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The Cons Close to Home: How Scammers Target New York, New Jersey, and Jewish Communities

Dave Gordon

You think you’re too savvy to be scammed. We all do. But the unsettling truth is that modern fraudsters have elevated deception to an art form, weaving themselves into our daily routines and exploiting the people, institutions, and events we trust the most. In neighborhoods from Brooklyn to Lakewood, Monsey to Passaic, scams are no longer rare cautionary tales – they’re a weekly threat, circulating through WhatsApp groups, whispered in synagogue foyers, and cropping up in local newspaper headlines.

It starts small. An email from your rabbi. A call from your grandchild. A pop‑up on your computer. Each one feels just plausible enough, just urgent enough, to push you past skepticism. And then – in minutes – your savings, your peace of mind, and your trust are gone.

Here are real stories of fraud in our communities, reported by reputable media outlets, tied to exact dates and places. Together, they create a portrait of a crime wave hiding in plain sight.

The Brooklyn Computer Con

Recently, CBS News New York ran an exclusive story by investigator Mahsa Saeidi about a 75‑year‑old woman from Brooklyn who lost $100,000 in a deception that began with a locked computer screen. A pop‑up message told her to call a number. On the line, a voice claiming to be from Microsoft warned that her bank accounts had been compromised. The man guided her step by step – first to the bank to withdraw her funds “for safe keeping,” then to an in-person rendezvous. He gave her a secret code word – “red” – before sending a fake courier to collect the envelope. By the time she realized that she had been coached into surrendering money, the cash was gone.

Police say this hybrid scam – part tech support hoax, part old‑fashioned face‑to‑face con – is targeting older residents in Brooklyn who live alone. Its sophistication lies in how it turns modern technology’s veneer of authority into a weapon.

Social Security Scams in New Jersey

Government impersonation scams might sound like a distant problem, but a high‑profile case in New Jersey made headlines on April 24, 2025, when the U.S. Attorney’s Office for the District of New Jersey announced that 68‑year‑old Deborah Bailey of Piscataway had pleaded guilty to stealing $150,903 in Social Security benefits. For eight years after her mother’s death, Bailey quietly continued to withdraw her late mother’s retirement checks. While that case involved a relative exploiting a loophole, the prosecution noted that fake “Social Security” calls are proliferating statewide – with con artists posing as federal agents who claim your Social Security number has been “frozen” and threaten arrest unless you transfer money immediately. Officials stress that legitimate agencies never ask for payment by gift card, wire transfer, or cryptocurrency, yet these methods appear in nearly every successful scam they investigate.

The Deepfaked Grandchild Emergency

The classic “grandchild in trouble” scam took on a sinister technological twist in March 2025, as NPRreported from the Upper West Side of Manhattan and Passaic, New Jersey. Senior citizens began receiving not only panicked phone calls but also what appeared to be FaceTime videos from their own grandchildren – begging for bail money after supposed car accidents or arrests. In one documented case, a retired couple wired thousands of dollars to an account provided by the caller, believing it was to secure their grandson’s release in Vermont. Only hours later did they discover he had been at home all along. Investigators believe Montreal‑based criminal groups are behind the wave, using stolen personal data and AI‑generated voice and video “deepfakes” to trick even the most cautious targets.

Fake Charity Appeals in Boro Park and Lakewood

When tragedy strikes – a fatal fire before Shabbat, a family caught in an anti-Semitic attack, or a sudden medical emergency – Jewish communities act quickly. Scammers know this. Media outlets from Hamodiato The Jewish Presshave covered how, during such crises, residents of Boro Park in Brooklyn and the yeshiva community of Lakewood, New Jersey, are bombarded with WhatsApp messages and phone calls from “fundraisers” claiming to represent respected charities. Messages often include blurred photos, real names from local news reports, and fabricated payment links redirecting donations to private accounts. In some cases, community members have emptied their savings on the assumption they were aiding neighbors, only to find that the “emergency fund” never existed. Misaskim, the respected crisis‑response group, has issued repeated public alerts warning donors to slow down and verify before giving.

The Rabbi Gift Card Scam

One of the fastest‑growing frauds doesn’t come out of a high‑tech lab, but it’s brutally effective. Last September, the Federal Trade Commission issued a consumer alert after multiple synagogues in the New York area reported emails and texts from scammers posing as rabbis or synagogue presidents. The messages used familiar greetings and urgent tones – “I’m at a meeting and need a favor” – and asked congregants to buy gift cards for “families in crisis” or “a shul project.” Recipients were told to scratch off the security strip, photograph the numbers, and send them back via text or email. Once the numbers are sent, the value is drained within minutes, leaving no recourse for the victim. The FTC emphasized that no genuine rabbi or community leader will ever make such a request.

Final Thoughts

Trust is a cornerstone of Jewish communal life. But trust without verification is exactly what scammers need to succeed. The cases from Brooklyn, Lakewood, Passaic, Monsey, and beyond – each documented by reputable news outlets or government agencies – remind us that fraud is both hyper‑local and globally connected. Whether it’s a stranger on the phone using your grandson’s voice or a longtime neighborhood business adding a “holiday surcharge,” scams today are designed to slip past your defenses.

The simplest, hardest lesson is to pause before you act. Make that extra call, search that name, confirm that email. In the war between caution and con artists, hesitation isn’t weakness – it’s strength. In our communities, a moment’s doubt can be the only thing standing between you and the next devastating loss.

Scam Tactics

These cases show common threads in modern fraud:

  • They Impersonate Trusted Figures: a rabbi, a tech support representative, even a family member.
  • They Manipulate Urgency: making you believe that hesitation will cause harm or loss.
  • They exploit community knowledge: citing real local news, synagogue events, or religious obligations.
  • They Adjust Tactics to Technology: using spoofed numbers, AI‑generated videos, or hacked email accounts.

What makes them especially dangerous in Jewish neighborhoods across NY and NJ is the deep‑rooted culture of trust and fast action in emergencies – the very qualities scammers weaponize.

Guarding Against the Next Con

FBI agents, state attorneys general, and local police departments give the same advice:

Verify Independently – Call known official numbers, not the ones provided in a message.

Slow Down – No legitimate cause will collapse for lack of a same‑day transfer.

Refuse Unusual Payment Methods – Gift cards, crypto, or wire transfers are almost always red flags.

Educate the Vulnerable – Hold scam‑awareness sessions in shuls, schools, and senior centers. Communities should also normalize healthy skepticism. In the United States, the FBI estimates that elders lose over $3 billion each year to these schemes. That’s a number that can only grow if people keep treating suspicious requests as impolite to question.

Positive Parenting – Enjoying Holidays at Home with Your Children

Tammy Sassoon

Enjoying Holidays at Home with Your Children

As Jews, we have been given a deeply rich and fulfilling life filled with many holidays, each of which are a way of connecting with our Creator, the greatest joy a person can feel. Let’s take time to study how we can also maximize our relationships with our children over the holidays with the kids home and very little structure.

We often feel overwhelmed when our children are home from school. Routines are disrupted, the house may feel chaotic, and the constant demands can leave little room to breathe. Many parents experience a mix of guilt and frustration, wondering how to manage it all. But even within the stress, there is hope. When the school bell stops ringing and the backpacks stay hung up, we are gifted a window of time, a chance to build, strengthen, and support the emotional world of our children in meaningful ways.

The time off from school, though challenging, is also full of tremendous potential. With thought and care, this time can be used to strengthen our connections with our children, to plant seeds of confidence, resilience, and love that will shape their future in powerful ways.

Embrace the Slowness

One of the biggest advantages of the holidays is the chance to slow down. In a culture that often glorifies busyness, giving your child a break from constant stimulation and structured activities can relax their systems. Children can even benefit from boredom, as it gives rise to creativity, problem-solving, and resilience.

Make some free time to allow your children to direct the flow of the day, take walks, stare at the clouds, or lie in a hammock with you by their side. These quiet, unstructured moments can be deeply healing for both children and adults.

The Beauty of Being Present

Holidays at home offer the chance to be fully present without the distractions of school, work, or rigid routines. Children thrive on connection, and when parents are able to relax and spend unhurried time with them, it communicates a powerful message: “You matter,” which translates to rock solid self-esteem.

Presence doesn’t mean every moment has to be planned. It’s in the slow mornings eating breakfast together, the spontaneous playing in the living room, or the quiet moments with our children with everyone curled up on the couch with a book. These experiences build emotional closeness and a sense of security that children carry with them.

Building the Foundation of Belonging

Ultimately, what children remember most about holidays isn’t the destination, but how they felt. Did they feel loved? Seen? Safe? Valued? Being home allows you to create an environment where your child feels all these things. You’re not just making memories; you’re building the foundation of their emotional world. Enjoy the laughter echoing through your home, the messy kitchen, the cozy time on the couch, and the joy of simply being together.

Modeling Emotional Health

Holiday time is also an ideal time to model healthy emotional behavior. Your children are always watching you. When they see you manage frustration calmly, express gratitude openly, or apologize sincerely, they are learning how to navigate their own emotions.

Take time to speak about your own feelings in a way that’s developmentally appropriate. “I’m feeling a little overwhelmed today, so I’m going to take a few minutes to breathe.” This teaches children that all feelings are valid and are manageable and that self-care is part of emotional wellness.

Filling the Emotional Cup

Children whose emotional needs are met tend to behave better, cope more effectively with stress, and grow into empathetic, emotionally intelligent adults. Holiday time spent at home is a rare and valuable chance to pour into your child’s emotional cup, not through stuff or activities, but through presence, patience, warmth, and love.

Because when the holidays are over and life resumes its usual pace, what remains is how your child felt, and that feeling, of being loved and emotionally supported, is the foundation on which they’ll build their own world.

Words of Rabbi Eli J. Mansour: The Double Blast: Why Once Is NOT Enough

The holiday of Rosh Hashanah is unique in several respects.  One of its unique properties is a feature which we here in the Diaspora may not notice – namely, the length of this Yom Tov.

Here in the United States, we are accustomed to two-day holidays: the first and last days of Pesach, Shavuot, and Shemini Atzeret/Simhat Torah.  These are all two-day observances – but only here, outside the Land of Israel.  Our brothers and sisters in Israel celebrate only one day of Yom Tov at the beginning of Pesach, at the end of Pesach, on Shavuot, on the first day of Sukkot, and after Sukkot (Simhat Torah).  The reason for this discrepancy between Israel and Diaspora communities relates to the method of determining the calendar in ancient times.  Space does not allow for a full explanation, but suffice it to say that Diaspora Jews, who lived far from Israel, often did not find out before the holiday which day had been declared Rosh Hodesh (the first of the month) – as Jewish months could span either 29 or 30 days.  They were therefore compelled to observe two days of Yom Tov to cover both possibilities.  To this day, Diaspora Jewry commemorates this ancient practice by observing two days of Yom Tov.

Rosh Hashanah is unique in that even Jews in Israel observe this holiday for two days.  Technically, this is due to the simple fact that the date of Rosh Hashanah is, of course, the first of the month (Tishreh), such that even the Jews in Israel could not find out which day was declared the first of the month and should thus be celebrated as Rosh Hashanah.

However, the great sages throughout the generations uncovered for us the deeper significance of the two days of Rosh Hashanah, and why this special occasion of judgment, introspection and repentance requires two days.  We present a particularly profound approach advanced by the Rebbe of Bobov, in Imreh Kodesh.

Double Blowing

The Rebbe introduced his answer by addressing a well-known yet mysterious Talmudic passage relevant to the sounding of the shofar in the synagogue on Rosh Hashanah.

Torah law requires sounding a single series of shofar blasts on Rosh Hashanah.  However, as we know, we sound several series of shofar blasts – primarily, the set of blasts after the Torah reading, before Musaf,and then another series of blasts during the Musaf service.  Why, the Gemara asks, do we add a second set of blasts?  If the Torah obligates just a single series of shofar blowing, why do we blow two sets?

The Gemara (Rosh Hashanah 16a-b) famously – yet enigmatically – answers, “Kedeh le’arbev et ha’Satan” – “In order to confound the Satan.”

Somehow, the additional set of shofar blasts has the effect of “discombobulating” the Satan, compromising his ability to prosecute against us before the Heavenly Tribunal as we stand trial.

How does this work?  What is it about the second set of shofar blasts that disempowers the Satan?

To explain the Gemara’s remark, the Rebbe sends us to a different – no less famous – passage in the Talmud (Sanhedrin 105b): “A person should always involve himself in Torah and mitzvot even not for its sake, for through [his involvement] not for its sake, he’ll arrive at [involvement] for its sake.”

The Gemara here urges us to learn Torah and perform mitzvot even if our motives are less than sincere.  Even when we do not feel truly driven and inspired, there is nevertheless great value in fulfilling mitzvot for ulterior motives – because just getting started puts us on the right path, which will eventually lead us to sincere, authentic service of Gd.

The message itself is quite clear – and of course critically important – but there is one word in this passage that strikes us strange.  It urges us “le’olam” – to always – involve ourselves in Torah and mitzvot even for ulterior motives.  Why this emphasis on “always”?  Are we “always” going to perform mitzvot for the wrong reasons?  Isn’t the whole point that we will eventually grow and become sincere?  Why should we “always” be involved in Torah and mitzvot even shelo lishmah (not for Torah’s sake)?

Rav Saadia Gaon & the Innkeeper

It is told that Rav Saadia Gaon (10th century) once came to an inn and asked for a room, but the innkeeper informed him that there was no vacancy.  Later, the innkeeper discovered that this man who had asked for lodging was none other than the greatest rabbi of the generation.  The innkeeper immediately ran outside to Rav Saadia and profusely apologized.  He brought him inside and found him accommodations.  He then apologized again, and then again, and again.

Rav Saadia asked the innkeeper why he kept apologizing.  He apologized once, and this sufficed.

The innkeeper explained that upon realizing that he mistreated the great sage, a man of such distinction and piety, he felt overwhelming pangs of regret.

Rav Saadia would later teach a lesson from this story.  If we truly understood the greatness of Hashem, we would be overcome by remorse for our wrongdoing.  The more we grasp Gd’s kindness and compassion, and all He does for us, the more pained we are by our religious failings.

In other words, repentance leads to more repentance.  When a person begins doing teshuvah (repentance), he recognizes with even greater clarity what it means to defy Gd, and so he is driven to repent with even greater fervor.

The Rebbe of Bobov explained that sin creates a barrier of sorts between a person and his Creator.  And when the person begins to repent, that barrier comes down – and he can now perceive Gd’s greatness more keenly.  At that point, he experiences even greater shame for his misdeeds.  Thus, once a person repents, he then realizes that he must repent again, because he now more fully understands what it means to betray the Almighty.

We might say that the initial repentance is the “icebreaker,” the first step, whereby the person recognizes the need to improve.  At that point, the real teshuvah begins.

On this basis, the Rebbe explained why the Gemara instructs us to “always” involve ourselves in Torah and mitzvot even insincerely.  Sincerity is not “all or nothing”; there are different levels of authentic service of Hashem.  If we are always growing, we will realize that yesterday’s “lishmah” was really “shelo lishmah.”  If we thought last year that we were sincere in our commitment, we realize now that our sincerity then was deficient.  And, hopefully, next year we will look back upon our present selves and see our current deficiencies.  Once we grow, we feel uneasy about who we used to be. 

A Commitment to Lifelong Change

It is this commitment to continued growth that silences the Satan and pulls the rug out from underneath him.

The Hebrew word shofar is derived from the root sh.p.r., which means “enhance.”  Indeed, in modern Hebrew, shipur means “improvement,” and “leshaper” means “to improve.”  The purpose – or a purpose – of the shofar is to inspire growth.  The Rambam (Hilchot Teshuvah3:4) famously explains that the shofar blowing represents an “alarm” that “wakes” us from our spiritual “slumber,” calling upon us to repent.

If so, then the additional set of shofar blasts alludes to the repentance that follows the repentance.  It shows that once we’ve begun repenting – we realize that we’ve only gotten started, that we have so much more to do.  It shows that ourteshuvah isn’t just a momentary experience, but a commitment to lifelong change and growth.

This commitment immediately takes the Satan out of the picture.  Nothing the Satan can say will be effective in casting us in a negative light once we’ve shown our commitment to continuous growth.  Nothing about our past matters at all if we are genuinely committed to striving to improve.  At that point, the Satan quits.  He has nothing more to say.  If we show that we are in it for the long haul, that each step forward will propel us to the next step, we’ve won.  We’ve guaranteed a favorable judgment.

The Rebbe explained on this basis the reason for the two days of Rosh Hashanah.  The first day is for fixing, the second day is for soaring.  The first day is for us to realize that we need to change, and the second day is for us to realize even more how much we need to change, and to commit to a lifetime of religious growth.

Heads & Tails

Many have the custom on the night of Rosh Hashanah to eat the head of a fish (or a sheep), and to recite the prayer, “…sheniheyeh lerosh velo lezanav” – that we shall be the “head” and not the “tail.”

The implicit assumption of this prayer is that there is nothing in between the “head” and the “tail.”  If we are not pushing ourselves and striving to advance, to reach the top, to achieve greatness, then we will almost inevitably fall to the depths.  Just like there is physical gravity which keeps us on the ground, there is spiritual gravity which pulls us down.  Thus, just as an airplane needs a powerful engine to resist gravity and fly through the air, we need a powerful internal “engine” to propel us upwards, as otherwise we will fall to the ground.

Developing this analogy further – a plane does not fly directly upwards, but rather on a diagonal, gradually but steadily elevating.  Our growth, too, must be gradual.  If we try to grow too fast, our “engine” – our drive, our motivation, our desire to grow – will overheat and break down.  Rapid, drastic change is unsustainable.  Our commitment must be to grow slowly, a little at a time, moving step-by-step toward the “rosh,” toward greatness, consistently pushing upward.

If we make this commitment this Rosh Hashanah, we can rest assured that the Satan will not even bother to show up.  We can feel confident that once we make the decision to never fall into spiritual apathy, to always try, to always make an effort, to make one small change after another, Gd will look favorably upon us and our sincere desire to improve, and we will be worthy of a happy and blessed year for ourselves and for the entire Jewish Nation, amen.

From the Files of the Bet Din

The Case

Eviction

Sam rented a private home from David for many years. When Sam fell behind with his monthly payments, David refused to renew his lease and requested that Sam find a more affordable property to rent. Sam persisted and refused to vacate, leaving David no alternative but to file for eviction of his nonpaying tenant. In less than a year’s time, one evening Sam returned home only to find a new lock on the front door and some of his valuables on the sidewalk in front of his home. His neighbors collected some of the more desirable loose items found on the street, assuming Sam willingly threw the stuff away. Sam opened a file at our Bet Din claiming that David had no legal right to remove his private property from the home without informing him and he demanded compensation for his loss. David countered that he was preparing to immediately move new tenants into his fully furnished home and had no alternative but to make available closet space for paying customers. David added that Sam owes him nearly six months of outstanding rent and that if any money is due, it is strictly to him.

Was David permitted to remove Sam’s private belongings and place them on the sidewalk? Are the neighbors required to return the items they found or are they considered legally abandoned merchandise? How should the Bet Din rule and why?

Torah Law

According to the ruling of the ShulhanAruch, it is permitted to remove merchandise that is illegally being stored on one’s property. Since the owner of the merchandise is aware that he is illegally occupying another’s property, he must bear the consequences of his actions.

Leading halachic authorities dispute whether a property owner is required to give fair warning to an occupant prior to throwing the unwanted merchandise into a public domain. While numerous halachic authorities rule that a property owner is liable for damages unless he first notified the occupant of his intent to dispose of the merchandise, it is the opinion of the ShulhanAruch that no such notification is required.

Although a homeowner is entitled to rely on the ruling of the ShulhanAruch to dispose of any unauthorized merchandise on his property without liability, nevertheless, all opinions agree that it is proper to notify the illegal occupant before acting against him. In our case at hand, multiple eviction notices were sent to the tenant warning him of the clear intent of the homeowner to dispose of the unwanted contents in his home. Hence, according to all halachic authorities the homeowner is absolved of any liability.

By rule of the ShulhanAruch, unless one finds merchandise in or around a garbage bin that is regularly picked up by the sanitation department, he is not to assume that the merchandise was abandoned by the owner. As a matter of fact, by rule of the ShulhanAruch even if one witnesses the tossing of a valuable item by its owner into a public domain, he cannot necessarily assume that the item is abandoned.

While numerous halachic authorities differ with the stringency of this latter ruling, nevertheless, in instances in which an outside party legally disposes of another’s merchandise, all opinions agree that the merchandise is not abandoned. Hence, in our case at hand, in which the landlord removed the tenant’s belongings from his home to the sidewalk, a finder is required to return the belongings to the tenant. As aforementioned, if some of the tenant’s possessions are ultimately lost or stolen, the landlord is not held responsible.

VERDICT:  A Tough Break

Our Bet Din ruled in favor of David, the landlord, and absolved him from paying Sam, his tenant, for any lost merchandise. As mentioned in Torah law, since Sam illegally occupied David’s home past the date of eviction, by Torah law, David had the right to remove the belongings from his home. Although Sam’s belongings were placed on the sidewalk, they were over twenty feet away from the closest garbage bin and no excessive damage was done. Furthermore, the notice served as notification and fair warning of David’s intent to remove his tenant’s belongings, and he is thus exempt from liability. Our decision included clear instruction to all neighbors to return Sam his belongings, since he never willingly abandoned them. It is Sam’s responsibility not David’s to attempt to retrieve his belongings from the neighbors. Unfortunately, Sam was unable to retrieve all his possessions, and our Bet Din sympathized with his very difficult situation by calling a well-known charity organization to provide him with financial assistance.

YOU BE THE JUDGE

What Goes Around Comes Around

Steven has owedHarry nearly $30,000 for over twenty years. The outstanding debt was a result of Steven never paying Harry for the last shipment of merchandise delivered to his retail store. At the time of the sale, Steven had personally guaranteed payment for the goods, but he avoided his obligation all along. In the interim, Harry closed his wholesale business and became a jeweler who regularly sold and repaired jewelry. This past summer Steven’s wife brought her diamond bracelet to Harry for repairs, unaware of the $30,000 debt her husband owed Harry. Upon receiving the bracelet, Harry phoned Steven to remind him of his debt and to inform him that he was now in possession of his wife’s diamond bracelet, which he plans to sell and use the funds to finally collect the outstanding debt. Steven approached our Bet Din to summon Harry, but Harry initially refused to appear in Bet Din. Harry explained his position, claiming that Steven was unwilling to resolve his claim in Bet Din for over twenty years. Harry eventually agreed to sign a binding arbitration agreement with our Bet Din that clearly stipulated that the parties are entrusting our Bet Din to settle all matters of dispute between them.

Is Harry entitled to withhold the diamond bracelet for collection? Or is he required to return the bracelet and continue with standard legal proceedings to collect his debt? How should the Bet Din rule and why?

In Loving Memory of Vera Bat Carol, A”H

Rosh Hashanah & Real Estate

Karen Behdar

This time of year always invites reflection. The energy shifts. The Yamim Noraim holidays approach. Kids go back to school, routines return, and many of us start asking deeper questions, not just about what we want for the year ahead, but about where we’re heading. In our families, in our work, and yes… even in our homes.

As a real estate broker, I’ve always believed that a home is never just a transaction. It’s a reflection of who we are, and often, who we’re becoming.

As Rosh Hashana approaches, it’s a good time to ask: Is my home still working for the life I’m living? Or is it time for a change?

For some people, that means realizing they’ve outgrown their space – emotionally, physically, or both. For others, it’s about anchoring down, committing to a community, or finally turning that “maybe next year” into a concrete plan.

We don’t always give ourselves permission to reassess our housing goals unless something forces it, like a rent hike, a job change, or family expansion. But Rosh Hashanah gives us a different kind of nudge. It invites us to take stock and move forward with intention.

The Real Estate Version of Teshuva

In the spirit of teshuva: returning, re-aligning, and reimagining, it’s worth asking questions such as: Does my home support the kind of life I want to build? Am I where I want to be?  Is it time to start planning a move or making this space feel more like my own?
Not every answer leads to packing boxes. Sometimes, it leads to painting a wall, fixing a long-overdue repair, or finally hosting that Shabbat dinner you’ve been meaning to. But when you start thinking about your home with intention, things shift. It becomes less about market timing and more about life alignment.

Owning as a Form of Stability

We live in a world that feels increasingly unpredictable. For many of the families I work with, owning a home isn’t just about square footage, it’s about security. It’s about feeling grounded, having control over your space, and knowing that the place where you’re making memories is truly yours.

Especially in Brooklyn, where generations of family members often live just a few blocks apart, owning a home is about more than just square footage. It’s about roots. It’s about building something that lasts for your family, your community, and the future. It’s not just a property. It’s a place in the story.

You Don’t Have to Have It All Figured Out

Here’s what I always tell clients: You don’t need to have all the answers. You just need to start asking the right questions.

If you’re feeling the pull toward something different, like a bigger space, a new neighborhood, a backyard instead of a fire escape, it might be time to explore it.

Start by having a conversation. Get clarity on your finances. Walk through a few open houses just to see how you feel. The path to a new home doesn’t begin with a signed contract. It begins with curiosity.

Rosh Hashanah is all about possibility. It’s about hope and direction, even if the details aren’t fully formed yet.

This Rosh Hashanah, while you’re setting intentions for the year ahead, it’s worth thinking about your home too: what’s working, what’s not, and what you might be ready for?

  • What would make my home feel more like the life I want to live?
  • Where do I want to grow next?
  • And what would it feel like to start moving toward that?

From all of us at The Behfar Team, we wish you a sweet, joyful, and peaceful New Year, full of clarity, connection, and comfort in every corner of your home.

Honoring the Mission of Chazaq: Saving A Generation

From a Mother’s Tears to a Nationwide Lifeline – How One Family’s Dream Became Everyone’s Organization

After Mr. Moshe Meirov was nearly killed during the Israel-Lebanon war in the early 1980s, he and his wife Shoshana looked for a fresh start, and decided to move to Queens, New York.  Raised as traditional Jews in the former USSR, all the Meirovs wanted was that their boys should grow up with a connection to Judaism. 

Not realizing the difference between the various denominations in Judaism, the Meirov kids were nearly enrolled in a Conservative day school. But Mrs. Meirov was bothered by one thing: why didn’t any of the rabbis of the school have a beard? 

And so she eventually arranged an interview in Yeshiva Ohr Yisrael in Forest Hills. The Rosh Yeshiva, Rabbi Yehoshua Geldtzhaler, son-in-law of the renowned Mussar giant Rav Eliyahu Dessler, worried the boys would struggle; early grades were taught in Yiddish, and the family had little background in practicing Judaism. As he was about to tell her that her boys would not be accepted, Mrs. Meirov’s eyes filled with tears.

He saw her pain, looked at her again, and changed the family – and the Jewish People – with four words: “Your boys are accepted.”

The boys flourished in Ohr Yisrael. Two of the five Meirov sons – Rabbi Ilan and Rabbi Yaniv – would emerge as outstanding marbitzei Torah (disseminators of Torah) whose work now touches hundreds of thousands of Jews across the globe.

The Spark in Queens

As a 19-year-old student in Yeshiva Ohr HaChaim in Kew Gardens Hills, Ilan initiated a weekly Hebrew sheet on the parashah. He wrote the material, a “speed-typist” friend typed, and copies were distributed in Israeli restaurants across Queens. After marrying Aliza Antebi from the Brooklyn community, Ilan took a break from the weekly publication in order to focus on his full-time learning in kollel.

His kid brother, Yaniv, couldn’t stand the silence. At 14, he launched an English parashah sheet, modeled after his brother’s, and even (mis)labeled with his brother’s name. The title of the sheet was adorably misspelled – “Poteach Et Yadeach” (instead of “Pote’ach Et Yadecha”). The mistake sparked a laugh – and a partnership.

Fast forward to 2006. Yaniv, still a teenager, began organizing lectures by Rabbi Eli Mansour, Rabbi Paysach Krohn, Rabbi Zechariah Wallerstein, and other renowned speakers. Venues rotated between shuls, and the crowds swelled from several dozen to over 700. Queens began to feel like one kehillah (congregation). By year’s end they chose a name: Chazaq – “strong,” spelled with a Q for Queens.

The next chapters came fast. They translated content into numerous languages. They pressed CDs. As time went by, they expanded into divisions for men, women, teens, children, and – critically – public school students. 

The Guide at the Center

If the parashah sheet was the spark, Rabbi Ilan Meirov became the pilot light that never goes out. He is the organization’s spiritual compass – answering questions at all hours, and offering hizuk (inspiration) with a patient, steady voice. He has authored several books (including Peri Ilan on the Ben Ish Hai), which have been warmly received by our generations leading Torah sages. 

Upon completing his first sefer several years ago, Rabbi Ilan flew to Israel. Hacham Yitzchak Yosef spent hours reviewing the manuscript together with him, wrote a lengthy haskamah (letter of approbation), and sent him to his father, Maran Hacham Ovadia Yosef, zt”l. Hacham Ovadia tapped the manuscript and asked the question that now underpins everything Chazaq does:“Especially in America, you need to put aside your personal accomplishments. What are you doing for the non-observant community in America?”Only after hearing about Chazaq’s work did Hacham Ovadia continue looking over the sefer and give a warm blessing. The message became the method: the Jewish People first, personal achievements last. 

From Lectures to a Lifeline Across the U.S.

Chazaq grew from inspiration to intervention. And today, the heart of the organization’s work is comprised of three public school divisions: “Shaping Lives” for children, “Jwave” for teens, and the “Public School to Yeshiva” (PSTY) division, helping parents find the right yeshiva for their child(ren). Under the operational leadership of a group of dedicated professionals, and with field lions who literally walk into public schools to meet children wherever they are, the Chazaq team has touched the lives of over 9,000 public school students and transitioned over 2,000 into yeshivot over the past few years. In fact, they are no longer just a Queens organization. They are now touching Jews of all backgrounds across 12 states. 

The Nights that Changed Everything

At the historic dinner inauguration for the Rishon Lesion Hacham David Yosef in December 2024, the Rishon Lesion himself publicly called upon Rabbi David Ozeri and Mr. Harry Adjmi to personally get involved in Chazaq and help further its mission, declaring that this work is literally saving lives. He urged other communities to get involved, as well. And they answered his call with several events organized to benefit Chazaq’s life-changing work. 

The first event was held in Brooklyn, at the home of Rabbi and Mrs. David Ozeri. Rabbi Ozeri spoke passionately about the importance of supporting and getting involved in the organization, describing it as a powerful force shaping the future of the Jewish people. “When you partner with Chazaq, you’re not just giving – you’re building generations,” he said.

Lawrence, New York, came next. A major evening was planned featuring a special lecture by Israeli Chief Rabbi David Yosef, but Israel’s war against Iran erupted days before the event, grounding flights, and so the Chief Rabbi’s visit was canceled.

Many people in this situation would have postponed the event, but Mr. Ralph Hertzka made the moment: “Still do it. This is a matter of life and death.” They did. It was a tremendous success – as the mission proved stronger than circumstance.

Later came Deal, New Jersey – a different night and a different miracle. Mr. Joe Antebi graciously shouldered the responsibility of hosting the event together with his brother Elliot and their wonderful parents, Albert and Shelly. The event was masterfully emceed by Mr. Harry Adjmi, who declared, “This is my new life mission.” Mr. Jimmy (James) Khezri, approached months earlier about Chazaq’s work, pledged full backing and quietly handled behind-the-scenes logistics that no one ever sees.

The event drew a large crowd from Lakewood, New Jersey, uniting under R’ Yitzi Oelbaum. He was joined by Reb Yaakov Taub, Mr. Shimmy Jacobowitz, as well as Reb Baruch Jeremias who was tremendously motivated by Mr. James Khezri. These four figures took it upon themselves to serve as ambassadors for Chazaq going forward.

Many Chassidic leaders and communities joined, as well, giving everyone the feeling that Kelal Yisrael had come together under one roof.

Distinguished guests included the HaRav Reuven Feinstein, shelit”a, Rosh Yeshiva of Staten Island; Rabbi David Ozeri, and numerous other rabbis. The event was graced also by the presence of Mr. James Khezrie, Mr. Charlie Seroya, Mr. & Mrs. Ikey Chera, Mr. David Solomon, and many others whose faces said as much as their names.

From across America came supporters who have since become ambassadors: Mike Farah (now Chazaq’s California ambassador), Rafael Ilishayev (co-founder/CEO of Gopuff, a national pillar for the mission), and Kobi Karp (world-renowned architect who has committed to be a major part of Chazaq’s Florida expansion).

In addition to the above, evenings honoring Chazaq’s mission were graciously hosted by Mr. and Mrs. Aaron Wolfson with Mr. Don Germazian (CEO of American Dream Mall) speaking about the importance of being involved in outreach. Another event was held in Jamaica Estates, hosted by Mr. and Mr. Rachamim Aulov who pledged to make an impact with the future of Jewish public school students in America. 

Each Child is a Generation 

A Hasidic boy whose mother left observance slips into public school, his Shabbat observance fades, and non-kosher becomes normal for him. Chazaq finds him, and offers him programs with kosher food, mentors, and a listening ear. They don’t count the hours; they count his steps back to religious observance.

An orphaned child, stuck in public school, a mother too overwhelmed to ask for help. Chazaq finds them, brings the child into their afterschool programs, and then sits with a yeshiva until “no” becomes “let’s find a way.” It took over a year to make it happen, but today he is proudly thriving in a yeshiva setting.

An Israeli teen, assaulted because he is Jewish. Chazaq hears about his plight. He joins a Shabbaton and is inspired. Although he didn’t transfer to yeshiva, he became a daily participant in Chazaq’s afterschool programs and then became a youth leader for teens, pulling in scores of friends to join, as well. Today, they are all keeping kosher and observing Shabbat. 

These aren’t “numbers.” They are neshamot (souls) who needed a spark that would ignite not only them, but also future generations of proud Jewish families. 

The Board and a New Frontier

Behind every program and every initiative stand the board members of Chazaq – men and women who have been there through thick and thin. Their loyalty is not seasonal; it is constant. They have weathered challenges, celebrated milestones, and carried the mission with unwavering dedication. With their guidance and support, Chazaq has become not just a community program but a national movement, one that never wavers even when the road is uphill.

Beyond its public school initiative, Chazaq has created hundreds of programs every year, inspiring hundreds of thousands. Just one example: over 45,000  streams joined online for their worldwide Tisha B’Av event. From shiurim to conferences, from in-person gatherings to global broadcasts, Chazaq has become a platform of inspiration for Jews everywhere.

Most recently, Chazaq has stepped boldly into a new frontier: shidduchim and marriage initiatives. Through events, mentoring, and soon to come an AI-driven matchmaking program, they are helping Jewish singles find their zivugim in a world where connections can be daunting. Already, many singles have turned into couples on  the foundation Chazaq provided, ensuring not just saved individuals, but new Jewish homes for the future.

Why Now Matters Most 

The day that never ends. “9–5 and then 5–9,” the Meirov family jokes. For Rabbi Yaniv and his wife, Leora, Chazaq is oxygen; even their kids “speak Chazaq.” 

Ask Rabbi Yaniv about his message and he stresses that it comes down to unity and responsibility. America offers freedom; the challenge is guiding children to use it well. Doctors, lawyers, jewelers, barbers, rabbis –  everyone can help by offering time, advocacy, introductions, or support. Refer a neighbor. Invite a teen. Open a door. 

Today, Chazaq engages with public school children from over 100 schools across the country. For the children who fully transition, the success rate is remarkable. But there are tens of thousands still on the edge. 

The Meirov brothers carry a simple message: If Kelal Yisrael doesn’t unite, another child may be lost to drugs or assimilation. Every child is a generation. 

As Ralph Hertzka said about the night in Lawrence that almost didn’t happen: “This is a matter of life and death.” And he is, of course, correct – spiritual lives are truly at stake.

What began in the Queens community now embraces communities across the U.S.; what started as a one-man show is now a large organization with over 70 staff members and hundreds of volunteers. But Chazaq isn’t “their” organization. It’s yours – ours – the place where a mother’s tears in a school office became a generation’s second chance.

There are thousands of alumni whom Chazaq has guided from A to Z – finding them by walking directly into public schools across America, (now affiliated with over 180 public schools) in New York, New Jersey, California, Florida, Arizona, Colorado, Illinois, and beyond. And yes, even Canada. 

In classrooms from coast to coast, Jewish children sat unnoticed, their neshamot quietly slipping away into a future without Torah, without Shabbat, without identity. No one else even knew they were there. But Chazaq knew. And they went in.

What they faced was not applause. It was walls. Staff have been cursed at, dismissed, ignored, and told they have no place in the schools. They’ve been spoken to like intruders, treated like they don’t belong. They have knocked on the doors of parents who looked at them with suspicion, slammed the door, or said, ‘Not my child. We’re fine without you.’ Every rejection slices deep. Every insult leaves a scar. But they go back the next day anyway. Because one child is worth it. One neshamah is worth a lifetime of bruises.

And when a parent does finally open the door, the work is only the beginning. Convincing a family to let go of comfort, to embrace Shabbat, to send a child into a yeshiva when they themselves have never tasted Torah, is a battle of its own. Many of these families are blessed, successful, living the American dream – but not the Jewish one. It takes enormous patience, courage, and love.

Offering Eternity

The staff of Chazaq have had to become the greatest salesmen alive – not selling a product, but selling eternity. They sit in kitchens, in living rooms, on broken couches, or on fine leather sofas, sometimes for hours, sometimes for years, explaining, pleading, showing parents what their children could become. They paint the picture of a Shabbat table, of a Jewish home, of a family connected forever.

And for almost every parent, one day it happens. One day they break. They cry. They whisper through tears: ‘Thank you. Thank you for not giving up on my child.’

But until that day comes, the fight is gut-wrenching. Staff drive across states, fly across time zones, enter schools where they are not wanted, chase after children who don’t yet know who they are. It is grueling. It is exhausting. It is thankless. But they do it anyway. Because they know that every child saved is not just a child – it is a generation.

And today, because of that sacrifice, thousands of children who were once invisible are now living proudly as Jews. They light Shabbat candles with their mothers. They sing zemirot at full tables. They wear their kippotin public, unafraid. They kiss their mezuzot before bed. They are learning in yeshivot, marrying within Kelal Yisrael, and raising Jewish children of their own. Families that once stood on the cliff of assimilation are now anchored in Torah forever.

This is happening not in one city, not in one state, but all across the United States. From public schools in Queens to the streets of Los Angeles, from Miami suburbs to small towns in the Midwest –  Chazaq is there. They are fighting for our children everywhere, often silently, often without thanks, often against the odds. And yet they refuse to stop.

Every parent who reads this knows the fear. The fear of a child drifting away, the fear of losing that spark, the fear of a future without Jewish continuity. Chazaq lives with that fear every day. They walk into it. They battle it. They cry over it. And they turn it into miracles.

This is Chazaq’s legacy: no Jewish child left behind, no neshamah abandoned, no parent’s tears ignored. From a mother’s sobs in a yeshiva office in Queens decades ago, to thousands of mothers and fathers today who watch their children thriving in Torah, Chazaq has proven the deepest truth: saving one child means saving generations.This article was prepared by the organizers of the Deal, New Jersey event,in tribute to and in honor of Chazaq’s sacred mission – saving neshamot, saving generations.

Sailing Relationships with R’ Ali – September 2025

QUESTION: 

Dear Rabbi Ali,

I have been married for 14 years. From the beginning, things were rocky and we knew we needed to seek out help. We were guided to speak with a marriage counselor. Fourteen years later and five therapists later we are pretty much exactly where we started. Maybe we had some success, but ultimately ended up with the same old issues. Are we doing something wrong ? Why can’t we get it right ? I’d appreciate any perspective as I do appreciate your marriage insights. Thank you. 

R’ Ali’s Response: 

With Hashem’s help, I will offer some ideas as to why you are possibly not “getting it right,” and suggest some ideas as to what you can do to head in the right direction. Unfortunately, this situation is not uncommon, as many of my clients complain about the same thing. 

When seeking help in marriage (and all areas of life for that matter ) we have to know what it is that we’re looking for. Yes, of course, we’re looking to get our marriage in order or better our relationship, but what exactly do we want ? Do we want a third party to explain to our spouse where they’re going wrong? If so, this approach will inevitably fail (for the most part). This is one of the reasons that I see couples “therapy hopping.” There are three problems with this approach.

One, your spouse may get defensive and feel attacked if they sense that all you want to do is fix them. It’s irrelevant if they are the cause of the problems or not, most people don’t want to be told they are “the problem.”

Two, out of fear or force, they may agree to change things that they either can’t change or need a lot of time to change. For example, a wife may complain that her husband is not “present” when they are together. He may promise to be “present” from now on. This gives the wife false hope and leaves her frustrated when eventually she sees him “slipping up.” 

And third, when one person believes that they are fine and there’s nothing for them to do, while their spouse is faulty, then basically one person is getting “helped,” while the other is waiting around. Meaning to say it never turned into “couples” therapy at all. The couple will continue this cycle with the counselor until they realize they are going nowhere, which causes them to discard the therapist for another.

The next approach is when there are many disagreements, and the couple is looking for someone to “decide” who is wrong and who is right. Each one assumes they are “right” and would like the third party to side with them. I’m assuming they’re hoping the therapist will finally explain to their spouse how they were mistaken all of these years! This fails for obvious reasons and in turn on to the next.

The last approach is better, but also has flaws. When two people are willing to hear someone out (and not put the blame on one another) but become upset at the therapist when they are told that they need to work on certain things they disagree with or they weren’t “validated,” which turns them off. 

I don’t know if this is your situation but I’ve seen these scenarios so many times it’s very likely you fall under one of these categories. Also, it is worthwhile entertaining the possibility that all five counselors were not missing the mark. That’s a lot of professionals who are unable to help. 

So, how should a professional be approached? In my opinion it’s with humility and unity. “WE are not understanding each other (unity).  WE are not getting anywhere, let’s go to a professional and see how WE can work this out. If both parties have an understanding that it’s not me vs. you, rather WE  together are stuck, your starting point is much better. The attitude of “maybe we’re missing something” is a winning attitude. “Maybe I’m doing something wrong,” (humility)  is a way to be successful with marriage counseling. 

Let’s take a common scenario to understand this better: husband and wife have been arguing about finances for years. One says the other is cheap, the other says the other is an over spender. This can go on for years with each one proving their point with zero success. At this point, the couple should stop and say, “Hey, we obviously see things differently and need some help to sort things out, let’s reach out for advice on how to deal with our differences.”  Maybe it’s time to approach the marriage counselor in a unified and humble way, and with Hashem’s help you will finally have seen your last marriage counselor.

Tap into New Beginnings

The day has the power to energize real change and help a person become unrecognizably different.

Rabbi Yehonasan Gefen

The spiritual forces operating at moments of beginning are unique. “Hakol holech achar harosh – Everything goes after the beginning” – the entire course of any process is determined by its beginning. This is because a beginning is a conception, and conception represents the laying down of the genes that are the blueprint for everything that is built later. The spiritual rule is that the closer something is to the moment of conception, the more potent and critical the forces: a small injury to the human body may not be of major significance for an adult. However, a fetus during its development is much more sensitive to such an event, and a minute change to the genes may have the most far-reaching results imaginable.

The Importance of New Beginnings

At the moment of conception all details are being coded most potently; it is therefore the most critical moment. No subsequent moment can ever have the intensity and significance of that first moment. The flash of conception contains everything. All later development is simply a revelation of what was created during that first flash.

Rosh Hashanah is the conception of the year and the next ten days are its gestation. That is why these days are so critical to the whole year. That is why a person is judged for the entire year as he appears on Rosh Hashanah – the personality as it exists then is the core. It will take supreme effort to change later. Change on Rosh Hashanah is much easier – one can manipulate the “genes” of one’s character then. People of spiritual knowledge take extreme care to live as perfectly as possible on Rosh Hashanah – the year is being conceived.

Rosh Hashanah’s Unique Energy

What is the source of this special energy? The first Rosh Hashanah ever, which of course must represent its true nature most powerfully, was the day of the Creation of man. That day of Creation was the world’s first Rosh Hashanah, and its climactic event was the Creation of the human. That is why this day always retains its power to re-create man. When we genuinely and intensely decide to elevate our personalities on Rosh Hashanah and become inspired to live the coming year as higher beings, we are using the day’s deeply rooted energy as the day of human creation. The day has the power to energize real change and help a person become unrecognizably different.

There is an idea that Adam was created at the very place that would later be the mizbeach (altar) in the Temple. “Adam mi’makom kaparato nivra – Adam was created from the place of his atonement.” His very first moment of life was generated from earth that was gathered from all parts of the world, but that was concentrated on the one spot that would later become the site of sacrifices – that activity that most powerfully atones and brings man close to the Divine. Adam’s moment of creation is at once the most intense newness possible and also contains the element of the most intense change possible – from sin to atonement, which is really new creation itself. Hence, the unfathomable power of Rosh Hashanah to help us to become new. Little wonder that the mystical custom is to minimize sleep on Rosh Hashanah.

Significance of the Order of the Tefillah

The service of the day reflects this idea of reaching for the root. The order of prayer is based on Malchuyot (kingship), Zichronot (memory), and Shofrot (shofar-blowing).

Kingship

Malchuyotrepresents the effort of renewing the root of all Creation and all service – establishing that Hashem’s rule is absolute and primary. Before accepting the yoke of specific mitzvotwe must accept Hashem’s kingship in general, as expressed in the famous mashal (parable) of a great king who was asked to decree laws for a country. The king agreed only on condition that the people first accept his sovereignty over them. Only then would his laws be binding and meaningful. The root of Creation is Hashem’s Kingship, and so too is the root of all spiritual growth. This realization is the most primary of all on Rosh Hashanah, and it requires a delving into the deepest level of ratzon (desire) during the prayer service to reach the consciousness of and desire for Hashem’s complete rule.

Memory

Zichronot represents the idea of remembering in true spiritual depth the points of origin of the world and of the Jewish people and its destiny. This deep form of memory is a re-entering of the male phase of new conception – to go back to the initial flash or spark and re-live it vividly and literally. The root of zachor, “remember,” is identical with zachar “male.” The connection should be obvious. Maleness is exactly that: a carrying over of the distilled essence of all previous generations in a seed that will form the next generation. The seed is a “memory” of the past. In fact, the words “memory” and “seed” are numerically equivalent in Hebrew. The work of memory, re-living the flash of creation, is perfectly fitting and necessary for Rosh Hashanah. 

Shofar-Blowing

Shofrotindicates, along the lines we have been discussing, reaching for the heart, reaching for the root of the neshama and the personality. The essence of the shofar is that it has a voice but no words. The mystics explain that the voice is the root of speech and contains far more than the individual finite words. Words may convey information, but the voice conveys the essence of a person. This is why prophecy is referred to as “voice,” not words: when Hashem tells Avraham to listen to Sarah’s prophetic advice the verse says: “Shma b’kola – Listen to her voice,” not “Listen to her words.”

Hashem tells the prophet: “Kra b’garon, al tachsoch – Cry out in your throat, do not hold back.” Prophecy is not from the mouth, the origin of words, but from the throat, the origin of raw sound. The blessing we pronounce on hearing the shofar is “lishmo’a kol shofar,” to “hear the voice of the shofar.” The shofar is raw sound, a raw cry, and that is why it has the power to open the neshama. All the words in the world cannot convey the emotion of the scream of a child in the night. The shofar is that scream.

Rosh Hashanah correctly lived should leave one supercharged. The energy achieved should be so great that the rest of the year can be lived accordingly – not as a continuation but as a constant experience of newness! Spark must become flame, and that flame must spark a new blaze, always. That is Jewish living. There is a mystical idea that being alive today because one was alive yesterday is called dying. Being really alive means that one’s life is generated today, not as a passive result of the past, but as an explosion of newness, now and always.

Spiritual Renewal

The Hebrew root ani meaning “I” has two fascinating derivatives, ana and ayin. The word ayin means “is not.” Ana is much harder to translate. It indicates an inexpressible pleading or longing as in: “Ana Hashem hoshi’a na,” the longing for redemption. These words, ayin “is not,” and ana, intense hope for the future, also mean “from where” and “to where.” When one wants to ask, “Where have you come from?” one says, “Me’ayin ba’ta?” When one wants to say, “Where are you going?” one says “Ana telech (or le’an)?” But incredibly, if one stops to consider the literal meaning of these expressions, a most inspiring depth becomes apparent: me’ayin ba’ta – “From where have you come?” literally means “You come from nothingness”! And ana telech – “Where are you going?” literally means “You are going to an inexpressibly great dimension”!

Hebrew, the language of holiness, is pregnant with spiritual depth. The simple, mundane idea of a person arriving from some previous place is expressed in common Hebrew as the transition from nothingness to his present state (yesh me’ayin – something from nothing!). In other words, the spiritual grasp of this moment is that it is relative to the previous moment, as existence compared to nothingness! That is newness! And from this moment to the next, the explosion is so great that it cannot be translated! That is the striving of a spiritually sensitive person, to generate a new inner life continually.  Avraham Avinu says of himself, “Va’anochi afar va’efer – And I am dust and ashes.” Torah is never mere poetry – every nuance has infinite meaning. What is the meaning of “dust and ashes”?

The idea is this. Ashes are the bare elements left when a substance has been completely burned. “Dust” of the earth is the rich soil in which growth takes place. Avraham, who most profoundly represents the idea of newness, of being the father, the founder of the Jewish people, who forged a whole new way of living, sees himself as constantly incinerating what he has become, in order to use those elements as soil for new growth. No element of his development is allowed to continue passively, here today because it was here yesterday. All of Avraham’s being is distilled into a memory that is the nucleus for a new birth – constantly! That is the power of hiddush, self-generating newness, the source of spiritual life and growth.

Time to Decide: Standard Time vs. Daylight Saving

Jenna Ashkenazie

Every November, Americans prepare to turn their clocks back one hour, marking the end of Daylight Saving Time (DST) and the return to Standard Time. This shift effectively moves an hour of daylight from the evening to the morning, helping to brighten the darker winter mornings. In March, the clocks “spring forward” again, and Daylight Saving Time resumes, extending daylight into the evening hours.

Daylight Saving Time was first implemented during World War I as a strategy to conserve energy. It was repealed after the war, reinstated during World War II, and finally standardized nationwide with the passage of the Uniform Time Act in 1966, which set consistent start and end dates.

Who Observes – and Who Doesn’t

Not all countries – and not even all U.S. states – follow DST. Hawaii, due to its equatorial location, and most of Arizona, due to its desert climate, observe Standard Time year-round. The Navajo Nation in northeastern Arizona is an exception and does follow DST.

Most of Asia, South America, and Africa also do not observe Daylight Saving Time. These regions are located closer to the equator, where the amount of daylight remains relatively consistent year-round, making clock changes largely unnecessary.

A National Debate: Should DST Be Permanent?

In recent years, the relevance of Daylight Saving Time has come under scrutiny. Some argue it’s an outdated practice that disrupts sleep and daily rhythms. Others advocate for making DST permanent to take advantage of longer evening daylight.

Among the most vocal proponents of permanent DST is U.S. Secretary of State and former Florida Senator Marco Rubio. Along with Washington Senator Patty Murray, he introduced the Sunshine Protection Act, a bipartisan bill aiming to eliminate the biannual clock change and maintain Daylight Saving Time year-round.

Rubio stated, “Americans are sick and tired of changing their clocks twice a year – it’s an unnecessary, decades-old practice that’s more of an annoyance to families than a benefit to them.”

Health Experts Push Back

Despite public support for permanent DST, many sleep and health experts urge caution. They argue that permanent Standard Time – not DST – is more beneficial to human health.

Dr. Alaina Tiani, a clinical health psychologist at the Cleveland Clinic’s Sleep Disorder Center, emphasizes the biological importance of morning light.

“Sticking to Standard Time is undeniably better for our health. We would have more light in the mornings, and having more of that light exposure at those earlier times is essentially better for our body’s rhythms.”

Morning light helps regulate the circadian rhythm, our internal biological clock that influences critical functions such as blood pressure, heart rate, and cortisol levels.

Sleep, Learning, and Behavior

Children, in particular, may benefit from permanent Standard Time. According to Dr. Karin Johnson, studies have shown that students living in areas that follow Standard Time perform better on standardized tests like the SAT.

She notes that earlier sunrises, while sometimes seen as a nuisance, could be beneficial:

“You’re more likely to be able to sleep through those early sunrise hours. They also come with earlier sunsets, which could make falling asleep at night easier – especially for your kids.”

Earlier daylight may also encourage healthy routines such as morning exercise and reduce reliance on artificial light in the mornings.

Lack of sleep due to circadian misalignment has been linked to a range of serious issues, including mental health disorders, risky behavior, poor academic performance, and even lower employment salaries. Dr. Johnson adds,

“We know that a lot of the drivers for people becoming criminals increase in the sleep-deprived population.”

Arguments in Favor of Permanent Daylight Saving Time

Despite medical concerns, many politicians and members of the public support staying on DST year-round, citing both social and economic benefits.

According to The Columbus Dispatch, permanent DST could reduce household energy usage by minimizing the need for lighting and appliance use in the evening—a claim supported by a U.S. Department of Energy study.

Safety may also improve. The Brookings Institution found that crime rates drop when daylight is extended into the evening hours:

“Offenders know they’re more likely to be recognized and get caught if they’re fully visible.”

Steve P. Calandrillo of the University of Washington further explains that:

“Crime rates are lower by 30 percent in the morning-to-afternoon hours, even when those morning hours occur before sunrise, when it’s still dark.”

Potential Downsides to Permanent DST

Still, the shift to permanent DST is not without its risks. Northwestern Medicine reports that DST has been linked to an increased risk of various health problems, from cognitive and mental health issues to heart disease and digestive disorders.

Neurologist Dr. Beth Ann Malow warns:

“The misalignment of our natural circadian rhythms can contribute to obesity, diabetes, and heart disease.”

Lack of sleep and circadian disruption also contribute to lower productivity in workplaces and schools. Dr. Ilene M. Rosen of the University of Pennsylvania notes:

“Employers are recognizing the costs of poor sleep in their employees,” adding that there’s “a strong U-shaped relationship between absenteeism and presenteeism (when employees come to work while physically or mentally not well, which leads to decreased productivity) and hours of sleep.”

In educational settings, students – especially those at earlystarting schools like yeshivot – may find it harder to focus and stay safe when leaving home in the dark.

Lessons from Around the World

Other countries have experimented with permanent DST – with mixed results. In 2011, Russia adopted permanent DST but reversed the decision in 2014 after widespread public dissatisfaction and health complaints.

According to TimeandDate.com, medical studies found a spike in morning road accidents, particularly in northern regions. The backlash was so strong that the government passed a law to reinstate permanent Standard Time instead.

Russia’s experience serves as a cautionary tale: even well-intentioned changes can produce unintended consequences.

What’s Next for the U.S.?

With public opinion split and expert opinions largely favoring Standard Time, the future of clock changes in the U.S. remains uncertain. Bills like the Sunshine Protection Act have garnered support in Congress, but no federal law has yet been passed to make DST permanent.

While it’s tempting to embrace more evening light year-round, the trade-offs to health, safety, and productivity need to be carefully considered. As the debate continues, one thing remains clear: any decision should be made with the full picture in view—not just what feels convenient.

In the end, only time will tell…

Declaration of the Rabbisof the Sephardic-Syrian

To Our Beloved Community,

We, the undersigned rabbinic leaders of the Syrian Jewish community, write to you with a message of responsibility, urgency, and obligation. At this critical juncture in our city’s history, we declare without hesitation: 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. It is a declaration that we care, that we are engaged, and that we will not stand idly by while the future of our people is at stake.

The decisions being made in the coming elections, for mayor and other critical offices, will shape the future of our yeshivot, synagogues, schools, neighborhoods, and religious freedoms. We cannot afford silence. We cannot afford apathy. We dare not be passive when our way of life is on the line.

We are living in a time when the values that have allowed our community to flourish are under growing threat. The upcoming elections will have real and lasting impact on the safety of our neighborhoods, the strength of our institutions, and the ability of our children to grow up proudly and freely as Jews. To sit this out is to abdicate our communal responsibility.

This is not optional. It is a mitzvah. It is a communal obligation, like tefillah, like tzedakah, like educating our children. When we stay home and do not vote, we weaken the very foundations of the blessings we have built over generations.

Over forty years ago, Rabbi Moshe Feinstein zt”l expressed this obligation with clarity:

“The rights guaranteed by the United States Constitution and the Bill of Rights have allowed us the freedom to practice our religion without interference… Therefore, it is incumbent upon each Jewish citizen to participate in the democratic system which guards the freedoms we enjoy. The most fundamental responsibility incumbent on each individual is to register and to vote.”

We are blessed to live in a country that has allowed Torah to thrive. But that blessing must not be taken for granted. It must be protected with commitment, with unity, and with action.

We therefore implore and expect every member of our community to do the following:

Community of NY and NJ regarding voter registration

Register to vote. Show up to vote. Ensure your children, your siblings, and your friends vote. Speak about it.

Take it seriously. Treat it as a mitzvah, because it is. Our strength has always come from our dedication to Torah, to family, and to each other. With pride in our past and responsibility for our future, let us stand together, firm in our values and united in action.

May Hashem bless our community with continued protection, unity, and strength.

Rabbi Rahamim AboudRabbi Eliyahu ElbazRabbi Ely Matalon
Rabbi Yehoshua AlfiehRabbi Shlomo FarhiRabbi Yitzhak Farhi
Rabbi Ovadia AloufRabbi Joseph FaurRabbi Edmond Nahum
Rabbi Moshe ArkingRabbi Moses HaberRabbi David Ozeri
Rabbi David AshearRabbi Joey HaberRabbi Ezra Cohen Saban
Rabbi Yehuda AzancotRabbi Hillel HaberRabbi Reuven Semah
Rabbi Aviad BarhenRabbi Raymond HaberRabbi Albert Setton
Rabbi Ronald BarryRabbi Ike HanonRabbi Yoshiyahu Shammah
Rabbi Yaakov Ben HaimRabbi Avi HarariRabbi Leibel Shapiro
Rabbi Haim BenolielRabbi Rahamim HarariRabbi Sion Setton
Rabbi Raymond BeydaRabbi Abraham HayounRabbi David Shelby
Rabbi Joey BeydaRabbi Ricky HidaryRabbi Joey Soffer
Rabbi Yosef CarlebachChief Rabbi Shaul J. KassinRabbi Joey Sourur
Rabbi Shmuel ChouekaRabbi Moshe LagnadoRabbi David Sutton
Rabbi David CohenRabbi Uri LatiRabbi Harold Sutton
Rabbi Eli CohenRabbi Moshe MalkoRabbi David Tawil
Rabbi Yohai CohenRabbi Eli MansourRabbi Ikey Tawil
Rabbi Joseph DanaRabbi David MaslatonRabbi Meyer Tobias
Rabbi Shlomo DiamondRabbi Max Maslaton
Rabbi Moshe DouekRabbi Shaul Maslaton