Jack Gindi

How often do we seek success, peace, or validation, believing they will make us feel complete? How frequently do we rush past our stillness? What are we afraid might come up if we stop doing and simply allow ourselves to be? Have you ever met someone who can’t sit in silence? Maybe that someone is you…

I remember sitting in a hotel room once after a long day of meetings. I was mentally wiped out and physically restless, laying on the bed and staring at the ceiling in silence. For the first time in weeks, I stopped moving. A clear truth struck me in that quiet moment: “The present holds wisdom, and I haven’t been paying attention.I haven’t been listening.”

Most of us don’t spend much time just being. We’re hustling, planning, proving, fixing. Consider this: Who are we when we stop?

I’ve struggled with that question. Maybe you have, too. Stillness feels uncomfortable. It forces us to look at things we’d rather avoid, but avoidance doesn’t work either.

Some of the world’s most brilliant insights didn’t come from chaos – they came from quiet. Einstein imagined the theory of relativity during a daydream. Newton noticed gravity while sitting under a tree. These weren’t just accidents. They happened because people made room for something more profound to emerge.

If we’re always avoiding silence, we never hear the truth we need to hear. If we’re always chasing the next thing, we never see what’s already within us and in front of us.

So how do we return to simply being? Here are four powerful shifts that have helped me reconnect with what matters most:

Wake Up to the Present – The most sacred moments are often the smallest, like the breath before a big decision. The sound of someone you love laughing. The silence before dawn. You don’t need to change your entire life to be present – you just need to be where your feet are. Put down the phone. Look someone in the eye. Rub two fingers together and feel the ridge of your fingerprint. Take one deep breath and feel it. Awareness changes everything.

Create Space for Stillness – Stillness doesn’t mean doing nothing, it means making room to hear your own wisdom. Try five minutes a day with no phone, no music, and no tasks. Just sit. Breathe. Let the noise settle. Walk without headphones. Journal without an agenda. The insights you’ve been chasing might already be trying to reach you if only you’d pause long enough to hear them.

Be a Friend to Yourself – Let’s be honest: most of us are harder on ourselves than anyone else ever could be. But here’s the truth, self-compassion is strength, not weakness. You’re a work in progress, not a problem to solve. You can face your truth without beating yourself up. Growth doesn’t come from shame; it comes from kindness. Start by speaking to yourself like you’d talk to a dear friend on their worst day. What would change if you did?

Anchor to Your Purpose – What values ground you? What lights you up? When the world feels loud or uncertain, your purpose keeps you rooted and clear. It’s not always flashy. Your purpose can be as simple as showing up, listening, or choosing integrity, even when it’s hard.

These four shifts – presence, stillness, compassion, and purpose – aren’t a checklist. They’re a return. To yourself. To the treasure you already carry. To the version of you that isn’t waiting to be validated.

So here’s my challenge to you: Pick just one: A) Slow down for ten seconds. B) Sit still for five minutes. C) Say one kind thing to yourself. D) Name one thing that gives your life meaning.

Start where you are. Let that be enough.

Pause. Breathe. Listen.

Your inner wisdom is already speaking. Are you ready to hear it? Believe. Become. Be you.Jack Gindi helps families face life’s challenges with the I Believe in Me Foundation. Contact: jack@ibelieveinmefoundation.com.

Love and Fear

How do we work through the negative forces inside of us?

Rav Wolbe (Alei Shur, Vol. II, p. 363) recommends having a discussion with those forces: “Listen, I have no choice here. Hashem is my King; He’s the Boss over my impulses and urges, too. I am responsible for all my deeds. Gd gave me so much, and I owe Him so much. So do me a favor, guys, and just behave.”

Positive self-affirmations are powerful tools, which help cultivate a more positive and optimistic outlook on life. They allow us to reframe our negative thoughts and beliefs, replacing them with positive, empowering ones that help us to feel confident, motivated, and capable.

By taking control of our inner dialogue, we can influence our emotions, thoughts, and behaviors in a positive way, leading to greater well-being and success in all aspects of our lives.

Regularly repeating positive affirmations helps to ingrain them in our subconscious mind, allowing them to shape our beliefs and attitudes. This can lead to a ripple effect, positively impacting not only our own self-perception, but also our relationships with others, our work performance, and our overall life satisfaction.

Whether it’s affirming our worth, reminding ourselves of our strengths, or simply focusing on the good in our lives, the power of positive affirmations should not be underestimated. By making self-affirmation a daily habit, we can harness its potential to transform our lives for the better.

Now, one may ask, “What if I don’t want to get up in the morning in time to say Kriat Shema, especially on a Sunday morning?”

That’s when we have to remember that this is not the real us. The yetzer hara has stolen our identity, convincing us that we don’t want to get up. Actually, we want to get up; it’s the yetzer hara that doesn’t want us to get up. And the yetzer hatov, which is speaking to us in second person, has to say, “Do you know what you owe Gd? You’re sleeping on His mattress. You’re living in His house. The least you can do is get up in time and pray.”

We must have a dialogue with ourselves, to figure out how to cajole ourselves into doing the right thing.

But it’s a little bit deeper than that.

The Gemara (Sotah 47a) says that when dealing with a tinok, a child, one must employ the dictum: “S’mol docheh v’yamin mekarevet – The left hand drives away and the right hand draws near.”  According to Rashi, if we’re too tough on a child, he is going to run away and commit suicide out of fear. Pull him close with the dominant hand, the right one, and only use the weak hand, the left one, to push away and to discipline him.

Essentially, this is a carrot and stick approach to motivation, and actually mirrors the way we are supposed to motivate ourselves regarding our relationship with Hashem: love and fear.

Love-based motivation refers to the drive that comes from a positive, internal force such as a desire for happiness, fulfillment, or connection with others. Love-based motivation helps individuals pursue their goals and aspirations in a way that is aligned with their values and sense of purpose. It leads to feelings of happiness, satisfaction, and a sense of belonging, and can be a powerful force in overcoming challenges and obstacles.

Fear-based motivation, on the other hand, is driven by an external force such as the fear of failure, rejection, or negative consequences. While fear can be a powerful motivator, it can also lead to stress, anxiety, and a lack of confidence. However, when used in moderation, fear-based motivation can help individuals to avoid dangerous or harmful situations, and to take steps to protect themselves.

The end-goal is to find a balance between the two. When individuals are driven primarily by love, they may overlook important practical considerations or avoid taking necessary risks. When they are driven primarily by fear, they may become paralyzed by anxiety or become overly cautious. By balancing love-based and fear-based motivation, individuals can find a healthy and sustainable way to pursue their goals and aspirations, leading to greater well-being and success.

TAKEAWAY:

As will everything else in life, balance is key. In order to be the best oveid Hashem possible, work on ways to serve Him out of both love and fear. 

What Are Sinuses?

Every so often, you’ve probably heard people complain about a sinus headache or a sinus infection. Have you ever wondered what sinuses are?

Your sinuses are vital to the health and well-being of your body. Sinuses are pockets of air located within the bones of your head and face. They’re sometimes referred to as sinus cavities.

These sinus cavities are lined with soft, moist tissue, called mucus membranes, which help to moisten the air you breathe. They also make mucus, a sticky substance that helps trap dust and bacteria. As you breathe in air through your nose and mouth, the air moves through the sinus passages on the way to the lungs, and the mucus helps humidify and filter the air.

Very small hairs, called cilia,line the mucus membranes. Cilia move back and forth to push any mucus through tiny openings called ostia, which connect to the inside of your nose. Any fluid or mucus that collects in the sinuses will drain through the ostia into your nose and then down the back of your throat, where it will be either swallowed or coughed out. The draining of mucus helps keep your nose moist, and it filters out dust and bacteria. Sinuses also act as an insulator to help warm the air you breathe.

What Is Sinusitis?

Sinusitis, or a sinus infection, is when sinuses become infected or irritated. Doctors estimate that over thirty-seven million Americans develop sinusitis every year! These infections usually follow colds or bouts with allergies. When someone has a cold or allergies, his nasal passages become swollen and make more mucus…and so do the sinus tissues. The sinuses need to be able to drain regularly and freely in order to clear mucus and function properly. If the drainage gets blocked, it creates sinus problems that can lead to a sinus infection.

The sinuses extend through the cheekbones, the forehead, behind the nose, and between the eyes.

Sinuses are not fully developed at birth, but you have the following four sinuses by the time you reach your teen years:

* Frontal sinuses, which are in the bone of the forehead, above the bridge of the nose, close to your eyes. There is one frontal sinus on either side of the face (one by each eye).

* Maxillary (MACK-suh-lair-ee) sinuses, which are by your cheekbones. These are the largest of the sinuses. There is one maxillary sinus behind each cheekbone.

* Ethmoid (ETH-moid) sinuses, which are between the eyes, behind the bone at the inside corner of each eye. There are three small pairs of ethmoid sinuses.

* Sphenoid (SFEE-noid) sinuses, which are behind your nose. There are two sphenoid sinuses, and they are located behind the ethmoid sinuses.

True or False??

Sinus infections are contagious.

False. There is no evidence to suggest that sinus infections are contagious. However, you may get a cold from someone else, which can then lead to a sinus infection (if not cared for properly). Washing your hands regularly can help keep germs and colds away.

Inventions are the ingenious gadgets and machines that have made our lives a little more fun, interesting, and easier. Real inventions are the things that we did not think were possible yesterday, and yet, it would be difficult to live without today. From the tiny paperclip to the massive jet engine, every month we will explore the history behind our world’s most famous inventions and learn about the innovators that designed them.

This month we explore the history behind an invention that most of us likely just take for granted…

LEGO Bricks

It is quite amazing that any LEGO brick produced since 1955 can interlock with any other. But, what is even more incredible is that there are 915 million different ways you can combine six eight-studded LEGO bricks!

1. Ole Kirk Christiansen  

Christiansen was born in 1891 in the village of Filskovand, Denmark.

• Automatic Binding Bricks

LEGO bricks were originally called Automatic Binding Bricks.

• Godtfred Kirk-Christiansen

Godtfred Kirk-Christiansen introducing children to LEGO sets.

• LEGO System

Pictured above is the first moveable Brick Built LEGO Train which was introduced in 1964.

• LEGO Timeline

The LEGO story started in a Danish woodworking shop in Billund, Denmark. Ole Kirk Christiansen was a creative and talented carpenter. As a young man, Christiansen turned his hobby of whittling and working with wood into a business and in 1916 he opened his own little shop.

It turned out that Christiansen was a brilliant toymaker as well. In 1932, he established his own toy company and was assisted by his 12-year-old son Godtfred Kirk Christiansen.  Ole refused to cut corners for the toys his company produced. Soon, his prototypes for model cars and animals and his cute pull-toys became quite popular. His bestseller, which is still a collectible, was a wooden duck whose beak opens and closes when pulled.

“Play Well”

In 1934, Christiansen named his business LEGO, which came from the Danish words “LEg GOdt,” meaning “play well.”

After World War II, many common manufacturing products used to produce consumer goods simply weren’t available. As a result, many manufacturers looked to advances in plastics to create cheap alternatives.

One substitute involved plastic-injection molding, in which melted plastic is forced into the cavity of a precise mold. However, due to materials shortages the Danish government forbade its commercial use until 1947. Despite the ban, Christiansen bought Denmark’s first plastic-injection molding machine in 1946 and began to experiment with it for his toys. In 1947, the ban was lifted and Christiansen was able to use his molding machine to mass-produce plastic toys.

Over the next several years, the company grew rapidly. From just a handful of employees in the early years, LEGO had grown to 50 employees by 1948.

In 1949, LEGO produced about 200 different kinds of toys, which included automatic binding bricks, a plastic fish, and a plastic sailor. The automatic binding bricks were the predecessors of the LEGO toys of today.

The LEGO Brick Is Born

In 1953, the automatic binding bricks were renamed LEGO bricks. In 1957, the interlocking principle of LEGO bricks was born. Each brick had circular nubs on the top that could be pressed into depressions of the bottom of another brick. This stud-and-coupling system was patented in 1958.

Godtfred Takes Over

When Ole Kirk Christiansen passed away in 1958, his son Godtfred became head of the Lego company.

By the early 1960s, Lego had gone international, with sales in Sweden, Switzerland, the United Kingdom, France, Belgium, Germany, and Lebanon. Over the next decade, LEGO toys were available in more countries, and they came to the United States in 1973.

LEGO Sets

In 1964, for the first time, consumers were able to purchase LEGO sets that included instructions to build a particular model.

Four years later, the company opened its first LEGOLAND amusement park in Denmark, utilizing more than 50 million bricks to build exhibits.

Since the middle of the 20th century, these small plastic bricks have sparked the imagination of children around the world, and LEGO sets have a stronghold on their place at the top of the list of the world’s most popular toys. 

The company, still headquartered in Billund, turn out more than 19 billion individual bricks from its factories every year!

Rabbi Yehuda Finchas

“Rabbi,” Ikey said, scratching his head, “I’m confused about taking medication on Shabbat. I’ve heard it’s prohibited due to the concern of grinding herbs, but we don’t do that anymore – we buy medicine from the pharmacy. Different people give me different answers. Can you clarify this halacha?”

The Prohibition on Taking Medication on Shabbat

As previously explained, halacha prohibits taking medication on Shabbat by rabbinic decree unless one is bedridden (a choleh she’ein bo sakana). Someone experiencing a maichush be’alma – a minor ailment causing mild discomfort – is typically not permitted to take medication (Shulchan Aruch, Orach Chaim 328:1). This rabbinic prohibition, known as gezerat shehikat samemanim, originated from the concern that people might grind herbs to prepare medicines, which would violate anissur d’Oraita (biblical prohibition).

Medication Compared to Other Forms of Healing on Shabbat

It’s important to distinguish taking medication from other permitted forms of healing on Shabbat for a choleh she’ein bo sakana. While such an individual may engage in healing activities, even overriding a rabbinic law (derabanan), this is required to be done in an unusual manner (shinui, ibid. 17). However, this requirement of shinui does not apply to the act of taking oral medications (Halichot Olam 4:164, Ohr Lezion 3:36:9).

The Relevance of Gezerat Shehikat Samemanim Today

A common question, as raised by Ikey, is whether gezerat shehikat samemanim still applies since we no longer grind herbs for medicine, as instead we purchase manufactured medications. The halachic principle is that rabbinic decrees remain in effect even if the original reason for their enactment no longer exists. As the Gemara (Beitzah 5a) explains that once the Hachamim issue a decree, only Hachamim of equivalent greatness can overturn it. Therefore, the prohibition on taking medication for minor ailments on Shabbat generally remains, despite the changes in how medicine is produced.

The Opinion of Hacham Ovadia Yosef, ZT”L

However, Hacham Ovadia Yosef, zt”l, (Chazon Ovadia, Shabbat Vol. 3 p. 358), offers a nuanced perspective. He notes that some halachic authorities consider gezerat shehikat samemanim to be a gezeira (a safeguard or preventative decree) rather than a takana (a formal, established rabbinic enactment). Unlike a takana, which is generally irreversible, it might be argued that a gezeira may no longer be binding once the original concern it addressed is absent. Following this logic, since we now obtain pre-prepared medications, the concern of grinding herbs is no longer relevant, and the safeguard is no longer necessary. While Hacham Ovadia himself disagrees with this view and maintains the general prohibition for minor ailments, he permits relying on this more lenient opinion in specific circumstances.

Examples: Sleeping Pills and Pain Relief

Hacham Ovadia provides examples where leniency is warranted. Regarding sleeping pills (ibid., p. 367), he argues that they do not cure an illness but primarily facilitate sleep. Since promoting sleep is not considered a typical medical therapy (refua) and considering the opinion that gezerat shehikat samemanim no longer directly applies, he permits taking sleeping pills on Shabbat.

Similarly, concerning over-the-counter pain relief, Hacham Yitzhak Yosef (Yalkut Yosef, Shabbat Vol. 4, p. 143) explains that alleviating symptoms like pain or a mild fever is not considered classic refua aimed at a cure. Therefore, such medications are permissible even for a mild ailment. However, Hacham Ovadia (ibid., p. 366) specifically limits this allowance to individuals experiencing pain, even when they are not bedridden.

Conclusion

To answer Ikey’s question: Taking medication to cure an illness is generally prohibited on Shabbat by rabbinic gezira for someone with a minor ailment. However, it is permitted for a choleh she’ein bo sakana. While the underlying concern of gezerat shehikat samemanim (grinding herbs) might seem outdated, the prohibition remains in effect.

Nevertheless, Hacham Ovadia Yosef offers a more lenient approach in specific situations where the medication does not aim to cure but rather to relieve pain or promote sleep, especially when considering the view that the original reason for the gezeira is no longer relevant.

Hacham Ovadia acknowledges the differing opinions on this matter. Given that it concerns health, he advises against excessive stringency as the verse states, “Venishmarten meod lenafshotechem” (Devarim 4:15) – “And you shall guard your souls very carefully” (Hazon Ovadia, p. 357).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.

When Korach, Moshe’s first cousin, launched his brazen revolt against Moshe’s authority, challenging his and his brother’s right to leadership, he brought some “big names” with him.  Like a good politician seeking to earn public support, he made a point of getting some prominent people on board.  These included 250 “princes of the congregation” (“nesi’eh edah” – 16:2), identified by our sages as the leading Torah scholars of that generation.  Korach also brought onto his team Datan and Aviram, two well-known “rabble rousers” who already had a long history – dating back to Egypt – of challenging Moshe.

These people had different stakes in the game.  Korach, the commentators explain, resented the appointment of another of his cousins – Elitzafan –to the position of leader of the Kehat family, a position which Korach felt he deserved.  The 250 rabbis were motivated by genuine spiritual longing, passionately wishing to have the privilege to serve as kohen gadol inside the Mishkan.  And Datan and Aviram, as mentioned, were always looking for opportunities to oppose Moshe.  What these people all had in common was discontent with Moshe’s leadership, and so they banded together to challenge his authority.

On Ben Pelet

In the opening verses of the story of Korach, the Torah also mentions another figure who appears to have played an important role– a member of the tribe of Reuven named On ben Pelet.  We are given no information about him, but if he is mentioned by name, it stands to reason that his participation in the uprising was significant.

This implied significance makes it especially striking that his name never appears again later in the story.On ben Pelet is listed among the main instigators, but we never hear about him again.

The Gemara (Sanhedrin 110a), noting On’s mysterious “disappearance,” fills in the missing details, telling the fascinating story of how this prominent participant in Korach’s uprising was saved from the tragic fate that befell his cohorts.On’s wifewas an exceptionally wise woman, and she saw what On could not see due to his having been blinded by Korach’s charm, and by the excitement of the controversy.  She asked On what he stood to gain by joining Korach’s revolt.  After all, if the uprising succeeded, then Korach would be the leader instead of Moshe.  On would not benefit at all.  There was no advantage to his supporting Korach.

On accepted his wife’s advice, but he said it was too late.  He had already sworn loyalty to Korach’s cause, and the rebels were relying on his participation.  He could not back out at this point.

On’s wife devised a plan.  She gave him lots of wine to drink, and he fell into a deep sleep.  When Korach’s men came to bring On to join in their confrontation against Moshe, she removed her hair covering and stood outside their tent.  Korach’s men would not approach the tent, as she was standing there with her hair exposed, and so they turned around.  On remained asleep during the ill-fated confrontation between Korach’s followers and Moshe, which resulted in the burning of the 250 men who vied for the role of kohen gadol, and in the ground opening and devouring Korach, Datan and Aviram.

Manoah

Let us leave the story of Korach, and fast forward many years, to the period of the shoftim, to a time when Beneh Yisrael suffered bitterly at the hands of the Pelishtim who were terrorizing them.

We read in the Book of Shoftim (13) – in the section read as the haftarah for Parashat Naso – of a man named Manoah who was childless for many years.  One day, an angel appeared to Manoah’s wife and informed her that she would soon bear a child who would lead Beneh Yisrael to victory against the Pelishtim.  As this child would be designated for a special leadership role, the angel explained, he would need to abide by certain restrictions.  His hair must never be cut, and he must never drink wine.

Manoah’s wifewent to her husband and told her about the angel.  Seemingly mistrusting her, Manoach beseeched Gd to send the angel a second time to explain the rules regarding the child that was going to be born.  Sure enough, the angel appeared to Manoah’s wife a second time, and she ran to bring Manoah.  When he arrived, the angel told him that he must follow the guidelines that his wife had been told. 

Later, Manoah’s wife delivered a boy, whom they named Shimshon.  As the angel promised, Shimshon led Beneh Yisrael in the campaign against the Pelishtim.

At this point, I expect the reader to wonder why this story is presented here in this article, in the context of the story of On ben Pelet.  It certainly appears that these two men have absolutely nothing to do with one another.

However, one of the great Italian kabbalists, Rav Menahem Azaryah of Fano (“the Rama Mi’Fano,” 1548-1620), taught that these stories are very closely connected.  In fact, although one took place many years after the other, they actually involve the same people!

The Rama Mi’Fano writes that Manoach and his wife were gilgulim – reincarnations – of On ben Pelet and his wife.  In both stories, the wife takes the leadership role, guiding and instructing her husband.  In the case of On ben Pelet, this is obvious, but in the sort of Manoah, too, his wife was the one who received the instructions from the angel, and, moreover, the verse states that when the angel returned, “vayelech Manoah ahareh ishto – Manoah followed his wife.”  It is clear from the story that Moah was led by his wife, just as On ben Pelet’s wife steered him in the direction he needed to go.

The Rama Mi’Pano adds that Shimshon, Manoah’s son, was to abstain from wine – which is what On ben Pelet’s wife used to save him.  And the name “Manoah” means “rest,” an allusion to On’s deep slumber during his cohorts’ confrontation with Moshe.

The question, then, becomes, what is the meaning and significance of this connection?  What are we to learn from the reincarnation of On ben Pelet and his wife, and their becoming the parents of Shimshon?

The Long Haul

The answer becomes clear in light of a mysterious feature of the story of Manoah.

We find in Tanach several stories of women who were unable to conceive.  We are all familiar with the stories of Sarah, Rivkah, Rachel, and Hannah.  Another example is the “Shunamite woman” who cared for the prophet Elisha.  In all these instances, the couple prayed for children, or had some merit on account of which they were blessed with a child.  The notable exception is Manoah and his wife.  The text gives us no indication of what they did to be blessed with a child after many years of infertility.  We do not hear about them praying or performing any special mitzvah for which they were rewarded.

The Rama Mi’Fano’s theory solves this mystery.  Manoah and his wife were blessed in the merit of On ben Pelet’s wife.  Her wisdom and her initiative saved her husband’s life, and, moreover, helped preserve the honor of Moshe Rabbenu by taking away a prominent participant of the uprising.  The reward came many years later, in the form of Shimshon.  On ben Pelet’s wife saved her husband – and so she was blessed with a child who would end up saving Beneh Yisrael from the Pelishtim.

These might seem like esoteric concepts which bear no direct relevance to us, but I would like to draw our attention to one practical lesson that we all need to learn, and that is the long-term impact of our actions.  The full reward for On’s wife came much later, well after she passed away – teaching us that the fruits of our efforts are not reaped right away, but in the future, and sometimes even in the very distant future.

Spiritual Patience is Needed

Technology has accustomed us to expect immediate results, to access information at the press of a button, to have food ready and prepared the moment we feel hungry, to experience gratification right away when we want something.  We have, I’m afraid, grown impatient, demanding “on-demand” results.

But religious life doesn’t work this way.  Torah commitment is not about immediate results or immediate gratification.  Learning Torah can be difficult and challenging, and often it is only after years of hard work that we experience the indescribable joy and satisfaction that Torah knowledge brings.People who embrace observance as adults, or who decide to raise their level of observance as adults, are likely to struggle at first before enjoying the delights of religious life.  And, we never know when and in what form the rewards for our mitzvot will come.  If we pray, learn Torah and fulfill mitzvot with the expectation of right away seeing our rewards, we will be sorely disappointed, and disillusioned.  We must be in it for the long haul.

Every prayer has value and helps us.  Every good deed we perform yields incalculable rewards.  Every small amount of Torah we learn builds us and brings us closer to Hashem.  More often than not, we will not see the value, rewards and benefits of our prayer, learning and observance, but we believe that at some point – perhaps even long after we leave this world – our efforts will bear fruit.

The Mishnah in Pirkeh Avot (1:3) urges us not to be like servants who serve their master solely for reward, and to instead serve Hashem without expecting reward.  This is not because we cannot expect rewards for our efforts – but because we never know when or how we will be rewarded.

Let us, then, commit to perform mitzvot with joy and vigor – trusting that each and every good deed is more valuable than we can ever imagine.