Ellen Geller Kamaras

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

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

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

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

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

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

Chamntoub responded, “Thank Gd.”

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

A Millennia-Old Community

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

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

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

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

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

One of the World’s Oldest Synagogues

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

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

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

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

Resilience and Hope

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

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

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

Rabbi Yehuda Finchas

Rabbi, I went to Rabbi Goldberg’s shiur, and he mentioned that whenever possible, pikuach nefesh (saving a life) on Shabbat should be done with a shinui (a modification of the usual practice) or by a non-Jew. If so, why are Hatzalah members Jewish? Is this correct for Sephardim as well?

The Principle of Pikuach Nefesh

Pikuach nefesh is a fundamental principle in Judaism, emphasizing the sanctity of human life. It means the “safeguarding of life” and underscores the importance of protecting life above all else, even at the expense of overriding all other mitzvot, with the sole exception of the three cardinal sins of murder, idolatry, and adultery.

Practically, this means that when someone’s life is in danger, it is not only permissible but obligatory to violate halacha if necessary to save their life. For example, if a person suddenly falls ill on Shabbat, we are obligated to provide lifesaving medical treatment, call an ambulance, or drive to the hospital, even though these actions would otherwise be forbidden.

Shulchan Aruch and the Rema: A Difference of Opinion

The Shulchan Aruch and the Rema disagree on whether it is ideal to perform pikuach nefesh actions with either a shinui or through a non-Jew, as long as it does not cause a delay in treatment. The Shulchan Aruch (O.C. 328:12) rules that when desecrating Shabbat for a choleh she-yesh bo sakana (a person whose life is in danger), one should try to have a Jewish adult perform the action, rather than a non-Jew. The Rema adds that if it is possible to do so without delay with a shinui, it should be done that way. If a non-Jew can perform the action without causing a delay, then a non-Jew should do it. However, if there is concern that the non-Jew might delay, it is better not to have a non-Jew perform the action.

In contrast, when it comes to a yoledet (a woman in labor), the Shulchan Aruch and the Rema agree that a shinui should be employed whenever possible. I will explain why in more detail in the next edition.

Sephardic Practice: Hacham Ovadia and Hacham Benzion

Hacham Ovadia, zt”l, (Hazon Ovadya, Shabbat Vol. 3, p. 281) follows the Shulchan Aruch position and rules that a Jewish adult should perform pikuach nefesh, as there is concern that if you seek a non-Jew, you might not find one in time, thereby endangering the patient. Hacham Benzion Abba Shaul (Ohr Lezion 2:36:2) reasons that, since pikuach nefesh is such a great mitzvah of saving lives, one should rush to the opportunity to save a person’s life, rather than searching for someone else to do so.

Hutra vs. Dechuya: The Underlying Debate

Hacham Ovadia (Yabia Omer, Vol. 10, O.C. 30) explains the difference of opinion between the Shulchan Aruch and the Rema. This difference depends on whether pikuach nefesh on Shabbat is hutra or dechuya. Hutra means the act does not constitute chilul Shabbat at all, it is as if Shabbat is a “weekday” in this regard. Dechuya, on the other hand, means that pikuach nefesh overrides or takes precedence over Shabbat.

Another ramification of this debate is whether one should perform pikuach nefesh with a shinui, even if a shinui would not endanger the patient. If Shabbat is considered dechuya, a shinui should be performed to reduce the severity of the prohibition. However, if Shabbat is hutra, it can be done in a regular fashion.

Conclusion

To answer the original question, there is a difference between Sephardi and Ashkenazi minhag regarding pikuach nefesh on Shabbat. According to Sephardi practice, pikuach nefesh is performed in a regular fashion and there is no requirement to use a shinui or to involve a non-Jew. Ashkenazi practice aims to minimize chilul Shabbat whenever possible. This is done by either asking a non-Jew to perform the lifesaving action or performing it with a shinui. However, this is only applicable when there is no risk of delay or danger to the patient.

This distinction also explains why Hatzalah members are usually Jewish. Every call for assistance is potentially life-threatening, and every second is critical. In such cases, the priority is immediate and decisive action, without unnecessary complications or delays. When someone’s life is at risk and time is critical, immediate intervention is necessary. Even to pause and confirm with a rabbi whether one is opting for the correct course of action could result in a delay that may be fatal (S.A. O.C. 328:2). Those who perform it with urgency and diligence are praiseworthy (Yoma 84b).

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

Rabbi Ephraim Nisenbaum

The 15th day of Shevat, Tu B’Shvat, is called the New Year for Trees. Strictly speaking, this title draws a legal distinction related to the laws of tithing in the Land of Israel. Tithes must be separated from any produce grown in Israel before it may be eaten. In a given year, the fruit taken as tithe from one tree may represent the owner’s other trees of the same species. However, one year’s fruit may not be tithed for another year’s harvest.

Tradition teaches the new year for fruit begins on the fifteenth of Shevat, because most of the winter rains will have passed and the sap of the new growth has begun to flow: the dormant tree is waking from its winter sleep. A tree that blossoms before Tu B’Shvat is considered last year’s produce; if it blossoms after Tu B’Shvat, it belongs to the new year.

Other than the day’s significance for tithing, there is no source in the Talmud or Midrash for celebrating Tu B’Shvat. Yet, from later sources we find many customs regarding the celebration of Tu B’Shvat: the practice of eating various fruits, the custom of dressing in one’s Shabbat finery for the New Year for Trees, because the Torah compares the human being to a tree (Devarim 20:19).

Let us examine the comparison between man and trees in order to understand the message on Tu B’Shvat for humankind.

The tree goes through cycles in its life. The heavy-laden tree of summer empties itself of fruit in the autumn, and then slowly loses its leaves, one by one. By wintertime, the tree stands shorn of its previous glory. For all purposes, it appears to have died.

But then comes Tu B’Shvat. In the midst of the cold winter days, when all vegetation seems frozen or dead, the sap of the tree starts to flow beneath the surface bark. Rising slowly from roots buried in the hardened soil, the sap pushes its way up, pumping new life into outstretched branches that reach towards the heavens.

In life, we too often go through cycles of growth. Periods of renewal and growth may alternate with times of stagnation or dormancy. Rabbi Shlomo Wolbe cites that this cycle is part of man’s nature. He adds that a person must not become disillusioned when spiritual growth seems halted; the “low” period will usually be followed by a “high” period that will yield new opportunities for growth.

That is the message of Tu B’Shvat: Even when we feel lethargic, in a rut, and seem to have lost the drive to achieve, we must not despair. Just as winter is an annual hiatus in the life cycle of trees, so bouts of lethargy and unproductivity are necessary phases in the human cycle. Just as with the coming of spring, life-giving sap moves imperceptibly through the trees to branches stretching to the sky, so we too will have renewed energy from deep within our spiritual reservoirs, so long as we set our goal heavenward.

Proper Care and Maintenance Required

There is another message in the New Year for Trees. There is a difference between trees and annual plants. Although trees require some regular maintenance, they produce fruit each year without any new planting. Plants and vegetables, on the other hand, must be reseeded each year in order to grow.

If a tree is not given proper care, however, it will die. Man is like the tree. With good maintenance, we need not start over from the very beginning with each goal we set for ourselves. We can build on past accomplishments to go even further. But, as with the tree, we require the proper care to avoid spiritual damage and to grow anew.

Tu B’Shvat inspires us to remember our similarity to the tree. We must be careful to protect ourselves, in order to strive towards greater achievements without having to constantly start over again from scratch.

Rabbi Ephraim Nisenbaum is the author of Powerlines: Insights and Reflections on the Jewish Holidays, published by Targum Press. He is also the founder and director of the Jewish Learning Connection, an outreach organization in Cleveland, Ohio.