By F. Resnick

There are paintings that are not merely art, but soul. Works in which every brushstroke echoes a verse, and every layer of color carries a prayer. Such is the painting of the artist Yossi Bitton, depicting the Tomb of Rachel Imein, a work that reaches that sacred point where art ceases to be creation and becomes a language of the Jewish heart.

In just a few days, we will mark the 11th of Cheshvan, the day of Rachel Imeinu’s passin, a day when the entire Jewish people pause for a moment to look again toward the first mother of compassion, the one the navi called “Rachel weeping for her children.” Her image is woven into every prayer and every hope; she is not only a story from the past but a living presence in the soul of the nation.

“A voice is heard on high,” says the navi, “lamentation and bitter weeping; Rachel weeping for her children, she refuses to be comforted for her children, for they are no more.” And the Divine response follows with words that have carried our people through millennia: “Refrain your voice from weeping, and your eyes from tears, for there is reward for your labor, says the Lord, and your children shall return to their border.”

Few verses in Scripture capture so poignantly the meeting of human pain and eternal comfort. That dialogue, between tears and promise, is the beating heart of Bitton’s painting.

In his portrayal, there is no figure and no face. Rachel herself is unseen, yet powerfully present. The tomb stands at the center of the canvas, wrapped in a soft, golden-white glow, not the light of the sun, but the light of a soul. Around it, the sky shifts between gray clouds and a pale line of blue, mirroring the tension between sorrow and consolation, between exile and redemption. A long gaze at the painting reveals not only layers of pigment, but layers of feeling. It is not a depiction of a place, it is a visual rendering of an eternal covenant.

The artist describes his process in simple words: “I stood before an old photograph of Rachel’s Tomb,” he says, “and I thought, every stone here has absorbed prayer. There is no other place on earth where every tear becomes part of the landscape. When I painted, I didn’t feel I was adding color; I felt I was uncovering what was already there.”

Indeed, Bitton’s work is not about innovation, it is about revelation. Born and raised in Tzfat, the mystical city of light and spirit, he absorbed from his youth the deep connection between creativity and faith. In the narrow alleys of the artists’ quarter he learned that color can be a vessel for the Divine. “In Tzfat,” he recalls, “I learned that art is not an imitation of reality, it is a way to touch the truth beyond it. Every painting is a form of prayer.”

That influence permeates all his works, but especially this one. Bitton’s style combines delicate realism with a sense of haze, an intentional blurring that hints that what is visible is never the whole story. Here, too, the lines of the stones are clear, yet they dissolve in light; the tomb appears solid, yet one feels it might vanish into mist. It is a dialogue between the seen and the unseen, between what the eye perceives and what the heart knows.

In this painting, Bitton captures the essence of Rachel Imeinu herself, a rare fusion of unending sorrow and quiet hope. Rachel is not buried with the Patriarchs and Matriarchs in the Cave of Machpelah but “on the road to Efrat.” She is not at home, and yet by remaining on the road she became the spiritual home of all Israel. She stands there, in the open, waiting for her children. Between Bethlehem and Jerusalem, between exile and redemption, the mother still waits and still prays.

“I wanted to convey that feeling of being on the road,” Bitton explains. “Rachel’s Tomb is not an endpoint, it’s a crossroads. It’s the place where every Jew meets himself on the way back home.” And when one looks at the painting, there is indeed a sense of motion, as if time itself is breathing. The clouds seem to move, the light shifts, the shadows fade. Every moment something changes, as within the praying soul. The viewer feels himself standing there, on that very road where countless generations poured out their hearts, and he hears within his own chest the echo of that ancient cry, the cry of mercy.

The Midrash teaches that when the Jewish people were exiled from Jerusalem, they passed by Rachel’s tomb. She rose from her grave, wept, and pleaded before God to have mercy on them. And God answered: “For your sake, Rachel, I will bring them back.” Since that moment, her image has stood forever as the symbol of prayer without despair.

Bitton, with extraordinary sensitivity, gives that image a new voice, a voice of light. In his painting, even the tears shine. The glow emerging from the stone embodies the hope of redemption, the promise that “your children shall return to their border” is not only a comfort for the past, but a reality drawing near.

Today, Yossi Bitton is recognized as one of the leading names in contemporary Jewish art. His paintings adorn homes, shuls, and galleries around the world, yet they all share one signature: faith. Each work carries an inner radiance, a quiet sanctity that can be felt more than described. He does not paint for novelty’s sake, but to preserve eternity in the heart of man. In “Rachel’s Tomb,” Bitton reaches a point of spiritual and artistic maturity. The background, unlike a classic landscape, is almost abstract. The sky breathes; the boundaries blur. There is no line dividing earth and heaven, light and shadow, weeping and consolation. The entire work is unity.

Perhaps that is why so many are drawn to it. The painting speaks a universal emotional language, yet it remains deeply rooted. It is not simply a beautiful depiction of a holy site; it is a reminder. A reminder to a people still on its journey, a reminder of tears that have not vanished, a reminder of a mother who still waits.

Every year on the 11th of Cheshvan, thousands of Jews travel to Rachel’s Tomb. Many stand there for the first time, overcome by a sense that defies explanation, as if the place itself listens. No many words are needed. A person stands, says one or two, and weeps. That weeping, not of despair but of yearning, may be the purest prayer there is. One feels the same within Bitton’s painting, the solitude, the pain, and the quiet certainty that we are not alone. Bitton defines his work with characteristic humility: “I don’t paint to show what people see,” he says. “I paint to remind them of what they’ve forgotten. We sometimes forget how close Rachel still is to us, how alive her prayer remains within us.” And he is right. Rachel Imeinu is not a figure of the past; she lives with us, weeps with us, embraces us in every prayer. Throughout the generations, from great sages to simple souls, Jews have known that Rachel is the final gate of mercy. When words fail, they go to her. When strength fades, they stand before her. And she, says the Midrash, “is answered immediately.” She understands every broken heart, every pain, every longing.

In that sense, Bitton’s painting is more than an artistic tribute; it is a visual expression of pure faith, the belief that prayers are heard, that compassion endures, and that there is one mother who will not rest until she sees the redemption of her children.

His deliberate use of a warm, almost monochromatic palette is no coincidence. There are no sharp contrasts, no shouting colors. Everything is soft, balanced, quiet, whispering that even within sorrow there is beauty, even within tears there is light. Gaze long enough, and the light seems to change: at times gold, at times mist, at times twilight. Perhaps that is the painting’s way of telling us that sorrow itself transforms, that tears too have a journey.

Many see in this painting not merely a work of art, but a mirror for reflection. It invites stillness, not only to look, but to listen. Perhaps this is why Bitton regards his art not as a profession but as a mission.

“I feel,” he says, “that I was sent to remind people, through color, of what words sometimes cannot say.”

And this year, his painting seems to speak even more directly. The stone that for generations symbolized comfort now also feels like a call, a call from a mother to her nation: Do not forget to pray. Do not forget to weep. Do not forget to believe.

Rachel Imeinu, who once wept for her children as they went into exile, weeps today for her children who have not yet come home, for those still held captive, for those who have not yet been brought to burial, for a nation still praying for complete redemption.

Between the light and the shadow, between tears and hope, the prophet’s words return once more, not only as a promise, but as a mission: “Your children shall return to their border.”

Not only the exiles of Babylon, not only the wanderers of past generations, but all the children, the living and the fallen, the near and the far, those who have returned and those still missing. All of them will come home.

Yossi Bitton’s painting, born of silence and prayer, feels this year almost prophetic. It reminds us that Rachel did not give up then, and she will not give up now. She still stands, on the ancient road, watching over her scattered children, whispering her eternal prayer:

that they return.

That we all may soon behold the day when God’s promise is fulfilled in its fullness

“Refrain your voice from weeping… for there is reward for your labor, says the Lord, and your children shall return to their border.”

To further explore Yossi bittons works visit his website at www.yossibittonart.com

Victor Cohen

The obligation of shenayim mikra ve’ehad targum (or “shenayim mikra” for short) requires every Jew to read the weekly Torah portion twice in the original Hebrew, and once in translation – preferably, the ancient Aramaic translation by Onkelos. This requirement is established already by the Gemara and appears in the halachic codes. There is no question that this weekly reading must be part of every Jew’s regular Torah learning schedule.

Unfortunately, this obligation is neglected by many. Other beautiful regimented learning programs have gained widespread popularity – such as Daf Yomi, and daily lessons in certain halachic texts or in subjects such as emunah (faith). These are all wonderful and valuable initiatives – but they are not a clear halachic requirement like shenayim mikra. Ironically, the one learning schedule which constitutes an outright obligation is far less popular than learning programs which are not halachically required.

This phenomenon led a member of our community, Elad Danino, to launch an innovative program called Shnayim Yomi to encourage and help people fulfill this requirement. Founded in January 2020, Shnayim Yomi has succeeded in bringing shenayim mikra the attention it deserves. The program includes daily messages from distinguished rabbis around the world, and has now partnered with Artscroll to produce materials that help Jews all over successfully review the weekly Torah portion as halachah requires.

Earning Long Life

To appreciate the importance of this initiative, let us take a closer look at the sources of the shenayim mikra obligation.

It is first mentioned by the Gemara in Masechet Berachot (8a-b), which cites Rabbi Ami’s teaching that “a person must always complete his [study of the] Torah portions with the

congregation – twice reading, and once in translation.” The Gemara emphasizes that this obligation applies even to the verse in Parashat Matot (32:3) which consists entirely of names of places (“Atarot veDivon veYazer VeNimrah…”). Even though the Aramaic translation adds nothing to the understanding of the verse – since all the words in the verse are names of places – nevertheless, one should read this verse in translation. The Gemara says about one who fulfills this obligation, “ma’arichin lo yamav ushnotav” – he is rewarded with long life.

Accordingly, the Rambam (Hilchot Tefillah 13:25) writes that even a person who ensures to hear the Torah reading in the synagogue every Shabbat must, in addition, personally read the weekly parashah, twice in the original Hebrew, and once in translation. The Shulhan Aruch (Orah Haim 285:1) likewise rules: “Although a person hears the entire Torah each week with the congregation, he is obligated each week to read for himself that week’s portion, twice reading and once in translation.” He adds that learning Rashi’s commentary instead of Onkelos’ translation satisfies the obligation, and that “a G-d-fearing person,” who strives for meticulousness in halachic observance, should read both Onkelos’ translation and Rashi’s commentary.

Why the Neglect?

The seeds of Shnayim Yomi were planted in a New York City subway car on January 1, 2020, while Elad was on his way to Barclays Center for the 13th Siyum Hashas. He was going to celebrate with thousands of other Jews from all backgrounds who successfully completed the rigorous, 7.5-year Daf Yomi cycle, finishing the entire Talmud by learning one page each day.

During the train ride, Elad was learning shenayim mikra ve’ehad targum, reviewing that week’s Torah portion. A fellow passenger remarked to Elad that he should be catching up on his Daf Yomi learning instead of learning the weekly parashah. Elad explained that he was fulfilling the shenayim mikra ve’ehad targum requirement, and he asked the other passenger whether he reviewed the parashah each week. The fellow said that he did not.

Surprised, Elad approached several other passengers in the subway car and asked them whether they learned shenayim mikra ve’ehad targum in addition to their daily Daf Yomi study, and they all answered in the negative.

Elad was astonished. How, he wondered, could a clear-cut halachic obligation be neglected by so many devout Torah Jews?

He kept asking, and kept receiving the same answer. He could not understand why people who learned a page of Gemara every single day did not fulfill the weekly obligation of shenayim mikra.

Elad then committed to bring more attention, and more enthusiasm and energy, to this weekly mitzvah. He started thinking about why so many people who devotedly learn Daf Yomi neglect the requirement of shenayim mikra, and he identified two primary reasons.

The first is a lack of a daily structure. Whereas the Daf Yomi program offers a clear, tangible daily goal, shenayim mikra is a weekly requirement, and the length of the portion varies considerably from one week to the next. It does not lend itself to a steady, consistent schedule like Daf Yomi does. The second reason is that there is no long-term, monumental goal to anticipate achieving. When one learns Daf Yomi, he periodically celebrates the completion of a masechet, usually with a large, festive meal featuring speeches by rabbis. And, of course, there is the major celebration even 7.5 years with the completion of the entire Talmud. No such celebrations are held for completing shenayim mikra – at least not as of January 2020.

Elad decided to build upon the Daf Yomi model to generate more enthusiasm for the weekly study of shenayim mikra. In order to do this, he needed daily programs, events, and incentives.

“I Love What You’re Doing”

Elad began with a daily program consisting of a two-to-three-minute “introduction to the aliyah” video from a rabbi, discussing one of the seven aliyot (sections) of the parashah to get viewers excited about the material they were about to read. It also provided a framework for a consistent, daily regimen. In addition, Elad arranged for joyous celebrations upon the completion of each of the five books of the Torah.

This undertaking began in October 2020 with 50 participants – Elad’s close friends, who immediately embraced the idea and happily jumped aboard, eager to fulfill their weekly obligation in such a special way. All these original 50 signups stuck with the program for the next several years.

“The first year was awesome,” Elad says, recalling how he received hundreds of messages thanking him for setting it up.

The momentum picked up in his second year, when a friend of Elad, who is well-known for supporting Torah study, joined and helped kick the Shnayim Yomi program into high gear.

This friend, Shlomie Bistritzk, approached Elad in the summer of 2021, shortly before the second year of Shnayim Yomi got underway.

“I love what you’re doing and want to be a part of it,” Shlomie said. He recommended giving a free set of Chumash with Rashi to anyone who could commit to learn shenayim mikra throughout the upcoming cycle.

Elad was somewhat startled by the suggestion, noting that this could be hundreds of people, incurring quite a heavy expense.

“Don’t worry about the numbers,” Shlomie assured him. “Just get commitments.”

In that second year, over 1,100 people from ten different cities signed up for the program. And it’s been growing consistently ever since.

This past year, Elad’s group saw 5,000 people completing the shenayim mikra cycle. He was able to get numerous high schools involved, calling principals and persuading them to bring this program to the students. The first 500 yeshiva high schoolers who came to the event received a free Chumash.

A Daily Dose of Inspiration

Each day, participants receive a two-minute video introducing that day’s aliyah, together with a PDF file with the day’s text to read. In addition, they watch a weekly video about the parashah, each week from a different rabbi. Elad estimates that some 150-200 rabbis have contributed to the project thus far. These include prominent figures such as Rabbi Joey Haber, Rabbi Dovid Goldwasser, and Rabbi Reuven Feinstein (son of Hagaon HaRav Moshe Feinstein, zt”l). Elad also brought to the project several rabbis with whom he was closely connected, such as Rabbi Eli Kadi, who teaches in Sitt Shul, and Rabbi Meir Kaplowitz.

The purpose of the daily videos is to get people excited for that day’s aliyah. To get a sampling of these inspirational talks, we present a transcription of Rabbi Goldwasser’s introduction to the first aliyah of Parashat Miketz, taken from 2021:

We learn a very interesting idea – that it happened to be at the end of two years. Those two years were added onto the end of Yosef Hatzadik’s prison sentence. He had to continue to languish in prison. Why? Because he trusted in the sar hamashkim [cupbearer]. All of a sudden, we learn that Pharaoh had a dream. Our mefarshim [commentators] tell us that immediately after he had the dreams, he summoned Yosef. Why? Because at the moment when a person is supposed to have their geulah, when they’re supposed to be redeemed, when all of their challenges are over, at that second, Hashem will deliver them.

Pharoah said he had two dreams. The first dream is that he was standing by the water. Suddenly, there were seven healthy cows that came out of the water and were grazing there. Immediately, seven other cows came out of the water– cows that were not healthy. The skinny cows devoured the healthy cows. Pharaoh woke up and then fell back asleep. In this dream, there were seven healthy stalks that came up. Immediately, there were also seven unhealthy stalks, and they took over the healthy stalks. Pharaoh couldn’t

understand it. He went to all his magicians, interpreters and advisors– nobody had a good answer for him. Until finally, Yosef Hatazadik comes. And Yosef– at the end of this aliyah – has been brought from the prison. They give him a haircut, and changed his clothes to appear before the melech [king].

The daily messages keep people connected to the parashah and inspire them to read that day’s portion. The preview they are shown draws them to read and learn the material, thereby helping them to consistently maintain their commitment each and every week.

Making a Recommitment

As mentioned, celebrations are held upon the completion of each of the five Humashim. Siyum festivities take place in a different city each time, and several were held in Brooklyn – the birthplace and “headquarters” of Shnayim Yomi. Other cities that hosted celebrations include Miami, LA, and even Ramat Beit Shemesh in Israel. The siyum events usually align with holidays, allowing for a great deal of creativity. Last year, an event was held in Hollywood, FL on Purim, which featured an event for kids, with a special class. As Shnayim Yomi is connected to so many rabbis – many of whom actively participate in the program – the events are usually cohosted by rabbis, and are given access to numerous synagogues worldwide.

Shnayim Yomi also holds a yearly kickoff event at the beginning of the annual Torah reading cycle. This year’s event is scheduled for Sunday night, October 19th, right after the Shabbat when the first parashah, Parashat Beresheet, is read, and will take place in Yad Yosef.

“I don’t do a siyum at the end [when the entire Torah is completed] because everyone does their own celebration on Simchat Torah,” Elad explains. “Doing a kickoff instead gives us a unique space to operate.”

Last year’s event received over 15,000 views on the livestream, with 200 people attending in-person. Over a dozen rabbis will be flying in from different places around the world for the event. The keynote speakers are Rabbi Reuven Feinstein and Rabbi Joey Haber, and the legendary Benny Friedman will be singing.

The key, as Rabbi Haber says, is for people to make a recommitment each year to the mitzvah of shenayim mikra. A large, emotional kickoff event is perfect for this goal. Additionally, on the Shabbat before the event, 150 synagogues around the world will take part in a project called SMASH – Shnyaim Mikra Awareness Shabbat, encouraging people to commit to shenayim mikra.

A Special Partnership

This year saw a special milestone for Shnayim Yomi, with the beginning of a collaboration with Artscroll. Rabbi Moshe Bamberger, author of the “Aliyah Summaries” feature in the Artscroll Chumash, urged Elad to produce a special Chumash for the reading of shenayim mikra. Elad approached Artscroll, who loved the idea and proceeded to create a book with a new English translation based on Onkelos. The Shnayim Yomi team was privileged to work with Rabbi Gedaliah Zlotowitz, head of Artscroll, and the entire ArtScroll team – a special partnership that is providing a priceless service to the Jewish People. The publication has received the warm approval and blessings of HaRav Shmuel Kaminetzky, Rosh Yeshiva of the Philadelphia Yeshiva, and Hacham Yitzchak Yosef, former Sephardic Chief Rabbi of Israel. The first volume, on the book of Beresheet, is expected to hit the stores late September 2025 – just in time for the new Torah reading cycle.

“For years and years,” Elad says, “Artscroll has been thinking of producing a Shnayim Mikra Humash, and now they finally have the push to do it.” He added that this new publication will allow people to fulfill the “targum” component of the obligation with a clear English translation.

Rabbi Gedaliah Zlotowitz said the following in praise of the Shnayim Yomi project:

Shnayim Yomi is a groundbreaking initiative that has inspired Jews worldwide to commit to the practice of learning and fulfilling the Mitzvah of Shnayim Mikra V’Echad Targum. Founded by Elad Danino, who has devoted his life to this sacred mission, the program features a roster of gifted Rabbis, who, each week, give a diverse and engaging approach to each week’s Parasha. Each day, participants receive a brief video focused on an aliyah from that week’s parashah, along with a powerful and thought-provoking insight. Sh’nayim Yomi hosts a Siyum at the conclusion of each Sefer of Chumash, in different cities, to celebrate what has been accomplished and motivate its continuity. The ArtScroll Shnayim Mikra is a natural extension of the vibrant and impactful Sh’nayim Yomi movement.

For more information about the Shnayim Yomi project and the kickoff event on October 19th, please visit https://shnayimyomi.org/.

One of the greatest fears people have when creating an Estate Plan is that their family might end up fighting after they’re gone. Unfortunately, disputes over money, property, or perceived fairness are all too common – and they can tear apart relationships that took a lifetime to build. The good news is that with careful planning and honest communication, you can dramatically reduce the risk of conflict and ensure your legacy brings peace, not pain.

Family disagreements often arise when instructions are unclear or when someone feels left out or surprised. A common trigger is vague language in a Will or Trust that leaves too much open to interpretation. Another possible issue is unequal distributions that aren’t explained, or outdated documents that no longer reflect your current wishes or family situation. Sometimes the problem isn’t the plan itself, but the people chosen to carry it out – an executor or trustee who mishandles responsibilities or appears to play favorites can spark costly legal battles that drain the estate and damage family bonds forever.

The first step to avoiding these pitfalls is to work with an experienced Estate Planning attorney who will draft clear, thorough documents. Make sure your Will and Trust spell out exactly how you want your assets divided, who will manage the process, and what authority your fiduciaries have. If you wish to treat your children differently – for example, leaving more to a child with greater needs or less to someone already financially secure – put this in writing and consider explaining it in a separate letter or family meeting. While you are not obligated to justify your decisions, clarity now can prevent hurt feelings and arguments later.

Choosing the right people to manage your estate is just as important as the words on the page. Serving as an executor, trustee, or power of attorney agent is a big responsibility that demands honesty, fairness, and diplomacy. Pick individuals who are organized, level-headed, and able to work well with other family members. If your family dynamics are tense or your estate is particularly large or complex, you may want to name a neutral third party, such as a professional trustee or trust company. An independent fiduciary can make tough decisions impartially and diffuse suspicion that one sibling is acting unfairly.

Another smart strategy is to keep your documents up to date. Major life events – marriage, divorce, birth of grandchildren, or a death in the family – can change your wishes or make your current choices outdated. An outdated plan is a recipe for confusion and conflict. Review your estate documents, beneficiary designations, and asset titles every few years and make updates as needed.

Communication Is Key

Communication is often the best prevention. While not every family needs a formal meeting, having open conversations with your loved ones about your general intentions can help everyone feel informed and respected. This doesn’t mean sharing every financial detail, but explaining who will be in charge, how the process works, and what you hope your legacy will accomplish can go a long way in preventing misunderstandings.

Another key point is to organize your paperwork and keep it accessible. Make sure your executor or trustee knows where to find your Will, Trust, insurance policies, deeds, account information, and contact details for your attorney and financial advisor. A messy or hidden trail of documents is an invitation for mistakes and suspicion, especially at a time when your family is grieving and emotions are high.

For families with unique assets like a family business, vacation home, or heirlooms, special care is needed. A vacation property, for example, can become a source of friction if siblings disagree on maintenance, scheduling, or whether to sell. A Trust can lay out clear rules for how the property will be used, maintained, or sold, so everyone is on the same page.

Sometimes, despite best efforts, disagreements still arise. Including a “no contest” clause in your Will or Trust can deter frivolous challenges by penalizing beneficiaries who contest your wishes without a good reason. Your attorney can explain when and how such clauses work in your state.

In the end, the goal of Estate Planning is more than just transferring assets – it’s about leaving behind clarity, stability, and family harmony. By choosing trustworthy people, communicating your goals, and working with qualified advisors, you can protect not only your wealth but also the relationships that matter most. To learn how to protect yourself and your family visit www.haaszaltz.com or call 718-412-5288. You can also send an email to: info@haaszaltz.com.

Sam Sutton

The lights at M&S Park shine brightest in the postseason. The 2025 M&S Playoffs delivered everything – slugfests, web gems, heartbreak, and the rise of new stars. From the opening Wild Card to the Semifinals chaos, every pitch mattered. Now the World Series stage is set: Kaboom vs. King Salomon Part Deux.

Wild Card: Vandelay 12 – Stayin’ Alive 7

The postseason opened with fireworks. Vandelay Industries slugged their way past Stayin’ Alive in a 12–7 shootout, powered by Nussi, who was locked in at the plate, and Wamma, who drove in runs and flashed leather all night.

The defining moment came on defense – with Stayin’ Alive threatening, Sammy Seruya and Wamma turned a game-changing double play that crushed momentum. Jimmy Malakh pitched with grit, keeping Vandelay steady against a dangerous lineup.

Stayin’ Alive refused to go quietly. Bresher launched a no-doubt bomb over the fence to jolt his squad, but it wasn’t enough. Vandelay’s defense carried the day and booked a semifinal showdown with #1 seed Kaboom.

Semifinals Night 1: Longhorns (#2) vs King Salomon Pt Deux (#3)

The first semifinal night was classic. The #2 Longhorns and #3 King Salomon Pt Deux clashed in a best-of-two set, and King Salomon swept both games in thrilling fashion.

Game 1 ended 7–6, with the tying runs stranded on base.

Game 2? Pure chaos. Locked in a tie, Eric Cytryn delivered the swing of the series – a rocket into the right-field gap that rolled out for a home run. The clutch blast broke the deadlock, sent the King Salomon dugout into a frenzy, and completely unraveled the Longhorns. Then momentum belonged to King Salomon.

The highlight reel didn’t end there:

· Rookie phenom JoJo “Box Office” Levy launched his third bomb of the season, a no-doubt nuke that shook the Park.

· Nathan Kushner stole runs with an impossible over-the-shoulder grab.

· And Cytryn closed the series with a diving catch in center to secure the sweep.

Final: King Salomon swept the Longhorns in two games and advanced to the World Series.

Semifinals Night 2: Kaboom (#1) vs. Vandelay Industries (Wild Card)

The second semifinal night belonged to #1 seed Kaboom. Facing Wild Card survivor Vandelay Industries, they delivered a sweep of their own.

Game 1 turned into a pitcher’s duel. Abe Saka was dominant on the hill for Kaboom. Jimmy Malakh stunned the Park with his own shutdown stuff for Vandelay. Both offenses struggled to break through – until chaos struck. With the game on the line, Sol Fallas made a jaw-dropping, game-saving diving catch to end it. One of the greatest plays in postseason history.

Game 2 saw Kaboom’s lineup break free. Patient at-bats and timely hits piled up runs, and their defense stayed sharp. Vandelay battled but ran out of steam.

Final: Kaboom swept Vandelay in two games, locking in their World Series date with King Salomon Pt Deux.

The World Series: Kaboom vs. King Salomon Pt Deux

Now, the finale. Two rosters built for this moment.

Kaboom, captained by Uri Adler, looked like the juggernaut all season. They’ll lean on ace Abe Saka, the ripped power-hitting force Sol Fallas, and a lineup that knows how to grind. Veterans Barry Finkel, a former postseason hero with a walk-off World Series winner on his résumé, MoMo Levy, and Nutty Aurbach bring leadership, playoff experience, and plenty of pop.

King Salomon Part Deux, led by Hall of Famer Michael “Sabon” Salomon, comes with equal firepower. They’re anchored by the legendary Mo Shamah, the elite all-around threat Zack “Z” Ashkenazie, and steady arm Yitz Sutton – who once pitched a perfect game in the World Series and is hungry to add another championship to his career. Add in championship-tested leaders like Teddy Ishak and Sammy Esses, and this team has the pedigree and resilience to shock anyone.

Throw in the breakout rookie JoJo Levy, the always-clutch Eric Cytryn, and their hungry supporting cast, and King Salomon comes into the World Series with swagger.

Two Giants. Two Paths. One Cup.

Will it be Kaboom’s year, or will King Salomon’s mix of legends and young guns capture the immortal M&S Cup?

Stay tuned…

“Imagine encampments spilling into residential neighborhoods, protests outside synagogues, mobs outside schools, and police ordered to do nothing. Under a Mamdani administration, it will not be a question of if these things happen. It will be a question of when.”

Linda Sadacka

From Baghdad to Aleppo, from Cairo to Beirut, from Damascus to Tripoli, Jewish communities once flourished. They created schools and synagogues, vibrant markets, and family homes. They poured everything into neighborhoods they believed would last forever. Yet time and again, when hostile leaders rose to power and law enforcement looked the other way, those communities vanished. Families were uprooted, businesses destroyed, lives shattered.

In New York, many believed it could never happen here. They said America was different, safe, permanent. Yet history warns us that it can happen anywhere. Today, with Zohran Mamdani, a self-proclaimed radical and candidate of the Democratic Socialists of America, leading in the mayoral race, those echoes are becoming frighteningly familiar.

Who Is Zohran Mamdani?

Zohran Mamdani is not a mainstream politician. He is a radical whose public record should alarm every New Yorker.

He defended the slogan “Globalize the Intifada,” a phrase embraced by extremists as a call to spread violence against Jews beyond the Middle East. Despite criticism, he attempted to sanitize the phrase, even as respected institutions condemned it as dangerous. He declined to denounce DSA’s anti-Zionist resolutions and instead doubled down, claiming he is accountable only to “the people.” He has also stated, “If you win an election, you go ahead and implement the platform, even if you do not have a majority mandate.” That is a promise to impose an ideology regardless of public consent.

He has said, “Billionaires should not exist,” adopting rhetoric that directly targets Jewish values of enterprise, ownership, and family legacy. He stood alongside Bernie Sanders at rallies against “oligarchy,” calling for rent freezes, free buses, and punitive taxes on the businesses and families that fuel New York’s economy.

Mamdani’s platform includes dismantling capitalism and abolishing landlords, which many see as a direct attack on the Jewish community that has long relied on property ownership to provide stability and continuity for families. He advocates slashing police budgets, empowering radical protest movements, and normalizing reckless policies that weaken law and order. He has spoken about creating a borderless America, a vision that would overwhelm already fragile city resources.

These are not quiet opinions. They are public declarations, proudly and unapologetically defended.

The Danger of a Mayor Mamdani

History already showed us what happens when a mayor refuses to protect his city. Under David Dinkins, New York witnessed the Crown Heights riots. For three painful days, mobs targeted Jews while police were ordered to stand down. The result was violence, destruction, and death.

Now imagine a mayor who is not merely hesitant, but ideologically committed to siding with radicals. Imagine encampments spilling into residential neighborhoods, protests outside synagogues, mobs outside schools, and police ordered to do nothing. Under a Mamdani administration, it will not be a question of if these things happen. It will be a question of when.

When that day comes, the NYPD will have no choice but to obey the mayor’s orders. That is the power of the office. That is why this election matters more than any other in recent memory.

What We Stand to Lose

Our community has invested generations of work into this city. We have built schools, synagogues, and community centers that serve tens of thousands of families. We have supported businesses that drive New York’s economy. We have turned entire neighborhoods into sanctuaries for Jewish life.

All of that is now at risk.

Families are already whispering questions at Shabbat tables and community events. What will we do if he wins? Do we leave? Do we uproot everything? The fear is real, and it is growing. People understand what is at stake: safety, security, and the very survival of our way of life in New York.

It is not just activists raising the alarm. The rabbinic leadership of our community has spoken with one voice, issuing a letter that removes any doubt about the urgency of this moment. In their words:

“Every eligible member of our community must vote. This is not about politics. It is about our sacred duty to our families, to our schools, to our yeshivot, to our synagogues, and to our way of

life. Voting is not merely a right. It is a halachic and moral responsibility. We cannot afford silence. We cannot afford apathy. This is not optional. It is a mitzvah, a communal obligation, like tefillah, like tzedakah, like educating our children.”

When every rabbi of the Syrian-Sephardic community of New York and New Jersey signs a letter like this, it is not rhetoric. It is a clarion call. They are telling us plainly: our future, and the future of our children, will be decided by what we do in this election.

A Shadow of Privilege

For someone who rails against privilege, Mamdani’s background tells another story.

His mother, filmmaker Mira Nair, has enjoyed generous Qatari patronage. Qatar’s ruling family financed her 2012 film The Reluctant Fundamentalist, supported her Maisha Film Labs, and paid for a lavish adaptation of Monsoon Wedding during the World Cup. These were not token cultural gestures. They were major investments from a regime that uses money as political leverage.

Why does this matter? Because Qatar is not a benign patron of the arts. It is the single largest financier of Hamas. It bankrolls extremist clerics, shelters terror leaders, and pours billions into propaganda networks that delegitimize Israel. When Qatar invests, it is never charity. It is strategy.

So while Mamdani preaches about justice and rails against “privilege,” his family has benefited from the largesse of a regime that enables the very terror groups murdering Jews in Israel. That contradiction is not nuance. It is a red flag.

The Awakening

And yet, thank Gd, something extraordinary is happening.

For too long, good people avoided politics. That era is ending. Schools are now telling parents: you cannot register your child unless you are registered to vote. Synagogues and community centers are requiring voter registration for participation. Even singles events are saying: no registration, no entry.

This is nothing short of historic. For the first time, our community understands that survival depends on civic engagement.

But registration is only the beginning. It is not enough to sign a form. We must vote. We must show up on Election Day and make our voices heard. Otherwise, all this newfound effort will mean nothing.

Years of Warnings

As an activist, I have been saying this for years. I have written, spoken, pleaded, and urged action. I said it when people rolled their eyes. I said it when people insisted politics would never touch us.

Now, at last, the community is mobilizing. Volunteers are registering voters outside stores, in schools, and even at social gatherings. Their work is extraordinary and deserves recognition. But it should not have taken fear to push people into action.

The past is behind us. What matters is what we do now.

A Community on the Move

The energy is real. Families are recognizing the stakes. Institutions are demanding accountability. Volunteers are carrying clipboards and voter forms because they know our survival depends on it.

Beginnings matter only if they lead to results. Registration is the first step; turnout is the test. The ballot box is where this awakening must be proven.

Politics does not reward intentions; it rewards action. The radicals know this, which is why they always show up. If we match our convictions with ballots, we will decide the future of this city. If we stay home, others will decide for us, and the outcome will be one we cannot accept.

The choice is clear, the responsibility is ours, and this time no one will be able to say they were not warned.

Albert’s email arrived at 11:47pm: “Rabbi, I said Birkat Hamapil with Kriat Shema al HaMitah, but I’m lying here wide awake. I realized I forgot to take my blood pressure medication tonight. And I need some juice with melatonin to help with my jet lag. I was told not to speak or eat after Hamapil, but if I don’t sleep well, I’ll struggle to get up for Shacharit and will feel groggy all morning.”

The Nature of Birkat Hamapil: Praise, Not Benefit

To answer Albert’s question we first need to distinguish between two categories of brachot: Birkat HaNehenin (blessings over benefits like eating or drinking) and Birkat HaShevach (blessings of praise). Hacham Ovadia Yosef, zt”l, addresses this in Yechave Da’at (Vol. 4, 21), explaining that Birkat Hamapil belongs to the Shevach category rather than the Nehenin category.

Consider the parallel: every morning we recite “Hanoten La’Sechvi Binah”- “Who has given the rooster understanding to distinguish between day and night” – even when no rooster crows nearby. These brachot belong to the category of Shevach, praising Hashem’s orchestration of natural cycles.

Since Birkat Hamapil praises Hashem for the gift of sleep rather than being dependent on the actual act of immediate sleep – unlike eating that requires immediate consumption after the bracha – the bracha of Hampil remains valid even if sleep doesn’t immediately follow. Therefore, Hacham Ovadia rules, the bracha should be recited with Shem U’Malchut – mentioning Hashem’s Name and Kingship – regardless of whether one falls asleep quickly. Hacham Ben Zion Abba Shaul, zt”l, (Ohr LeTzion 2, 15:12) concurs while acknowledging that some people have the minhag to say Hamapil without Hashem’s name.

Speaking and Drinking After Hamapil: When Interruption Is Permitted

Albert’s concern about taking medication addresses an important halachic question. The Mishna Berurah (OC 239:4) states that one should not talk or eat after saying Birkat Hamapil unless facing an emergency. However, Hacham Ovadia takes a different approach. Since Hamapil functions as Birkat HaShevach, interruptions – while not ideal – do not invalidate the bracha. Hacham Ovadia demonstrates this by permitting reciting “Asher Yatzar” after using the bathroom,

even following Birkat Hamapil (Hazon Ovadia Brachot p. 511). The bracha’s validity does not depend on immediate sleep.

This permits common situations: calming a crying child, taking medication, or addressing genuine thirst. Though Birkat Hamapil should ideally be said right before sleep, necessary actions do not invalidate the bracha.

Sleep as Divine Service

Judaism transforms even basic physical needs into opportunities for spiritual elevation. The Gemara (Berachot 63a) derives from “In all your ways, know Him” (Mishlei 3:6) that every human activity can become Divine service when approached with proper kavana, intention. The Rambam (Hilchot De’ot 3:3) writes: “A person should intend that his body be healthy and strong to serve Hashem. Even sleep – if done to rest the body in order to serve Hashem – becomes an act of Divine service.”

This principle extends into practical halacha. Those engaged in pidyon shevuyim (redeeming captives) are exempt from sleeping in a sukkah, not only during the day but even at night, since better indoor sleep provides more strength and energy for this life-saving mission (Beit Yosef O.C. 640). Since their quality of sleep is paramount to the mitzvah, their sleep itself becomes part of their mitzvah engagement.

Finding Balance in Sleep

The Mishna Berurah (O.C. 238:2) teaches that sleep has no universal requirement – it varies by individual needs. However, he cautions against oversleeping, citing the Gemara (Sanhedrin 71b): “Sleep is bad for the righteous and bad for the world,” as excessive sleep can distance one from spiritual growth.

Yet, the Taz (E.H. 25:1) offers nuance on Tehillim 127:2: “It is in vain that you rise early and stay up late… for He gives His beloved sleep.” Both those who sleep less to maximize Torah learning and those who need more sleep for focused and effective learning are equally beloved to Hashem. The determining factor is intention.

Practical Guidance

Returning to Albert’s situation, his Birkat Hamapil remains fully valid whether or not he falls asleep immediately. He may take his blood pressure medication with water, and if he needs melatonin to help with his jet lag, he may drink it without concern. His intention to rest properly for tefilla aligns perfectly with the Rambam’s teaching about sleep as Divine service.

Sleep represents more than physical restoration – it’s a Divine gift that renews us after each day’s challenges. In Albert’s case, taking necessary medication to ensure good health and quality sleep for tomorrow’s tefilla becomes spiritual preparation.

Rabbi Yehuda Finchas is a worldwide expert, lecturer and author on Medical Halacha. He heads the Torat Habayit Medical Halacha Institute. His latest book is Brain Death in Halacha and the Tower of Babel Syndrome. To contact Rabbi Finchas, email rabbi@torathabayit.com.