Wellsprings
ב’ה
Summer 2015 / Shavuot 5775 Issue
What’s the Scoop on
Shavuot?
Your Lehigh Valley Punishments or Gifts?
Shavuot Recipes
Honoring a Proud Tradition The Myth of Chabad Outreach A little nosh for the soul compliments of Chabad of the Lehigh Valley.
Genetics and Cancer What do your genes say about you? The study of genetics has led to some of the most significant breakthroughs in cancer research, diagnosis and treatment. Through sophisticated genetic testing, specialists can identify the presence of genetic markers that indicate an increased risk of developing certain types of cancer. Individuals who know they are at greater risk can take steps to significantly increase their chance of survival. They can be screened more frequently to catch cancer when it first appears and is most treatable. They can take medications and have surgical procedures to reduce their risk. For example, a woman not interested in future fertility might opt to have her reproductive organs removed.
Israel Zighelboim, MD, FACOG, FACS Interested in endometrial, vulvar, cervical and ovarian cancer? Gynecologic oncologist Dr. Israel Zighelboim of St. Luke’s Cancer Care Associates – Gynecologic Oncology provides surgical and medical management of gynecologic malignancies. Board certified in Obstetrics and Gynecology and Gynecologic Oncology, he completed his medical degree from Universidad Central
Should cancer develop, an oncologist may use information from genetic testing to design a highly effective course of targeted molecular therapy to interfere with specific molecules involved in the growth and spread of cancer.
de Venezuela; residency in Obstetrics and
Individuals with a high prevalence of cancer within their family – one or more immediate family members or several extended family members diagnosed with cancer – should consider genetic counseling. This is especially true if the family members were young when diagnosed. Also, certain ethnic groups have a greater risk of developing cancer. For example, Ashkenazi Jews have a 1 in 40 chance of carrying a BRCA1 or BRCA2 gene mutation, 10 times greater risk than the non-Jewish population. Individuals with these mutations have a significantly increased chance of developing breast, ovarian and other cancers.
University School of Medicine.
Each individual should be aware of his or her family’s cancer history. If concerned, seek out genetic counseling from a certified genetic counselor who can provide the individual the information needed to make the right decision to pursue testing in order to reduce their cancer risk.
www.sluhn.org • 1-866-STLUKES Israel Zighelboim, MD, FACOG, FACS
Gynecology at Baylor College of Medicine; and research and clinical fellowship in Gynecologic Oncology at Washington
For information or an appointment, call St. Luke’s Hope Line at 484-503-HOPE (4673).
Dedicated to the Love and Inspiration of the Lubavitcher Rebbe OB”M
Wellsprings
Dear Friends, It’s been said that if you talk to G-d, you’re a religious person; if G-d talks to you, you’re crazy. I suppose that means I must be crazy. I might be arguing with my wife-that same tired argument that we’ve had a hundred times already--when something inside me says: Hey, just a minute. Maybe look at it her way, for a change? Who said that, me? I don’t talk that way to myself! Or I might be walking along a sunny street, thinking my usual thoughts-the balance in my bank account, or what to have for lunch--when I’m struck with a deep sadness, a sudden yearning for something higher, something more meaningful. Who said that, me? I don’t say things like that--not since I was twenty years old, anyway. Our Sages tell us that every day a Heavenly voice issues forth from Mount Sinai calling for a return to the truth of truths. Asked Chassidism’s founder, Rabbi Israel Baal Shem Tov: What is the purpose of this voice, if no one hears it? But we all hear it, answered the Baal Shem Tov. Every time that we are struck with an unexpected thought that pushes us in the right direction--that means that our inner ear has picked up an echo of the Divine voice calling from Mount Sinai. Whether or not you make it a habit to talk to G-d, you should listen to Him talk to you. It’ll be the sanest moment of your day. Happy Holiday, with blessings to receive the Torah internally and with joy! Sincerely, Rabbi Yaacov Halperin
PRODUCED BY: Chabad of Lehigh Valley EDITOR-IN-CHIEF:
Torah Studies: A Weekly Journey into the Soul of Torah
Rabbi Yaacov Halperin DESIGNER:
Sara Bressler-Rutz CONTRIBUTING WRITERS:
Tzvi Freeman Elana Mizrahi Devorah Halperin Rebecka Puza Gittle Gesina Lazer Gurkow ADVERTISING:
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What’s the Scoop on Shavuot? The Basics The Torah was given by G‑d to the Jewish people on Mount Sinai 3327 years ago. Every year on the holiday of Shavuot we renew our acceptance of G‑d’s gift, and G‑d “re-gives” the Torah.
The giving of the Torah was a far-reaching spiritual event—one that touched the essence of the Jewish soul for all times. Our sages have compared it to a wedding between G‑d and the Jewish people. Shavuot also means “oaths,” for on this day G‑d swore eternal devotion to us, On the first day of Shavuot we read from Exodus chapters and we in turn pledged everlasting loyalty to Him. 19 and 20. In ancient times, two wheat loaves would be offered in A summary of the content: Holy Temple. It was also at this time that people would G-d proclaimed the Ten Commandments, commanding begin to bring bikkurim, their first and choicest fruits, to the people of Israel to believe in G-d, not to worship idols thank G‑d for Israel’s bounty. or take G-d’s name in vain, to honor their parents, keep the Shabbat, and not to murder, commit adultery, steal, The holiday of Shavuot is a two-day holiday, beginning at bear false witness or covet another’s property. The people sundown of the 5th of Sivan and lasting until nightfall of cried out to Moses that the revelation is too intense for the 7th of Sivan. (In Israel it is a one-day holiday, ending them to bear, begging him to receive the Torah from G-d at nightfall of the 6th of Sivan.) and convey it to them. Women and girls light holiday candles to usher in the holiday, on both the first and second evenings of the holOn the second day of Shavuot we read from Deuteron- idays. omy chapters 14-16 which detail the laws of the three pilgrimage festivals -- Passover, Shavuot and Sukkot -- on It is customary to stay up all night learning Torah on the which all Jews came “to see and be seen before the face of first night of Shavuot. G-d” in the Holy Temple in Jerusalem. All men, women and children should go to the synagogue The word Shavuot means “weeks.” It marks the comple- on the first day of Shavuot to hear the reading of the Ten tion of the seven-week counting period between Passover Commandments. and Shavuot. As on other holidays, special meals are eaten, and no
“work” may be performed. It is customary to eat dairy foods on Shavuot. Among other reasons, this commemorates the fact that upon receiving the Torah, including the kosher laws, the Jewish people could not cook meat in their pots, which had yet to be rendered kosher. On the second day of Shavuot, the Yizkor memorial service is recited. Some communities read the Book of Ruth publicly, as King David—whose passing occurred on this day—was a descendant of Ruth the Moabite.
Harvest Festival Since Shavuot is also called the “Harvest Festival,” it is customary to adorn the home and synagogue with fruits, flowers and greens. Furthermore, our Sages relate that although Mount Sinai was situated in a desert, when the Torah was given the mountain bloomed and sprouted flowers.
The Ten Commandments
Learning at Night
The holiday of Shavuot is the day on which we celebrate the great revelation of the giving of the Torah at Mount Sinai, 3,327 years ago. You stood at the foot of the mountain. Your grandparents and great-grandparents before them. The souls of all Jews, from all times, came together to hear the Ten Commandments from G‑d Himself.
On the first night of Shavuot, Jews throughout the world observe the centuries-old custom of conducting an all-night vigil dedicated to Torah learning and preparation for receiving the Torah anew the next morning. One explanation for this tradition is that the Jewish people did not rise early on the day G‑d gave the Torah, and it was necessary for G‑d to awaken them. To compensate for their behavior, Jews have accepted upon themselves the custom of remaining awake all night.
Since we all stood at Mount Sinai, we must all reaffirm our commitment. Babies, young children, the elderly, all that are able should attend.
Candle Lighting Times and Services We Take Your Child’s Future to S
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Warm Envir
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Give Yo ur
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Blessings Blessing for Shabbat candle lighting 1) Baruch a-ta A-do-nay Elo-hei-nu me-lech ha-o-lam a-sher ki-dee-sha-nu bi-mitz-vo-tav vi-tzi-va-noo li-had-leek ner shel Sha-bat Ko-desh. Translation: Blessed are you, L‑rd our G‑d, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the light of the Holy Shabbat
Blessings for the Festivals of Shavuot 2) Bo-ruch a-toh Ado-noi E-lo-hei-nu me-lech ho-olom a-sher ki-de-sha-nu be-mitz-vo-sov ve-tzi-vo-nu le-had-lik ner shel Yom Tov. Translation: Blessed are you, L-rd our G-d, King of the universe, who has sanctified us with His commandments, and has commanded us to kindle the light of the Festival Day.The Shehecheyonu blessing: 3) Bo-ruch a-toh Ado-noi E-lo-hei-nu me-lech ho-olom shehe-che-ya-nu vi-kee-yi-ma-nu vi-hi-gee-an-u liz-man ha-zeh. Translation: Blessed are you, L-rd our G-d, King of the universe, who has kept us alive and sustained us and let us reach this time.
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Shavuot Crossword Challenge
Across 1. It is customary to read this book on Shavuot. 3. Two-day holiday, beginning at sundown of the 5th of Sivan 6. What type of food is it customary to eat during Shavuot? 7. Who received the Ten Commandments on Mt. Sinai? 9. Our ______ are our guarantors. 10. Another name for Shavuot is Yom ______. Down 2. The holiday of Shavuot is also known as the Holiday of the __________. 4. What did the Jews receive on Shavuot? 5. The period between Passover and Shavuot, is called the Counting of the _______. 8. The name of the mountain where the Torah was given.
Test your Shavuot knowledge! Send in your answers to office@chabadlehighvalley.com for your chance to win a prize!
Chocolate Cheesecake Supreme
Ingredients • • • • • • • • • •
Crust 1cup ground hazelnuts 2 teaspoons butter Cheesecake 8 ounce packages cream cheese x3 1 cup sugar 2 tablespoons flour 4 eggs 2 tablespoons milk 2 tablespoons coffee liquor 1 teaspoon vanilla 4 ounces of good quality chocolate melted
Directions
Crust-Melt the butter and add to the ground hazelnuts. Place on the bottom of a springform pan and bake for 10 minutes. Cake- Blend all ingredients together well and pour over crust. Bake at 350° for 45 minutes.
No Cream Cheese Cheesecake
Ingredients • 16 ounces cottage cheese • 16 ounce sour cream • One and a half cups of sugar • 3 eggs • 1/3 cup flour • 1 teaspoon vanilla
Directions Blend well and pour over a prepared graham cracker pie crust. Bake at 350° for 45 minutes to 1 hour.
The Secret of the Number By Lazer Gurkow
As our ancestors journeyed across the desert, they were arrayed around the Tabernacle in four equal groups, each group composed of three tribes. What is the significance of there being groups of three, a prominent number in our history and tradition? Some examples: There were three patriarchs. The Torah is sub-divided into three parts—Pentateuch, Prophets and Scriptures. Jews pray three times a day. Many stanzas in our prayers are repeated three times. Abraham was visited by three angels following his circumcision at the age of 99. The Torah was given in the third month of the Jewish calendar by Moses, the third child of his parents.
One and Two One connotes absolute singularity. G‑d is one. There is no room for other gods; there can be only one. Two introduces distinction. You can only have two when one is different from the other. Differences introduce discord, which in turn gives rise to conflict. Two is the number of opposites. Two is also the number of finitude. While one is global—occupying all space because there is no other whose space the one must vacate—two is by definition finite. There is a point at which one ends and the other begins. In this sense, one represents G‑d, and two represents all else, i.e., creation. Indeed, our sages taught that on the
first day of creation G‑d was alone in His world. On the second day, when the firmament was created to separate the upper waters from the lower, discord was introduced.1 The Third Three introduces a new element: the mediator that dissolves the conflict and creates harmony. With the introduction of the third element, what was formerly perceived as conflict emerges as harmonious. On the third day, G‑d pooled the lower waters and dry land appeared—separating water from dry land. This act demonstrated that separation is not always negative. Differences can also be catalysts for improvement. In this case, the separation of waters made dry land possible—a result that could not be achieved had land and water remained as they were. Day two introduced differences, and on the surface appears to conflict with the uniformity of day one; but day three demonstrated that it is sometimes
through separation and distinction that the goals of unity are furthered. Three is thus the number of resolution and reconciliation. The Mediator Let us take this to the next level. One represents G‑d. Two represents conflict—or creation itself. Whereas G‑d was the only existence before creation, it now appears that He must share space with the universe that He created, which, if true, would detract from His singularity. He would no longer be completely alone, no longer the only play in town. There is now a universe to reckon with. What resolves the “conflict” of creation? The Torah. The Torah demonstrates that the world G‑d created is not separate from its Creator. All that
G‑d created, He created for His glory, to serve Him.2 The universe was not intended to be apart from G‑d; it was intended to serve G‑d’s purpose as outlined in the Torah, and it is thus an extension of Him. Once we note that the Torah plays the role of mediator, we are not surprised to learn that the Torah was given in the third month. Resolving Internal Conflict The resolution between a singular G‑d and a multifaceted creation applies on the personal, individual level as well as on the macro level. Among G‑d’s creations, some are permitted to us and some are not, some are healthy for us and some are not. In a perfect world, in a world dominated by the number one, we would partake only of those things that are permitted by G‑d, and healthy for the human body. However, we live in a convoluted world dominated by the number two, by the elements that draw us away from that
which is healthy, G‑dly and right. Place a pacifier and a flame before an infant, and the child will reach for the fire. Place a carrot and a candy before a toddler, and the child will reach for the candy. Place a book and a Game Boy before a teen, and the kid will opt for the Game Boy. This does not change when we mature. Place a treadmill and a TV before an adult, and watch the grownup reach for the remote. This is the one versus two, or the singularity versus pluralism, dilemma. In a perfect world, only permissible and healthy things exist. In an imperfect world, temptation also exists. Are the two in conflict? Our ancestors were arrayed in groups of three, and our tradition centers so prominently around the number three to remind us that this internal conflict can be resolved. G‑d did not create the holy and unholy, the healthy and unhealthy, the permissible and forbidden so that they would conflict, but so that they would complement each other.
His purpose in creating the forbidden, un-G‑dly and unhealthy was to give us the possibility to find resolution, not in indulgence, but in our ability to turn down an option. If only permissible and holy things existed, our worship would not be of our own volition; what choice would we have? Now that a dizzying array of choices exists, and what’s more, the unhealthy and the forbidden is more appetizing than the healthy and permitted, we truly have the choice to do what is right. This is the power of three. It makes the Torah relevant on a personal level and brings the message of the Jewish holiday of Shavuot to life.
Rabbi Lazer Gurkow is spiritual leader of Congregation Beth Tefilah in London, Ontario, and a frequent contributor to Chabad.org. Reprinted courtesy of www.chabadlehighvalley.com
Honoring a Proud Tradition By Rebecka Puza
Jews have been a part of America since before its founding. From Joachim Gans, who is the first documented Jew to set foot in the New World, to Elias Legarde, who settled in James City, Virginia in 1621, Jews have participated in the “Great Republic Experiment” and have contributed to the establishment, progress, and preservation of these United States all throughout its history. Contributions to the military and various war efforts have been no exception. The Revolutionary War, America’s fight for independence from the British Crown, saw Jews serve as blockade runners, officers, financiers, and foot soldiers. Jews made up a tiny portion of the population of the American colonies, yet a sizable majority supported the war for independence. Joining the Continental Army meant extreme hardship. The pay ranged from $6 per month for privates to $20 per month for captains. Out of that pay, soldiers were expected to buy their own supplies including uniforms, weapons, and ammunition. Often, a soldier’s family would follow him from camp to camp. These women provided invaluable services for the soldiers in the form of cooking, laundry, sewing, and tending to his freedom within three years, in 1759. In 1778, Philips the sick and wounded. joined the Revolutionary Army and served in the PhilaThe winter at Valley Forge was particularly brutal on delphia militia. the Continental Army. Most of the soldiers were with- Haym Solomon came to the colonies in 1775. In Septemout warm clothing, shoes, and blankets. Diseases such as ber of 1776, he was arrested by the British and accused typhoid, pneumonia, and smallpox spread through the of espionage based on his membership in the New York camp like wildfire, due to cramped living quarters and branch of the Sons of Liberty. While imprisoned, he was unsanitary conditions. There was also a shortage of food forced to translate for the British to their Hessian allies. and hunger was the soldiers’ daily lot. Out of the 10,000 Solomon used this opportunity to encourage the Hessians troops that amassed in Valley Forge in the winter of 1777, to desert the British cause as well as helping a number of 2,500 did not survive to see the spring of 1778 and the prisoners to escape. He was arrested again in 1778 and better conditions that accompanied the change of seasons. sentenced to death, but he managed to escape. Between 1781 to 1784, Solomon, through fundraising and perTwo of the more famous Revolutionary-era Jews were sonal lending, raised over $650,000 (about $9 billion by Jonas Philips and Haym Solomon. Jonas Philips first ar- today’s standard) for the war effort. Solomon is personrived in the colonies as an indentured servant but secured ally credited with raising $20,000 which was desperately needed by George Washington to conduct the battle
Chaplain Alexander D. Goode, was one of the four Chaplains who sacrificed their lives to save other soldiers during the sinking of the USAT Dorchester off the coast of Newfoundland in February 1943. Goode and the three other chaplains helped to evacuate the ship. When lifejackets ran out, they gave up their own to save more troops. The four sang and prayed as they went down with the ship.
that were made up entirely of Jews. Company C was part of the 82nd Regiment of the Illinois Volunteers. Most of its members were recent immigrants from Europe. “Perkins Rifles” served out of Syracuse, New York. Some notable Jews who served included Brevet General Leopold Blumenberg, who was severely wounded during the Battle of Antietam. Company C’s commander, Brevet Brigadier General Edward S. Salomon, led his troops in the Battle of Gettysburg and later in the Battle of Atlanta. One of his peers, Colonel John Cleveland Robinson said, “I consider Colonel Salomon one of the most deserving officers. His regiment is deserving of high praise. In a point of discipline it is second to none in the corps.”
at Yorktown which was the final battle of the Revolutionary War. On the Confederate side, about 3,000 Jews served in the military. The most notable Jew serving the Confederacy Jews fought for both the Union and the Confederacy was Judah P. Benjamin who acted as the Confederate Atduring the Civil War. The Civil War saw the appointment torney General in 1861, Secretary of War in 1861 and of the first official Jewish chaplain in the U.S. Army when 1862, and the Secretary of State from 1862 to 1865. He Rev. Jacob Frankel took the post on September 18, 1862. was often called “the brains of the Confederacy.” OthOn the Union side, about 7,000 Jewish Americans fought er Confederate Jews included Colonel Abraham Charles to preserve the union. While most Jews fought in reli- Meyers, who served as the Quartermaster General of the giously mixed regiments, two companies were established Confederate Army, and Dr. David Camden DeLeon who
Chanukah party held for Jewish servicemen from the Fleet and the Naval Base, 1952
was the Surgeon General.
lay in a hole left by an artillery shell. Major General Milton J. Foreman, already a hero of the Spanish American War, received the Distinguished Cross for bravery. While serving as a colonel in France, his unit came under heavy fire. Foreman crawled through the gunfire, laying down telephone wire as he went. He was then able to provide his own artillery with the gun positions of the enemy troops which handed the Americans the victory. After the war, General Foreman was one of the organizers of the American Legion. Of Jewish American soldiers, General John J. Pershing said, “When the time came to serve their country under arms, no class of people served with more patriotism or with higher motives than the young Jews who volunteered or were drafted and went overseas with our other young Americans to fight the enemy.”
About 250,000 Jews served in the United States military In 1941, American Jews once again answered the call to during World War I. About 3,500 of them were killed in serve their country. It is estimated that over 500,000 Jews action or died as a result of wounds received in action. First served in the branches of the United States military. Sergeant Benjamin Kaufman served with bravery and valor that earned him the Congressional Medal of Honor as In 1943, the troop transport Dorchester was torpedoed well as nine awards for bravery from foreign governments. by a U-Boat. Chaplain Alexander D. Goode, a rabbi, and While fighting in the Argonne Forest, Kaufman and his three other chaplains of mixed denominations, helped men were under heavy fire from a German machine gun. Shavuot prayer service for survivors in the Buchenwald camp Germany, May 18, 1945. With his men being wounded, Kaufman advanced on the position alone. He was struck in the right arm by enemy fire, but persevered, throwing hand grenades with his left hand and charged, waving an empty pistol. He even managed to take a prisoner back to American lines before fainting from the loss of blood. His report on the enemy’s position made it possible for the Americans to move forward and attack. Sergeant William Sawelson received the Congressional Medal of Honor posthumously. He was killed as he crawled through heavy machine gun fire to provide water to a wounded man who
evacuate the ship. When the lifejackets ran out, the four fellow prisoners of war. men- the “Immortal Chaplains”, gave up their own to save more troops. The four men sang and prayed as they The first Jew to die for the Patriot cause was Francis Salvawent down with the ship. dor in 1776. Part of the epitaph etched on his tombstone reads, “True to his ancient faith, he gave his life; For new Lieutenant Colonel Robert Rosenthal enlisted in the hopes of human liberty and understanding.” Salvador United States Army on December 8, 1941- a day after the was the first of many Jews to sacrifice their lives for the Japanese attack on Pearl Harbor. By 1943, he was a pilot American way of life. His epitaph is a powerful statement and aircraft commander of a B-17 Flying Fortress crew. and can be applied to all of those who have served in the He flew fifty-three missions and had his planes shot down American military. twice. Each time he was rescued by Allied troops and returned to duty as soon as he had recovered from his inju- Unfortunately, time and space do not allow for a comries. Rosenthal’s heroism throughout the war earned him plete listing of Jewish war heroes and patriots, let alone sixteen awards, including the Distinguished Flying Cross, those who haven’t been officially recognized for heroic the Silver Star, the Air Medal, and the Purple Heart. He deeds. But needless to say, American Jews also served in was described as “one of the great figures of the Air Force; the military during the Vietnam War and the Gulf War. a shy, modest, and patriotic gentleman of truly amazing There are Jewish soldiers are present in every branch of courage and achievement.” After the war, Rosenthal used the United States military and continue to serve through his pre-war training as a lawyer and served as an assistant our modern conflicts, upholding the tradition of bravery, to the U.S. prosecutor at the Nuremberg Trials, where he sacrifice, and valor. interrogated Hermann Göring. So on this Memorial Day, be proud to be a Jewish AmerTibor Rubin was a Holocaust survivor. Having lost his ican! We follow in the footsteps of many who have made family in concentration camps, he emigrated to the Unit- this country what it is today. We are descended from ed States and enlisted in the United States Army to serve those who fought and died to preserve this great land. Let in the Korean War. While in Korea, he was captured by us honor their commitment to our nation. Let us rememthe Chinese and confined to a prison camp. During his ber the lives lost, the blood shed- most without medals, two and a half years of imprisonment, Rubin drew upon awards, or even recognition. Let us thank them for their his Holocaust experience and snuck out of the camp near- service and sacrifice. Let us remember them not only on ly every night to obtain food from a nearby village. Rubin Memorial Day, but every day. is credited with saving the lives of thirty-five to forty of his
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Punishments or
Gifts By Gittle Gesina
we answer the soul’s call. We learn about our roots, So,about the heritage bequeathed to us by our ancestors,
G‑d’s love and care, and I understood intellectually that He is always with us. The subconscious message, however, and we make the transition to the religious way of life. was different. I perceived G‑d as an onlooker to my life. We begin to observe Shabbat, keep kosher, adhere to the He was dispassionately watching from above as I strugmodest style of dress, and participate in the numerous gled through the daily challenges, waiting for me to slip in practices of the holidays. order to shoot down the punishment. I constantly feared something terrible happening if I let down my guard. Yet something is amiss. The baggage of the past doesn’t I could not rely on anything, because it could be taken seem to allow us to fully embrace the new life. Fears, away as a reprimand or a reminder not to be too cocky. anxieties, worries Not only that, The spiritual approach offers another explanation do not leave us but G‑d could inso readily, even flict pain on me to life’s seemingly painful events. though we seem at His whim. On to be doing all the right things. Without attempting to the outside, intellectually, I accepted the Jewish view of make this essay dramatic, I would like to share my insight, G‑d as benevolent, compassionate and gracious, slow to which has shed more light on and deepened my relation- anger and abounding in kindness and truth; on the inship with my Creator. side, subconsciously, my old view persisted. I started to believe in G‑d in my adolescence. My adherence to Jewish practices steadily increased from age 16, and at 20 I undertook complete observance. I started to fulfill the commandments to the best of my knowledge and abilities. All seemed appropriate on the outside. What was on the inside? What about my personal, intimate relationship with G‑d?
During one of my journaling excursions, I attempted to uncover the reasons for my fear of punishment and my shame for thinking that I deserved it. I realized that I was under the heavy influence of pagan ideology, which was further reinforced by the autocratic adult rule during my upbringing. Going against the established practices was wrong, and pain and suffering were self-inflicted by my own disobedience and willfulness. Comfort was possible I read numerous accounts on how one is to experience only if I dutifully complied with the expectations of me.
“In the course of my religious journey, I heard these explanations, read them, even spoke about them myself, but they never became a reality for me until I put them against my old, deeply rooted beliefs, which were the cause of all the fear, anxiety and shame.” To my surprise and relief, I was finally able to reconcile this subconscious indoctrination from childhood with my struggles as an adult. When people refer to negative occurrences in life as punishments, they operate along materialistic guidelines. According to this view, the “bad” thing is anything which stands in the way of a person’s experiencing the pleasures and comforts of life. Losing a job means that there will be less money to get things one wants to have, to do the things one wants to do. An illness spells pain. There is frustration with not being able to enjoy sports, or even to do simple chores at one’s will. There seems to be no answer as to why bad things happen—natural calamities, wars, death. One draws the conclusion that it must be that G‑d is a cruel G‑d, quick to punishment. This view fills one with anxiety and dread of the future. If it is good now, it means that it will get bad at some point in the future.
what can handle. G‑d is not only behind us, encouraging and cheering as we muster the strength to keep going, but He is beside us, breathing energy into us, and carrying us in His arms when we are unable to walk by ourselves. He is not out to break us, but to make us. Losing a job, becoming ill, or any other calamity one can think of are not punishments. At first, they cause us to reach deeper and deeper into our own resources, until we realize that we can’t do it without Him. From that, the realization that nothing is possible without Him begins to infiltrate our minds and hearts, changing our frame of reference on the world from self-centered to G‑d-centered, exactly as He wants it to be. I cannot perceive a source of greater comfort and security.
In the course of my religious journey, I heard these explanations, read them, even spoke about them myself, but they never became a reality for me until I put them against my old, deeply rooted beliefs, which were the cause of all the fear, anxiety and shame. Now, the process of shaking off the distorted childhood views and turnThe spiritual approach offers another explanation to life’s ing around to face mature reality is just beginning to take seemingly painful events. The underlying principle of cre- place. This slow and gentle process, as it infuses my soul ation is that G‑d made this world for the purpose of serv- with insights, inspiration, gratitude and humbleness, ening Him with complete devotion and self-abandonment, ables me to proclaim that everything will only get better making this material existence into a dwelling place for from now on. Him. He is the creator, and He causes everything to run according to His will. With every thing that happens to Reprinted courtesy of ChabadLehighValley.com us, whether good or bad, we can learn how to serve Him a little better, how to draw down His presence a little closer. The challenges set in front of us are never greater than we
The Myth of Chabad Outreach
By Tzvi Freeman
“What does it bother you if I drill this little hole in my little boat?”
There are many myths about Chabad. Like the one that word gets used, but there are days I think we should ban Chabad invented Jewish outreach. Don’t believe a word it. We don’t need any more distinctions between Jews. of it. Chabad never did outWe certainly don’t need to divide reach. The term is antithetical ourselves between those who are to everything that Chabad on the inside and those who are and the Rebbe stand for. on the outside. In Chabad, there is one Jewish people, all of us in Take the case of the rabbi who the same inside of the same boat. wrote to the Rebbe boasting that he was involved in outSo what do we practice? What reach. He used the Hebrew is a Chabad House? What is the term, kiruv rechokim, which Mitzvah Campaign? What are translates as “bringing close all these beards and black hats, those who are distant.” The sheitls and long skirts doing in poor rabbi must have really the most bizarre places, if not regretted that letter. The Reboutreach? be wrote back, indignantly: Quite simply, we are patching up You call them “distant”?! the boat. What gives you the right to say that you are close and they In the Rebbe’s words: are far? You must approach each one of them as though A Jew may say to you, “Why you are the King’s servant sent with a message to His most can’t you leave me alone? Why can’t you just go and do precious child! your thing and let me do mine? What does it bother you if I drill this little hole in my little boat?” Others who spoke with the Rebbe on the subject have similarly groped and fallen. One Chabad supporter told You must answer him, “There is only one boat and we are the Rebbe about a shabbaton he had sponsored for over all in it together.” forty couples who “had no Jewish background.” That is and always was the theme behind the mitzvah “No what?” the Rebbe responded, as though in shock. campaign. Again, in the Rebbe’s words: “No Jewish background,” was the hesitant response.
The soul of the mitzvah campaign is Ahavat Yisrael -Love of the Jewish People. And the meaning of that love “Tell them that they have a background! Their back- is that we are all one. ground is that they are children of Abraham, Isaac and Jacob!” the Rebbe replied. That’s why there was never a campaign that was only So I don’t believe that the Rebbe preached outreach, and meant for “them out there.” Every campaign encompassed Chabad, from what I’ve seen, doesn’t practice it. Sure, the and embraced the entire Jewish people. When there was a
tefillin campaign, not only did we run out on the streets to roll up sleeves and apply the “Jewish blood pressure test” -- we took our own tefillin to a scribe to be checked, as well. When the Rebbe initiated the mezuzah campaign, he made sure to discover a cranny of his own office that could use a new mezuzah, as well. When he started a campaign to have a charity box in every Jewish home, he started personally handing out dimes and dollars to children and grownups to give charity. So if a Chabad House is not an outreach center, what is it?
to the outside. That would be outreach. The wellsprings themselves should be outside. The “outside” should become wellsprings. Every single one of us, without distinction. There’s a Jew somewhere in the world who imagines he’s “out there.” He doesn’t find in himself -- if he ever stops to look for it -- any connection left with his people. Maybe he’s far away on the globe, maybe further in ways of life, ways of thinking.
Chabad is an idea. An idea that is valid no matter where you are and who you think you are.
We come to him and tell him, “Really, you are on the inside. Really, you never left. The fact Chabad is an idea. An that you find yourself so ‘out idea that is valid no matthere’ -- you were guided to this ter where you are and who place, this mindset, so that even you think you are. It wasn’t invented yesterday and it’s not here you would find the Torah and even here you will going away tomorrow. It is the idea that every person has delight in its living water. Until you yourself will become to use his own mind to awaken his heart and connect with a wellspring to this part of the world.” his G-dly soul. A Chabad House is a place that facilitates that. For anybody who wants to make that connection. In Chabad, every reach reaches deeper within. So why are we “out there”? Why do we make such a big Rabbi Tzvi Freeman, a senior editor at Chabad.org. deal of traveling to the furthest reaches of the world, as He is the author of Bringing Heaven Down to Earth. long as another Jew might be found there? Aren’t there Reprinted courtesy of ChabadLehighValley.com enough Jews to take care of in Brooklyn and Jerusalem? Because this is the mandate given us in our time, to “spread the wellsprings to the outside.” As the Rebbe pointed out, not that the water from the wellsprings should spread
Don’t spend your summer laying around when you can have the greatest summer ever at Camp Gan Izzy!
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Camp Gan Israel 2015 Monday Kids N’ The Kitchen Sports & Swim
6/22
Welcome to Camp! Let’s Get to Know You!
Tuesday Wednesday Thursday 1/2 Day Trip Swim
6/23
Rascal’s Arcade
Friday
Entertainment Full Day Trip! Arts & Crafts & Swim Shabbos Party Swim
6/24
Fancy Nancy Magic Balloon Show
6/25
6/26
Grims Orchard Ceramics & Farm Shabbos Party! Twin Day!
Swimming 6/29
Cupcake Decorating
6/30
To Be Announced
7/01
Gymnastics
Moms & Muffins
Swimming 7/06
Making French Fries
Putt U Mini Golf!
7/07
7/02
Pajama Day! Woodworking Don’t Forget to Shabbos Party! Wear Socks!
7/09
7/08
Mad Science Show
7/03
Bowling & After Camp
7/10
Sewing Shabbos Party! Mock Wedding!
Swimming 7/13
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Roller Skating
DeSales Theater
7/16
7/20
7/21
Iron Pigs Game
Martial Arts
7/22
7/17
Gardening Shabbos Party!
Dads & Doughnuts
Swimming
Funny Hat Day!
Rapunzel
7/23
7/24 Jewelry Making
Shabbos Party!
Wacky Water Wednesday
Fitness Day Bowling
7/27 Let’s Make Sushi!
Swimming
7/28
7/29
Music and Movement
7/30
Gan Izzy’s Got Talent Show
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7/31
My son, who, depending on the moment, is already three or only three, has recently asked me to call him a baby. I looked at him carefully when he first asked. It was just after I had told him, “Okay, Avraham Nissim, it’s clean-up time.” He responded, “Call me baby. I’m the baby. Right, Mommy? I’m your baby?”
My son, the practical one, brought me back to reality. “Mommy, call me baby.” I acted fast. “Okay. Baby, it’s clean up time.” In two seconds he cleaned up all of his toys. For whatever reason, he just wanted me to call him baby. And throughout the rest of the afternoon, I called him baby. At times, I slipped up, letting out an occasional “sweetie” or “cutie” but I quickly corrected myself and told him while wrapping him up in a big hug, “Yes, you ARE my baby.” It amazed me how cooperative he was and how happily he went to sleep that night.
I looked at him and then at his six-month-old sister and my mind started to analyze the situation. “Did he want me to call him baby because he’s jealous? Is he feeling sad about the end of the school year? Is he afraid to move on from his safe, small pre-school to next school year’s bigger pre-school? Am I not giving him enough attention? I really don’t want to call him baby; I don’t even call my daughter baby.” The other day, I was sitting in the park and I saw a little girl fall. Her caretaker instantly rushed to her, picking her up. The girl screamed hysterically as the caretaker hugged her and told her, “It’s nothing. Nothing happened.” The girl only wailed louder. I can’t tell you how many times I have been in the same situation. My child falls and all I want to do is say, “It’s nothing. You’re fine.” No one wants to see someone in pain and the easiest way to deal with is it to pretend to make it go away. However every time I refrain from saying those words and instead offer words of empathy such as, “It must hurt so much. Where does
Call Me
Baby By Elana Mizrahi
But what about loving and teaching a child to love? Shouldn’t this too be according to the child’s nature? As parents, spouses, relatives, and friends, all we want to do is give.
it hurt, where is it ouch?” I find my child instantly calms is give. But too often we give what we want to give and down and in two seconds is off running again. how we want to give and not in the way the person the person wants or needs us to give. “Teach a child according to his nature” (Mishlei 22:6). Solomon continues, “Just as water mirrors the face “But what about loving and teach- King to the face, so does the heart of man to man (ibid 27:19).” One might ask why King Solomon chose to use water as ing a child to love?” a metaphor for reflection, and not a mirror. I was told it When I first read this wise advice of King Solomon about is because when you look at yourself in water, you must childrearing, I thought that it only had one meaning: to bend. In order to reflect the emotions of another and love teach a child knowledge according to their talents or in- them in the way they need to be loved, you, at times, are clinations. If your child is artistic, teach him with pic- forced to bend and bow down to your own feelings and tures, and if he is musical, teach him with song. Teach- desires. You’re forced to love according to the other’s naing, however, goes beyond knowledge. If you can teach a ture. When they laugh, laugh with them; when they cry, visual person the ABC’s with pictures, that’s wonderful. cry with them. When they need to be a baby, baby them. If you can teach math to an active child with measuring cups while baking, then I’m sure the child will learn more arithmetic then if they were sitting at a desk with pen and Originally from California and a Stanford University graduate, Elana Mizrahi now lives in Jerusalem with paper. her husband and children. She is a doula, writer, and But what about loving and teaching a child to love? author of Dancing Through Life, a book for Jewish Shouldn’t this too be according to the child’s nature? As women. parents, spouses, relatives, and friends, all we want to do Reprinted courtesy of chabadlehighvalley.com
Lehigh Valley Your
We were very busy this year learning about and exploring the holiday of Pesach. In Chabad Hebrew School the children decorated their very own Seder plates, had a mock chocolate Seder and even made their own matzah at our model matzah factory alongside TSS Hebrew School! We couldn’t have had a better time with The Friendship Circle at a very special chocolate Seder full of laughs while we played 7 plague charade and dipped strawberries in chocolate!
What’s better than a solid gold Seder plate? A solid chocolate one!
The Friendship Circle
It was all smiles at our Chocolate Seder with The Friendship Circle.
At the Friendship Circle we are always looking for new friends! To find out how you can make a friend or become a friend call us at: (610) 351-6511
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Lehigh Valley
Chabad at Lehigh was established in 2008 with the dream of creating a “home away from home” for the Lehigh Jewish community. Since then it has grown far beyond the 2,500-square-foot townhouse where it resided. To meet the needs of it’s growing crouds that include 250 shabbat guests, a new house is being built to provide the much-needed space to accommodate and expand the growing programs and events.
The new house, called the Joachim Schaufeld Center for Jewish Life, will be located near campus at 306 Wyandotte St. It is an 1866 historic mansion that once served as a Lehigh fraternity house. Here Chabad at Lehigh will be able to accomodate even more students and enhance their Jewish life on Campus. Shabbat/Holiday Ends 8:19
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Ice Cream Party!
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Sunday, May 24 at 4 PM @ Chabad For the Entire Family!