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

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

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

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

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

Rabbi Yehudah conceded to his logic.

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

The Power of Rebellion

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

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

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

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

Three Key Strategies

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

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

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

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

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

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

TAKEAWAY:

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

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.

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.

QUESTION:

Dear Rabbi Ali,

I would say that my marriage is pretty good. I have one area that is the source of tension and would appreciate some insights as to what I can do. My wife does not like going to my parents for Shabbat. She also doesn’t want them coming over. This applies to my whole family as well. She gets upset when I talk to them and says that I’m choosing them over her. I know she has some issues with my father, but nothing that seems to warrant all of this. Is there anything I can do to stay connected with my family while keeping the peace?

R’ Ali’s Response:

Unfortunately, this is very common and I’d like to address a few points that are very relevant to anyone going through this. First, everyone should be aware that when they get married, their spouse should not be cutting ties with their family. Family is extremely important and should be part of people’s lives for many years to come. Family gives stability, and in many cases no friend can replace family. I cannot overemphasize the damage that people do by “boxing out” their spouse from their family. People must realize that although they may have a valid point and feel uncomfortable with their spouse’s family, it’s a grave mistake to write them off.

Additionally, I’ve seen many people talk negatively to their spouse about their family. This causes much pain and resentment. If something bothers you, talk about it like a mature adult. Venting negativity to your spouse about their family is not advised at all.

People have a misconception about married life. Lines such as, “your wife/husband comes first,” get thrown around in the wrong places. There are halachic and hashkafic issues many times and a rabbi should be consulted. Just as an example, if a wife’s father asks her to do something conflicting with the husband’s wishes, the wife must go with the husband. This does not work the other way.

Please do not use this article for any halachic decisions, I’m just pointing out that there are times when “the spouse comes first,” and times that it may not apply.

The question you are asking is what should you do now that your wife is “boxing you out” from your family? For starters, you should always try to communicate how you feel in a nice and non-threatening way. Validating her feelings, but state clearly how you feel. “I know you have a hard time going to my parents and I understand you completely. However, I need to stay connected on a basic level to my family.” Try to find a compromise that works for both of you.

If she has a specific issue with your family members, it would be ideal to attempt to resolve it. This would need professional help in my opinion. Choose a third party that you both respect and trust.

Lastly, it should be clear that not having a connection with your family is not an option. You mention that she gets upset when you even speak with them. Say as gently as possible, “I know you have a problem when I speak with my family, however these relationships are extremely important to me and I must stay connected.”

I would advise to continue speaking with your family and being open with your wife. “I love you and I love them, and I hope we can resolve this as soon as possible.”

As I’ve mentioned, in this case I recommend meeting with a professional, as it is sensitive. Of course, I’m not talking about a situation where there’s an unhealthy relationship with you and your family members, which a professional could determine, as well.

In conclusion, family issues are very delicate and sensitive. All delicate and sensitive issues should be dealt with in a sensitive manner. Many times, the issues are multifaceted and truly are complex. Both parties should understand how important family is, as well as how uncomfortable the other one may feel around certain family members. When people feel understood and that the other person does not think they’re crazy, even complicated situations become much easier to navigate.

I’ve seen so many complicated situations navigated nicely and respectfully, and sadly many simple situations dealt with in a reckless manner, causing unnecessary anguish. Work together, understand each other, and you will see how smooth a complicated situation can be.

Dave Gordon

Tal Huber was glued to the television set in her Tel Aviv area home, watching as information came in about the Hamas terror attacks on her country. “I was in shock, just like everybody else,” said the Israeli graphic designer.

“That was a nightmare for all of us, and the situation with the hostages, on top of everything, horrible. I thought at that moment I needed to act.”

As the sun came up a day later, Huber headed to her design studio, at Giraff Visual Communications, on a mission to do her part. “I knew that I cannot continue doing my regular stuff, because it wasn’t important anymore.”

A Campaign Is Born

Huber reached out to two Israeli street artists, married couple Nitzan Mintz and Dede Bandaid (yes, that’s a pseudo name), for a brainstorming session on how to get the attention of New Yorkers, who she believed would be the best test case for a marketing campaign.

“I wanted people in the streets of New York to understand the horrible situation, with a visual, emotional language,” Huber said. Those sessions inspired her to design the “Kidnapped” posters of the Israeli hostages – in bold lettering, with the hostage’s name and age.

The format was based on missing persons posters and milk carton campaigns. Initially, it was unclear how many hostages there were, so Huber and her team used the information they had at the time, uploading just twenty posters. The posters fanned across Manhattan within a day, she said.

“People were starting to see that something was wrong. They came closer to the posters, and then they understood,” she said.

The Campaign Takes Off

Soon, the posters popped up in countries in the European Union, and to Huber’s surprise, they got traction in Turkey. “That amazed me, because we didn’t expect that [spreading of posters] to be so fast,

and so big.”

Volunteer teams translated the posters into French, Italian, and Spanish, with demand growing across the world, necessitating translation of the posters into another three dozen languages. By Huber’s reckoning, all but fifty countries in the world saw the faces of the kidnapped, in three thousand cities. It was “amazing to see” how the grassroots campaign has raised global awareness of the hostage crisis. Within six months of the launch, a million posters were downloaded.

Israeli soldiers in Gaza requested posters printed in Arabic, to place them on buildings, and “show the Gazans why we were there, and that we’re not going to leave until the hostages come home.”

Previously, Huber worked on branding projects for the Maccabiah Games, and designed the official stamp for Israel’s 70th anniversary. She intentionally did not include Israel’s blue and white colors on the hostage posters so as not to “turn it into only an Israeli or Jewish” issue.

Vandalism

What was surprising for Huber were the number of times she’s been notified of posters being torn down. “This is anti-Semitism, the brutal way they treated the posters. At first, it was scary. I didn’t know how to react,” she said. In an unexpected twist, the tearing down of posters motivated donors to help her grow the project – including the funding of placing the message on billboards, vehicles, and a large screen at Times Square.

“It was funny,” Huber said regarding people’s ingenuity to smear Vaseline on the posters to make it less likely people would put their hands on them to rip them down. Users on social media took the opportunity to add some levity, by running videos of the vandalism in reverse, to make it look like vandals were putting the posters up, instead of tearing them down. “Those videos went viral and they did a good job. It gave us the opportunity to take the message louder, and bigger.”

With the benefit of hindsight, Huber realized that it became more difficult for people to hit the streets on a postering campaign in the chill of winter, beginning two months after the terror attack. “People were cold, and it was frustrating. People stopped going out for a while,” she told Community. “Looking back, I would have tried to figure out a way to solve this, and keep the movement alive, in high volume.” Fortunately, she said that government officials in the US and Europe still noticed the posters in their cities. “It started to put pressure on governments and decision makers. If I look back, I would try to figure out how to keep it [the hostage crisis] all the time in a high level of discussion.”

Recognition

In recognition of her activism, Huber received the annual Presidential Award for Volunteerism, given by the President of Israel, Isaac Herzog.

In early November 2024, Ronald S. Lauder, President of the World Jewish Congress, presented Huber with the ninth WJC Teddy Kollek Award for the Advancement of Jewish Culture. It was noted at the ceremony that “through her ‘Kidnapped from Israel’ poster art, she has raised global awareness of the Israeli hostage crisis in Gaza and kept alive the hope for their safe return.”

“It’s not my comfort zone to stand in front of a huge crowd and speak, but I did it on behalf of the kidnapped, and the people who took action, and did this campaign around the world. So, it was very important,” she said regarding the ceremony.

“I feel like things are getting back to normal, and people are forgetting, going back to their life and

continuing their life. For me, every event or every recognition, is a chance to talk about the hostages and to keep it focused for everyone.”

The Campaign Continues

For Huber, the project is now more than just a humanitarian effort. She has made personal connections with those affected. “When I first started, I got thousands of messages from the families. They knew something was going on with this campaign, and they wanted their loved ones to be a part of it. I now know all their stories. I learned about all the people who were kidnapped.”

Tala Zilberman reached Huber from Kibbutz Nir Oz, one of the hardest hit communities, where some 74 hostages lived, including the Bibas family and their well known redheaded children, Kfir and Ariel. “She [Tala] started to work with me, giving me the names and pictures of the hostages from their kibbutz.”

With 101 hostages still being held in Gaza, Huber is determined to continue her activism, until they all return home. “I won’t stop until they’re back,” she said.

“I know there’s a lot of despair, and we all get tired. We feel hopeless, feeling that we don’t know if what we’re doing is changing anything. The politicians haven’t pushed this. When the first hostages came back, there was a lot of power in the streets, and people didn’t let go.

“This is why I’m trying to keep on going. We cannot stop. I do believe that people have the power to change and influence.”