It was not a war they wanted, but when it was over, they found themselves with huge swaths of precious territory.

We refer here not to the modern miracle of Israel’s Six-Day War in 1967, but rather to our ancestors’ miraculous conquest of two large kingdoms east of the Jordan River shortly before they crossed into the Land of Israel.

Beneh Yisrael asked Sihon, ruler of the Emorite Kingdom, permission to harmlessly cross through his country to shorten their journey to their homeland.  Sihon not only refused, but quickly mobilized his army and launched an unprovoked attack.  With Gd’s help, Beneh Yisrael vanquished Sihon’s army and, in fact, his entire kingdom, seizing theterritory.  Og, king of the neighboring Bashan region, mistakenly thought he could succeed where Sihon had failed, and attacked Beneh Yisrael.  He, too, suffered defeat, and his territory – like that of Sihon – fell into Israelite hands.

Two of Beneh Yisrael’s twelve tribes – Reuven and Gad – saw the great economic potential posed by the vast, verdant pastures of the newly-conquered territory.  Herdsmen by profession, the men of these tribes approached Moshe and asked to permanently settle this region.  Rather than cross over with the other tribes into Eretz Yisrael, the land of Avraham,, Yitzhak and Yaakov, the people of Reuven and Gad preferred to remain east of the Jordan which was perfectly suited for their large flocks of cattle.

As Bad as the Spies?

Moshe responded by harshly censuring these tribes for making such a request.  He compared them to the meragelim – the ten spies whom he had sent to scout the Land of Israel nearly forty years earlier.  The spies returned with a frightening report, and discouraged the people from proceeding into the land, convincing them that they were powerless against the fearsome armies of the Canaanites in Eretz Yisrael.  The people were seized with terror, and decided not to proceed.  Gd killed the spies, and punished the nation by leading them through the desert for forty years until that entire generation perished.  Moshe charged that the tribes of Reuven and Gad were just like the spies, refusing to enter the land, preferring to remain where they were.

Reuven and Gad then clarified to Moshe that this was not their intention.  Their plan was that their men would join the other tribes across the Jordan River and assume a leading role in the war effort, in the conquest of Eretz Yisrael.  Only after the victory over the enemies and the successful capture of the land would the men return to their wives and children back east of the river, where they would permanently reside.

Moshe accepted this arrangement.  He instructed his successor, Yehoshua, that if the tribes of Reuven and Gad fulfill their promise, and join the other tribes in the military campaign to seize the Land of Israel, then they were to be given the region east of the Jordan River as their permanent territory.

Let us consider Moshe’s harsh accusation that the people of Reuven and Gad resembled the spies.  We must ask, is this really true?  Even if Moshe deemed their request inappropriate, how were they like the spies?  Did they try to frighten the people?  Did they deny Gd’s ability to help Beneh Yisrael defeat the armies of Canaan? 

To answer this question, we need to revisit the story of the spies, and, specifically, to understand who the spies were and what drove them to do what they did.

A Story of Misguided Piety

The Torah (Bamidbar 13:3) refers to the spies with the term “anashim,” which Rashi interprets as denoting men of distinction.  Moshe chose for this important mission not ordinary people, but rather some of the most important and distinguished members of the nation.  As Rashi emphasized, the meragelim were righteous men at the time they were selected for this job.  But something led them astray, and drove them to betray their mission and convince the people not to enter the Land of Israel.

Some rabbis advanced the bold, counterintuitive theory that it was specifically the spies’ piety that caused their downfall.  Precisely their fierce passion for spirituality and for closeness to Gd caused them to insist on remaining in the desert rather than proceeding to Eretz Yisrael.

In the desert, Beneh Yisrael lived a purely spiritual existence.  They were sustained supernaturally, with manna falling from the heavens, and a miraculous well traveling with them to provide water.  They were protected by Gd’s “clouds of glory” that encircled them, and their clothes never wore out.  They had no need to work for a living, and they spent their days learning Torah from Moshe and Miriam.  There was practically nothing mundane about their lives.

This would change drastically upon crossing into Eretz Yisrael.  Once in the land, they would no longer receive miraculous food and water.  They would need to farm and to build homes, cities and infrastructure.  They would need to train an army to fight wars against bitter enemies with advanced weaponry.  No longer would they spend their days immersed entirely in Torah and spiritual devotion.

And this, some explain, is what the spies feared.  They wanted to remain in the desert.  They were not prepared to forfeit their miraculous, spiritual existence, their ability to abstain entirely from mundane activities and devote their time and attention exclusively to spirituality.

But this kind of piety was gravely misguided.  We are not placed in this mundane world in order to escape it.  Rather, we are here to infuse our mundane world with spirituality.

Serving Gd in the “desert,” when all of one’s physical needs are miraculously provided for, when one has nothing to do but listen to Moshe Rabbenu’s teachings, is relatively easy.  There are few temptations and few religious challenges.  We are not meant to serve Gd under those pristine conditions, without struggle.  Instead, we are meant to embrace the challenge of engaging in the realm of the mundane while elevating this realm through strict Torah observance and by allotting considerable amounts of time for spiritual engagement. 

If a person has all his material needs cared for, he does not need to struggle to show his religious commitment.  But if a person needs to work for a living, and he wakes up early to pray with a minyan, and he learns Daf Yomi on the train, and he conducts all his business affairs ethically and courteously, and he refrains from work on Shabbat and holidays despite the loss of revenue, and he retains his beliefs and valueseven while engaging with people who do not share those beliefs and values – he truly shows his devotion to Gd.  This is how we are meant to serve Gd.

For this reason, the spies’ piety was misguided.  We are to serve Gd in the Land of Israel, within the realm of natural, mundane living, and not in the ideal conditions of the “desert.”

The Spiritual Shepherds

Possibly, this was also the mistake of Reuven and Gad.

Their desire to remain east of the Jordan River might have been spiritually driven.  Rather than cross into the land, where they would have to work as farmers, spending their days plowing, sowing, harvesting and collecting, they wanted to live as shepherds, enjoying the calm and serenity of the open pastures.

Several of our nation’s greatest spiritual giants, such as Yaakov, Moshe, and King David, worked as shepherds, and for good reason.  Shepherding, we might say, is spiritual work.  The shepherd merely walks with his herds among the fields, where he finds himself alone with his Creator.  This profession allows a person to spend his day in “hitbodedut,” in silent meditation, in solitude, speaking to and connecting with Gd. 

This might be what the people of Reuven and Gad wanted.  They sought the spiritual life of shepherding over the busy life of farming.  They wanted to bond with the Almighty the easy way – in the open pastures east of the Jordan River, rather than embracing the struggle of injecting spirituality into the farmer’s grueling workday.  This was their mistake, for which Moshe compared them to the spies.

It was only once they committed to join the war effort, to assume the challenge of infusing the realm of the mundane with spirituality, that their request was granted.

Unity Through Struggle

The message conveyed by this story, then, is that Torah isn’t supposed to be easy.  We aren’t meant to observe mitzvot only under pristine, ideal conditions.  To the contrary, we display our commitment precisely by remaining loyal to Gd when this loyalty requires struggle and sacrifice.

We might apply this message to the period we begin this month – the period of ben hametzarim, when we mourn the destruction of the Bet Hamikdash, a calamity which, tradition teaches, befell us on account of the sin of sinat hinam, hatred and strife among our nation.  This is a time customarily observed as a time for focusing on how to improve our sense of unity and togetherness, on eliminating tension and fighting, creating closer bonds with our fellow Jews.

We must remember that ahdut – unity – requires struggle.  We don’t create ahdut by loving and respecting our fellow Jews when this is easy – when we have no reason to dislike them, when we agree on everything, when we see things the same way.  We build ahdut precisely when it’s difficult, precisely when we have reason to feel resentful, when we have strong disagreements, when we rightly oppose that which someone else said or did.  This is how we achieve unity – through struggle, by overcoming our instinctive feelings of disdain and resentment, by truly loving and respecting those whom we might feel justified in disliking.

Let us embrace this struggle, and make the commitment to bond with all our fellow Jews, both within our community and beyond, so we can, once and for all, cure the destructive ill of sinhat hinam and become worthy of our final redemption, may it come speedily and in our times, amen.

Michele Shrem

Anti-Semitism is a word heavy with history, pain, and injustice. From ancient persecution to the horrors of the Holocaust, and now to the current rise of hate incidents, Jewish communities around the world continue to grapple with different forms of anti-Semitism. While the word “anti-Semitism” carries a shared meaning, how it is felt and experienced is deeply personal.

Here community members weigh in on this sensitive topic. Their voices reflect anger, confusion, resilience, pride, and a yearning to be seen beyond the stereotypes.

David B.

“The strange thing about anti-Semitism is that it can feel invisible until suddenly it’s not. One day I’m at a dinner party and someone makes a joke about Jews and money like it is casual trivia. And I think, would you say that about any other group and expect me to laugh?” David describes himself as “visibly Jewish,” often wearing a kippah in public. He has been verbally harassed on the subway and once had to escort his children away from a protest where anti-Semitic slurs were being chanted. “It’s not just the violence,” he says. “It’s the constant drip of assumption and suspicion.”

Maya T.

“Being Jewish on campus feels like walking a tightrope. I’m proud of who I am, but I also know if I speak up about anti-Semitism, some people will say I’m just being dramatic.” Maya is active in her university’s Jewish student group. She notes an uptick in hostility around discussions about Israel, where “Jewish students are often held responsible for geopolitical decisions thousands of miles away.” For her, the line between criticism and anti-Semitism is sometimes crossed with alarming ease.

Eli C.

“There’s a spiritual wound that comes with being hated for simply existing. My role is to help my community heal, but also to prepare.” Eli has led community responses to local synagogue vandalism and helps coordinate security training with law enforcement. “It’s a strange contradiction – offering spiritual peace while knowing someone might walk through our doors with a gun.”

Isaac O.

“There’s this myth that anti-Semitism died after the Holocaust. I see it in classrooms when students doubt what I say, or ask if I’m exaggerating.” Isaac has dedicated his life to educating young people about the Holocaust, but he’s often disheartened by the skepticism he encounters. “When you have people who say it [the Holocaust] didn’t happen, or that it wasn’t that bad, that’s not just ignorance – it’s hatred repackaged as opinion.”

Sara S.

“I live in two worlds. In Israel, being Jewish is normal. In New York, it can feel like a liability, especially in certain professional settings.” Sara splits her time between Israel and the U.S. and she’s noticed how her colleagues in the tech industry avoid Jewish topics. “People will talk about diversity all day, but when I mention anti-Semitism, it’s like I’ve said a dirty word.”

Egal Z.

“I want my kids to be proud Jews, but I worry every time they wear their Star of David necklaces outside.” There has seen a troubling rise in anti-Semitic attacks, and Egal has taught his children how to recognize danger. “We’ve had serious talks about where to sit on the bus, how to respond to threats, when to hide their identity. It’s heartbreaking.”

Joey D.

“Anti-Semitism doesn’t always wear a swastika. Sometimes it wears a smile and asks why we’re always so ‘pushy’ or ‘successful.’” Joey has lost clients after revealing he’s Jewish. He’s also had vendors assume he’d be “good with money” or he’d be an “aggressive negotiator.” “These stereotypes are older than me, but they still shape how people see us. That’s exhausting.”

What Unites These Voices

What emerges from these deeply personal reflections is that anti-Semitism isn’t just an external threat – it shapes daily choices, instills fear, and, paradoxically, strengthens identity. From America to Europe, in schools, workplaces, and places of worship, Jews continue to face a unique form of prejudice that often goes unchallenged.

But what also emerges is strength. The act of speaking out, of refusing to disappear, is itself resistance. Whether through education, art, activism, or simple persistence, these individuals – and countless others like them – are shaping a world where hate does not get the final word. We are not defined by the hatred we face, but rather, we are defined by the lives we build in spite of it.

Anti-Semitism on College Campuses

College campuses have long been considered bastions of free thought, diversity, and inclusion. Yet for many Jewish students, that ideal is being eroded by a troubling resurgence of anti-Semitism across North American and European universities. From hostile rhetoric to physical threats, students report an environment that often feels more alienating than empowering. While the rise in ant-Semitism isnot exclusive to universities, the setting presents unique dangers-where ideas gain traction quickly, peer influence is powerful, and institutional responses are often delayed, inconsistent, or politically constrained.

There has been a climate of fear, and since 2020 Jewish students have reported a dramatic increase in anti-Semitic incidents on college campuses. The Anti-Defamation League (ADL) and Hillel International documented hundreds of cases in the 2023–2024 academic year alone, ranging from hateful graffiti and swastikas in dormitories to verbal harassment, social media intimidation, and even physical violence. In many cases, Jewish students say they are not just afraid,they also feel isolated. Instead of openly wearing a Star of David necklace, many are now tucking their necklaces in while walking through campus.

Subtle and Less Subtle Forms of Anti-Semitism

Anti-Semitism on campus does not always take the form of overt slurs or vandalism. More often, it’s subtle: Jewish students being left out of progressive student groups for their alleged “Zionist” views, professors singling out Jewish students during political discussions, or students being asked to denounce Israel in order to prove their commitment to justice. At its most extreme, anti-Semitism on campus has become violent. In several recent cases, Jewish students have reported being physically threatened or assaulted at protests, or targeted online with coordinated harassment campaigns.

Perhaps the most controversial and difficult line to draw on college campuses is the one between anti-Zionism and anti-Semitism. Criticism of Israel’s government and policies – like criticism of any country – is legitimate and protected under the right to free speech. However, when this criticism morphs into blanket hostility toward Jewish students, or denial of Israel’s right to exist, it often veers into blatant ant-Semitism. Some professors and student leaders have also fueled this divide, painting Jewish identity and Zionism as inherently colonial, thereby erasing the complex and diverse relationship many Jews have with Israel.

Universities’ Apathy and the Response

Many Jewish students say their universities have failed to seriously address anti-Semitism on campus. Despite the existence of diversity and inclusion offices, anti-Semitic incidents are often underreported, dismissed, or reframed as political debate. In some cases, students claim they are told to simply avoid certain events or “stay silent to deescalate.”

In response, some Jewish advocacy groups have begun lobbying for stronger protections. The U.S., the Department of Education’s Office for Civil Rights has opened several investigations under Title VI of the Civil Rights Act, which protects students from discrimination based on shared ancestry or ethnic characteristics, which includes anti-Semitism.

The emotional burden of anti-Semitism on college students is severe. According to Hillel International, nearly one in three Jewish students say they’ve felt unsafe or unwelcome on campus. For many, this leads to self-censorship, isolation, or disengagement from Jewish life. Some Jewish students even feel forced to “pass” as non-Jews in academic or social settings –not affixing or actually removing mezuzahs from their dorm rooms, removing Jewish identifiers from social media, or refraining from speaking up in class.

Fighting Back

Despite the hostility, many Jewish students are choosing to fight back -with dignity and strength. They launch educational campaigns, and push for clear university policies on anti-Semitism. Social media is also a battleground where Jewish students share stories, organize support, and challenge misinformation.

Addressing anti-Semitism on campus requires more than statements and hashtags. It demands a clear definition of anti-Semitism that includes contemporary forms, such as anti-Zionist hostility when targeted at Jews. Mandatory education on anti-Semitism needs to be instituted, rapid response protocols for anti-Semitic incidents must be put into place with real accountability, and safe spaces need to be put into place for Jewish students to practice, explore, and celebrate their identity without fear. Most importantly, addressing anti-Semitism requires listening – to Jewish students, to their concerns, and to their complex identities.

Anti-Semitism on college campuses is not an isolated problem – it reflects wider societal tensions. But when anti-Semitism occurs in academic spaces, it undermines the very values these institutions claim to uphold – open inquiry, mutual respect, and intellectual freedom. To truly combat anti-Semitism, colleges must treat it not as a fringe concern but as a core challenge to their mission. 

In the heart of our vibrant and close-knit community, we hold fast to traditions that define us: strong family values, a deep sense of responsibility, and a commitment to both spiritual and personal success. These values have helped our community flourish across generations, blending the sacred and the practical with remarkable grace.

As our community continues to grow, so too does the need for purposeful careers – roles that not only support our families but also align with our beliefs, character, and long-term vision. For those who prioritize a balanced life, this harmony is essential: we seek integrity in our work, flexibility in our lives, and the ability to positively impact those around us.

A Career with Purpose and Flexibility

At New York Life, we understand the unique rhythm of a values-driven lifestyle. Personal commitments holidays, and time with family aren’t just “benefits” to accommodate – they are priorities to be honored. That’s why we offer career opportunities that provide the flexibility to uphold your commitments while building a future rooted in financial security and community leadership.

A career as a financial professional isn’t simply about numbers. It’s about building relationships, guiding families through important financial decisions, and becoming a trusted presence in your circle. Many of our top-performing professionals are individuals who have successfully balanced familyand professional achievement.

Why This Career Resonates with Our Values

• Family-Oriented Work: You’ll be helping families safeguard their futures – whether it’s through life insurance, retirement planning, or intergenerational wealth transfer.
• Community-Centered: Your clients are often people you already know and care about. Your integrity and understanding of their needs become key assets.
• Entrepreneurial Spirit: With the freedom to build your own practice, you’re not tied to the conventional 9–5. You control your schedule, your goals, and your impact.
• Legacy Building: Just as we pass down traditions and values, we also pass down financial stability and ethical business conduct. This is a career that honors both.

Support from a Community-Focused Team

We are actively seeking candidates who are passionate about making a difference. As a Managing Partner at New York Life Brooklyn General Office, I understand the importance of balancing personal values with professional growth. I work personally with new professionals to provide mentorship, understanding, and long-term career development.

Whether you’re exploring a new path or looking for a career that aligns with your values, I invite you to consider how a role at New York Life can empower you and those around you. Let’s build something meaningful together – something that honors our past and secures our future. For more information, please contact Managing Partner, David Hoory, dhoory@newyorklife.com, (718) 307-3400.For more information about financial professional income and benefits, please visit www.newyorklife.com.New York Life is an Equal Opportunity Employer.

Dave Gordon

Israel is facing one of the most intense periods of global pressure in recent memory. From the devastating war in Gaza, to escalating threats from Iran and its proxies, the nation’s security and legitimacy are being challenged on multiple fronts. Here in the United States, pro-Palestinian demonstrations – many of them increasingly hostile and disruptive – have taken hold on college campuses, in city streets, and even in corporate boardrooms. The fallout has extended beyond protests to economic pressure, as the BDS movement gains traction and companies reevaluate their ties to Israel.

For those watching these developments with growing concern, the question is urgent: What can I do?

While most of us are not policymakers or diplomats, we are consumers. And the choices we make – where we spend, what we buy, and whom we support – carry weight. That’s where the concept of a buycott comes in. Unlike a boycott, which seeks to punish, a buycott is a deliberate act of support: choosing to spend money on Israeli products, Israeli-owned businesses, or companies that refuse to bow to anti-Israel pressure. It may seem small in the face of global unrest – but history has shown that even modest consumer actions can make a difference. At a time when Israel is under siege in more ways than one, buying a bottle of wine, a jar of hummus, or a box of Israeli chocolates can become an act of solidarity. A buycott won’t end a war – but it sends a message: Israel is not alone.

“We have a problem,” exclaimed Brooklyn resident, Mr. Levy, to his wife.  He had discovered a pint of their favorite ice cream, Ben & Jerry’s, in the freezer. He told her that from now on they would no longer be buying that brand.

Was it the heksher?Mrs. Levy asked. Hadthe Kof-K kosher supervision been pulled from the product? No, and no. Mr. Levy responded that Ben and Jerry’s would no longer be considered kosher in their eyes because the company had decided to capitulate to the anti-Israel movement BDS –  boycott, divestment, and sanctions. The family agreed to no longer buy or eat Ben and Jerry’s, taking a principled stand against the company that has not only misguided views of Israel, but to their minds, contributes to harmful and hateful messaging. In 2021the company said that selling the ice cream in Judea and Samaria was “inconsistent” with their values, and it would not renew its licensing agreement for distribution there.

The company’s position has remained consistent, a move that led to a backlash, including divestment by some investors, and legal disputes with Unilever, its parent company.

Ben and Jerry’s Grows Colder on Israel

In fact, the ice cream company’s independent board has recently intensified its criticism, labeling Israel’s actions in Gaza as “genocide” in a May 2025 statement. This marks one of the strongest corporate denunciations of Israel’s conduct in the conflict, and has further strained the relationship between Ben & Jerry’s and Unilever.

Unilever has publicly distanced itself from the board’s statements, emphasizing that the views expressed are those of Ben & Jerry’s board and not the parent company.

But the ice cream maker’s political stance is not an isolated incident. While few major North American corporations have formally endorsed BDS, several have taken actions or made statements that align with BDS goals. Several well-known companies have withdrawn from Israel or made operational changes in response to pressure from BDS.

Other Corporations Bow to BDS Pressure

In December 2024, Brooklinen disclosed that it had moved all production out of Israel during 2023. The company cited years of pressure from BDS activists as a key reason for this decision.

In November 2024, 7-Eleven closed all eight of its stores in Israel. This marked a rare full market exit by a major international retailer, following sustained boycott pressure.

In December 2023, Puma announced it would not renew its sponsorship of the Israeli Football Association. While the company claimed the decision was unrelated to the Gaza war, it came after years of global boycott campaigns targeting Puma for its ties to Israeli settlements.

Chevron US, targeted for its investments in Israeli gas, halted expansion of a gas field in 2024 due to pressure. Starbucks experienced significant sales declines and laid off at least 2,000 employees in the Middle East in 2024. The company’s CEO acknowledged the negative impact of the boycotts in both the region and the United States.

The Earth Day Network, the world’s largest recruiter to the environmental movement, cut ties with SodaStream in 2014, and KQED Public Radio removed SodaStream from its donor gifts after BDS advocacy. In August 2024, San Francisco State University divested from companies including Lockheed Martin, Palantir Technologies, Leonardo, and Caterpillar after a three-week student solidarity encampment.

And finally, in 2024 Pitzer College became the first U.S. institution to end its study abroad program in Israel, following student-led BDS organizing.

These examples illustrate that BDS campaigns have, in several cases, led to marked changes in the operations, finances, or policies of targeted companies and institutions.

Consumer Choices Influence Corporations

These changes  illustratethat consumer choices can influence corporate behavior. It is therefore incumbent upon supporters of the Jewish people and Israel to redirect spending to counter the effect – to make spending decisions that align with our values.

Several organizations and websites actively track companies and corporations that are considered pro-Israel. These resources are often used by so-called activists and consumers interested in boycott, divestment, and sanctions campaigns. But those who support Israel can use them in reverse – choosing to purchase items on the “no buy” list.

You can find “no buy” lists on websites like StopBds.com, The Islamic Information, The Witness, Who Profits, Investigate, the BDS movement official website, and the Buycott app. They often highlight companies such as Microsoft, Cisco, Palantir, SodaStream, IBM, Hewlett Packard, Siemens, Google, Amazon, Airbnb, Booking.com, Disney, and Scotiabank as all having some dealings with Israel or Israeli companies. Of course, that’s a shortlist.

Another answer to combating the hate is to specifically choose Israeli-made products in the supermarkets, or to subscribe to by-mail box subscription services that send items each month from Israel, such as Lev Haolam, which ships monthly subscription boxes around the world, featuring artisan products from Israel, particularly from Judea and Samaria.

Buycott Campaigns – a Creative Proactive Response

There are several documented instances where “buycott” campaigns -efforts to proactively purchase Israeli goods or support Israeli companies – have made a financial difference or provided a visible counter to boycott movements. While such campaigns often gain traction during periods of heightened tension or boycott calls, concrete examples of measurable financial impact are less frequently publicized compared to boycott successes.

The most notable example of an Israeli wine buycott involving the Toronto Jewish community and the LCBO (Liquor Control Board of Ontario) occurred in July 2017, during a high-profile controversy over the labeling of wines from Israeli settlements in Judea and Samaria.

On July 11, 2017, the LCBO, acting on a directive from the Canadian Food Inspection Agency (CFIA), instructed vendors to halt the sale of wines labeled “Product of Israel” if they were produced in Judea and Samaria or other territories “occupied” by Israel since 1967. This directive specifically targeted wines from Psagot and Shiloh wineries.

Canadian Jewish Community Push Back

The news of the directive spread rapidly through social media and Jewish community networks in Toronto. Pro-Israel organizations, including B’nai Brith Canada and the Centre for Israel and Jewish Affairs (CIJA), mobilized supporters to protest the removal of Israeli wines from LCBO shelves. There was a strong push within the community to not only voice opposition but also to demonstrate support for Israeli products by purchasing them – a classic buycott response.

Community members were encouraged to visit LCBO stores and buy Israeli wines, both to show solidarity and to counteract the effects of the boycott call. Social media posts and community bulletins urged people to stock up on Israeli wines, and some stores reported increased demand for these products.

The buycott was accompanied by lobbying and public statements from Jewish organizations, emphasizing both the economic and symbolic importance of supporting Israeli goods in the face of boycott efforts.

The intense backlash – including the surge in purchases – combined with political pressure led to a rapid reversal of the original directive. By July 13, just two days later, the CFIA announced it was rescinding its order and allowed the wines to return to LCBO shelves. This was widely seen as a victory for the buycott campaign and the broader pro-Israel community in Toronto.

International Push Back

In other examples, after boycott protests at stores like Trader Joe’s or Sainsbury’s in the UK, pro-Israel shoppers have organized counter-protests, buying out entire stocks of Israeli products and sometimes causing products to sell out. This has been reported in various media over the years.

SodaStream, an Israeli company that has faced years of BDS pressure, has also benefited from buycott campaigns. After the company was targeted for setting up in its Judea and Samaria factory, pro-Israel consumers and organizations in the U.S. and elsewhere promoted SodaStream as a symbol of coexistence and Israeli innovation. During periods of boycott, SodaStream’s sales in certain markets actually increased as supporters made a point to purchase its products.

Ahava, an Israeli cosmetics brand made from Dead Sea minerals, has been a frequent BDS target. In response, buycott campaigns have urged supporters to purchase Ahava products, especially during anti-Israel protests at stores in the U.S. and Europe.

While exact figures are rarely released, Israeli trade officials and advocacy groups have credited buycott campaigns with helping to offset the impact of boycotts and in some cases even boosting sales of targeted goods.

Sabra Hummus Saved!

The Sabra Hummus buycott campaigns in the U.S. were most visible on college campuses, where BDS activists targeted the brand due to its Israeli ownership and alleged support for the Israeli military. In 2010, a pro-Palestinian student group at Princeton University called for a boycott of Sabra hummus, equating its purchase with supporting Israeli military actions.

In response, a counter-campaign called “Save the Hummus!” was launched by pro-Israel students and community members. This buycott encouraged students and supporters to purchase Sabra products and generated national media attention for its creative and positive messaging.

The buycott was successful: the boycott effort failed, and Sabra remained available on campus. The campaign is cited as a model for how grassroots buycott efforts can effectively neutralize BDS activism.

Meanwhile, The Park Slope Food Coop, a progressive grocery store in Brooklyn, became a battleground for BDS activists in 2012 seeking to ban Israeli products, including Sabra.

In response, a grassroots group called “More Hummus Please” mobilized community members, local rabbis, elected officials, and advocacy organizations to oppose the boycott and to encourage the purchase of Israeli goods, including Sabra hummus.

The buycott and advocacy campaign helped defeat the proposed boycott, and Sabra products remained on the shelves.

Campaigns and Counter-Campaigns

At DePaul University and at other campuses, student groups campaigned to remove Sabra from dining halls. These efforts were met with counter-campaigns by pro-Israel students who encouraged others to buy Sabra and voice support for its continued sale. In most cases, the boycotts were unsuccessful, and Sabra products remained available, partly due to visible buycott support and advocacy from the broader community.

However, in 2024 Israeli food giant Strauss Group sold its stake in Sabra to PepsiCo, a move attributed in part to ongoing boycott pressure.

Multiple retailers, including Pemberton Farms, Balady Foods, and Harvest Coop, have removed Sabra products from their shelves following BDS campaigns. But now, Israel supporters know where these stores’ values are and can choose to buy elsewhere.

The Enduring Strength of the Jewish Community

The recent wave of boycotts and divestment campaigns, and the resulting changes in corporate behavior, have posed undeniable challenges for the Jewish community and supporters of Israel. Yet, as history has shown, adversity often reveals the true character and resilience of a people.

Despite mounting pressures, the Jewish community has responded not with despair, but with unity, creativity, and collective action. From grassroots buycott campaigns that turned the tide at liquor stores and on college campuses, to the mobilization of advocacy organizations and everyday consumers, the community has demonstrated its ability to adapt, organize, and stand firm in the face of adversity. These efforts have not only mitigated the impact of boycotts but have also sent a powerful message: attempts to isolate or delegitimize Israel will be met with unwavering solidarity and renewed commitment.

This resilience is rooted in a long tradition of overcoming hardship through mutual support and resourcefulness. Whether rallying to keep Israeli products on store shelves or finding new ways to express their values through conscious consumerism, the Jewish community continues to turn challenges into opportunities for growth and connection.

In the face of campaigns designed to divide and weaken, the Jewish community’s response has been to come together, amplify its voice, and support one another with determination and hope.

Victor Cohen

The observance of kashrut is a cornerstone of Jewish life, among the most important means by which we set ourselves apart from the rest of the world. We do not eat in the same restaurants as others, we do not buy the same foods as others, and we handle our dishes much differently.

Thankfully, our generation is blessed with numerous highly-competent organizations that we can trust to certify products and establishments as kosher. These include household names such as the Orthodox Union (OU), Star-K, and the Jersey Shore Orthodox Rabbinate (JSOR). These organizations, among others, allow us to purchase food and eat at restaurants confidently, knowing that the food we consume was prepared in compliance with kashrut laws.

Unfortunately, not everyoneunderstands the “ins and outs” of how certification works, and there are those who are not aware its necessity for certain foods or establishments. They may say, “I just eat cheese,” or “I just eat fish,” or “I just get salad.” They may further the question the purpose of certification if “it’s all kosher ingredients.”

The truth is that there is much more to kashrut than just the “kosher ingredients.” People need to realize that even if all the ingredients are 100 percent kosher, the product could still be halachically forbidden for consumption.

To gain a clearer understanding of the issues at hand, and to receive some practical guidelines for kosher consumers, I had the honor of interviewing Rabbi Hayim Asher Arking, Administrator of JSOR. He patiently explainedfor us in general terms how kashrut works, where potential misunderstandings may arise, and what the real issues at play are.

The Meaning of “Certified Kosher”

“Certification” is a broad term. It can apply to foods which must be prepared in a certain manner, to foods that can easily be substituted with a non-kosher alternative, or to the status of the utensils used in production.

Some foods or drinks are always considered kosher. Water, for instance, is always kosher,even water with electrolytes. The same goes for unflavored coffee, plain raw rice, flour, sugar, and fruits which are not prone to infestation. (It should be noted that Israeli fruits and vegetables do require supervision). Some foods change kashrut status depending on the circumstances, such as cooked rice, artichoke hearts which are prone to infestation, and others. There are also foods which always require certification, no matter what the ingredient panel states, because they must be prepared according to certain conditions. Rabbi Arking gave six examples of food categories that require certification despite their kosher ingredients:

1. All cheeses
2. All cooked foods (because of issues with bishul akum– products cooked by a gentile, the use of non-kosher utensils, and potentially problematic ingredients)
3. Wine, brandy, cognac
4. Fish
5. Meat/Poultry
6. Vegetables

Milk vs. Cheese

Many people are unaware of the important distinction between milk and cheese in regard to modern-day kashrut.Rabbi Moshe Feinstein ruled that here in the United States, commercially-produced milk does not require certification, due to the stringent regulatory restrictions of the FDA,whichall but guarantee that the milk we purchase came from a cow, and not a non-kosher species. Outside the USA, every location requires evaluation. Many hold to a higher standard and use onlyhalav Yisrael – which means milk which was produced under supervision, rather than being presumed to be permissible.

Cheese, however, is treated far more stringently, as the sages forbade consuming gevinat akum – cheese produced by a gentile. Thus, pizza or pasta with cheese from a non-certified restaurant is prohibited. Bringing one’s own cheese to a non-kosher restaurant is not a solution, as numerous halachic issues remain, such as the status of the utensils, gentiles preparing the food, added ingredients, and others.

Wine

The production of wine requires proper supervision throughout the entire process, and secure sealings of all barrels while aging. When you go to a liquor store and see a wine bottle bearing kosher certification, that means that a kashrut organization has guaranteed it reaches your hands under kosher conditions, by assuring that the numerous halachot relevant to wine were upheld.  Consumers must be advised that if the label says “not mevushal,” then the wine becomes prohibited if it is handled by a gentile at any point after the seal was open.

Meat

Generally, even those who are less scrupulous in their kashrut observance recognize the need for kosher certification for meat. Most misunderstandings arise when it comes to fish, dairy products, and vegetables, which is why JSOR has made a concerted effort over the last several years to facilitate many kosher dairy restaurants throughout the Deal area, in order to promote kashrut observance.

Nevertheless, it is worthwhile to review the basic principles relevant to the kosher status of meat.

You are in the butchery, and in front of you are two steaks: Steak A and Steak B. Steak A is certified, and Steak B is not. What makes A kosher and not B?

The following guidelines must be adhered to for meat to be kosher:

1. The meat must originate from a kosher species, such as a cow or sheep. Without valid certification, there is no guarantee that the meat was taken from an animal whose meat is permitted by the Torah for consumption.

2. The animal must be slaughtered properly by a trained, certified shohet (“slaughterer”). The animal cannot be stunned through the slaughter period, and a certain kind of knife must be used.
3. After slaughtering, the meat must be salted, certain veins and fats must be removed, and it must be handled properly.

Furthermore, meat in a non-certified restaurant may not be eaten even if it is otherwise kosher, because halachah forbids eating meat that was “concealed from view,” and not properly guarded.  And, the law of bishul akum forbids eating even inherently kosher food if it was cooked by a gentile. Even utensils used by a gentile for cooking become forbidden, such that the food cooked in them by a Jew thereafter may not be eaten.

Thus, when a restaurant is certified kosher, this means that the kashrut agency ascertained that all the ingredients used by the restaurant are kosher, and all the food served in the restaurant is prepared according to halachic requirements.

Fish is…Fishy

Many people mistakenly assume that since fish has far fewer kashrut restrictions than meat, it does not require supervision.  But this is not true.Alarmingly, many studies have found that“fish fraud” across the United States is at well over 30 percent, perhaps higher. It is incredibly easy to replace one fish with another – and this happens in stores, restaurants, and other establishments.

This means that if we buy fish without kosher supervision, we cannot know whether or not it originates from a permissible species. And when ordering fish in a non-certified restaurant, one also encounters the problem of bishul akum. We must emphasize that there are no halachic “loopholes” that can permit eating fish that does not have kosher supervision, and it must therefore be treated just as stringently as meat.

Vegetables

Vegetables are, in many ways, the most clear-cut category, though vegetables which are prone to infestation need to be checked before consumption. The checking is what makesthe produce kosher – and so it must be treated as non-kosher before it is inspected. The vegetables cannot be presumed to be checked, and thus salads in non-kosher restaurants are prohibited. Like with other foods, vegetables require certain procedures to become kosher, and unless these procedures are followed, they may not be eaten.

Needless to say, the laws of kashrut are intricate and complex, and in fact, some rabbis devote many years to the full-time study of these halachot. Additionally,the certification process is nuanced and complicated, with different agencies implementing different policies. Hopefully, though, this article offered the reader an informative and practical overview of how certification works, why it is needed, and how it applies to different food groups. If you have any specific questions about the status of a certain food, or of the validity of a particular agency’s certification, please direct them to your local rabbi.Baruch Hashem,over the past 50 years, our community has made significant strides in the area of kashrut. While some issues occasionally arise, new kosher restaurants continue to open, and people have become more aware of the need for supervision. Much of this is thanks to the work of the rabbinical, executive and operational teams at JSOR, who continue to facilitate the availability of kosher restaurants and products, which will positively impact halachic observance generally throughout our community.

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

The Inner Child

The Gaon of Vilna (Mishlei 16:7) teaches that the term tinok,child (mentioned in Sotah 47a) refers to the middot and paths that we’ve always followed, as well as the animal instinct that we’ve always gone after, behavior to which we’ve grown accustomed.  This behavior is called a tinok because it’s been with us from when we were infants.

We all have a child inside of us, and we have to talk to that inner child, just like we talk to our actual children. If our four-year-old wants to eat sour belts before he eats his supper, we have to talk to him and explain to him on his level why he must first eat healthy foods, until he understands.  True, at times we have to be strict, but, in talking with our inner child, as well as with our actual children, the strictness must be carried out with the left hand, the less dominant hand. The pushing away has to be weaker than the bringing close. We have to work with our inner child until he agrees and understands why something is better for him.

Giving the Right Messages

We do need to be cautious in regard to ingraining these values within our children. Often as parents we engage in what is termed “double-bind messaging,” a type of communication that creates conflicting and incompatible messages for the child, leading to confusion and psychological distress. He has no idea what is expected of him.

When a child comes home with an unsatisfactory grade, we might say, “Don’t worry about the mark you got on the test, as long as you put in the effort.” But while we say these words, our affect and expression send a message of disappointment.

Or a parent may tell a child, “Be independent, but don’t make decisions without my approval.” So is he supposed to be independent, or does he go to his parent with every decision? This creates a double-bind situation. It’s a Catch 22. The child is left feeling confused, unsure of what is expected of him. He may feel like he can never satisfy his parents’ expectations.

Overall, double-bind messages can have a negative impact on a child’s development and well-being. They can lead to feelings of anxiety, low self-esteem, and decreased confidence. Over time, the repeated experience of double-bind messages can lead to internalized conflicts and a sense of being trapped.

By providing clear, consistent, and supportive messages, parents can help their children to feel confident, secure, and well-adjusted.

We can’t wake up one morning and decide: From now on, I will speak only words of Torah or prayer throughout the day. No more inconsequential discussions! Of course, such a resolution will backfire. We must work with our inner child and take on honest, realistic commitments.

The Four Sons

At the Pesach seder, we read from the Haggadah, “The Torah speaks about four sons,” four children whom we are to tell about the Exodus from Egypt. If the Haggadah is recited by a person who is on his own, and he is not recounting the story of Yetziyat Mitzrayim to anyone else, why does he, too, have to read about the four sons? 

Because we each have all four children inside of us: a hacham, a wise side; a rasha,a wicked side; a tam,simple side; and a she’eino yode’a lishol,a side of us that doesn’t even know how to ask.

Each one must be spoken to on his level, not only at the seder, but within ourselves, as well.

TAKEAWAY:

All of these children are inside each of us, and we have to learn how to work with, not ignore, our inner child.

For example, rather than clamping down on our insatiable desire to eat by fasting, it is best to eat a full meal, but to convince our inner child to leave over one or two bites. This is called taanit haRaavad, and it teaches us to curb our desires – without causing the inner childto fight back.

Excitement is mounting among the thousands of Oraysa students around the globe as they approach the end of their study of Masechet Ta’anit. The students have been working hard for the last three months, learning and reviewing this Masechet, which focuses on the fasts to be observed and prayers to be recited in situations of drought. Masechet Ta’anit also includes numerous aggadic (non-halachic) sections which present vital, fundamental concepts relevant to one’s service of Gd.

With this Masechet nearing completion, the students of Oraysa are now preparing to begin the next Masechet – Moed Katan, which deals mainly with the halachot of Hol Ha’mo’ed (the interim days of Pesach and Sukkot), and the halachot of avelut (mourning). This program affords students a unique opportunity to delve into these topics which are somewhat less familiar than many other sections of the Talmud.

Moed Katan is the second-to-last Masechet in Seder Moed, and the students are already excitedly anticipating their siyum celebrating the completion of this seder, scheduled for the beginning of Kislev, 5786 (end of November of this year). The siyum will be celebrated here in the United States, as well as in Israel and Europe. Thousands of Oraysa participants are expected to attend each event to mark this special milestone and monumental accomplishment.  This celebration of the completion of an entire seder will be the first of its kind since the Oraysa program was founded nearly six years ago, marking the culmination of 12 Masechtot – hundreds of pages of Gemara.

The Oraysa Amud V’Chazara program was developed in collaboration with leading Rosheh Yeshivah and Torah sages to meet the growing demand for a Gemara learning framework that balances consistent progression with meaningful review. This worldwide initiative is designed to unite and empower devoted students through a structured daily learning regimen that incorporates both new material and review of previously studied material. The pace is perfect for mastering the Talmud and retaining the knowledge. The structured yet flexible approach makes the program accessible to the entire spectrum of Torah learners – from kollel students to educators to laymen. Oraysa enables every participant, regardless of his background and schedule, to grow in Torah scholarship and deepen his connection to Torah learning. Numerous different resources are provided to participants on a daily, weekly and monthly basis, both digitally and in print, to help with the study, including world-class shiurim available in video or audio format.

The Oraysa project has, with Gd’s help, seen extraordinary growth with every new Masechet, as new study groups continue to form, and new participants continue to join throughout the world.

Oraysa has become a global movement, connecting approximately 30,000 participantsin 370 groups across 100 cities worldwide.

Join thousands of Oraysa students as they embark on their journey through Masechet Moed Katan. Savor the satisfaction of learning in a goal-oriented way with a built-in system for review and retention, ensuring that every pagestays with you for years to come.

To join the program, for more information, or to help establish a study group in your community, please contact Oraysa at 914.8.ORAYSA or email info@oraysa.org.