Community Links Sukkos Issue 2011 by The Jewish Link

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October 6-October 12, 2011

Vol. 8 Issue 191

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October 6, 2011

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14 8

The World Is A Sukkah

Uncommon Courtesies

You used to expect the “common courtesy” of a call back, but so many times this common courtesy just seems so uncommon. THE COMMUNITY LINKS is published biweekly and is distributed free to the Jewish Community of Southern California. THE COMMUNITY LINKS accepts no responsibility for typographical errors or reliability of Kashrus of any advertisers. All submissions become the property of THE COMMUNITY LINKS and may be shortened and/or edited for length and clarity. Articles published in THE COMMUNITY LINKS express the views of the individual writers and may not necessarily represent the views of THE COMMUNITY LINKS. No artwork or any part of the magazine may be reprinted or otherwise duplicated without the written permission of the publisher.

I remembered the excitement as Sukkoth approached when I was growing up in the heavily Orthodox Chassidic community of Williamsburg in Brooklyn. Rabbi Eli Hecht

Dr. Robert Rome

Reverse Biology

In truth, however, a fast day brings about a deeper, rather than a more distant, relationship with the body. When a person eats, he is nourished by the food and drink he ingests. On a fast day, vitality comes from the body itself

Festival Of Hope

However, the most pressing problem of the day was to find the beloved four species. The search for the species tortured the souls of the people. Rabbi Eli Hecht

MeaningfulLife.com

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When the players all act as they should, the world functions as it should, or at least in close proximity. But when one person does not fulfill his or her responsibilities, the parts do not come together. Things just don’t work.

Uncommon Courtesies By Robert J. Rome, Ph.D.

In the mid-1990’s, a fellow psychologist and I started a large group of mental health professionals. We brought together over 300 psychologists, psychiatrists, marriage and family counselors, and licensed clinical social workers into a huge network of mental health providers. The professionals participated in a newly computerized networking program that permitted appropriate sharing of important information about patient care between all parties caring for the same patient. The network reviewed care to ensure the best quality of care. I greatly enjoyed my work with Dr. Gail Schaper-Gordon in establishing this one of a kind network. My wife Debby and I learned a lot from our interaction with Dr. Gail Schaper-Gordon and her husband, Barry Gordon who was at that time President of the Screen Actors Guild. One encounter and lesson with the Gordons has stayed with me ever since. The four of us arrived at the Hyatt Embarcadero Hotel in San Francisco for the Annual Convention of the California Psychological Association in our cab from the airport. As the cab driver opened the trunk, I reached into the trunk to get our luggage, when Barry Gordon stopped me. Barry, a union president who believed in the importance of each worker, stated with emphasis as he pointed to a bell captain: “You have your job, he has his.” Our world relies on each person doing their job. The cab driver drives, the bell captain carries luggage, the hotel reception people check you in, etc. My job is to be the best psychologist I can be. Each person has his or her role. Teachers teach. Salespeople sell. Banktellers tell (or whatever you call what they do). When everyone does his or her job, the world is like a great symphony. All the parts fit together. Things get accomplished. 8 October 6, 2011

A couple of months ago, I was contracted by the school district to perform an independent educational evaluation of a seven year old girl who lives near Downtown Los Angeles. Her mother believes that her daughter has not received the help she really needs in school. The Los Angeles Unified School District contracted with me to perform an outside testing of this child to see what help the child may need. I traveled to the student’s home to evaluate her. I arranged for a translator to assist in my separate interview of the mother, a woman who mainly speaks Spanish. I received all the student’s records from the District headquarters. Then, one thing was left to complete the evaluation. I was supposed to arrange a visit to the school to observe the girl during her day at school. I called the school psychologist, my contact person at school, and left a message, seeking to arrange a visitation one morning during the following week. When after nine days when there was no call back from the school psychologist, I called the assistant principal at the school and talked directly to her. As I write this article, it has been 10 days since the assistant principal promised an immediate call back and 18 days since my initial call to the school psychologist. Still no call back. Without the call back, there has been no school observation. Without the observation, there is no completed report. Without the report, there cannot be a meeting to discuss the student’s needs. And the girl must continue in the wrong program and services. I share with you this one case of the lack of a call back because I’m sure you have your own stories of a lack of a returned call, a lack of someone completing his or her job. One person does not follow through and a whole project can fail. You wish to get a refund, but have to talk to the store manager who never calls back. You are told to “call my assistant” to arrange an appointment, but you can’t get the assistant to respond. You used to expect the “common courtesy” of a call back, but so many times this common courtesy just seems so uncommon. I got to thinking in this time of seeking repentance, was there any time during the past year where I did not do as I had promised or as what expected of me in a manner similar to these slights I describe?

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Unfortunately, I recall a woman who wanted to see me for therapy. However, the only times she was available, I was not. I promised her a call back. I have never called. In another case in my practice, I started an evaluation of a young boy. In preparing for this article I realized that although I had taken a deposit of half of the fee for an evaluation, I had never completed the evaluation. I have waited for the school staff to fill me in as to how the boy was doing at school. The school never called me back, so I never had the information to complete the report. Six months later, I still have not completed the report. And I haven’t, until now, had the courtesy to call the woman to explain. In preparing for the recent holiday, I had promised my wife to get something for the holiday on my way back from work. It was a small item, but I forgot. And my wife who had done virtually all of the holiday preparations herself while also balancing her own work load had to rush out before the holiday to get the thing I forgot. To any of you that I have wronged by not doing what was expected of me, I ask your forgiveness in this season of repentance. But it is not enough to merely seek forgiveness, T’shuva, repentance, requires that we change our ways. It is essential that we all do our best to make common what has become uncommon. We need to extend courtesies to others. We need to complete and fulfill our obligations. We have to follow through with our duties. We have to return the call. We have to do our share. We have to do what is expected of us so that the world will fully function. We do our duties as others do theirs. We fulfill our responsibilities in a world where we hope that everyone does their fair and appointed share. In this holiday time, let us work for a world not only blessed with living, but blessed with the fulfilling of each of our appointed roles in a world, where everyone does as they should. As Barry Gordon said to me, “You have your job and he has his.”

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May each of us fulfill our expected roles, thereby helping the world to function at its best as each of us achieves our full, unique importance in G-d’s created world and we work as one. Amen. Robert J. Rome, Ph.D., is a licensed psychologist in clinical practice in Encino, California. He can be reached at RJRome@aol.com. 9 October 6, 2011

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And this shall be an everlasting statute for you: in the seventh month, on the tenth day of the month, you shall afflict your souls . . . Leviticus 16:29 In the World to Come, there is neither eating nor drinking . . . Talmud, Berachot 17a The human being consists of a body and a soul—a physical envelope of flesh, blood, sinew and bone, inhabited and vitalized by a spiritual force described by the chassidic masters as “literally a part of G‑d above.” Common wisdom has it that spirit is loftier than matter, and the soul holier (i.e., closer to the divine) than the body. This conception seems to be borne out by the fact that Yom Kippur, the holiest day of the year—the day on which we achieve the height of intimacy with G‑d—is ordained by the Torah as a fast day, a day on which we seemingly abandon the body and its needs to devote ourselves exclusively to the spiritual activities of repentance and prayer. In truth, however, a fast day brings about a deeper, rather than a more distant, relationship with the body. When a person eats, he is nourished by the food

and drink he ingests. On a fast day, vitality comes from the body itself—from energy stored in its cells. In other words, on less-holy days, it is an outside force (the energy in one’s food and drink) that keeps body and soul together; on Yom Kippur, the union of body and soul derives from the body itself. Yom Kippur thus offers a taste of the culminating state of creation known as the “World to Come.” The Talmud tells us that “in the World to Come, there is neither eating nor drinking”—a statement that is sometimes understood to imply that in its ultimate and most perfect state, creation is wholly spiritual, devoid of bodies and all things physical. Kabbalistic and chassidic teaching, however, describe the World to Come as a world in which the physical dimension of existence is not abolished, but is preserved and elevated. The fact that there is “neither eating or drinking” in the World to Come is not due to an absence of bodies and physical life, but to the fact that in this future world, “the soul will be nourished by the body” itself, and the symbiosis of matter and spirit that is man will not require any outside sources of nutrition to sustain it. Two Vehicles

The physical and the spiritual are both creations of G‑d. Both were brought into being by Him out of utter nothingness, and each bears the imprint of its Creator in the particular qualities that define it. The spiritual, with its intangibility and its transcendence of time and space, reflects the sublimity and infinity of G‑d. The spiritual is also naturally submissive, readily acknowledging its subservience to a higher truth. It is these qualities that make the spiritual “holy” and a vehicle of relationship with G‑d. The physical, on the other hand, is tactual, egocentric and immanent—qualities that brand it “mundane” rather than holy, that mark it as an obfuscation rather than a manifestation of the divine truth. For the unequivocal “I am” of the physical belies the truth that “there is none else besides Him”—that G‑d is the sole source and end of all existence. Ultimately, however, everything comes from G‑d; every feature of His every creation has its source in Him and serves to reveal His truth. So, on a deeper level, the very qualities that make the physical “unholy” are the qualities that make it the most sacred and G‑dly of G‑d’s creations. For what is the “I am” of the

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REVERSE BIOLOGY

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physical, if not an echo of the unequivocal being of G‑d? What is the tactility of the physical, if not an intimation of the absoluteness of His reality? What is the “selfishness” of the physical, if not an offshoot—however remote—of the exclusivity of G‑d expressed in the axiom, “There is none else besides Him”? Today, the physical world shows us only its most superficial face, in which the divine characteristics stamped in it are corrupted as a concealment, rather than a revelation, of G‑dliness. Today, when the physical object conveys to us “I am,” it bespeaks not the reality of G‑d but an independent, self-sufficient existence that challenges the divine truth. But in the World to Come, the product of the labor of a hundred generations to sanctify the material world, the true face of the physical will come to light. In the World to Come, the physical will be no less a vehicle of divinity than the spiritual. In fact, in many respects, it will surpass the spiritual as a conveyor of G‑dliness. For while the spiritual expresses various divine characteristics—G‑d’s infinity, transcendence, etc.—the physical expresses the being of G‑d. Today, the body must look to the soul as its moral guide, as its source of awareness and appreciation of all things divine. But in the World to Come, “the soul will be nourished by the body.” The physical body will be a source of divine awareness and identification that is loftier than the soul’s own spiritual vision. Yom Kippur is a taste of this future world of reverse biology. It is thus a day on which we are “sustained by hunger,” deriving our sustenance from the body itself. On this holiest of days, the body becomes a source of life and nurture rather than its recipient. • Courtesy of MeaningfulLife.com 15 O c t o b e r 6 , 2 0 1 1

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The World is a Sukkah and G-d is Its Cover On Wednesday night, the Jewish holiday called Sukkoth will be celebrated. This holiday marks the Jewish people's wandering in the desert for 40 years after their exodus from Egypt and before they entered the Holy Land. It was during that time, some 3,300 years ago, that the people lived in temporary huts called sukkahs. Today Jews commemorate the historic trip by erecting little huts covered with palm branches or bamboo poles. Many will eat their meals or even sleep in their sukkahs.

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I remembered the excitement as Sukkoth approached when I was growing up in the heavily Orthodox Chassidic community of Williamsburg in Brooklyn. The streets of Williamsburg were bustling with life and a festive mood. The highlight was finding a place and building the frail sukkahs.

I remember walking down the main street, Lee Avenue, Brooklyn, admiring the many sukkahs. Some were built on roofs and courtyards and others were built on sidewalks in front of stores. But the most famous ones were those that were built on fire escapes. They would protrude, hanging on the outside of the old buildings. Those sukkahs were simple, four feet by four feet and five feet high, just big enough for one person to go in and say a prayer and grab a bite of food. Things would get real interesting when the Fire Department inspector came by demanding that the sukkahs be removed, as they were fire hazards. Many times the Yiddish-speaking tenant did not know English and wouldn't comply with the fire inspector's request. Other times the tenant said it was Yom Tov, a holiday, and he could not take the summons. One fire in-

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spector gave a tenant 10 days to remove the sukkah or go to jail. That worked fine as the holiday lasts for eight days. After that incident, the Jews in Williamsburg would begin building their sukkahs on fire escapes a day before the holiday, giving them a window of one day to remove them and celebrate the holiday. We would eat, sing and dance in the sukkahs. Sometimes unfriendly neighbors would throw fruit at the sukkah, and it would land right in the soup. So were the challenges of the holiday. Sharing a sukkah also meant finding out how other American Jews lived and celebrated the holiday. When the neighbor who lived above us needed a sukkah he would bring his meal and eat in my Zadie's (grandfather's) Sukkah. Our neighbor lived a real American-style family life. Zadie belonged to an old-fashioned chassidic world. You can imagine how Zadie viewed the neighbor's eating habits. They came into the sukkah with a big red bottle of ketchup. Zadie nearly had a fit. He felt that things like ketchup and mustard were from the hot dog stand mentality and not for a religious Jewish boy to see. He was aghast when he saw food like beer, hot dogs and potato chips being put down on his sukkah table. The songs were also different, as the Americans sang soft Yankee Doodle Dandy tunes while the Hungarian Chassidim sang in a frenzy, clapping and dancing. Zadie never said a word to them, as it is a mitzvah (commandment) to share. It was only after they left he would warn me not to follow in the ways of modern American Jewry.

Zadie liked to decorate the sukkah. We would hang up fruit from Israel or braided chains throughout the sukkah. As children we had loads of fun playing games to see who could make the longest paper chain. When the sukkah was decorated Zadie looked like a king as he entered it wearing his streimel (a chassidic fur hat) and tish beckesher (a special silk or satin housecoat worn only on Shabbos (Sabbath) and Yom Tov. When he came into the sukkah he would be in the happiest mood. Toward the end of the day the problems would begin. Some of the fruit began to fall off, landing on our heads, and the chains fell apart. Sometimes during Sukkoth it rained, ruining the holiday spirit. One year Zadie told us, "Enough with the arts and crafts, the sukkah is holy enough." And that was that. The message of the sukkah is universal. It reminds us to rely on G-d for protection, as the sukkah is no fortress, providing no solid roof over our heads. It also reminds us that life on this earth is but a temporary dwelling. Recent hurricanes and storms followed by flooding remind us of the frailty of humankind. True, we can fly to the moon and Mars but we cannot guarantee ourselves a safe dwelling. The holiday of Sukkot symbolizes our need for tolerance, hope, and peace. It would be great if we treated the world as a sukkah and relied on G-d for cover, for it is really G-d who provides protection and safety for the world..â&#x20AC;˘

Rabbi Eli Hecht, Chabad of South Bay Vice President, Rabbinical Alliance of America (310) 326-8234 (310) 326-1555, E-mail rabbieh@aol.com

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FESTIVAL OF HOPE IN THE KOVNA GHETTO It's over 3,300 years ago that the Jewish nation was liberated from Egyptian slavery. The Bible tells of their 40 years travel in the desert. During those years the people dwelled in tents and temporary huts, called "Sukkahs". Today, Jews world over commemorate this historic event by erecting little huts, covering them with branches or bamboo poles. For eight days festive meals are eaten there. It is called the Sukkoth holiday. A holiday custom is the gathering of four earthly species for prayer. They are a palm branch (lulov), citron (esrog), myrtle (hadas) and a willow (aravah). The symbol of these four species represents four characteristics of man. The palm branch shows shelter and protection in man, the good smelling myrtle represents a kind person. The willow, having no taste or smell, represents the unkind person. Lastly, the citron, esrog, having both good taste and smell embodies everlasting goodness. The symbolic ingathering of these four species symbolizes the need for tolerance, hope, peace and harmony between mankind, something we aspire for in the Middle East and the world in general. We hold them together and a special blessing called Shehecheyanu â&#x20AC;&#x201C; the prayer of life is recited. Let me tell you a most unforgettable episode in the annals of Jewish history. It happened during W.W.II. The German army captured the areas of Kovna, over-running Lithuania. Hundreds and thousands of Jewish families were locked in the Kovna ghetto. Jews everywhere became victims of unbri-

dled hatred. Children were slaughtered before the very eyes of their parents. The prayer for the dead, called the Kaddish, was strangely reversed. Instead of children reciting the prayer for their parents, grandparents and parents said Kaddish for their children or grandchildren. With all the bombing and mass destruction taking place, the Kovna ghetto refugees had ample wood to build the Sukkah. Trees had been uprooted by the bombing and continued carnage. Lumber was all over the place. However, the most pressing problem of the day was to find the beloved four species. The search for the species tortured the souls of the people. Then the following unexplainable event took place: The merciless Germans knew that the cities of Vilna and Kovna had industrial machinery that could produce material for the war effort. So they installed a slave work policy. The Germans would send soldiers and business people to observe the manufacturing companies found in the cities. There they would work the poor Jews to death, forcing them to produce weapons of warfare. When the machinery broke down the Jewish mechanics were to fix it. As the imprisoned Jews ran these factories they were escorted to the cities in order to repair the machinery. So our story begins during the days preceding the holiday of Succoth in 1943. The Jews of Kovna were very worried; not about the immediate annihilation nor the brutality practiced by the Germans; they were worried about the four species. This practice, so great and time-honored. Nothing mattered to the Jews of Kovna except the need for the four species. For them the reciting of the bracha, Shehecheyanu, the prayer of life, was of paramount importance. Jewish law states that if the holiday of Sukkoth is on Sabbath, there is no commandment to recite the blessing on the four species. The commandment is performed the following day after the Sabbath. The suffering people in the Kovna ghetto were exposed to a question of monumental proportions. Some Vilna Jews sent a message to the Kovna Rabbi, Avram Dov Ber Kahane Shapiro, stating that there was a lulov

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and esrog available in Vilna. On Friday the Jewish Vilna engineers would be traveling to Kovna to repair the machinery that had broken down and they would be able to bring the four species but only for one day. "Is it permitted to make a blessing on a lulov and esrog on the Shabbos since the lulov and esrog would be returned to Vilna that very same Shabbos afternoon?" Such an extraordinary question could only be asked during the nightmarish days of the Holocaust. He did not reply due to his illness. Rabbi Ephraim Oshry was one of the few rabbinical authorities to survive the ghetto of Kovna. Finding no precedent to answer the question, he came up with the following compromise, "Yes, there may be some way in blessing the four species on the first day of Sukkoth even though it was Shabbos." But, as the acting Rabbi, he could not and would not give an explicit answer. The people needed to keep their spirits alive. But can a Rabbi rule against the Torah. Come to think of it, are there different laws for such times, thought the Rabbi? The decision was solely theirs.

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Thousands of Jewish people rushed to the building where the four species were hidden. With tears running down in their eyes they called out the blessings of the mitzvah of the lulov and esrog. They recited the Shehecheyanu, the prayer of life. With bursting hearts they fulfilled their last mitzvah. The bittersweet tears tasted better than the sweet apple dipped in honey during the holiday from past happier times. They knew full well this was the last lulov and esrog that they would ever see. They were grateful for being given this opportunity. When Sukkoth comes around I still wonder what the law is. No one seems to know the answer. Maybe there is no answer. One thing I do know is that I am in awe of the faith of those who would not surrender their spirits. So this Sukkoth find the four species, hold them to your heart and say the blessing of the prayer of life and thank the Almighty for the better times in the wonderful land of America. •

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Genetics and the Jewish Community Introduction Genes are the make up of the cells of each living being, including us, human beings. Were we to know the genetic makeup of each individual we would be able to see what illnesses they have or are liable to get, and therefore we would be in a better position to be able to treat such people or even pre-empt diseases and give treatment that would prevent the illness being expressed. In recent years, a number of methods for genetic testing have been made available in order to be able to get a better picture of the genetic build of individuals and families. This testing has very positive ramifications but can also scare people and give "too much" information. In this article we will look at the medical aspects of genetic testing and examine the relevant halachic questions. Q: What is genetic testing? A: Dr. Feinman - Genetic screening involves looking for abnormal genes in couples to see if they are at risk for having an affected child. Genetic test-

ing implies looking for the actual disease in an embryo or fetus before birth. In the recent past, couples were usually offered genetic screening during the early weeks of pregnancy. If they were both carriers, amniocentesis was offered and then the couple would consider pregnancy termination if a severe abnormality like Tay-Sachs was found. This approach is religiously not acceptable to most observant couples, so the Jewish community literally pioneered the way for pre-marital screening. Most observant young people today undergo genetic screening prior to even dating. Over the past decade, the number of genetic diseases in the so-called Ashekenazi panel has greatly increased, to the point that if a young person would pay to test each one, the cost would exceed $2,000! Recently, a new test called Counsyl, became available. Counsyl screens people for 100 genes, regardless of ethnic background for only $350. The Ashkenazi panel is included in Counsyl. Since Counsyl is affordable and available to patients without a doctor’s orders, it may change the way observant people undergo pre-marital screening.

If both partners carry a recessive gene, they now have the option of undergoing IVF with pre-implantation genetic diagnosis, simply known as PGD. The wife takes fertility drugs to produce multiple eggs, the eggs are retrieved in a simple ultrasound guided procedure, the eggs are fertilized with husband’s sperm, and three days later, a single cell is removed from each embryo. The DNA in the cells is analyzed to identify which embryos are diseasefree. While every couple needs to consult with their own rabbis, this process is clearly more acceptable than termination of a pregnancy. Q: Are there any halachic questions with these tests? A: Rabbi Weitzman– Blood tests present no halachic problem but the question arises what should we do with the results. It should be stated that to be a carrier of a genetic disease may have absolutely no impact on a person's life. It is possible that many people that we know and even ourselves are carriers of genetic abnormalities but still lead perfectly normal lives. Recessive genetic abnormalities are only expressed when one carrier marries an-

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other carrier, and this only a quarter percent chance each pregnancy. Therefore, if we discover that a person is a carrier, it would be pertinent to advise such a person not to marry another person who is a carrier of the same genetic abnormality. If the couple does get married, then they would be best advised to undergo PGD. PGD presents a number of halachic questions. All fertility treatments need to be performed under halachic supervision. This supervision can be ordered from the Puah Institute at 213-840-7571. Q: Is it appropriate to undergo genetic testing at all? After all, in the past no one did genetic testing; shouldn't we just rely on Hashem? A: Rabbi Weitzman - The Talmud writes that the doctor is permitted to treat a sick person, and most authorities are of the opinion that while the wording seems to imply that it is allowed but not obliged, still halachically the doctor is obliged to use all the methods at his disposal to heal his patients and to alleviate their ailments. If we have the power to eradicate suffering and disease then we are obliged to do so. While it is true that genetic testing usually assists a being who has not yet been born, still it is included in the general obligation of utilizing modern medicine to heal people. If Hashem gave us this ability to heal disease and we were born in this generation then not using this is ignoring an important and substantial Divine gift. Dr. Feinman - Medically, genetic screening and testing are limited by the fact that there are occasional errors. Screening tests, by definition, are not 100% accurate and on rare occasions may miss a mutation. Simi45 O c t o b e r 6 , 2 0 1 1

larly, the PGD process, though quite accurate, can possibly miss the mutation in the single cell. For this reason, women are encouraged to undergo a confirmatory amniocentesis, but most observant women will decline this. Fortunately, the error rate at PGD is very low.

ical authority for any specific questions.• Rabbi Gideon Weitzman, Director Puah Institute, Rabbi of Beit Knesset Merkaz Modiin, Author, and Visiting Associate Professor at Albert Einstein College of Medicine

Q: What are the halachic limitations of genetic testing? A: Rabbi Weitzman - As mentioned in the introduction we need to be careful not to over-test, not all the genetic information we can glean is useful to us today and the poskim are concerned not to scare people and give the impression that they have a problem when they do not. In addition, they are concerned that we do not mark certain families as "tainted" just because they are genetic carriers. While PGD can be performed for many conditions including gender, carriers of disease, and other genetic characteristics such as height and hair color, this does not mean that we may use it for this information. There is a fear of entering a slippery slope where couples will try to create the perfect child. The poskim have given guidelines that enable us to use this technology properly without opening up a free-for-all of testing. Each case must be examined individually to guide the couple as what should be the best course of action.

Michael Feinman, M.D., director of HRC-Fertility Centers of California Dr. Michael Feinman is a graduate of the UCLA School of Medicine. He completed his residency in Ob-Gyn at the Sloane Hospital for Women, Columbia-Presbyterian Hospital of NY and a reproductive endocrinology fellowship at the University of Pennsylvania. Dr. Feinman helped develop one of the world’s first egg donor programs at the Albert Einstein College of Medicine and is currently the medical director of HRC-Fertility Centers of California. From his early work at Einstein and his attachment to the Orthodox community in L.A., Dr. Feinman has become quite knowledgeable in the area of halacha and reproductive medicine, and enjoys helping observant couples take advantage of this technology within the confines of Jewish Law.

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â&#x20AC;&#x153;Abba, What happened? â&#x20AC;&#x153;We always had enough, more than enough. Abba gave us everything we needed, and more! I know we were blessed, and I felt good when I got to go with him when he gave money to Tomchei Shabbos. They told me that my Abba was helping other families to have what they needed, also. â&#x20AC;&#x153;Last year, something bad happened. And it happened all over the world. Lots of people donâ&#x20AC;&#x2122;t have jobs to go to anymore. One day it happened to my father too. â&#x20AC;&#x153;Now itâ&#x20AC;&#x2122;s a diďŹ&#x20AC;erent feeling when I go with my Abba to Tomchei Shabbos. Now we go to get help for our family. Itâ&#x20AC;&#x2122;s hard, but I am so glad that Tomchei Shabbos is there to help us, too.â&#x20AC;?

Your donation is the only thing that can save a struggling family ravaged by economic ruin. We plead with you to be extra generous. :LWK KHDUWIHOW WKDQNV IURP DOO WKRVH ZKR ZLOO EHQHĂ&#x20AC;W IURP \RXU benevolence.

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/Â&#x153;Â&#x201C;VÂ&#x2026;iÂ&#x2C6;Ă&#x160;-Â&#x2026;>LLÂ&#x153;Ă&#x192;Ă&#x160;Â&#x2C6;Ă&#x192;Ă&#x160;>Ă&#x160;ÂŤĂ&#x20AC;Â&#x153;Â?iVĂ&#x152;Ă&#x160;Â&#x153;vĂ&#x160;/Â&#x153;Ă&#x2022;VÂ&#x2026;Ă&#x160;Â&#x153;vĂ&#x160; Â&#x2C6;Â&#x2DC;`Â&#x2DC;iĂ&#x192;Ă&#x192; *Â°"Â°Ă&#x160; Â&#x153;Ă?Ă&#x160;{nÂŁĂ&#x201C;Ă&#x2021;Ă¤Ă&#x160;UĂ&#x160; Â&#x153;Ă&#x192;Ă&#x160; Â&#x2DC;}iÂ?iĂ&#x192;]Ă&#x160; Ă&#x160;Â&#x2122;Ă¤Ă¤{nĂ&#x160;UĂ&#x160;ÂĂ&#x17D;Ă&#x201C;Ă&#x17D;ÂŽnxÂŁÂ&#x2021;ÂŁĂ¤Ă¤Ă¤Ă&#x160;UĂ&#x160;Ă&#x153;Ă&#x153;Ă&#x153;Â°Ă&#x152;Â&#x153;Â&#x201C;VÂ&#x2026;iÂ&#x2C6;Ă&#x192;Â&#x2026;>LLÂ&#x153;Ă&#x192;Â°VÂ&#x153;Â&#x201C;Ă&#x160;UĂ&#x160;Ă&#x153;Ă&#x153;Ă&#x153;Â°Â?>Â?Â&#x153;LÂ?Â&#x2C6;Â&#x2DC;Â&#x17D;Â°LÂ?Â&#x153;}Ă&#x192;ÂŤÂ&#x153;Ă&#x152;Â°VÂ&#x153;Â&#x201C;

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