Rabbi Zamir Cohen

The nature and meaning of dreams have fueled the imaginations of modern scientists no less than they challenged the thinkers of the ancient world.

What is a dream and where does it come from?

Do dreams contain hidden messages?

Is there a use for the good or bad information that appears in a dream, or is a dream merely a kind of illusion unworthy of serious reflection?

A survey of the science’s approach to dreams reveals an incremental change that has taken place over the years.

Only 120 years ago, the intellectual community scoffed at the idea that dreams were worthy of serious study, deeming them mental illusions that carried no deep significance.

All this changed with the arrival of Sigmund Freud (1856-1939), the central figure in a movement teaching that dreams are key elements for revealing the deep motivations and obstacles buried in the human soul. Freud claimed that when a person is awake, his or her consciousness serves as a kind of gatekeeper, filtering out some of the richest voices of the soul. During sleep, the “censorship” of the waking consciousness no longer controls the swirling pool of the subconscious, and the mind is flooded with all variety of messages, ideas, and desires normally buried in the furthest recesses of the soul.

But what about the supernatural element of dreams? Freud addressed this question, too, rejecting the notion entirely. In the conclusion to his book, The Interpretation of Dreams, Freud wrote that the idea that a dream could reveal anything about the future was worthless.

Futuristic Insights

However, in the decades since the publication of Freud’s work on dreams, scientific researchers have collected testimonials, evidence, and data demonstrating that dreams can actually provide knowledge of the future. This evidence, verified by careful and precise tests, has forced scientists to reject Freud’s stance on the value of dreams as a source of insight into future events – even while many researchers still remain baffled about the essence of dreams and their interpretations.

Professor Yaakov Bazak, a noted Israeli judge and legal scholar, wrote the following lines in his book Beyond the Senses, after his own experiences confirming the power of dreams:

Taking into account the minute details that came true, it is extremely difficult to explain the actualization of dreams as mere coincidence. Anyone willing to approach this topic without preconceptions must admit – at the very least – that the relationship between dreams and the future deserves serious scientific study. It is simply not logical to claim that there is no basis whatsoever for the power of dreams to relay information about future events. It is true that some dreams can be explained as the result of subconscious reflections on events that happened in reality. In other cases the element of telepathy must be considered. Some dreams really are the result of “sheer coincidence.” But after all is said and done, one cannot deny those dreams that do carry solid evidence of predicting the future and cannot be explained by any of the approaches listed above. Unfortunately, we must continue to wait patiently for scientific tools capable of investigating the prophetic foundation of dreams.

While there is certainly no universal agreement among contemporary scientists concerning the ability of dreams to predict the future, some researchers have indeed concluded that the phenomenon exists, with England leading the international community in this field. Among the most notable examples occurred in 1966, when many people had dreams predicting a disaster in Aberfan, Wales, a small village where a mountain of coal slag collapsed over a school, burying 144 people.

As a result of this incident, a British institute was launched with the expressed purpose of researching the possibility that dreams can predict disasters. Today, a number of similar private institutes – often staffed by volunteers – have taken on similar projects worldwide, gathering data and personal testimonials on the topic. Even though this area of research is still new, the amount of available data has grown dramatically in recent years.

The Torah’s View

Does the Torah completely ignore dreams, as did many scientists of the past? Does it regard dreams as a purely psychological phenomenon, as did Freud? Are we fated to remain in the dark about the concept of predictions through dreams, just like so many researchers of our generation?

Not surprisingly, the Torah sages were far ahead of scientists of the past, Freud, and today’s scientists. A clear understanding of the Torah’s approach to dreams eliminates the confusion surrounding the topic, and answers all the major questions in the field, one by one.

Before we cite teachings of the sages on dreams, let us first briefly consider the phenomenon of sleep in general. Only after gaining an understanding of the various elements and reasons for sleep can we suggest an approach to understanding the nature and power of dreams.

The Torah knew thousands of years ago what science has only discovered recently. Namely, that the true “I” of each of us is an internal, spiritual being wrapped in a material, physical exterior composed of flesh and bones. Just like clothing cannot move without a person wearing it, the human body cannot live and function in the world without this interior, spiritual essence. After hundreds of years of denial and doubt – and thanks to new research in the field of near-death experiences – even noted scientists now understand that death is not the end. Rather, it is the release of the true, spiritual person from the bonds of the material, temporal clothing of the body sewn together from transitory flesh and bones.

What is Sleep?

A sleeping person lies in an unconscious state – almost like death. He does not receive information from his environment or maintain any awareness of what takes place around him. Yet, he still breathes and can be reawakened. Thus, he is not really dead, but neither is he truly living. The Talmud therefore states, “Sleep is 1/60th of death.” In other words, the process and the circumstances of sleep are very similar to those of death, though only to a small extent. To put it another way, we can say that there is a separation of the soul from the body during sleep similar to the separation that takes place at the time of death. If this is true, how does a human being continue to breathe while sleeping and then “wake up alive” afterwards?

The Ramchal (Rabbi Moshe Haim Luzzato), a great Kabbalist, writes in his book Derech Hashem (3:1) that the soul is comprised of five parts: nefesh, ruah, neshamah, hayah, and yehidah. Some of these parts leave the body during sleep, which accounts for the deep rest experienced, but others remain, ensuring that basic bodily functions continue. This is why sleep is considered 1/60th of death.

Death separates the soul from the body completely – each and every one of these parts of the soul – and the body moves fully from a living state to a dead one. By contrast, a sleeping person can still live and breathe, despite the unconscious state brought on by the departure of some parts of the soul. These parts return to the body at the conclusion of the required hours of sleep, or as a result of a sudden arousal, such as when a sleeping person hears his name called or hears a harsh, sudden noise. Then his soul returns to the body in a flurry. This is often marked by the deep breath people take before opening their eyes.

The Benefits of Sleep

The Kabbalists taught that flesh, like any inanimate object, does not require sleep. However, in order for a person’s soul to function properly, it must occasionally receive sustenance from its supernal source – much like a battery occasionally needs to be recharged. If this source would “charge” the soul while the person is awake, the person would be unable to withstand the power, and would collapse, We might draw an analogy to a strong electrical charge flowing through a fuse, or boiling water suddenly being poured into a thin crystal glass. The fuse would burn out and the glass would shatter. For this reason, the soul must separate itself from the body when it is to be “recharged,” leaving behind the “nefesh” portion to ensure that the body continues to function.

This is the meaning of the verse, “In Your hand I will place my spirit [ruah]” (Tehillim 21:6). A person’s “ruah” leaves him at night, but not the “nefesh,” as its departure would cause death.

Sleep, then, is a process of spiritual replenishment. After the soul receives its bounty of energy as required, it returns to the body to recharge and refuel it so that it can awaken like new. This, too, is the deep meaning of the verse, “New in the mornings, your faith is great” (Echah 3:23). This is also the reason why a person goes to sleep tired and awakens refreshed. The physical body does not experience sensations such as “refreshed,” “tired,” “sleepy,” or “awake.” These terms refer only to the soul – the spiritual being.

(These concepts are developed at length in the writings of the Arizal – Sha’ar Hahakdamot, Derash 3.)

What is a Dream?

Here, as in many other instances, the sages have masterfully condensed a tremendous amount of knowledge into several pithy phrases. We will begin with several Biblical verses and Talmudic statements, and then proceed to explore the deeper meaning of these passages through the teachings of the Ramchal.

The prophet Zecharya (10:2) declares, “False dreams comfort in vain.” And in the Book of Iyov (23:15-16) we read, “In the dream of a night vision…people’s ears will hear.”

The Talmud (Berachot) states, “A dream is 1/60th of prophecy,” but also teaches:

“Just as there cannot be wheat without straw, similarly, there cannot be a dream without some nonsense. A person who dreams sees the reflections of his heart, as it says: ‘You are the King and your thoughts rise up when you lie down’ (Daniel 2:29).”

As discussed earlier, sleep results from the departure of certain parts of the soul from the body. The body continues to function through the soul remaining within it, though it lacks to ability to stand, walk, listen, or understand. Note that our ability to stand erect while awake is due to the soul’s “support” of the physical body allowing it to resist the pull of gravity. When the soul departs at the moment of death, the body loses its ability to withstand the force of gravity, and thus falls to the ground. This is the reason why a dead body weighs a little more than it did during life. As the Talmud says: “A living thing holds itself [up].”

The parts of the soul that separate from the body during sleep – ruah, neshamah, hayah, and yehidah – are the higher and purer forms of the soul. These are also the parts that perform higher functions when one is awake, such as concentration, the retrieval and analysis of information from the brain’s memory banks, decision making, the ability to draw conclusions, emotions, and more.

The lower part of the soul – nefesh – controls breathing, imagination, and other “simple” actions. This part of the soul remains in the body during sleep, as reflected in the continued activity of the respiratory system and the imagination. This is why in a dream a person can see himself in faraway places that he had wished to visit, or winning long coveted prizes, or even witnessing a disaster from which he harbors hidden fears while awake.

A Divine Gift

Sleep is a gift from Hashem that allows us to release our tensions and fears, as well as to recall our hopes and desires – precisely during a period of rest, when we gather strength to awake renewed for a new day. (The physical body itself has absolutely no connection to thought, imagination, or the like. Only the parts of the soul listed above, which are stationed in the body, create the sensation that certain parts of the body can think or feel.)

Concerning these types of dreams, the verse says, “False dreams comfort in vain!” Such dreams have no real meaning and are only a means to release various tensions and fears that have accumulated during the day, saving the person from collapse. They teach us about a person’s inner world: What troubles the person? What frightens him? Where does he or she wish to go? What are his or her desires and hopes? And so on.

However, there is also another kind of dream, one which connects to deeper spiritual elements, and which, if they could be seen, would fill the earth with visions of uncontrollable forces beyond description.

When people are awake and all parts of the soul are grounded in the body and the material realm, the connection with spiritual entities is naturally blocked from normal awareness. However, during sleep, when the body is in some sense “dead” due to departure of the highest components of the soul, these detached parts of the soul are free to encounter other, similar spiritual beings, and receive from them information that they are otherwise unable to access, including facts about what will happen in the future.

Partial Prophecy

This information flows directly into the spiritual element that remains in the body during sleep, appearing in the form of dreams. This is why a person can awake with knowledge of the future. About dreams such as these our sages have said, “A dream is 1/60th of prophecy.” However, an ordinary person, who lacks the pure mind and spirit of a prophet, does not grasp a high level of spirituality. Thus, the Sages have said, “There is no dream without some nonsense.” In other words, even a truthful dream has elements of base human hopes and fears mixed within it, for these continue to operate even as spiritual information flows to the sleeping individual.

The Kabbalah also teaches that the purpose of a bad dream, which predicts dire events, is to give us the opportunity to actually alter the negative decree. By changing our behavior and aligning ourselves with the will of our Creator, we are able to change the future. If a person did not have a chance to preempt the evil occurrence through proper behavior, Hashem would not have sent the dream in the first place.

As noted, the Torah’s knowledge of the nature and meaning of dreams preceded Freud by thousands of years. Even science is now following the Torah’s lead, as the scientific community has little doubt that some dreams do foretell the future – though science itself does not know how to handle or explain this fact. As an example of the scientific community’s confusion concerning the nature of dream, we repeat Professor Yaakov Bazak’s words cited earlier: “Unfortunately, we must continue to wait patiently for scientific tools with the ability to investigate the prophetic foundations of dreams.”

The Creator of the world, however, who knows all the mysteries of His creation, revealed this secret in the Torah, along with the entire compendium of Divine teachings meant for us to use in a proper, helpful, and healthy way.

Rabbi David Sutton & Dr. David Katzenstein, LCSW-R

Rav Wolbe (Alei Shur, Vol. II, p. 186) explains that one of the most powerful forces of the yetzer hara is the power to rebel, as can be seen from the Gemara (Sanhedrin 91b):

Antoninus, the Roman emperor, asked Rabbi Yehudah HaNasi, “At what point does the yetzer hara begin to rule over a person? Is it from the time of conception, or from the time of birth?”

Rabbi Yehudah HaNasi said it is from the time of conception.

Antoninus disagreed. “If that were the case, the yetzer hara would cause the fetus to kick its way out of the womb! So it must be that the yetzer hara begins to rule over a person from the moment of birth, not before.”

Rabbi Yehudah conceded to his logic.

What kind of craziness is that? How can a fetus kick its way out of the womb before it is fully formed? It would be like a dead fish on the floor!

The Power of Rebellion

Rav Wolbe explains that the yetzer hara says, “I don’t want to be in a locked place like this! Get me out of here,” to the point of suicide. The yetzer hara cannot be under someone else’s jurisdiction. It has to be on its own. That is the koach meridah, the power of rebellion. It is this force that gets us into trouble.

Sometimes, good people start working on themselves, but instead of making steady strides, their efforts backfire and they stop, or they even decline. For example, a young yeshivah boy accepts upon himself a taanit dibbur, a fast from speech. He is not going to utter any superfluous speech all day. What happens the next day? He speaks twice as much lashon hara than on a normal day. What happened?

The young man did not deal with his desire to speak lashon hara. He merely tried to suppress it and push it down, which aroused a force of rebellion from inside of him. The boy may not have felt that force at first; he was very happy with his new commitment, with his taanit dibbur. But

the next day, it surfaced. Rav Eliyahu Dessler compares this to a spring. You can keep pushing a spring down, down, down, but as soon as you let go: BOING! – it bounces back.

Three Key Strategies

Accepting that our desires are natural, while also recognizing our capacity for discipline, involves several key strategies:

The first strategy is understanding why we have those desires. This can be accomplished through self-reflection. Taking the time to reflect on our values, priorities, and motivations can help us to understand why we have certain desires, and makes it easier to stay disciplined when those desires conflict with our long-term goals.

The next strategy is becoming mindful of our thoughts, feelings, and behaviors, so that we are more aware when we are being driven by desire, and can make conscious decisions about how to respond.

The last strategy is to set clear expectations and goals that are connected to a well-defined purpose. A clear goal can give us the motivation to stay disciplined and reign in our desires.

Also quoting the spring theory, the Siftei Chaim states that when a person is working on guarding his eyes, he should not keep yelling at himself, “Don’t look! Don’t look! Don’t look!” because that has the power to backfire.

As soon as he lets go, his resolve will dissipate and his desire will spring right back.

TAKEAWAY:

The Siftei Chaim promotes a positive approach: to appreciate the opportunity to guard your eyes, and the merit you will gain when you do. In this way, you are not fighting against your yetzer hara, and thereby not activating the renegade within you.

Jack Gindi

My eldest son lived by a silent code – I discovered it only after his passing. Shaun had a way of making people feel seen. He didn’t just ask, “How are you?” – he would say, “What’s going on in your world?”

During his shiva, more than one friend shared how this simple shift in questioning invited genuine warmth and trust. He instinctively knew how to be real with the truth, raw with emotion, and focused on what matters.

This revelation inspired me to reflect on the code of resilience I’ve discovered during my journey of life. The four principles are: being real with our facts, raw with our feelings, and relevant in our focus, to achieve the results we seek.

I found applying this code to current challenges helps me process feelings and guides me in making decisions.

It’s a code for transformation, offering clarity, purpose, and process to reset your direction.

When life hits hard, try applying this code of being REAL, RAW, and RELEVANT, to achieve the RESULTS you seek. This code won’t erase the challenges but it can help you forge a path to resilience.

REAL: Facing the Facts

Every transformation starts with truth. What’s happening? – not what you wish or fear. Being REAL means stripping away the illusions and confronting the raw facts of your situation.

When I first assessed a current building project in Denver, the facts were daunting. It wasn’t in good shape. However, we saw opportunities where others saw problems.

This might mean acknowledging a strained relationship, a financial setback, or a career misstep. Acknowledging the truth isn’t easy, but it’s necessary. It provides the solid foundation upon which everything else is built.

RAW: Honoring Your Feelings

We shouldn’t ignore our feelings; we must understand them. Being RAW means letting yourself feel without letting emotions dictate your decisions.

I felt fear, shame, and regret when I lost my real estate portfolio in 2009. For weeks I avoided those feelings, hoping they’d go away. But it wasn’t until I sat with them – allowed myself to feel – that I began to see a path forward.

Your emotions are like a compass. Fear shows what you value. Regret highlights where you wish to change. Honoring your emotions doesn’t mean wallowing in them – it means listening to them and using them as a guide.

RELEVANT: Focus on What Matters Most

When overwhelmed, being RELEVANT means asking, “What deserves my energy now?” After Shaun’s passing, I found his diary entries, which gave my mission to help teens and their families a new, urgent focus.

Relevance requires discipline. What deserves your energy and attention at this moment? Our biggest breakthroughs come from focusing on what we can create, not on our losses.

RESULTS: Define the Fruits of Action

Defining what success is in each situation is how transformation happens. Big changes can feel insurmountable, so start with small actions.

We didn’t start by fixing everything at once with the Denver building. We reinforced one beam, then another. Each step made the building stronger.

In life, results aren’t about perfection or speed. They’re about consistent progress. “Whatever it is, define success. Then, take purposeful steps to achieve that success, be it repairing a relationship or recovering from an illness.

Bringing It All Together

We applied the principles of the CODE in repurposing the building in Denver. At first glance, the structure seemed beyond saving – its foundation cracked, its purpose outdated. But we embraced the challenge by being REAL with the facts, acknowledging the building’s weaknesses and potential, and RAW with our initial doubts. We stayed RELEVANT by focusing on what mattered – reinforcing key structural points, and defined our desired RESULTS: transforming the building into something stronger and more valuable than ever before.

The CODE points – REAL, RAW, RELEVANT, and RESULTS – don’t exist in isolation. They work together, creating a compass to guide you.

Remember: Every builder follows a code – a set of principles that guides their work. Whether reconstructing a business, rebuilding family bonds, or rediscovering purpose after loss, living by a code can help illuminate your path.

What Challenges Are You Facing?

Try breaking it down:

What are the REAL facts about the situation?

What RAW emotions need acknowledgment?

What’s most RELEVANT right now – what have you been doing, and what must be done to shift it?

What RESULTS would signal progress?

Sometimes, the most significant breakthroughs come from asking better questions.

Ellen Geller Kamaras

Finally, after many, many years, the small number of Jews who live in Syria can now visit the ancient Eliyahu Hanavi synagogue in Damascus. Jews have not been allowed to pray at this site since 2011, when the violent civil war began between pro-Democratic insurgents and Syrian President Bashar al-Assad’s dynastic regime.

Today, the once-glorious Jewish community in Syria consists, sadly, of only nine people, mainly older men, who are led by 74-year-old Bakhour Chamntoub, a resident of Damascus. Tens of thousands of Jews lived in Syria prior to the founding of the State of Israel in 1948, but since then, the regime’s persecution of Jews, and the violent riots targeting the Jewish population, forced the country’s Jews to flee.

Two months ago, in early December, 2024, the totalitarian regime of Bashar Assad fell, having been overthrown by a sudden, surprising offensive launched by a coalition of rebel groups. The rapid regime change gives rise to the question of what the future holds for the small group of Jews who remain in Syria, and whether it is safe for Jews to go there.

Mohammad Badarieh, a representative of Islamist rebel chief Ahmed al-Sharaa, met with Mr. Chamntoub and promised the Jewish community “peace and security.”

Although Jihadist by philosophy, the new rulers of Syria are trying to portray themselves as moderates to the Western world and have declared that they would protect all the minorities in their country and allow freedom of religion.

Badarieh, Sharaa’s aide, told Chamntoub, “There’s no more Baath Party, no more fear, no more checkpoints, no more secret police. We are in a democratic state.”

Chamntoub responded, “Thank Gd.”

According to de facto leader Sharaa, who ousted Assad, the process of drafting a new constitution and holding elections in Syria could take up to four years. He is optimistic that President-elect Donald Trump will lift sanctions on Syria once he assumes the Presidency.

A Millennia-Old Community

Syria boasts one of the world’s oldest Jewish communities and one of the world’s richest and most storied Jewish cultures. Syria has a history that dates back to Biblical times, and its Jews have survived the countless empires that have conquered it.

The Syrian cities of Aleppo, Damascus, and Qamishli held large Jewish thriving communities for centuries.

Moreover, Rabbi Menachem Posner suggests that Avraham Avinu lived in Syria before Hashem instructed him to go west to the Holy Land. He found references to Avraham’s relatives living in Aram Naharayim (or Padan Aram), and his loyal servant, Eliezer, is described as “Damesek” (Beresheet 15:2), which can be understood to mean that he originated from Damascus.

The primary centers of Jewish life in Syria were the cities of Aleppo and Damascus. In Hebrew, Aleppo is called “Aram Tzova,” or, as pronounced by Syrian Jews, Aram Soba. Its Arabic name was distorted into “Aleppo” in English.

A considerable percentage of Syrian Jews immigrated to British Mandate-Palestine, the U.S. and Latin America in the early 20th century. More of the remaining Jews in Syria left the country after the outbreak of the devastating Syrian Civil War in 2011, which resulted in hundreds of thousands of casualties, and left many millions displaced.

One of the World’s Oldest Synagogues

Before the 2011 civil war, Chamntoub and his friends would attend the Eliyahu Shul, which was also referred to as the Joba Synagogue, in the Damascus suburb of Joba. It is considered one of the oldest synagogues in the world. An inscription on a marble slate at its gate states that it was erected in 720 BCE, over a century before the destruction of the First Temple.

All that remains at the site of the synagogue is a few walls and lots of rubble. But Chamntoub said that Jews have been calling him from all over the world offering to rebuild the shul. In an interview with Israel’s Kan news, he stated that Badarieh pledged to fund the restoration of the synagogue and provide security.

According to tradition, the synagogue was constructed on the site where Eliyahu the Prophet anointed his successor, Elisha, and on top of the cave where Eliyahu hid from King Ahab, the idolatrous king of Israel who set out to kill all the prophets of Gd who preached against the worship of the pagan god Baal.

According to a 2013 report by Diarna.org, the Geo-Museum of North African and Middle Eastern Jewish Life, the synagogue was reduced to ruins due to fierce fighting in that year. Chamntoub said it had been beautiful with marble columns, tapestries, carpets and chandeliers. When regime forces took back the neighborhood from the rebels in 2018, the Jewish community was not permitted access to the shul. Now, with the regime’s downfall, access is once again permitted.

Resilience and Hope

Since the brutal massacre by Hamas on October 7, 2023, and amid the surge in anti-Semitism throughout the world, we have enlisted and put into practice the Jewish Nation’s timeless values of optimism, faith, hope, and positivity. Most importantly, we strive to exercise resilience, remaining steadfast in the face of hate and hostility.

The senior rabbi of the Spanish and Portuguese community in the UK, recently wrote about the recent events in Syria. As a Syrian Jew, for whom Syria is a vital part of his Jewish identity and heritage, these developments struck a chord and evoked various emotions. He beautifully expressed how Jewish experience teaches that exile, while painful, does not mean erasure, and instead “shows that cultural memory can endure, that identity can adapt, and that rebuilding is possible.”

He added, “Today, as Syria’s story unfolds, the Jewish experience stands as a beacon of hope, a testament to the possibility of renewal even after the darkest of times. The tragic saga of Syria today compels us to reflect on our own history of resilience and adaptability. From the once vibrant life in Aleppo to the thriving communities we’ve nurtured globally, our heritage continues to thrive against the backdrop of displacement. The lessons of our past, marked by both sorrow and triumph, offer a profound perspective on the power of enduring identity and the unyielding spirit of a people.”

Sam Sutton

In an unforgettable clash of grit, determination, and elite football talent, the Egleston Eagles, captained by star wide receiver Michael Panetz, claimed the 2024 DFL Super Bowl title in stunning fashion. They toppled the top-seeded Smooth Mobile Oil Cowboys in a thrilling showdown that ended with a final score of 26-25.

The victory was the culmination of an improbable postseason run that will go down as one of the greatest stories in DFL history. With quarterback Shimi Cohen delivering a career-defining performance on the biggest stage, the Eagles shocked the Cowboys and etched their names in league lore. Cohen’s efforts earned him the coveted Super Bowl MVP honors, cementing his legacy as one of the DFL’s most clutch performers.

A Wild Start Sets the Tone

The game began with fireworks as the Cowboys immediately showcased why they were the #1 seed. On the very first play, star QB Eli Siegal connected with Novoseller on a stunning length-of-the-field touchdown, giving the Cowboys an early 6-0 lead. It was a statement start for the favorites, but the battle-tested Eagles were unfazed.

The Eagles answered swiftly. Cohen orchestrated a picture-perfect drive that culminated in a touchdown and a two-point conversion, putting the Eagles ahead 8-6. The opening sequences set the stage for a back-and-forth battle that kept fans on the edge of their seats.

Trading Blows in the First Half

The Cowboys regained the lead as Eli Siegal, living up to his star billing, powered into the end zone on a rushing touchdown. The Eagles fought back, but the Cowboys’ defensive unit, which had been a cornerstone of their dominance all season, made key stops to maintain control.

At halftime, the Cowboys held a slim 19-14 lead, thanks to Siegal’s dual-threat brilliance. The Eagles, however, had been here before. This was a team built on resilience, and they headed into the locker room confident in their ability to turn the tide.

Second Half Drama Unfolds

The second half began with both teams locked in a defensive stalemate, but midway through, the Eagles delivered a momentum-shifting moment. On 4th and long, Cohen unleashed a deep pass that found Irwin Sutton streaking down the sideline for a jaw-dropping touchdown. The play electrified the Eagles’ sideline and gave them a 20-19 lead, putting the pressure squarely on the Cowboys.

Not to be outdone, the Cowboys showed why they were the top seed. Rookie sensation Mordy Sultan, who had been a revelation all season, hauled in a long touchdown pass to restore the Cowboys’ advantage at 25-20. With time ticking away, the game appeared to be slipping from the Eagles’ grasp.

Michael Panetz Seals the Deal

But the Eagles weren’t finished. With just minutes remaining, their captain and leader, Michael Panetz, stepped up when his team needed him most. Running a perfectly executed route, Panetz hauled in a 40-yard bomb from Cohen for a go-ahead touchdown. The play sent the Eagles ahead 26-25, igniting celebrations on their sideline.

The Cowboys had one final drive to save their season, but the Eagles’ defense rose to the occasion. In a fitting conclusion to their improbable run, the Eagles made a crucial stop, clinching their Super Bowl victory and leaving the Cowboys stunned.

An Improbable Journey

The Eagles’ journey to the championship was nothing short of remarkable. Entering the postseason as underdogs, they defied the odds with a combination of stellar leadership, clutch performances, and unyielding belief. Shimi Cohen’s MVP effort in the Super Bowl epitomized their season-long resilience, while Michael Panetz’s game-winning play demonstrated why he is one of the league’s premier captains.

The Cowboys, despite falling short, showcased why they were the top seed. Eli Siegal and his squad battled valiantly and provided a worthy championship test. Ultimately, the Eagles’ determination proved to be the difference.

Looking Ahead

As the dust settles on the 2024 season, the Egleston Eagles’ championship run will be remembered as one of the greatest in league history. With their core of talent and leadership, the future looks bright for the DFL.

By Rabbi Hayim Asher Arking and Rabbi Ezra Ghodsi

What is the significance of Tu B’Shevat?

Each year features four distinct occasions that mark the beginning of a specific New Year, meaning there are four Rosh Hashanahs. The first day of Nissan serves as Rosh Hashanah for the counting of a king’s reign. The first day of Elul is designated for determining ma’aser from animals. The first day of Tishrei, Rosh Hashanah, is the time when all people are judged, and it is also pertinent to the counting of years for events such as yovel and shemitah. Finally, the fifteenth of Shevat – Tu B’Shevat (where “Tu” refers to the Hebrew letters ט”ו, corresponding to fifteen) – is the New Year for trees. This date marks the beginning of the year for purposes related to terumah and orlah.

What changes are made in the tefillah?

Tachanun is not recited on Tu B’Shevat, nor is it recited during Minha prior to Tu B’Shevat. If Tu B’Shevat falls on Shabbat, “Tsidkatecha” is also not recited.

Just as on Rosh Hashanah we pray for a good year, it is customary on Tu B’Shevat to recite berachot and prayers for the year’s prosperity. As such, we recite berachot for all types of fruits, vegetables, and foods. Reciting a beracha brings blessing to all living flora on Earth, the source of our sustenance. For example, when one recites the beracha of ha’ets, it invokes a blessing upon all fruit trees globally, enabling them to bear fruit abundantly.

Is everything kosher?

In general, one should be aware of the status of terumot and ma’asrot, as well as the varying opinions on these matters. Additionally, for guidance on ensuring your produce is bug-free, please refer to the JSOR Produce Guide available at https://ask.jsor.org/t/produce-checking-guide/171. This guide provides detailed instructions for how to check a wide variety of fruits and vegetables.

Is there a special prayer to say before eating the fruits?

It is a long-standing Syrian custom to recite the Arabic translation of the Aseret Hadibrot found in Shir Ushvaha (page 515) on Tu B’Shvat. Many also have the custom of reciting certain specific passages from the Torah, Mishnah, and Zohar that are relevant to the particular fruit they are eating, as detailed in the Sefer Pri Ess Hadar. There is also a custom to eat a dish of etrog jelly, made from the etrog used as part of the Arba Minim on the previous Sukkot. One should say a prayer that he should merit to find a beautiful etrog to use for the mitzva on the following Sukkot.

What is the proper order to recite the berachot?

When reciting berachot outside of a bread meal, the typical order is as follows:

1. Mezonot

2. Hagefen (Note: when reciting Kiddush, the hagefen needs to be said first.)

3. Ha’ets

4. Ha’adamah

5. Shehakol

Why is there a preferred order?

The order of blessings is determined by the specificity and descriptiveness of each beracha. A more focused blessing provides a more enhanced expression of gratitude to Hashem. Mezonot, the blessing recited over wheat and other grains, occupies the highest position. It is the most descriptive in its praise, as we mention the benefit we have from Hashem’s creation: that these foods are a source of sustenance.

Following mezonot are the blessings of hagefen (on wine and grape juice), ha’ets (for fruits from trees), and ha’adamah (for fruits from the ground). Each of these berachot describes where the food originates from, and the order reflects the decreasing specificity of each blessing. Hagefen specifies the exact source of origin – the vine, offering the most detailed description. Ha’ets, while acknowledging that the fruit grows on a tree, is a more general beracha as it does not specify the type of tree. Ha’adamah, while mentioning the source as “the ground,” remains the most general, encompassing a wide range of fruits and vegetables, including those that grow on bushes.

Finally, the least descriptive beracha, shehakol (“that all was created with His Word”), is recited last. This blessing simply acknowledges creation without providing any specific details about the origin or nature of the food.

What if I mistakenly recited a beracha not in the preferred order?

Although the berachot are supposed to be recited in the proper order, reciting a beracha out of order does not invalidate the beracha itself. However, it is important to note that in some cases a more specific beracha can be covered by a broader beracha. For example, if one mistakenly recites the beracha of ha’adamah intending to include an orange, a subsequent blessing of ha’ets on that same orange would not be permissible. However, if the ha’adamah beracha was recited on a vegetable without the intention of including the orange, the orange would not be covered by the initial beracha, and a separate ha’ets would still be required.

If I am eating different types of fruits, on which one do I recite ha’ets?

If a platter of many different fruits is served, for example, dates, figs, apples, etc. then the ha’ets is recited on one of the Shiv’at HaMinim (the seven agricultural products mentioned in the Torah as being special to the Land of Israel). There is also a specific order within this group. It is based on which fruit is mentioned closest to the word ‘erets’ in the pasuk ארץ חטה ושעורה וגו’. Therefore, the first beracha would be on the olives, and if there are no olives, then on the dates. If there are no dates, then it is said on the grapes, the figs, and then pomegranates.

What if there are no fruits from the Shiv’at HaMinim?

If the fruits that are served do not include one of the Shiv’at HaMinim, then the beracha is recited on a fruit that is whole. If there are many whole fruits, then you recite the beracha on the fruit that is generally more desirable to you. This is done out of honor for the blessing.

These rules also apply to any assortment of foods that are of the same beracha, such as bananas, watermelon, and cantaloupe; or cookies, cake, and pretzels.

If there is a shehehianu fruit, when would shehehianu be said?

According to many opinions, a shehehianu fruit is regarded as the “preferred fruit.” Therefore, if there are fruits from the Shiv’at HaMinim, the ha’ets would be recited on one of them. When only eating regular fruits, one should make a beracha of ha’ets on the shehehianu fruit, provided it has not been cut up. (Others say that a shehehianu fruit always takes precedence.)

What fruits require a shehehianu?

One can only recite shehehianu on produce that is seasonal and not available year-round. Nowadays, many seasonal fruits are still readily available to be purchased year-round, as they are imported from countries with warm climates, and would not require a shehehianu. If one wants to recite a shehehianu on a new fruit, they should get a more exotic one, like starfruit, passionfruit, etc.

What if I do not enjoy the taste?

If one knows that he does not enjoy the taste of a specific fruit and does not feel any happiness in eating the new fruit, a shehehianu should not be recited.

Should I recite ha’ets or shehehianu first?

It is preferable to recite ha’ets first, followed by a shehehianu, and then eat from the fruit. Some have the custom to recite the shehehianu first followed by the ha’ets.

What if I forgot to recite shehehianu?

If one is still in the middle of eating the fruit, he can still recite the beracha. However, if one is finished eating the fruit, the beracha can no longer be recited.

In Summary: When one is ready to partake of the Tu B’Shevat table, he should begin with a beracha of mezonot on cookies or cakes. Next, he should recite hagefen upon wine or grape juice. Then he should say the beracha of ha’ets on olives, dates, grapes, figs, or pomegranates (in that order). Otherwise, ha’ets is recited on any fruit of his choice if it is a whole fruit. If there is a fruit that one will be reciting shehehianu on, then that will take preference over other fruit. Afterward, one recites ha’adamah on the vegetable he generally prefers. Shehakol is the final beracha recited on food.

Pnina Souid

“I realized, I needed to start an organization so I could get more hesed done,” said the founder of the Mitzvah Man Organization. So, he took out a small ad in Community Magazine, announcing that volunteers were needed. It listed volunteer job possibilities.

During the first three weeks, calls came in asking if it was true that we would really offer rides to doctors’ appointments or do errands for the sick and elderly – for free. Yes! The callers responded, “Hazak u’baruch!” All the callers wanted to verify the validity of the advertisement. They couldn’t believe that someone would dedicate their time, sometimes for many hours, to doing various hesed activities. What this legit?

Please, I told the callers, I need something to do!

But no one was calling to volunteer. No one was calling requesting hesed, either. I was spending money for the ads without seeing results. I wondered if maybe I should stop trying. Maybe I should go back to being an organization of one. Then, I remembered something that I had read about the yetzer hara. If you are working on a worthwhile project the yetzer hara will put thoughts into your head that very well might cause you to change your mind.

That was it. I was not going to let the yetzer hara win. If I would get one call to help a person in need it would be worth it.

The Ball Gets Rolling

That’s all it took. The calls started coming in both asking for help and offering to volunteer. The first calls to volunteer came from people whose families I helped before. They would say, “You gave my aunt a ride to the doctor. I want to give rides to doctors.” “You put tefillin on my grandfather. I want to do that for someone else.” “You pushed my brother in his wheelchair on Ocean Parkway so that he could enjoy the fresh air. I want to be a companion for someone.”

The first month 40 volunteers signed up. So many more people could be helped! And after that another 20 volunteers a month signed on, and another 40 a month until we had 500 volunteers in the first six months.

I created a one-page form for volunteers to complete. Each volunteer was interviewed, and some I interviewed personally. I explained to potential volunteers that there is no obligation to accept a volunteer assignment. If they were needed, they would receive a text message. If they are able to volunteer, they would text me back for instructions.

Every hesed request came to my cell phone and I would, in turn text the volunteers. This became overwhelming as I was single-handedly managing everything.

Administrative Help Recruited

The first person I hired was assigned to make follow-up calls to the volunteers and the recipients. He sent me a daily email to keep me abreast of exactly what happened.

I continued answering every incoming call to know just what was happening. However, I became so busy that I realized I needed to hire a dispatcher. The dispatcher would text the volunteers. I would send the hesed call to the dispatcher and email the dispatcher with instructions for the volunteers.

We continued to be extremely busy. My computer whiz son-in-law created a program that listed all the volunteers and separated them into different groups, (driving, shopping, cooking, going to a shiva house, etc.). We messaged volunteers according to their specific group.

Calls started coming from low-income families or Holocaust survivors, for basics such as a washing machine, refrigerator, air-conditioner, or clothes for the holidays. I had to fundraise just to pay our few employees, but if there was anything in the account left that would cover the requests for material things, the caller would be asked to fill out a request form and would receive what they needed. A Board of Directors was recruited. They handle the financial decisions. Another employee was hired to take care of the financial paperwork.

We help 10,000-12,000 families a year. Over the last 13 years, the Mitzvah Man Organization has grown from one man who wanted to help people to 3,800 volunteers!

Message from the Mitzvah Man

We all have challenges in life. That’s the yetzer hara sidetracking us, telling us we are foolish. If we beat our yetzer hara that’s a hesed from Hashem.

You don’t have to start an organization. Use your skills and the gifts that Hashem gave you. You can read to a blind person or take a person on errands who does not have a car. If you play a musical instrument, go play for a patient in the hospital. If you have money, be generous with it.

Rabbi Eli J. Mansour

This month, we find ourselves in the proverbial “dead of winter,” but we are given a small taste of springtime, in the form of Parashat Yitro, which tells the story of Matan Torah, the event which we celebrate in the beautiful, joyous warmth of spring. Indeed, the latter part of this parashah is the portion which we read in the synagogue on Shavuot morning.

However, this story has a prologue which introduces it. Before we read of Gd’s revelation on Mount Sinai and pronouncement of the Ten Commandments, we are first told of Yitro, Moshe’s father-in-law, a former pagan priest, who came to the Sinai desert to join Beneh Yisrael and undergo conversion. Fascinatingly enough, the result of this seemingly unimportant episode is that the Torah portion that tells of the most significant event in human history, Gd’s revelation to give us His body of law, is called “Parashat Yitro.” Since this portion opens with the story of Yitro, and the name “Yitro” is the second word of this parashah, this became its name.

Is this merely a random coincidence, that the name of this most significant portion is “Yitro,” or might there by some deeper meaning and significance behind this name?

We must also note the irony of the fact that this parashah is named after the ultimate outsider – a man from a different country, a former leader of idolatrous cults, who joined Beneh Yisrael just prior to the Revelation. Apparently, his story, what he brought us, is so vital and fundamental that it was chosen as the appropriate introduction to Matan Torah, and to have the portion named after him.

Yitro’s Berachah

The answer to these questions begins with Yitro’s jubilant reaction upon hearing Moshe’s report of the miracles that Gd had performed for Beneh Yisrael – the plagues that befell the Egyptians, the splitting of the sea, the supernatural food and water provided in the desert, and so on. Yitro was overjoyed, and exclaimed, “Baruch Hashem asher hitzil etchem – Blessed is Gd who has saved you!” (18:10).

The Gemara (Sanhedrin 94a) finds it jarring that nobody until Yitro made such a proclamation. It is a source of great shame to Beneh Yisrael, the Gemara comments, that they did not bless Hashem for the miracles He performed for them, but Yitro did.

At first glance, this criticism of Beneh Yisrael strikes us as unfair. Beneh Yisrael sang the beautiful Az Yashir, a song of praise to Gd, following the splitting of the sea, as we read in the

previous parashah (Shemot 15). Why are they criticized for not exclaiming, “Baruch Hashem asher hitzil etchem” like Yitro did, if they actually sang a lengthy song expressing their joy over the miraculous salvation that Gd had wrought?

The Brisker Rav (Rav Yitzchak Zev Soloveitchik, 1886-1959) offered a brilliant answer, based on a halachic analysis of birkat hagomel – the blessing required after being delivered from a situation of peril.

Halachah obligates one to recite this berachah after safely emerging from one of the four following situations: captivity, illness, desert travel, and sea travel. Beneh Yisrael faced all four dangers – having been held as slaves, been dealt brutal blows by their ruthless taskmasters, traversed the sea and journeyed through deserts. Yet, at no point do we find that they recited birkat hagomel to thank Gd for rescuing them from these dangers.

The Brisker Rav explains that when Yitro declared, “Baruch Hashem asher hitzil etchem,” he did so in fulfillment of the obligation of birkat hagomel. Of course, Yitro himself did not endure these travails, and was thus not required to recite birkat hagomel, but he recited this blessing on the people’s behalf. The Shulhan Aruch (Orah Haim 219:4) rules explicitly that one who is required to recite birkat hagomel may fulfill this obligation by having somebody else recite it on his behalf. Let us imagine, for example, a gravely ill patient who has recovered, but still feels too weak to recite an unfamiliar blessing. Such a person may ask his friend to recite birkat hagomel for him, and fulfill the mitzvah by listening attentively to the berachah and answering “amen” (just as we do for the obligation of kiddush, for example).

This is precisely what Yitro did – he recited birkat hagomel on the people’s behalf. The Gemara finds fault in Benei Yisrael for failing to have recited this berachah earlier, and waiting until Yitro came along and recited it for them.

Sharing the Emotional Burden

If, indeed, Yitro’s exclamation was actually a halachic act – reciting birkat hagomel on the people’s behalf – then we can develop this point further to gain insight into Yitro’s unique character.

The Taz (Rav David Segal, d. 1667), one of the most important commentators to the Shulhan Aruch, introduces a vitally important qualification to this halachah, which permits someone to recite birkat hagomel on his fellow’s behalf. He writes that this works only if the person reciting the berachah truly and genuinely experiences the other person’s sense of joy and relief. In order for the rescued individual to fulfill his obligation through another person’s berachah, that other person must share his emotions, his feelings of jubilation over having been rescued from a perilous condition.

If so, then we must conclude that this is how Yitro felt upon hearing of the miracles that Hashem performed for Beneh Yisrael. He felt real exhilaration, as though he himself experienced this deliverance from bondage.

Indeed, the Torah uses an unusual term in describing Yitro’s joyous reaction to the stories of Beneh Yisrael’s salvation – “Vayichad Yitro” (18:9). While the word “vayichad” has been interpreted in several different ways, it seems clear that Yitro experienced a unique level of joy, which the Torah sought to emphasize by using this term. Perhaps, the Torah wishes to convey that Yitro did not merely rejoice, but truly sensed the people’s elation. He had this

unique quality of empathy, genuinely feeling other people’s pain during times of hardship, and other people’s exuberance in times of joy and triumph.

This quality of Yitro is manifest also in the next story told about him.

He observed his son-in-law, Moshe, spending the entire day working very hard, tending to the people as they brought to him their problems and disputes to resolve. Yitro urged Moshe to appoint other judges to work under him, so he would not have to shoulder this burden of responsibility alone. This was not just another instance of the all-too-familiar phenomenon of a father-in-law offering unsolicited advice to his son-in-law… Yitro, true to his nature, felt Moshe’s physical and mental stress as he struggled to guide the people all by himself, and so he stepped in to help.

Yitro thus emerges as a paragon of the quality referred to by our sages as noseh be’ol im havero (Avot 6:6) – literally, “carrying the burden with one’s fellow.” The great rabbis of mussar elaborated at great length on the importance of this quality, of sharing other people’s emotional burdens, genuinely feeling their pain and sorrow, and seeking to alleviate it as though it was one’s own. This quality is not just an important moral imperative – it is an actual prerequisite for Torah commitment. We cannot take upon the obligations of the Torah without first taking upon ourselves the obligation to look out for our fellow in distress, which requires genuinely feeling his pain.

Yitro may have been an outsider, but he brought us precisely what we needed at the exact time we needed it. We could not receive the Torah before first learning from his example of empathy.

The story of Yitro introduces the story of Matan Torah because before we accept the Torah, we must first accept the burdens of our fellow Jews. Their problems must be our problems; their hardships must be our hardships; and their joys must be our joys.

Indeed, when we look at the personalities of great Torah sages, we notice that they are not only outstanding scholars, but also people who shoulder the burden of their fellow Jews. Torah scholars have always been at the forefront of charity and advocacy work, constantly working and exerting immense efforts on behalf of individuals in distress and of the Jewish community as a whole.

It should not surprise us at all that these giants maintained their outstanding standards of scholarship even while devoting a great deal of time and attention to helping people in need – because to the contrary, shouldering the burden of others is a prerequisite for becoming a Torah scholar. It is precisely due to these sages’ outstanding empathy and concern for other people that they were able to achieve greatness in Torah – because this quality is an indispensable prerequisite for Torah devotion.

This insight speaks directly to us, as our brothers and sisters in Israel continue to deal with the pain, loss, and hardships of war. There are so many bereaved parents. There are so many widows and orphans. There are so many wounded soldiers, some with permanent conditions and disabilities. There are so many soldiers dealing with PTSD. There are so many reservists whose families are buckling under the heavy burden of life without a husband, father and breadwinner. So many parents cannot sleep because their son or sons are fighting. So many have had their homes damaged or destroyed.

“Yitroism”

As Torah Jews, we cannot for a second be indifferent to the plight of our brothers and sisters in distress. We religiously-committed Diaspora Jews must be at the forefront of the effort to lend assistance and support, in addition, of course, to our heartfelt prayers. The ABCs of Torah Judaism is “Yitroism,” empathizing with those in need, and this is our duty at this difficult time. Each of us has something to contribute, in terms of financial assistance, advocacy efforts, or logistical support for the organizations who work on behalf of Israelis affected by the war. We must each find the way we can help out and lend a hand to our beloved brothers and sisters in Eretz Yisrael.

May Hashem bless our efforts with success, bring an end to the tragedies and suffering, and send us our long-awaited final redemption, speedily and in our times, amen.