Dedicated by Chesky and Rosalee Braunstein in memory of HaRav Shlomo Braunstein z"l
The following is a list of our alumni who are currently serving or have served in the IDF since October 7th. We are incredibly proud that these alumni have chosen to protect Klal Yisroel and ask that you keep them and all of the soldiers in your tefilot.
Liam Abucasis ‘21
Eli Amzalag ‘22
Samuel Azair ’12
Daniel Blumenstrach ‘18
Nathan Dahan ‘21
Daniel Dahan ’19
Louria Chriki ‘18
Meir Dunner ‘20
Ethan Frankel ‘22
Elliot ‘21
Danny Glass ‘02
Yossi Etshalom ‘14
Yehuda Oles ‘12
Avi Landesman ‘06
Yoni Merkin ‘21
Ezri Menachem ‘17
Menachem Nisim ’22
Oren Rimmon ‘19
Aaron Reiss ’18
Rabbi Eli Skaist
Aaron Reiss ‘18
Ariel Safaradi ‘12
Rivkah Abrams ‘18
Elichaya Anderson ’23
Simi Broner ‘21
Ava Chernicoff ‘22
Sammy Ferzt ‘18
Adina Halwani
Rachelle Kelman ’19
Rochie Newman ‘21
Bailey Perlman ’21
Dear YULA Family,
I am excited to share with you the Yomim Noraim and Sukkot Edition of Divrei Hitorirut – Words of Inspiration. This special publication is a heartfelt tribute to our YULA community, featuring inspiring and spiritually uplifting contributions from our YULA rebbeim, alumni, and esteemed former staff who have dedicated their service in the IDF. We continue to daven for all of our hostages, chayalim, and Am Yisroel.
This edition is particularly meaningful as it highlights the voices and experiences of our alumni and staff, each of whom has played an integral role in inspiring our YULA community. Their insights reflect not only their personal journeys but also the enduring values we hold dear as a community. It is a testament to the bonds we share and the commitment to our collective growth in Torah study and spiritual inspiration.
On Rosh Hashanah, we will read about Akeidat Yitzchak. When it came to the Akeidah, the Torah tells us that Avraham waited three days. When it came to Lech Lecha M’artzecha – he got up and left immediately. Suddenly, he delays G-d’s clear-cut commandment? Is Avraham perhaps starting to reconsider this whole movement? Is he giving up? What is going on? Rav Yehuda Amital explains that Avraham had to teach future generations a profound and important message, which often gets lost in the 21st century. The fact that he performed the Akeidah three days after he received the commandment demonstrates the value of thought, proper consideration, and careful examination as essential parts of our Avodat Hashem. In other words, our Yiddishkeit is a lifetime commitment and journey that requires continuous growth and development, with the realization that it is a gradual and thoughtful process. As the Gemara teaches us, “Tofasta Merubah Lo Tofasta, Tofasta Mu’at Tofasta - If you have seized too much, you have not seized. If you have seized a little, you have seized.”
The same holds true for Teshuva. Let us all remember that successful Teshuva requires thought, introspection, and reflection. Don’t try to accomplish everything at once; rather, take it one step at a time, and you will see that over time you will be more successful in getting closer to Hashem.
Wishing the entire YULA family and community a Ke’tiva V’chatima Tova and Chag Sameach!
Rabbi Arye Sufrin, Head of School
Tallit, Rachel Khorramian ‘24
Table of Contents
Your Separation Is Difficult For Me
RABBI YITZCHAK ETSHALOM, PAGE 3
Mashiach Energy
RABBI ELI SKAIST, PAGE 7
The 3 Shofarot
ANAT RIMMON ‘21, PAGE 11
Sukkot and the Land of Israel
SIMI BRONER ‘21, PAGE 17
Teshuva: A Return to Form
SAMANTHA FERSZT ‘18, PAGE 19
Joy & Song
ROCHIE NEWMAN ‘21, PAGE 22
Unity, Not Uniformity
AVA CHERNICOFF ‘22, PAGE 26
The Unique Power of Sukkah and Dwelling in Eretz Yisrael
OREN RIMMON ‘19, PAGE 29
Teshuvah, Renewal, and the Deep Connection to Eretz Yisrael
MENACHEM NISSIM ‘22 , PAGE 31
Overcoming Insecurity Through Trust in Hashem
MENACHEM EZRI ‘17 , PAGE 33
Hakhel: The Power of Communal Torah and Deep Understanding
Beyond Learning
YONI MERKIN ‘21, PAGE 36
HaTov V’haMeitiv and Shemini Atzeret/Simchat Torah
AARON REISS ‘18, PAGE 38
Your Separation Is Difficult For Me
Rabbi Yitzchak Etshalom
A well-known comment of Rashi1 , explaining the word ‘Atzeret to denote the festive day which comes on the heels of Sukkot, imagines God as requesting one more day of celebration with His children since “your separation is difficult for me” – םכתדירפ ילע השק.
This comment is generally understood, in light of the antecedent Midrashi2m, as God’s desire to “spend one more day” with His people before they depart from “His home” – the Mikdash.
This is, however, difficult even within the realm of homily – for what is gained by the extra day with God? In any case, the people must leave; if not today – then on the morrow.
I’d like to suggest two other approaches to understanding Rashi’s modification and amplification of the Midrash; approaches which complement each other and provide a window into understanding the nature of Jewish unity.
As festive as Sukkot is – it is uniquely marked as “Zman Simhateinu” –the plethora of laws and customs which engage us during the holiday have the potential of generating dissent and dispute. One of the most famous attacks on the oral tradition3 was generated by a Kohen who spilled out the water of the libation on his feet – and was pelted by the assemblage with their Etrogim! One of the earliest disputes recorded in the Mishnah is that between the elders of Shammai’s school and their Hillelian counterparts regarding the minimal size of a Sukkah4. The extent of detail and time, resources and energies spent on making an absolutely correct Sukkah and purchasing the most beautiful and proper species for the “Arba’ah Minim” is impressive; yet all of this has the potential to divide us.
So…HaKadosh Barukh Hu “begs” us to remain one more day – to celebrate one more day but without all of the “Mitzvah material”
1
3 See J. Rubinstein’s illuminating analysis of this episode: The Sadducees and the Water Libation JQR 84 [1994]: 417-44
4
“My Heros” Meital Steinlauf ‘26. A painting of two of my cousins who were killed in action during the war of October 7th: Yosef Malachi
Roni Etshalom ‘19
Guedalia די״ה (right) and Ben Zussman די״ה (left)
that could divide us; to allow the pure rejoicing without objects of worship – to paraphrase R. Soloveitchik – where the heart becomes the “Heftzah shel Mitzvah”. The division generated by different approaches to Sukkah and Lulav are “difficult” - so God desires one day of togetherness without those great vehicles for worship which could drive us apart.
Yet, we cannot be satisfied with this approach alone, as it still begs the question asked before – what is gained by one more day, if, after all is said and done, we depart from God’s house and return to Tz’fat, to Sa’ad and to Netivot - even to Beverlywood - and to our mundane work?
For this we must add a second explanation to םכתדירפ ילע השק, one that potentially has greater urgency as we commemorate the painful anniversary of October 7 and as our celebrations on Shemini Atzeret perforce bring us memories of being huddled around a security guard and his phone, aching for more information as it unfolded back home.
Instead of understanding the הדירפ as separation (or farewell) from God, I’d like to suggest that it refers to our separation from each other. While we have an environment of celebration, of rejoicing, of cessation from mundane activities and focus on the sanctity of a holiday, we have – at least in potential – the ability to find a spark of unity. That magical moment where all else falls away and the pure sense of common history merged with common destiny is not – and should never be understood as – the modus vivendi of Am Yisrael. We have never experienced – nor do we envision – a constant existence of harmony and single-mindedness. However, we understand that in order to appreciate each other’s unique and differentiated contributions to “corporate Israel” (“K’lal Yisra’el”), we need to have the opportunity to shed the differences, the uniqueness of our different paths and join together in “one last dance”, as it were.
Buried in these three words of Rashi are the secrets of Jewish communitas: An understanding that that which is closest to our hearts has the potential to divide us against each other and that we need to endeavor to find common ground; that that common ground affords us the opportunity to seize the spark of essential unity that serves to inform our appreciation for each other throughout the year.
It was specifically regarding the ingathering in Jerusalem that, Rav Avraham Yitzhak haKohen Kook taught us5 about the appreciation for each other’s unique contribution to Avodat Hashem; as we gather to celebrate we also seek out that magical moment of connection that gives us the spiritual energy to continue in our own unique path until the next ingathering.
The essential truth of Jewish unity was felt in the weeks and months following that terrible day a year back and continues to be felt as we gather to pray for our soldiers, for our captives, for those Jews displaced from their homes and for all those injured and terrorized since October 7, 2023.
It would be easy to allow this upcoming Shemini Atzeret to be cast in the pall of mourning - but, for the sake of our sisters and brothers, for the sake of our Land and for the sake of Heaven, we must invigorate ourselves with the joyous spirit of unity which HaKadosh Barukh Hu finds so dear, so precious, and give Him – and ourselves - another day (or two) of that beautiful Achdut.
RABBI YITZCHAK ETSHALOM
Rabbi Yitzchak Etshalom is in his 28th year of teaching at YULA; his third book, “The Genius of Prophetic Rhetoric” on the book of Amos will be published in December by Koren/Maggid.
Mashiach Energy
Rabbi Eli Skaist
As I am writing these words, we are still praying for the return of the hostages. May we see the return of all the hostages, b’karov, with the complete geulah.
It was a few days after Simchat Torah 5784, and I had just returned to our base after another grueling day of searching for, and recovering the bodies of, our fallen brothers and sisters. As I gathered my soldiers for a routine debrief, one of them asked to share a line from a WhatsApp message he had received. The line, from “Sefer Orot Milchama” by Rav Kook, read: " חישמ
" - when there is a war, there is an energy of Mashiach that is awakened (in the world.) In those dark moments, after the trauma of the October 7th massacre, this line from Rav Kook brought a glimmer of light to our weary souls.
Throughout the 300 days I spent in Miluim (reserves), I would return to this line whenever I felt down. Over and over, the powerful words of Rav Kook would dance before my eyes: " חישמ חכ," loosely translated as Mashiach energy.
Why were these words so meaningful to us? What is this energy, and how do we tap into it? Is this something that passes once the war is over? Is the war ever really over? Are there other ways of tapping into the Mashiach energy, or must it be done through war?
To answer these questions we must delve deeper into the words of Rav Kook and try to understand how we can relate to them.
On Simchat Torah, as our brothers and sisters were under attack and I was making my way down south to the front, the words from Breishit, the Torah reading that I would not be privy to catch that morning in shul, echoed through the skies:
That day felt like nothing I had ever experienced before, it was as if the world's and humanity's entire creation was for this very moment. We felt the והובו
and even more so the םוהת;
however,
when I think about it what we felt most on that day and until this very day was םימה
According to the Midrash Rabba, the language of darkness refers to the various exiles Am Yisrael will go through in our future. Within all of that darkness, the Torah tells us לע תפחרמ
Which the Midrash explains refers to the spirit of Melech Hamashiach. This means that in the creation of this universe, God created a remedy for the darkness that we will face. The remedy is a light that will serve as a guide and illuminate our path forward. It's impossible to explain or even understand, but even with all of the death and destruction there was so much light on Simchat Torah! The thousands of acts of gevurah and םשה שודיק that happened on that day, perpetually emanate throughout the collective soul of לארשי ללכ.
Almost two months after Simchat Torah, I was deep in the war. During an intense mission, I found myself on Shabbat at the outskirts of Jebalia, Gaza. During this mission, thirteen of our soldiers were injured, and Baruch Hashem, no one was killed. That week was Parshat Vayeshev, one more Torah reading that will have to wait until next year to hear.
The Torah tells the story of Yosef's brothers selling him to the Egyptians. While the brothers were discussing the details of the sale, The Midrash elaborates:
"The tribes were engaged in the sale of Yoseph, Yoseph was engaged in his sackcloth and his fasting, Reuven was engaged in his sackcloth and his fasting, Yaakov was engaged in his sackcloth and his fasting, Yehudah was engaged in taking a wife for himself, and the Holy One blessed be He was engaged in creating the light of the Melech Hamashiach."
It's hard to imagine a more difficult time than the shvatim selling their brother. However, once again, amidst the darkness, we find the light of Mashiach.
In both encounters with darkness, there is light and strength.
The Gemara in Nedarim 39b teaches:
"Seven phenomena were created before the world was created, and
they are: Torah, Teshuva, the Garden of Eden, Gehenom, the Throne of Glory, the Bet Hamikdash, and the name of the Mashiach." The name of a thing, is it’s essence. The word for name in Hebrew is םש, which can also mean purpose like המ םשל? This means that before God created the world, God created the purpose of Mashiach.
To summarize, we find in the sources three different terms regarding Mashiach: The spirit, light, and name/purpose of Mashiach. All three are fundamental factors in our nation's creation and the beginning stages. Each term comes from a place of darkness, and a new term is created within the darkness. Preceding the world, as we saw in the Gemara in Nedarim, we have a name and a purpose in the darkness of pre-creation. Once the world is in motion, as the Midrash in Breishit tells us, we have the exiles from which emerges the light and, finally, in Parshat Vayeshev, from a dark action of our tribes, the spirit.
When a war breaks out, everything comes to a complete stop. As the Rambam writes, ןיִאצוֹי
- when it comes to a milchemet mitzvah, every single person is obligated to do his or her part. Whether fighting on the front lines, preparing meals for families or sending supplies, everyone must participate. המחלמ תע, as Shlomo Hamelech calls it in Kohelet, means it is time for nothing else, only war. During the war, we hit “restart”. Everything and everybody in Am Yisrael came to a halt. It didn't matter what you were doing yesterday or what you will do tomorrow; the only thing that matters is here and now. Showing up in any and every way that Am Yisrael knows how to show up.
Once again, by rising up from the darkness of our fallen brothers and sisters and doing our part in the war, we are allowing Mashiach's name, spirit, and light to emerge.
This unifying energy of Am Yisrael showing up, which we still feel to this very day, is what Rav Kook is referring to as the energy of Mashiach. The realization and recognition that what I do is showing up for my people and will make a difference is Mashiach energy. The hugs and gifts that arrived, sent by so many Jews worldwide, highlighted our light, spirit, and a purpose on the front lines, fostering a sense of unity and collective purpose among us.
So, how do we continue this light of Mashiach? How do we hold on to the energy that lifted us from the ashes of Simchat Torah 5784 and that continuously gives us strength to move forward? This is a question that each of us must grapple with, finding our own ways to keep the light of Mashiach burning in our hearts and in our actions.
The three core elements of Mashiach each hold practical lessons that resonate deeply in our everyday lives: The first element is the name and purpose of the thing. Practically, we must increase the level of purpose we live with. Are we intentional about what we do? Are we living every day with a purpose?
The second element is the spirit. We must keep our spirits high. We cannot, and will not, break. As painful as it may seem and rough as it is, we will keep our spirits strong!
Finally, the element of light. Everyone can create light. We must constantly ask ourselves: How can I bring more light into this moment, this day, this life?
I spent the past 300 days commanding soldiers and overseeing operations in and out of Gaza. The challenges we faced and the traumatic scenes we encountered will be forever etched in our hearts and souls. However, our spirit and light have gotten stronger. We feel the embrace of Am Yisrael which gives us the strength to continue fighting.
May we tap into the Mashiach energy in the most profound way and continue to spread meaning, purpose, and light in the world.
RABBI ELI SKAIST
Rabbi Eli Skaist, previoulsy a beloved Rebbe at YULA, is a Major in the IDF reserves, serving as a company commander in the southern Yasar unit, which specializes in the extraction of deceased soldiers from the battlefield. After leaving shul on Simchat Torah, Eli has spent 300 days in Miluim. He intertwines his deep connection to Torah and music with powerful stories and messages drawn from his experiences in the war.
The 3 Shofarot
Anat Rimmon ‘21
Our God and God of our fathers, sound a great shofar for our liberty and raise a banner to gather our exiles. And bring near our scattered people from among the nations, and gather our dispersed from the ends of [the] earth. Bring us to Tziyon, Your city, with joyous song,— to Yerushalayim, House of Your Sanctuary, with eternal joy. And there we will offer before You our obligatory sacrifices, as we were commanded in Your Torah, through the hands of Moshe, Your servant, from the mouth of Your glory, as it is said: “And on the day of your rejoicing, and on your appointed festivals, and on your Rosh Chodesh days, you will sound the trumpets over your burnt-offerings and over the sacrifices of your peace offerings, and they will be a memorial for you before your God; I am HaShem, your God.” For You hear the sound of shofar, and listen to the teruah; and there is none like You. Blessed are You, HaShem, Who hears the sound of the teruah of His people, Yisrael, with compassion.
In ץ”שה תרזח of ףסומ on הנֵ֥שה שאר we recite the bracha of רפושב עקת. When we look at the words of the bracha, we can ask 3 questions.
1. What exactly is a לודג רפוש? What makes it different from a regular רפוש?
2. What is the connection between a רפוש and תוריח? Why is the רפוש a relevant symbol of redemption?
3. This bracha is a longer, more detailed version of the רפושב עקת we say during the regular weekday הדימע so what makes it different and more appropriate for הנֵ֥שה שאר?
The general understanding of what רפוש represents:
We blow the רפוש the entire month of לולא in preparation for שאר הנֵ֥שה and it is supposed to remind us to start doing הבושת. It is an individual “wake-up call”.
On a more national level, the רפוש is associated with redemption which stems from the thought that when חישמ (the ultimate redemption) comes, the sound of a רפוש will sound.
After seeing the spiritual connection that we have to the רפוש, here is a look into the תוכלה of what makes a רפוש kosher and usable for שאר
הנֵ֥שה:
In the םייח חרוא ,ךרוע ןחלוש the different types of animals that can be used for a הנֵ֥שה שאר רפוש and the halachik ruling about their uses is discussed:
1. ליא לשב ותוצמ הנֵ֥שה שאר
2.
3.
האמט המהבמ רפוש
The one of שאר
הנֵ֥שה
Bracha? Halachikally permissible?
Type of animal
Yes Yes, ideal Ram
Yes
Ruling of the
הרורב
דבעידב only
, but still
Other kosher animals
Not kosher animal/ animal used for idolatry
In 1933, Rav Kook in his הנֵ֥שה שאר address bridges the gap and explains the connection between the spiritual understanding of the רפוש and the הכלה based understanding. He looks at the 3 types of תורפוש and compares them to the different level of redemption they represent on both an individual and national level.
He categorizes each of the 3 תורפוש into לודגו ,ליגר ,ןטק.
The ןטק רפוש= the רפוש of a non kosher animal.
The ליגר/ינֵ֥ונֵ֥יב רפוש= the רפוש from other kosher animals.
“The Lone Soldier” Collaborative pencil drawing based on photo of a soldier praying at the wall. Artists: Adriel Williams ‘24, Ariel Drake ‘24, Ariel Mergi ‘24, Ariel Naim ‘24, Avi Iskowitz ‘24, Calev Cohen ‘24, David Wintner ‘24, Evan Amona ‘24, Gad Ohayon ‘24, Ilan Keet ‘24, Jake Daneshrad ‘24, Jamie Victor ‘24, Josh Barack ‘24, Judah Robin ‘24, Meir Gabbye ‘24, Sam Mackler ‘24, Uri Dunner ‘24
The לודגה רפוש= the רפוש from the ram.
Now what is this connected to the spiritual meaning?
Rav Kook parallels each one to a different circumstance of redemption of the Jewish people. Which type of רפוש will be blown in each scenario of being redeemed.
The small רפוש- the one that sounds when we have no choice, we are forced to blow it when there is no other option around. We are אצוי from the commandment of hearing the רפוש but we do not say a הכרב.
It is still a symbol of redemption but not a positive version. It is the redemption that is forced upon us by our enemies. The enemies are blowing this רפוש in our ear showing us why redemption from them is necessary. The nation has gotten to such a low point that the enemy is the ones waking us up and making us realize that we have no choice but to be redeemed. We are being redeemed but we do not bless this type of רפוש/ redemption because it comes at a price. Unfortunately, we see this the many times in Jewish history: קלמע ,םירצמ תאיצי, the Holocaust, etc. These were years of suffering for the Jewish people and eventually we were “saved” as opposed to seeing the signs and being aware of what bad things were happening around us.
The medium רפוש- the רפוש of other animals, is not the ideal but acceptable. This one is blown in a הלואג that is not the ideal one, when we know we want to be free but not necessarily for the most שודק reasons. People have a natural inclination for national autonomy. This is the drive for this kind of redemption. A national awakening, but not a holy one. For example: the secular Zionist movement. It was an important step towards the establishment of the State of Israel (political freedom) but not necessarily done for the purpose of הרות תווצמו . We see this reality as a means to an end. It got us the liberty we needed at the time and we appreciate it for that, but still not fully satisfied due to the lack of הרות.
Lastly, the big and great רפוש. The רפוש that will be sounded when we are fully and ultimately redeemed, when Mashiach comes. This is the רפוש that we blow when our nation is ready for a proper, holy redemption. How do we get to this point of redemption? We will be nationally united with the higher purpose of serving Hashem. We will be autonomous and free to do תווצמ. This is the redemption that will come when all Jews realize that the only place for us to be fully free to do תווצמ is in לארשי ץרא. When all the Jews come to Israel and keep תווצמ then the true הלואג will come. This is why רפושב עקת talks about the ingathering of the exiles. The only true “תוריח” is national unity in our land for the holy purpose of serving Hashem. Each Jew has the responsibility to take part in this awakening, to hear the individual רפוש giving them the wake up call to make Aliyah, for the greater purpose of national redemption.
In order to fully fulfill the הוצמ of רפוש on הנֵ֥שה שאר we must hear the לודגה רפוש The רפוש that represents true redemption. The redemption that is achieved through תויולג ץוביק as explained in this longer, more detailed version of this bracha.
This bracha in its true הנֵ֥ווכ is necessary this year more than ever. Before October 7th, many Jews were living in denial that our enemies won't try to threaten our existence. Jews around the world have now started to be awakened and are starting to realize that we must take responsibility for our future. We let Hamas and antisemites worldwide blow the ןטקה רפוש of redemption in our ears. This attack is against Jews worldwide. The enemy reminded us that we need to be saved. How are we to show that we are serious about the ultimate redemption if we keep ignoring the לודגה רפוש? The enemies
The Light of Prayer, Aura Fishman ‘26
will keep blowing the ןטקה רפוש, attacking Jews over and over again reminding us that we are not wanted. The rising antisemitism on college campuses is just another symptom of this greater problem. We can continue living in denial of the worldwide situation Jews are facing and keep waiting for attacks on the Jewish people- exactly what happened in the times of םירצמ and in the years leading up to the Holocaust. There are Jews living delusional lives thinking that some external force will come and make everything better. But Jews don't wait, we take action. We don't watch from the sidelines as our history unfolds. We make Aliyah, join the army and defend ourselves. We learn הרות in the most holy place in the world. We can take לודגה רפושה off the shelf and cause our redemption. We prove to ourselves that we deserve freedom by living in the only real place that we are free to be Jewish- in Israel. Our enemies will then realize that we don't need their reminder of what freedom is. It is our choice which רפוש we will be blowing this הנֵ֥שה שאר. All the types of shofarim are on the shelf, ready to be blown and it is our job to make sure we choose correctly. We are responsible for the ingathering of the exiles- the תויולג ץוביק that is our freedom. We need to take the opportunities presented in front of us in order to fight for the future of a sovereign לארשי םע with the ability to do תוצמ and serve Hashem. הנֵ֥שה שאר is exactly when we need to reflect on our individual actions and see how they affect the national future. It is no coincidence that this bracha is extra long and explains us coming together in Israel. In order to hear the ונֵ֥יתורחל לודג רפושב עקת, we must choose to be הרות observant Jews in the land of Israel.
We cannot wait to see you all in Israel soon- הקותמו הבוט הנֵ֥ש!
ANAT RIMMON ‘21
Anat is serving in יברק ףוסיא- combat intelligence. Her#727 דודג- (battalion) is stationed on the Egyptian and Jordanian border and is the only battalion in the entire IDF of just female combat soldiers. Currently, Anat is in an officers’ course and will b’ez”H finish the course in a month.
Sukkot and the Land of Israel
Simi Broner ‘21
The mitzvah of dwelling in Sukkot and the mitzvah of Yishuv Eretz Yisrael (settling in the land of Israel) seem to have some intrinsic connection. The story of Sukkot itself is connected to the land of Israel simply by the fact that historically in the רבדמ on the way to Israel the Jews lived in Sukkot. Additionally, Rashi in :ב תוכוס discusses the Sukkah of Mashiach which will be the place of the חישמה תדועס
But while there may be this thematic connection to the chag, is there anything more than that?
The Vilna Gaon draws an incredible connection between Sukkot and the mitzvah of Yishuv Eretz Yisrael. The Gra claims these are the only two mitzvot in which we are totally immersed in the mitzvah. With both these mitzvot we fully involve ourselves in the mitzvah even when we are not actively doing anything. Both these mitzvot allow us to elevate the simple day-to-day mundane aspects of living, such as: eating, sleeping, or being present in the Sukkah or Eretz Yisrael. The concept of doing routine activities in the sukkah is one that is often taught to us from a very young age. We learn that we should play games in the sukkah, sleep in the sukkah, and try to spend as much time there as possible. The same concept applies to the mitzvah of Yishuv Eretz Yisrael. It's amazing to think that just by going for a hike with friends, or shopping in the supermarket you are actively fulfilling the mitzvah of Yishuv Eretz Yisrael.
Rav Yehoshua Weitzman the Rosh Yeshiva of Yeshivat Maalot writes a beautiful idea connecting Yishuv Eretz Yisrael to Sukkot. He asks why it is so important for us to remember that we lived in sukkot in the midbar to the point that we focus a holiday around it; shouldn’t we just focus on the part of the story that we arrived in Israel? He answers that it is vital that we remember that Israel was not handed to us on a silver platter; rather, we had to experience times of war, disease, and many other hardships. This deep connection between Sukkot and Yishuv Eretz Yisrael is something that should be on all of our minds as we approach the one year mark of the start of this war. The idea that every action we do in Israel is a mitzvah, but also that we must not take Israel for granted perfectly sums up how it feels
living in Israel this past year. While we emote feelings of deep intense grief for all whom we have lost and all we’ve had to experience to arrive where we are at today, we also have experienced so much pride in being able to reside in our homeland. Am Yisrael Chai.
SIMI BRONER ‘21
Simi Broner just finished serving in the IDF as a social worker in Michve Alon, a base that helps Olim Chadashim as well as Israeli teens at risk. Erev Sukkot, Simi is getting married, B”H, and beginning her college career at Bar Ilan University.
Noya Kanian ‘24
Teshuva: A Return to Form
Samantha Ferszt ‘18
"Teshuva, Tefilla, Tzedaka Ma’avirin et Roah Ha’Gezerah." It all begins here: repentance, in its various forms, can overturn any evil decree. Teshuva is often framed as an almost foreboding concept of repentance, which is confusing when HaShem is portrayed as an allloving and forgiving presence despite our inherent human flaws. After years of grappling with my views on religion, God, and the entire process, I reached a realization about two years ago. To me, teshuva signifies a return to form—a reconnection with our roots and essence, rediscovering and reconnecting with the most critical detail we tend to overlook in our daily lives: faith.
It all began about four years ago. Erev Yom Kippur 2020, the COVID-19 pandemic was wreaking havoc globally. Amid the chaos, Jerusalem streets were full of debates, through masks, regarding vaccine efficacy and whether or not this was a sign of the coming Moshiach, at the few coffee shops still open within the 1,000-meter range from our homes. At the same time, I was stationed on a base roughly 7,500 miles from my hometown, where my family was coping with my father's cancer diagnosis. Needless to say, it was not a great place to be.
The first of many meetings that day included fellow commanders and our assigned Rabbi discussing how to adhere to Halachot during Yom Kippur while fulfilling our duties. Despite my being at the height of my, albeit delayed, adolescent skepticism toward organized religion, not being able to remove my leather boots due to the climate, operating surveillance equipment, and lacking a Minyan felt wrong. As the sun went down and Yom Kippur started, the base fell into a profound silence—not of sadness but of contentment and acceptance. It was an unexpectedly serene atmosphere. I was surprised to see those who usually didn’t observe Shabbat had set aside their electronics, playing Shesh-Besh (backgammon) on the lawn or reading. There was an air of introspection, and with it, I began my shift in the war room that night
Emerging from a twelve-hour night shift in the desert and greeting
the sunrise felt different that morning. Although I had experienced many such shifts and Yom Kippur, this one felt uniquely spiritual. Growing up, I attended Shul with my parents, standing next to my mother in the back and helping her read the Hebrew words on the page, making sure we were keeping time with the Chazan when we inevitably switched to reading along in English. But standing alone outside, in the new sunlight, surrounded by silence, I had an urge to pray that I hadn’t had in a long time.
The day passed faster than I thought it would, and eventually, most of my soldiers and I were gathered in the offices, enjoying the singular fan wiring in the corner, and, like I tend to do, I began to talk. What started as a conversation about the concept of faith evolved into one of the most memorable experiences of my service. Listening to my soldiers, who were only a few years younger than myself, speak about faith in such a profound manner was surprising. It reaffirmed the essence of the Jewish homeland. Regardless of their varying levels of observance, backgrounds, or personal challenges, everyone shared a common bond: their faith. Their unwavering belief in the existence of God was all that mattered. They didn’t need another reason to observe Yom Kippur; their faith was enough. And once our conversation ended, so did Yom Kippur, and we continued about our week.
Two years later, back home in Jerusalem, I noticed the same sense of peace in the air I had experienced on the base. The air felt still, peaceful, and calm, and there was a sense of introspection again. The streets were empty of all cars; everyone was dressed in white, and parents walked alongside their children, riding their bikes through what would have been bustling streets on any other day. It felt as though time had stopped. Sitting on my porch, looking out to the empty streets, I remembered my conversation with my soldiers the two years before and realized what it all meant to me.
Teshuva and Yom Kippur are about returning to form—reconnecting with who we are at our core and to the faith we may neglect throughout the year. We put aside the meaningless things that we give such weight and importance in our day-to-day lives, remember where we came from and what our purpose is, and, with that, set off
into the coming year with a renewed focus. This year will be different. Those serving on bases throughout Israel will not have the opportunity to experience that silence. Yom Kippur will be another day where Mesirat Nefesh (self-sacrifice) takes on profound significance. Our brothers and sisters, risking their lives daily since October 7th to bring our hostages home and safeguard our borders, do so with unwavering resolve. Despite the terror campaigns of Hamas, Hezbollah, the PIJ, Iran, and others, the Jewish spirit remains unbroken. It is their faith that drives them to risk everything.
So, as you stand in Shul with friends and loved ones, remember those fighting for our homeland who cannot share in this experience. Keep our hostages in your prayers, who have endured unimaginable suffering for 342 days as I write this. Let us hope for the swift end of this war and the safe return of our people. Keep your faith, hold on to it, for them. B’mehera B’yamenu, speedily in our time.
SAMANTHA FERSZT ‘18
Samantha Ferszt served as a Sergeant of War Room Operations, which is a combat support role focused on surveillance and counterintelligence, serving in Israel’s southern region. Currently, she is a reservist, and a third-year student at Reichman University’s Lauder School of Government, Diplomacy and Strategy in Herzliya, working toward a degree in Diplomacy and Global Affairs with a minor in Media and Political Influence.
Joy & Song
Rochie Newman ‘21
On August 1, 2023, I drafted to ןוירש תוכירדמ סרוק- a tank instructors course for women in the Israeli army. Throughout the course we were trained to be soldiers and instructors. This meant we had to know the parts of the tank and the ways to fire missiles and use the machine gun and ammunition in our sleep - “literally”. I had a commander who loved to wake me up at night after I finished guard duty just to quiz me on certain parts of the tank. In the course, you learned that it was not you and your job working with the tanks and educating soldiers on usage of the artillery - but that the tanks became literally ”a part of you”. We had songs about the parts of the tanks, the firing of the shells and about driving the tanks. There was not one day, night, training, activity or minute in the armory which had no connection to the tanks.
Although there were the exciting parts of the course, the songs and the friendships made, the course was very challenging. I remember my commanders being so strict it sometimes felt brutal. The ruck marches were not fun at all; my vest, gun, ammo, and helmet suddenly felt unmanageable after trekking 11km with them. Occasionally, I felt like I wanted to quit and cry; however, my determination prevailed and I passed the course with flying colors.
The last 3 weeks of my course and training was “interrupted” by an amazing vacation we received for the holidays. After closing base for part of the high holidays we were given time off to rest at home for Simchat Torah. I went home to my kibbutz and there I tried to enjoy the holiday. Honestly, I was tired and had no energy after the heavy training to experience the chag like I usually did, so I took it for granted. I only left my bed for kiddush at the neighbor’s house and communal meals with my kibbutz. No one judged me, all the family’s knew that the reason I wasn’t taking part was because I was a tired solider - typical.
Suddenly the day before 10/7 I finally felt like the next day I would have the power to go to the תסנֵ֥כה תיב. I was well rested and excited to hang out with my friends and host family. To my shock, I was awoken at around 6 AM to the sound of sirens from rockets.
The news of what was happening in the south came flying in from every neighbor in my kibbutz, with full blown panic and confusion. Suddenly, I found myself on the morning of chag, in uniform, with a packed bag out the door and on a bus back to my base being drafted for emergency duty.
The next few weeks in the army I spent my time lifting heavy tank shells about 20kg each, restocking tanks with them, in addition to ammo and food. The women in my training course worked alongside me to also prepare tanks cleaning them and fixing them for battle - a ritual called in army slang יעובש
. This I loved- something that the average Shiryoner - Armory Soldier thought was so boring. Suddenly my friends made it so fun. This mundane act became meaningful, the mornings in the hot sun which used to be grumpy were filled with joy and song. Our commanders saw the fear we all held in our souls, the turmoil we experienced at this challenging time, and let us sing our songs we made as we cleaned the tank wheels and fixed them. The soldiers from the armory and reserves- whom we were helping them prepare their tanks to go out to battle, laughed at us. Ironically, even with the rockets that sometimes flew over the base amd gave us night terrors, to some girls they were difficult moments which I tried to change into opportunities to laugh, joke and sing all while remaining serious about the security of the situation.
To our sorrow, some of the soldiers that we helped prepare their tanks the week/ night before their entry to Gaza were killed at war. Unfortunately, my last interaction, conversation was the joking we had and the songs before their exit.
One person in particular who touched my heart was Benny Weiss
די״ה, may G-d avenge his blood. He was an officer from the same battalion as me and company, who fell in battle on November 2nd in the Northern Gaza Strip at the hand of Hamas terrorists. He was from Haifa and would sometimes occupy myself and the girls in my course on the bus trips from the north to my base in the south. He was known for his happiness, humor, and spirt that people loved so much as he touched all those around him.
I now know that I was fortunate to meet and increase the last moments of joy for some soldiers who went out to battle and never
returned. And those that did return I was given the opportunity to uplift their spirts before going off to the war of the Iron Swords in Gaza. One thing I learned was that happiness, jokes, and joy can be such a small thing but go such a long way. This is a lesson from Benny that I think we can all use to uplift our New Year.
The power of happiness can break all boundaries. One of the most influential advocates for the power of happiness is Rabbi Nachman of Breslov. In his book Likkutei Maharan, he writes about the importance of joy and the valuable virtues it offers. He writes, “Sometimes, when people are happy and dance, they grab someone from outside the circle who is depressed and gloomy. Against his will, they bring him into the circle of dancers; without his will he is forced to be happy
“Standing Together” In the weeks following the October 7th attacks, this art project was an opportunity for every student in our class to create one unified art piece by using their own unique style. The process started with Mr. Crossman outlining the single design on twelve sections of foam board, after which each student selected a piece to work on. Utilizing paints, oil pastels, and colored pencils, the students brought their chosen canvas to life in whichever artistic style they chose, celebrating our own individual voices while all contributing to the one single collective piece you see here.
with them.” He then goes on to explain how happiness has the power to transform not just the spirt of man but the feelings of others. Therefore, one who truly wants to feel joy must not focus on his problems, but must seek those who are left in the dark and uplift them with joy.
In addition, the Bal Shem Tov also says that joy can take a bad decree in heaven and shift it to be for the good of humanity. תויהל
דימת החמשב-let’s always remember that even as we propel ourselves deep into challenge.
Therefore, this year when we dance on Simchat Torah, I pray that we will dance not only for those who no longer can, for those lost in the Nova, but also for our new year as a nation, for the family’s struggling from loss, our hostages stuck in Gaza, the soldiers, and for the war here in Israel. Am Yisrael Chai
ROCHIE NEWMAN ‘21
Rochie served as a tank instructor in the Armory, served as an Operations Sergeant in the Operation Room with Reserves of a battalion of the Armory (ןוירש) in Gaza. Currently, Rochie is working as an Operations Sergeant for the Officer of Operations and Missions of the tank brigade “Shiryon”.
Unity, Not Uniformity
Ava Chernicoff ‘22
B’zchut the 20+ fellow lone soldiers who courageously gave their lives fighting in לזרב תוברח תמחלמ. May their neshamot have an aliyah. When the first Beit Hamikdash was destroyed 2,500 years ago, the majority of Am Yisrael was exiled. This calamity was executed by Sancheriv to ten of the shvatim. Eventually, when Bavel and Nevuchadnetzar took over, things became slightly more relaxed and he even allowed some Jews to remain in the Eretz Yisrael. Also, he appointed the tzadik named Gedalia ben Achikam to administratively over the land as governor. Gradually, more Jews who'd escaped from Galut, both from Assyria and Babylon, now residing in neighboring countries began to return to their original towns and homes in Israel. When Gedalia was appointed he knew to take a realistic approach to Jewish sovereignty at the time. He was well aware that for the Jews who remained to continue existing in the land they needed to fully cooperate with Bavel who was in charge.
However, unfortunately, not all of the remaining Jews were on the same page and a man named Yishmael ben Netaniah, on the third of Tishrei, killed Gedalia as well as many other Jews and Babylonians.
Following Gedalia's murder, the Jews feared what Nevuchadnetzar’s response would be and started to think of solutions. They liked the idea of heading to Egypt but they knew the dangers of the conflicting values our nation had encountered in the past in Egypt and weighed the physical threat of staying against the spiritual danger of leaving. They figured the best way to solve this issue was to seek advice from Yirmiyahu who had been secluded in mourning. Yirmiyahu listened and begged Hashem to guide him. On Yom Kippur, Hashem finally answered and Yirmiyahu instructed the Jews to stay in the land of Israel and that they would be okay. Hashem had bigger plans to return everyone to Israel and the Jews were unaware.
Unfortunately, the people refused to believe Yirmiyahu and they headed down to Egypt dragging him along with them. This marked that the distraction was complete and Galut was official. Now, Eretz Yisrael was completely empty of Jews.
What can we learn from this? First of all, Am Yisrael was at one of their lowest lows. The Beit Hamikdash had just been destroyed and 10 shvatim had been exiled. As hopeless as things seemed , Hashem had a Tzadik - Gedalia appointed giving the Jews another chance at sovereignty. However, Gedalia was murdered by another fellow Jew and all hope was washed away.
This is when Yirmiyahu turned to Hashem. It was during the 10 Yemei Teshuva. Yirmiyahu teaches us a lesson here - no matter how far away you are, you can return and Hashem will forgive you.
Another thing to focus on is that when one Jew murders another, it is one of the greatest tragedies that could happen and we see here that it can change the course of history. We may have philosophical and political differences but we must always work them out with patience and tolerance.
We know that when our nation stands together we are unconquerable, but as soon as we are divided we are vulnerable and our enemies succeed in attacking us. Between Tzom Gedalia and October 7th one could feel the division in the air in our holy land.
Jews treated Jews with a dangerous lack of respect. As soon as the first siren went off on base at 06:29 AM on Oct 7, I found myself hiding with Chilonim, Datiim, Druzim, Bedouins alike, all in the same situation with a common enemy. There suddenly was no longer “I’m right you’re wrong”; we were one- Hashem's children united together. We weren’t just united together, chilonim kashered their restaurants to cook food for religious soldiers, it was impossible to know who was religious or not because chilonim and datiim alike wore Tzitzit and Kippot proud. We saw what it truly meant to be a family and united. We need to remember this as we continue to fight and keep in mind that the only way to win is if we do it together.
AVA CHERNICOFF ‘22
Ava Chernicoff ‘22 serves in the IDF International Cooperation Division. She is currently in training in the IDF Officers Leadership Academy to become an officer in the IDF in foreign relations.
The Unique Power of Sukkah and Dwelling in Eretz Yisrael
Oren Rimmon ‘19
(This article is written L’Iluy Nishmat all of the Kedoshim who fell defending Eretz Yisrael, and a Zechut for the return of all of the hostages and continuous protection of the IDF soldiers and Land of Israel).
Chazal mention several Mitzvot that are “equal to all the rest of the Mitzvot.” Some examples are: Brit Milah (Nedarim 32a), Charity (Bava Batra 9a), Tzitzit (Shevuot 29a), Tefillin (Menachot 43b), Shabbat (Yerushalmi Nedarim 3:9), Torah Study and acts of kindness (Peah 1:1). Additionally, Chazal describe the Mitzvah of Yishuv Eretz Yisrael as equal to all the Mitzvot of the Torah (Sifrei, Re’eh 53).
The Gemara in Avodah Zara (2a-3b) describes the events of the ultimate Day of Judgement, when HaShem will reward those who served him and punish those who rebbled against him. On that day, the Gentile nations of the world will plead their case and try to “convince” HaShem that they deserve to be rewarded. After a lengthy argument, HaShem will give the Gentile nations one last chance to fulfill His word. HaShem will say to them “I have a light Mitzvah, called ‘Sukkah,’ go and perform it.” Immediately, they will build booths on their rooftops, to prove that they are ready to accept the Torah. HaShem will then bring a sweltering heat wave, at which time the Gentile nations will leave their booths, proving that they really despise HaShem’s commandments.
Of all the Mitzvot, why did HaShem choose the Mitzvah of Sukkah? There are many other Mitzvot that are harder and more difficult to perform. The Gemara even calls it a “light Mitzvah.” Rav Moshe Lichtman offers the following answer: In the future, HaShem will want to see whether the Gentile nations are willing to accept the entire Torah, not just a Mitzvah or two.
But what is so special about the Mitzvah of Sukkah? Rav Naftali of Rupschitz answers as follows: The author of Sefer HaCharedim categorizes all of the Mitzvot according to the specific limb used to perform that Mitzvah. When a Jew enters a Sukkah, their entire
body can take part of this Mitzvah, therefore it is equal to all the rest (Itturei Torah, vol. 7).
The Vilna Gaon agrees and points out that there is another Mitzvah that involves the entire body (and is equal to all the rest). Tehillim 76:3 says “His Sukkah is in Shalem and His dwelling in Zion.” The Vilna Gaon says that the two Mitzvot alluded to in this verse (Sukkah and dwelling in Eretz Yisrael) have the unique quality of being able to be performed and fulfilled with one’s entire being, body and soul (Itturei Torah, vol. 7).
What a privilege we have to be able to sit in a Sukkah in Eretz Yisrael. Imagine sitting in a Sukkah, on Shabbat, while wearing Tzitzit and learning Torah, in Eretz Yisrael. Just two weeks after crowning HaShem as King, we have the amazing opportunity to complete His commandments in His palace. May HaShem grant all Jews the wisdom and wherewithal to establish both their temporary and permanent dwellings in Zion by next year’s Sukkot holiday.
OREN RIMMON ‘19
Oren Rimmon ’19 came to Eretz Yisrael after graduating High School. After studying for a year and half at Yeshivat Lev HaTorah, he drafted to the 603rd Battalion of the IDF’s Combat Engineering Corps, where he served as a machine gunner and then as a commander for almost three years. Oren currently lives in Nachlaot with his wife.
Teshuvah, Renewal, and the Deep Connection to Eretz Yisrael
Menachem Nissim ‘22
As we enter the sacred month of Tishrei, our hearts and minds are filled with anticipation for Rosh Hashanah, Yom Kippur, and Sukkot— some of the holiest days in the Jewish calendar. This time of year calls us to reflect deeply on our lives, relationships, and connection to Hashem. The Chassidic masters teach us that this month is a journey of teshuvah (repentance), renewal, and reconnection, not just with God, but also with the essence of who we are as Jews and our profound connection to Eretz Yisrael.
The Alter Rebbe, Rabbi Shneur Zalman of Liadi, in *Likkutei Torah*, explains that the word "teshuvah" derives from the root "lashuv," meaning "to return." Teshuvah is more than just repentance for sins; it is the process of returning to our true selves—our divine spark that always remains connected to Hashem, even if it becomes obscured by the challenges and distractions of everyday life. Rosh Hashanah, the head of the year, marks the beginning of this journey. It is a time when we crown Hashem as our King and rededicate ourselves to living lives filled with holiness and purpose.
This journey of return is deeply intertwined with our love for the Land of Israel. Chassidus teaches that Eretz Yisrael is not merely a geographic location, but a spiritual reality—a place where the Divine
Presence is most felt. Just as the Jewish soul longs to return to its source in Hashem, the Jewish heart yearns for its home in Eretz Yisrael. The Baal Shem Tov, the founder of Chassidus, emphasized the importance of *ahavat Yisrael*—love for every Jew and love for the Land of Israel. This love is not conditional on anything external; it is a core part of our identity as a people. When we feel this love deeply, we are naturally drawn to engage in acts of kindness, prayer, and learning, all of which elevate the holiness of the world.
In this special edition of תוררועתה ירבד, dedicated to our YULA alumni who have served or are serving in the IDF, I am personally reminded of the privilege that I have been given to embody this love and dedication to Eretz Yisrael in the most literal sense. We, as chayalim, understand our orders and are blessed to live with mesirat nefesh allowing us to embody these chassidic teachings in our everyday life.
As we approach Yom Kippur and later Sukkot, we carry with us the awareness that this journey of teshuvah and return is not complete without a deep, unconditional love for Eretz Yisrael and all who dwell within it. The Sukkah itself, open on all sides, symbolizes our collective embrace and unity as a people. It reminds us that no matter where we are in the world, our hearts are always in Jerusalem, bound by the shared love of our heritage, our Torah, and our homeland. May this New Year bring us closer to Hashem, to our true selves, and to Eretz Yisrael. May it be a year of םולש, health, and spiritual growth for all of Klal Yisrael. May we merit to see the much needed ultimate redemption speedily in our days, when we will all be reunited in Eretz Yisrael with the coming of Moshiach.
Shanah Tovah U’Metukah—a sweet and blessed New Year
MENACHEM NISSIM ‘22
Menachem Nissim, YULA class of 2022, attended yeshiva Reishit and Torah Veavoda/ Chovat hatalmidim in eretz Yisroel. His love for yidden and the holy land pushed him to draft into the Israeli armies paratroopers unit where he now serves. He enjoys meeting random Jews on buses in Israel, hanging out with his siblings, learning, and playing football.
Overcoming Insecurity Through Trust in Hashem
Menachem Ezri ‘17
In his series on Elul, Rabbi Jonathan Sacks ל״צז discusses the concept of faith and insecurity in Judaism, explaining that faith is more than just a belief, it is a powerful tool that can help us overcome insecurity, even in the face of adversity. He illustrates this by drawing from Jewish history. The experiences of Avraham and Sarah, Moshe and the Bnei Yisrael, and the Jewish people during the Holocaust. In each of these instances, faith was a guiding light, giving hope in the darkest times. Rabbi Sacks emphasizes that true security is found not in material things or worldly success but in Hakadosh Baruch Hu.
This year, our nation's sense of security was tested like never before. The events of October 7th brought immense challenges, shaking the Jewish people wherever they were, whether on the front lines, anxiously following the news, or facing a surge of antisemitism worldwide. In these moments of uncertainty, we found ourselves echoing the experiences of our ancestors. We didn’t know how the war in Gaza would unfold, how our enemies might respond, or what steps we could take to remain righteous in the eyes of the world. Yet, like generations of Jews before us, we knew that our survival depended on one thing, faith.
As Rabbi Sacks ל״צז teaches, the key to overcoming despair and failure is knowing that someone believes in us more than we believe in ourselves. That is what God does. He believes in us, forgives us when we fall, and never gives up on us. This belief in us sustains us through the hardest trials.
This year, the Jewish people have faced unprecedented challenges, and more than ever, we have needed to rely on our faith in Hashem to rescue us from failure and despair. That same faith has always been there, guiding us through the toughest times and helping us rediscover our strength and purpose. In the month of Elul, a time of introspection and Teshuva, we are reminded that our faith in Hashem not only brings us closer to forgiveness but also lifts us from moments of difficulty and failure. Rabbi Sacks captures this idea when he says
that at the heart of Judaism is one utterly transformative belief: our faith in God’s faith in us.
May we merit to keep our faith in Hakadosh Baruch Hu strong and resilient even in the toughest of times, because as we know his faith in us never wavers.
Shana Tova!
MENACHEM EZRI ‘17
Ezri Menachem ‘17 is currently a third year student at Reichman University studying Interactive Communications. During the war Ezri served as a loader/gunner in the artillery corps on the Lebanon border.
Ceramic Hamsas. Alex Gabbay ‘25, Ariel Drake ‘24, Ariel Naim ‘24, Ben Malk ‘26, David Wintner ‘24, Dylan Benhamou ‘24, Eitan Karz ‘24, Elchanan Andron ‘26, Isaac Lipskier ‘24, Jacob Ghanem ‘26, Sammy Samouha ‘26, Yonatan Barzakay, ‘26, Yosef Mahboubi ‘26
“Bring Them Home” Batsheva Scheinfeld ‘26
This Mask represents Israel. The front of the Mask shows every single hostage that was taken by Hamas: babies, children, women, men, elderly, and Israeli Soldiers. Even though a few of them came back, this still shows every individual suffering. The words speak for the sadness, tragic, and painful losses of each family. On the inside is the Israeli Soldier that put their life on the line to protect us and our home. They all risk their life for their family and the people around them. My Father who is a Lieutenant Colonel in the U.S. army is currently deployed to Kuwait. He’s been serving our country for over 21 years. Also, you’re probably wondering who these certain names are. These specific names are girls and boys who went to Yula and are now serving in the Israeli Army. There is also a candle light representing the losses of each and every Israeli soldier who died in the war. It shows the bravery, courage, and dedication of these soldiers and their families. May we all have in mind the war, the hostages still in Gaza, the families who lost their loved ones, Israel, and daven that the 10 month old baby boy Kfir and his brother Ariel are still alive today, יח לארשי
Hakhel: The Power of Communal Torah and Deep Understanding Beyond Learning
Yoni Merkin ‘21
In the times of the Beit Hamikdash Sukkot looked very different from how it looks nowadays. One difference that we don’t usually think about is the mitzvah of Hakhel. Once every seven years on Sukkot at the Beit Hamikdash the Torah, or at least certain parts of the Torah, would be read to the entire Am Yisrael. But what exactly is the goal of this Mitzvah? A chiyuv to learn Torah already exists and anyways having one event once every seven years does not seem to really be the best way to teach the Torah? Why would all of Am Yisrael get together at the Beit Hamikdash to read the Torah? What makes this mitzvah so special?
The Ramban has an interesting approach: he describes that due to the fact that we explicitly have a chiyuv also for children to come to Hakhel it must not only be to learn the words of the Torah. Rather he says that the men and women must come to listen and understand, while children come purely for the experience. The Ramban recognizes that a very important aspect of this mitzvah is not purely the learning but also putting learning in a more awe inspiring context. The king reading the Torah in the Beit Hamikdash can be internalized even by children who can not understand the Torah itself. The point of Hakhel is to teach Torah and also to create an environment where Torah can be internalized and encouraged in all of Am Yisrael.
The Rambam explains from the words ודמלי
that both converts who do not know Torah as well as Torah scholars must listen intently during Hakhel. A clear lesson in humility can be learned here: all people no matter their gender, age, or previous knowledge must go through the same experience of communal Torah learning. This again hints to us that the point of Hakhel can not just be about learning Torah if it does not rely on previous Torah knowledge. Rav Aharon Lichtenstein in a Sicha explained that this hearing of all people is an internal one; it is not about learning new things but rather about internalizing Torah. Hakhel teaches us not to just accumulate knowledge from Torah as a list of rules, but as an emotional experience with joy and fear. What we learn in the Beit Midrash must
be internalized and follow us to the army, university, or anywhere else we may end up not just as a list of rules but as an internalized ideology.
YONI MERKIN ‘21
Yoni Merkin graduated from YULA in 2021 and was part of Bnei Akiva, Model UN, the Volleyball team and even once had five lines in the play. He now serves as a data analyst in the IDF and is in the Hesder program of Yeshivat Har Etzion.
Avigail Sufrin ‘26
HaTov V’haMeitiv and Shemini Atzeret/ Simchat Torah
Aaron Reiss ‘18
This coming Shemini Atzeret/Simchat Torah will be very different. It will be an emotional and reflective day from the tragic day one year ago. It is actually befitting that this reflection is in conjunction with the day that is supposed to be full of excitement and happiness for going through the Torah and the beginning of the new cycle. What has changed since last year? Are we better than we were last year? Is our bitachon that Hashem is running the world any stronger? Have we learned more of the parsha each week this time around? Time and time again, over the past year the question has been, “when are you going back to miluim” with a sense of hopelessness. Where has our emunah gone? What happened to the G-d factor in our lives? Why has our relationship with Hashem diminished? If anything it should be more clear than ever that Hashem is running the world! It’s time to WAKE UP! Why are we so caught up in the chaos? Why are we not seeing the “tov” that Hashem does for us?
An idea came to mind about the importance for us to question ourselves, to keep us focused on our purpose in the world. At the end of the meal on Shemini Atzeret/Simchat Torah, a day dedicated to celebrate our relationship with Hashem we will recite the last Bracha of benching which is very flowery yet vague. In this paragraph, Hashem is our king who “is good” and who “does good” with no mention of food at all! This bracha was instituted after the original three which were instituted by Moshe, Yehoshua, and David and Shlomo respectively. It was instituted in Yavneh in reference to the culmination of the Bar Kochva rebellion more specifically the slain of Beitar. In which hundreds of thousands of Jews were murdered! We simply cannot fathom what those numbers mean after what we have experienced last year. What does this have to do with benching?
Briefly, the first bracha we are thankful for the manna, showing the direct relationship with Hashem. The second bracha is for our entrance into the land of Israel showing the land appointed through which Hashem provides us with sustenance. The third, is about the beit hamikdash to show the totality of our relationship with Hashem.
This last bracha seems out of place. This bracha is actually placed perfectly. On this day despite the tragedy Am Israel has endured in the past and recently over the past year, the food that just nourished our bodies has one purpose only, and that is to keep us alive to build that relationship with Hashem who is hatov v’hameitiv. Once we see Hashem as hatov v’hameitiv, all the chaos melts away and we will have full bitachon and clarity of Hashem, which will bring the geula.
Let us take this day, of mixed emotions, to focus on our relationship with Hashem and rekindle that understanding of hatov v’hameitiv.
AARON REISS ‘18
Aaron Reiss ‘18, attended Yeshivat Birkat MosheMaale Adumim and Yeshivat Malloy Yaakov before drafting into the IDF. He served as a first sergeant sharpshooter and combat medic in the 93rd Special Operations Reconnaissance Unit completing a full service of 32 months. On October 7th, he was drafted into the reserves and served in the northern division on the Lebanese and Syrian borders. He is currently starting his second year at the Barcelona College of Chiropractic.
Candle Lighting for Yom Tov
ROSH HASHANAH Wednesday, October 2 ...... Candle Lighting 6:17pm Thursday, October 3 ........... Candle Lighting 7:19pm Friday, October 4 ................. Candle Lighting 6:14pm Shabbos, October 5 ............ Havdalah 7:16pm
YOM KIPPUR Friday, October 11 .............. Candle Lighting 6:05pm Shabbos, October 12 .......... Havdalah 7:07pm
SUKKOT Wednesday, October 16 .... Candle Lighting 5:59pm Thursday, October 17......... Candle Lighting 7:01pm Friday, October 18 .............. Candle Lighting 5:56pm Shabbos, October 19 .......... Havdalah 6:59pm
SHMINI ATZERET Wednesday, October 23 .... Candle Lighting 5:50pm
SIMCHAT TORAH Thursday, October 24......... Candle Lighting 6:53pm Friday, October 25 .............. Candle Lighting 5:48pm Shabbos, October 26 .......... Havdalah 6:51pm
Times Listed are for Los Angeles, California
The artwork in this edition was created by YULA Art Program
