmPHL-322 Rabbi Shlomo Haltzband

MONDAY

In Depth Chumash 1:30 pmTXT-110 Rabbi Dov SchochetInsights to our Torah Portion (Spanish) 8:45 - 9:45 pmPHL-120 Rabbi S. RubinstienWomen’s Study Group 8:30 - 10:00 pmTXT-110 Rebbetzin Chani LipskarAt the home of: Please call The Shul for details.

TUESDAY WEDNESDAY THURSDAY

Senior Torah Academy 12:00 - 1:00 pmPirkei Avot ETH-101 Rabbi Dov Schochet

Women’s Torah Portion Class (Spanish) 1:15 pm - 2:50 pmTXT-110 Mrs. Vivian Perez198 Park Drive, Bal Harbour Village

Women’s Morning Torah Class10:00 - 11:30 amTXT-110 Rebbetzin Chani Lipskar Chassidic Discourses (Men & Women)11:30 - 12:30 pmPHL-320 PHL-501 Rabbi Sholom D. Lipskar or Rabbi Zalman LipskarTanya Class - English 1:15 - 2:50 pmPHL-120 Mrs. Vivian Perez198 Park Drive, Bal Harbour VillageSpanish Kolel - Chassidus 8:00 - 10:00 pmPHL-301 Rabbi Shlomo Haltzband

Parsha (Men & Women)11:15 am - 12:00 pmTXT-501 Rabbi S. RubinstienSenior Torah Academy (Men & Women)12:00 - 1:00 pmTXT-120 Rabbi Dov Schochet(Main Sanctuary) Book of Judges - Years 2780 -2835

Women’s Tanya Class (Spanish) 11:00 am - 12:00 pmPHL-320 Mrs. Vivian Perez Call Vivian for details - 305.213.3202

NUMERIC CODES INDICATE CYS COLLEGE COURSES

VISIT WWW.CYSCOLLEGE.ORG FOR FURTHER INFORMATION

ALL CLASSES LOCATED AT THE SHUL

UNLESS OTHERWISE INDICATED

shabbos parshas shoftim - images.shulcloud.com pdf /08.17.2018... · 9 elul gittle bas mattityahu...

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