Victor Cohen

Would you ever use a basketball to play baseball? Would you ever use a hammer to push in a screw?

Sure, with enough effort, it could work, but those clearly are not the most optimal tools for the job.

These days, we use our phones for just about everything. With access to the Microsoft Office Suite and Google Docs, Slides, and Sheets right at our fingertips, today’s phones act more like mini-computers than actual communication devices. That’s not to mention social media, the access to recently-developed AI tools, and even video games. We can do anything from our phones that we could do on our computers. But in this world of increased accessibility, is anyone stopping to ask whether we should do everything from our phones?

One morning, you happen to wake up at 3am. The first thing you do is check your phone. You look at your emails, check your messages, and WhatsApp group chats, and then, right before you’re about to go to sleep, you open up YouTube. The next thing you know, it’s 5:30am, and you begin the next day thoroughly exhausted, unable to be productive at all. Having access to everything from your fingertips is nice, but not when it costs you valuable time and disrupts your day.

Unfortunately, modern technology is marching towards an endgame of maximum immersion, and maximum reliance on phones. That means more hours spent online, and less hours devoted to better pursuits, like family, learning Torah, and other important activities. But while the big phone companies are intent on squeezing more hours from you, the Fig Phone takes the exact opposite approach, saying that sometimes, less is more.

The “Kosher” Phone & the Fig Phone

Over the past three years, the Fig Phone has pushed a sleek, viable, and serious alternative to today’s modern phone addiction. I had the opportunity to interview the Fig Phone’s founder, a product of our community in Brooklyn – who requested to remain unnamed – to learn more about how the Fig Phone got started, some of the philosophies underlying its design, and where he sees the Fig Phone heading next.

According to the founder, the Fig Phone came into being as a reaction to traditional “kosher” phones, which he first encountered in Israel. A “kosher” phone, for those unfamiliar, is a phone which is wiped clean of any distracting or addictive content – which modern companies increasingly throw into their devices to keep you hooked. People make the mistake of thinking phones are passive, just something kept in the pocket which you can then pull out to use when the need arises. But the unfortunate truth is that modern phones are active. The algorithms within these devices actively work to keep you hooked, encouraging prolonged use and even addiction. Kosher phones are a great first step in fighting back against the pull of modern algorithms, allowing you to take back your time and reduce the phone’s centrality in your life. The founder loved the concept, and wanted to bring it back into America.

Unfortunately, he confronted two issues. The first was that some of the technology simply did not work here in the United States. Too many service issues, software and hardware bugs, and other technical problems arose in devices brought from Israel to America. The second problem was that the “unkosher” phones could be found easily online, and they looked identical to the “kosher” ones, so it was easy for people to pretend to have a “kosher” phone when really they held something which was anything but.

A Tool, and Just a Tool

Setting out to solve these problems, Fig’s founder came to the conclusion that the only permanent solution was to design something completely different. Instead of buying phones and “koshering” them, he would instead create his own phone, from the ground up, which was, as he put it, “born kosher.” This would be the Fig Phone.

“The Fig Phone is a personal communications device,” Fig’s founder explained. He elaborated that whereas modern phones offer so much more than communication, and are specifically designed to take over a person’s life, a phone should really be just a tool– a very important tool– but nothing more than that.

“You wouldn’t bring your laptop to the dinner table,” the founder said. All that functionality which modern phones offer might be great, and exceedingly useful, but it blurs the lines between work and home. If you have access to everything at all times, then that access tends to disrupt the normal course of life, and gets in the way of all the important things. The Fig Phone is built to help you use it less often, so you can focus your attention on what really matters to you.

The Fig Phone offers users a great deal of flexibility. Some adopt it as a standalone device, completely replacing their smartphone. However, many prefer designating it as their primary personal phone, and reserving their smartphone for work. The idea of carrying two phones might seem daunting, but this isn’t what’s happening. The user has just one phone, and a separate device for work, much like people owning both a laptop and a smartphone which serve different purposes.

This is part of a rapidly growing movement toward reducing the use of phones as the “go-to device,” and relegating them to secondary devices.

The idea behind the Fig Phone is that it remains a tool used for specific purposes, without taking over a person’s life. To this end, it is very simple to use. Much of its operation is intuitive, allowing for an easy transition for many modern phone users.

Ongoing Innovation

Everything about the Fig Phone – including all its applications, the software, hardware, operating systems, and design choices – was built in-house, from the ground up, with rabbis advising the developers at every step of the process. One important design choice made at the advice of the rabbis was to make this device a flip phone, rather than the more prevalent “bar phone.” This was done so that the Fig Phone would be easily discernible and stand out. Furthermore, as the founder explained, snapping a phone shut has a more “nostalgic” feel than simply pressing a button to end a call. Indeed, many users have mentioned that there’s something incredibly satisfying about snapping a phone closed after finishing a call.

As all of Fig Phone’s apps are designed in-house, third-party developers have no access to its software, Fig Phone keeps everything tightly regulated inside a closed system. The founders receive lots of feedback from users as to which in-house apps to develop, which features to add, and anything else that users might find useful.

“People sent in requests for apps, asking if they could put in this or that,” Fig’s founder said.

This feedback-based approach has led to much innovation on Fig’s backend.

For example, the device comes with a very good camera, which is among the important tools on smartphones today. Another point of focus was ensuring that the Fig Phone was a touchscreen device, a must-have considering how ubiquitous touchscreen devices are today.

Recently, Fig tasked its developers to integrate Android Auto functionality, allowing users to conveniently use Waze on their car screens, giving their phones an extra dimension of utility.

Throughout the process, Fig Phone continually innovates and develops what they have, making it better than before, improving with each iteration and update.

Current and Future Fig Offerings

The company’s flagship model is the Fig Flip II X. With a 13 MP camera, simultaneous onscreen and T-9 keyboard, great battery life, and even Waze Navigation built-in, this phone is designed for enduring performance and efficient functionality. It is good at simply being a phone.

The Fig Flip Mini II offers similar functionality, but is just a smaller, more compact model.

The important thing about the Fig Phone is less what it offers than what it does not offer. It does not have the ability to download harmful apps or access addictive websites, such as social media sites. The device is built wisely and economically, aimed at providing its primary function rather than trying to suck you in and get addicted. It works for you, not against you.

When asked about future avenues Fig was looking to explore, Fig’s founder mentioned that while they continue to upgrade their devices to keep up-to-date, they are also looking to expand. A Fig Tablet, for instance, is in the pipeline. Another exciting project in the works is the Fig Beat– a fully offline MP3 player inspired by the original iPods. This device will feature the user-favorite click wheel, an iconic design which everyone loved from the classic iPods. The company has big plans to expand the Fig ecosystem, bringing more devices into the closed system of the Fig family.

The Fig Phone, growing in popularity, will continue to zig while the entire industry zags, and in doing so, might find more and more users who are fed up with the distractions, and simply want a phone.

Check out the Fig Phone at figkosher.com. Sometimes, less really is more.

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

Rav Wolbe, renowned author of the mussar classic Alei Shur, was multi-faceted. He did not just pursue the standard job of mashgiach, but did many interesting things in his life. During the Six Day War, he felt the Israeli soldiers were in need of hizuk. So, he went to the frontlines to help strengthen them.

On one occasion, as his plane entered enemy territory, he asked why the plane was flying so low. The pilots assured him, “Don’t worry, we are flying very low in order to remain under the radar, so the enemies cannot detect us.”

Similarly, when fighting the yetzer hara, we must fly under its radar. This is why the baalei mussar say to take on small things. Otherwise, the yetzer hara will detect our plans and cause them to backfire.

Previously, we have spoken about going against your own will, as Rav Yerucham Levovitz (the famous mashgiach at the Mir Yeshiva in Belarus at the turn of the 20th century) did when he was young. This does not mean to refrain from eating the entire day. Rather, if we’ve had one scoop of ice cream, we don’t have that second scoop. That’s going against our will in an area that’s within our reach, in a sphere that doesn’t hurt so much.

We must build up slowly. When beginning an exercise routine, we don’t begin by suddenly doing 60 reps (repetitions, i.e., complete strength training exercises). Instead, we do five or 10 reps, and when it starts hurting, we rest. If the regimen is too hard to begin with, we’re going to quit, practically before we get started.

How do we foster better outcomes and follow-through on our resolutions? We have already discussed why resolutions often atrophy or are relegated to the dustbin of our brains. Now let’s talk about our actionable response, so that we can significantly increase the likelihood of meeting our goals. This can be accomplished by taking the following measures:

Set realistic and specific goals: Resolutions are more likely to be successful if they are well-defined, achievable, and align with your overall values and priorities.

Break down larger goals into smaller steps: By breaking down larger goals into smaller, manageable steps, it is easier to stay motivated and make progress toward achieving our resolutions.

Create an action plan: Outline the steps that you need to take to achieve your resolution, along with specific deadlines and milestones to help keep you on track.

Enlist support: Having friends, family, or a support group who are aware of our resolution can provide accountability and help us to stay focused.

Be flexible: Be open to modifying your resolution if it’s not working, or if you encounter unexpected challenges. It’s important to be adaptable, and to find ways to stay motivated and determined.

Celebrate successes: Celebrate small victories along the way to help keep inspired and to maintain a positive attitude. Recent research shows that this is one of the primary ways to sustain motivation.

Stay committed: Making a resolution is just the first step. Sustained effort and discipline are required to achieve success. It’s vital to stay committed and to persevere, even when progress is slow.

Always Be on Guard

A talmid went to see Rav Elyah Lopian, the mashgiach in a yeshivah in Kfar Chassidim, a city in northern Israel before heading home to Yerushalayim for Shabbat.

There were two routes from Kfar Chassidim to Jerusalem. The shorter route involved a bus to the Haifa central bus station, and from there, a direct bus to Yerushalayim. The longer route avoided the central bus station, but added more stops and more time.

Rav Elyah asked the bachur, “Which route do you plan on taking?”

“Via the Haifa central bus station,” he replied.

Rav Lopian asked, “Aren’t you concerned that since Haifa is a beach town, there will be a lack of modesty at the bus station?”

“No, it doesn’t bother me,” the young man responded.

Rav Lopian grew very serious. “I’m 90 years old and blind in one eye, and it bothers me.”

He was aware that yes, he had a yetzer hara, even at 90 years old and with only one functioning eye.

He was constantly working on himself, never resting on his laurels.

TAKEAWAY

Instead of coercing yourself into making a commitment to improve, do it gently, positively, so as not to activate the koach meridah, the rebellious force inside of you.

For the same reason, strive for the minor things, rather than major commitments.

Remain under the radar.

Mozelle Forman

Our community is blessed, for the most part, with affluence that tends to place a heavy emphasis on material possessions.  Looking around and seeing the opulent lifestyle of our friends and neighbors can entice one to make poor decisions about their own financial life.  “Keeping up with the Joneses,” can become a dangerous position to take when a couple begins to live beyond their means in order to fit in.  This choice – the way they earn, the way they spend – becomes the responsibility of both husband and wife

Ari Perl, LCSW, a couples therapist, facilitates a group for men at SBH, entitled, “The Pressures of Providing,” addressing this phenomenon and “providing a space of mutual support from like-minded guys.”  What has emerged in this group are the deepest feelings that men have about providing for their family, things they may never have felt comfortable sharing with their wives. 

“The men in our group have expressed the wish that others understood the gravity of the burden of managing and budgeting bills and debt- and the constant nature of it. They are choking, caught between a rock and a hard place, between tuition, housing, and other basic living expenses on one side and an income that hardly covers it on the other. They wish they didn’t get hit with sudden large bills even for some ‘noble causes,’ and if they are, they wish their wives would understand what impact that has on them. They wish they didn’t need to conflict with their wives over these issues, let alone be ‘hit’ by sudden large purchases that they only know [about] because they see the bill or the package come in the mail. They need understanding, compassion, respect, and for all of these to be expressed through ongoing close contact over these issues.”

Man As the Provider

To understand why men carry the burden of parnassa alone, we simply have to look back to when Hashem decreed it should be, b’zeat apecha tochal lachem – with the sweat of your brow you shall eat bread.  For a man, there is an intrinsic connection between supporting his family and his sense of self-worth.  His need to provide well for his family is not dictated by his “ego,” it is his Gd-given mandate to work hard and support his family. 

The mandate, though particular to man, was not meant to be his struggle alone.  When Hashem created Chava, it was not only to alleviate something negative, Adam’s being alone, it was to provide him with something positive, an “ezer kenegdo” – a curious synthesis of “helpmate against him” – as his partner in the challenges of daily living.  Our sages explain that in a relationship, there are times when one is most helpful by being supportive and alongside one’s spouse, and there are times when the help that is needed requires going against the desires and position of one’s spouse. The goal is to know when each action is appropriate. Regardless of the action, it is clear that woman was given a mandate from Hashem to act and to influence.

Collaboration and Communication

In order for this helping relationship to thrive, collaboration and communication are essential.  If a man is not disclosing an honest assessment of the family’s financial state, he deprives himself of this help.  When a husband does not disclose to his wife that this year’s business was not as profitable and therefore, adjustments to their spending need to be made, he leaves himself abandoned and alone in meeting the financial needs of the family.  When a wife is not made aware of the true nature of the family’s income, she may feel resentful when she is told that she needs to cut back on spending.  She decides that things can’t be that bad and continues to spend as always.  It can be quite tempting and calming for a wife to have the attitude that her husband is in charge and “let him handle it.”  Receiving a “salary” for the week and remaining unaware of all the other bills waiting to be paid may give a wife a sense of serenity and security.  But if you ask the wife who became aware of the family’s dire financial situation when she watched her car being repossessed in her driveway or if you ask the wife who discovered that her home is now in foreclosure because the mortgage hasn’t been paid in years, they will tell you that they would have liked to have known.

Any financial planner would offer a straightforward, simple plan to alleviating stress about money – “We don’t spend more than we earn.” And while this should solve most financial issues, most couples can’t adopt this philosophy when underlying psychological implications of power and security are not addressed. 

Values-Based Financial Choices

Rabbi Manis Friedman, world-renowned author, teacher, and speaker on creating a successful marriage, emphasizes the significance of open communication and shared decision-making regarding finances within a marriage, encouraging couples to discuss financial goals and responsibilities openly. He often cautions against placing too much emphasis on material wealth as the primary factor in marital happiness, suggesting that true fulfillment comes from deeper connections and shared values.  He advocates for incorporating ethical and spiritual considerations when making financial choices, aligning personal values with financial actions. 

Ari Perl witnesses this first-hand in the couples he counsels.  “When a couple sets personal family values and make decisions about their standard of living together it’s very powerful, inspiring, and rewarding.  It’s an opportunity to renew their vows around what’s really meaningful and valuable- like family, faith, health, personal accomplishments, and being happy with your portion.”

Every marriage begins with a financial transaction called kiddushin. In kiddushin, the man gives the woman, in the presence of two witnesses, money or some other object, such as a ring, valued at no less than a perutah, signifying their union. While the woman is a passive participant in this initial financial transaction, it is unadvisable for her to remain a silent partner.  When both spouses are aware of and are concerned about the financial stability of their family, they have the best chance of success.  Most couples spend their entire married lives disagreeing about financial matters.  Disagreement does not mean they have a bad relationship. It simply means they haven’t found the right way to discuss a difficult topic.  Experts in the field give the following advice:

Expert Advice

Talk to each other – Discuss your hopes and dreams, while prioritizing goals.  Discuss how you can work together to achieve them, recognizing that some dreams are not realistic for your family. 

Discuss money regularly –In order that issues don’t build up and solve the differences and challenges between you rather than debating who is right.  Accept that some problems are unsolvable and focus on constructive ways to discuss them. 

Try to understand your partner’s perspective –As in everything else having to do with marriage, we must take into account that we are each individual with different money styles. For example, one partner may prioritize saving for retirement, while the other may prioritize spending on leisure activities. Take the time to learn to listen to each other. When you are open to compromise with your partner about money, you can work together to find the best solution for both of you. Lastly, if conflict or lack of transparency still prevail, seek the help of a rabbi, counselor, or financial planner to insure the financial health and well-being of your family.

Look for the Warning Signs

While financial assessment meetings should take place regularly, there are a few red flags regarding finances that require immediate attention:

• If a spouse refuses to talk about money or gets defensive when asked about finances, it’s a red flag that they might be hiding important information that could affect the other spouse’s financial well-being. This could include hidden debt or an excessive spending habit, compulsive gambling, or unethical business practices.

• When a spouse overspends continually on a credit card, it can quickly snowball into a debt crisis for the couple.  Opening more new credit cards and maxing out multiple credit cards will not only create the debt crisis but will damage your credit, making you ineligible to apply for loans in the future.

• When a spouse is unwilling to create a budget or stick to a budget created together, financial crisis can occur and trust can be damaged.

Jenna Ashkenazie

Matchmakers play a vital role in our community. Mrs. Odette Rishty has been a matchmaker for 28 years. She saw a notice inviting community members to a meeting dedicated to making matches. Attendees were askedto bring the names of singles that they knew, to introduce them to local matchmakers. Mrs. Rishtyattended, hoping to help friends find their partners. It turned out that she knew some eligible singles who the matchmakers did not know. She wasinvited to come back the next week. A few weeks later, she had made her first match! She joined the matchmaking team, and learned the ins and outs of the shidduch world.  She learned that there is much more to making a match than simply putting two people together.

Mrs. Odette Rishty
Starting out, Mrs. Rishty’s goal was to make matches for those “who needed it but didn’t want to need it.” She wanted the experience to be about good feelings, good customer service, and friendship. Her goal was to look beyond the resume, and to see all sides of the person, not just what was on the surface. Her goal was to push past appearances, and to get to know who each person is, not only what they look like. She believed that was the way to help people find their forever partner. She rejects the term matchmaker, and instead calls herself a community member who wants to help people.

            “We’ve always been taught that this is what Hashem is doing 24/7. I know that this is His realm, and He is letting me be his employee. We get to be a part of what He already decided, but it is clear to me that it is always Him.” A lot of people think that the matchmakers forget the singles who have approached them. But that is not the case. They do care and do not simply forget. Matchmakers ultimately have no control. It is always in Hashem’s hands. It is also up to the singles to put in the effort to meet people, and to put effort into their relationship.

When asked why she continues to work as a matchmaker, Mrs. Rishty states, “I hurt for their struggle, but I love this community. That is why I do what I do. I view them as one of me.” Her most important message: each match is from Hashem, and Hashem only. Every time she thinks of a match, it is all from Hashem.

Mrs. Rishty emphasizes that matchmaking is for everyone, including the more modern and the more religious. She notes that Mekudeshet, and Shaare Zion Connect are two incredible organizations that have supplied matchmakers with databases and support to connect them with rabbis and therapists, to help create the proper way of doing things. These organizations are rabbinically approved, and are constantly networking to improve and facilitate matches more effectively. It is the matchmaker’s job to guide couples through dating the proper way, which is why many matchmakers consult with rabbis and therapists if needed. This is not a job that can be done alone.

Mrs. Julie Gindi

When asked why she believes that singles are turning to matchmakers more than before, Mrs. Julie Gindi responded that there is simply no comfortable place for people to meet. People used to congregate after shul, meet at weddings, or other events. Today it is nearly impossible to meet at weddings and singles don’t just hang around places. With no organic way to meet, many community members have turned to matchmakers for help. Most matchmakers believe that the most important part of meeting a person is to get to know them beyond the resume. Matchmakers work to create a match that goes beyond the superficial stats. “The idea is not [just] to get someone on a date, it is to find someone who is compatible, to be able to build a happy marriage.” Mrs. Gindi believes it is important for people to know that the match has to be right for them, not only for their family or friends. She advises singles not to look for what others will think is good for you. It is also important to remember that “Hashem created each of us with our own unique imperfections. We have to keep that in mind when looking into a suggestion as well as when dating. We are not at ‘Build a Bear,’ we cannot take the image we have in mind and believe that anything slightly different is not right for us. We should see who they are today, and how they will be as a spouse.”

Someone who seeks the help of a matchmaker needs to feel comfortable with them. If a single searching for their soulmate feels they cannot be honest with the matchmaker, the matchmaker will not be able to find them a match. All matchmakers agree that one needs to have patience. The match will come about at the right time, in the manner it should happen. “I treat every single as if they are my own child. I feel their pain and frustration. And if I’m zoche to be Hashem’s shaliach, I feel their joy as well.”

Mrs. Frieda Betesh

Mrs. Frieda Betesh emphasizes that matchmakers invest in insuring that singles who come to them can trust them, and be honest and open. Frieda has been a matchmaker for 15 years and is one of the founding members of SZ Connect matchmakers’ organization, along with Kelly Sabbagh.

Frieda is involved with all aspects of matchmaking, from overseeing brainstorming meetings between matchmakers, to administrating the SZ Connect database, to finding unique solutions to complex situations with her fellow matchmakers. That’s where Frieda’s experience adds a fresh perspective. Frieda also works on her own matchmaking.

Frieda works with primarily older singles, and hopes to help them find their zivug. The process can be frustrating and difficult, but she is there for everyone who comes to her for help.

When asked about the benefits of using a matchmaker, Frieda states, “When you use a matchmaker there is more of a vetting process, more substance. Even the more modern people who might meet someone on their own ask a matchmaker about that person. It makes them more comfortable. Even if I didn’t set them up, I can coach them through it.” However, if there is one thing she could stress to anyone who is in the process of dating , it would be to“be open minded and flexible- miracles happen. All suggestions for a shidduch come from Hashem. there is a reason for everything.” The matchmakers are just the messengers, and all credit goes to Hashem.

Shirley Mansour

Shirley Mansour has been a matchmaker for 43 years. She got her start by setting up her brother and sister-in-law, then other family members and friends. She became known as “Shirley the matchmaker” and embraced her role after a conversation she had with Hacham Baruch, who told her that she was helping to do Gd’s work. Shirley is motivated to continue her matchmaking. “I hated seeing people alone. I’ve always loved the feeling of matching people,” she said. Shirley was one of the 12 matchmakers in Shaare Zion who worked together to make matches, and she helped to create Sephardic Link. Her goal is to establish trust with the people who come to her, to help them find the person who is right for them. “I feel blessed that I was able to do this for so many years, and I wish to continue to do that.”

Shirley works to gets to know each person beyond the picture. It is important for her that the people who she tries to set up are willing to look beyond the picture as well. “Look at the heart. Beauty can fade, the heart cannot.” She advises everyone, “There has to be a click. The heart is always there. Look at the character, that is not going to change. Hashem will clarify things for them. Keep going until you are sure. Give yourself the gift of being sure. You will know if it’s right or not. Go with your heart. Let Hashem guide your way. Always have bitachon and emunah.” Matchmakers all agree that every match comes from Hashem. Matchmakers are simply the messenger, so listen to the message.

Rabbi Yehuda Finchas

Pikuach Nefesh for a Woman in Labor

Sandra was extremely nervous as her due date fell on Shabbat. “Rabbi, what do I do? How do I get to the hospital on Shabbat? Sammy must come with me – is that okay?”

In the last column, I explained that according to Sephardic poskim,pikuach nefesh (saving a life) should ideally be carried out by Jews rather than non-Jews. Whereas the Ashkenazi minhag is to use a non-Jew or to use a shinui (a modification of the usual practice) whenever possible, if this will not cause any delay or any endangerment to the patient.

ShulchanAruch‘s Ruling on a Yoledet

However, all agree that with a yoledet (a woman in labor), a shinui should be employed whenever possible. As ruled in the Shulchan Aruch (O.C. 330:1): “A woman in labor is considered like a choleh she-yesh bo sakana (a sick person whose life is in danger), and Shabbat should be desecrated for all her needs. One may summon an expert midwife from afar to deliver her baby for her, or even light a candle for her, even if she is blind. Nevertheless, whatever can be performed with a shinui should be done by using a shinui.”

Magid Mishnah’s Explanation

Hacham Ovadia, zt”l,  (Hazon Ovadya, Shabbat Vol.3 p. 333) explains that this is based on the ruling of the Magid Mishnah (Hilchot Shabbat 2:11): From the Rambam’s language, it appears that a choleh she-yesh bo sakana does not require a shinui – only a yoledet does. The Rambam writes, “The rule is that Shabbat regarding a choleh she-yesh bo sakana is like a weekday in all matters.” The reason for this distinction between a yoledet and a choleh she-yesh bo sakana is because the labor pains of a yoledet are part of a natural process, and not even one in a thousand women dies in childbirth. Therefore, the Sages were stringent in requiring a shinui whenever possible for a yoledet, but they were not as stringent for a choleh.

When Is a Shinui Necessary?

Hacham Ovadia (Halachot Olam, Vol. 4, p. 140) explains that a shinui is only necessary when it will not cause any delay or endanger the woman or baby. If there is a risk, a shinui should not be employed. Therefore, when not urgent, it is preferable to go to the hospital with a non-Jewish driver. If this is not possible, a Jewish driver is permitted. Similarly, any preparations that can be made before Shabbat should be done before Shabbat (Hazon Ovadya, Shabbat, Vol. 3, p. 320). However, there is no need to arrange to sleep near the hospital before Shabbat (Halichot Olam, Vol. 4, p. 141).

Permitted Actions During Labor

Sammy can accompany Sandra to the hospital (Hazon Ovadya, ibid). In fact, he should accompany her even if she did not specifically request him to come (Yabia Omer, Vol. 9, OC 108, #179). This will provide her with yishuv hada’at (peace of mind). Even if violations of Shabbat are necessary, they may be permitted due to the principle of yesuvei da’ata – reassuring a woman in labor (Shulchan Aruch, O.C. 330). This is based on the Gemara (Shabbat 128)that allows for actions to calm and reassure a yoledet, ensuring that all her needs are addressed. For example, it may be permissible to switch on a light so that the medical staff can properly see what they are doing (this is allowed even if the woman is blind). Similarly, it is permissible to give her an epidural catheter and administer medications through it (Hazon Ovadya, ibid, p. 322).

Conclusion

In conclusion, a woman in labor is considered to be a case of pikuach nefesh, and Shabbat should be desecrated for all her needs. Sammy can certainly accompany Sandra to the hospital. However, whenever possible, any preparations that can be made before Shabbat should be completed in advance. Additionally, if it will not cause any delay or endangerment, actions should be performed with a shinui or by a non-Jew.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.

Pnina Souid

Responding to Kaddish: An Appeal for Greater Awareness

Dear Fellow Community Members,

I am writing to address an important matter regarding the recitation of Kaddish in our synagogue and our collective response to it.

As we all know, Kaddish holds profound significance in our tradition as a prayer that proclaims the sanctity of Gd’s name. And we also know that some of the Kaddish prayers in the synagogue are recited by mourners during their year of mourning, and on the yahrtzeit, the anniversary of their loved one’s passing.

Our sages teach us about the tremendous spiritual power of responding “amen” to Kaddish, particularly the response of “Amen yehehShemeh Rabah.”The Gemara in Masechet Shabbat (119b) cites Rabbi Yehoshua ben Levi’s teaching that answering “Amen yeheh Shemeh Rabah” with full concentration has the power to nullify harsh decrees.

I have observed with concern that some members of our congregation are not consistently responding “amen” at the appropriate points during Kaddish. While we may view this as simply squandering an opportunity to fulfill a mitzvah, I would like to draw attention to a deeper dimension of this matter.

When a mourner is recitingKaddish, he may be experiencing fresh grief or struggling with the pain of the loss, even if he is marking his loved one’s tenth yahrtzeit. Our attentive silence during their recitation and our unified response of “amen”at the appropriate moments express not only our reverence toward Hashem, but also our support and respect for the mourner in our midst.

I therefore respectfully urge our community to maintain attentive silence and respond “amen” with proper kavanah(concentration) during the recitation of Kaddish. Let us ensure that we honor both our obligation to Hashem and our responsibility to comfort and support our fellow congregants in their time of need.

Sincerely, Michael Cohen

Rabbi Zamir Cohen

The throne of King Xerxes (Ahashverosh, or Ahasuerus) was in a city referred to by the Megillah as Shushan, situated in what is today western Iranand known in Farsi by the name Shush, and in English, Susa.

Shushan and “Shushan the Capital”

The Megillah’s references to this city can be more clearly understood in light of archeological findings. The Megillah sometimes speaks of the city simply as “Shushan,” and in other instances, as “Shushan habirah – Shushan the capital.” In Tanach and rabbinic writings, the word “birah” means a high place, a fortress or a palace. (Over the years, this word came to mean “capital city,” the seat of government.) In the Megillah, the expression “Shushan habirah” indicates the area where the king’s palace was located, as noted by the Ibn Ezra (Esther 1:2): “in Shushan habirah – where the palace was.” Today, we would call this area the “Shushan palace,” or the “Shushan fortress.”

Hebrew language expert Abba Ben-David explains:

Shushan had two parts: the city and the fortress. The king’s palace and the surrounding compound was called “Shushan the fortress,” and the rest of the city was called “Shushan the city.” Mordechai would come and go from the city to the royal compound, and from the royal compound to the city. The city was separate from the royal compound.

Shushan the fortress contained the royal palaces, the primary and secondary harems, government buildings, and more. The expression “Shushan habirah” also teaches us that the king’s palace was situated on a high plateau. Indeed, Ahasuerus’ palace in ancient Shushan was built on a high and wide plateau which is still in existence today. The sages in the Talmud (Megillah 15a)tell us that there was an arkuma d’maya (river, or canal) around the Shushan fortress. This detail, too, was discovered in contemporary archeological excavations, as Professor Elia Samuele Artom (1887-1965) explains: “Based on excavations made in the area of ancient Shushan, a river separated the city from the fortress, and the king’s palace was in a high place in the royal compound.”

According to an accepted tradition described by Rabbi Benjamin of Tudela in his book, the grave of the prophet Daniel is in Shushan, in a special edifice that is known even today.

The Splendor of the King’s Palace

The Megillah also presents a detailed description of the king’s palace. These details have been uncovered in archaeological excavations and described by scholars in the field: 

The author of the Megillah was thoroughly acquainted with the Shushan fortress and all the sections of the royal compound, such as the outer courtyard, the inner courtyard, the royal palace, and the pavilion that stood on columns and was open to the inner courtyard, as excavations conducted here by the French rediscovered. (Encyclopedia Hebraica, vol. 5, p. 101)

The Megillah (Esther 1:6) devotes special attention to the king’s orchard, describing the grandeur of the garden grounds: “There were spreads of white, fine cotton, and blue, embroidered with cords of linen and purple on silver rods and marble columns; couches of gold and silver on a pavement of green, white, shell, and onyx marble.” The Persian king surrounded himself with fancy furniture, fine fabrics, and expensive utensils.

This description corresponds to the Greek historian Herodotus’ description of the luxuries with which Ahasuerus surrounded himself. As scholars have noted (Peneh Olam HaMikra, p. 184):

The description in Megilat Ester of silver rods, gold and silver couches, and a large variety of utensils displayed at Ahasuerus’ banquet, fits the description by Herodotus of the numerous silver and gold vessels left behind by the Persians when they fled from the Greeks during the time of Xerxes: “They spread throughout the camp and found tents decorated with gold and silver, beds coated with gold and silver, gold cups and goblets and other drinking vessels.” Herodotus goes on to say that Xerxes’ own home utensils fell into the hands the Greek commander, and they included utensils, beds and tables of gold and silver, just as is described in the Megillah.

The Banquet Without Coercion

“And the drinking was according to law, with no coercion” (Esther 1:8). This means that the king enacted a law that no person would be forced or pressured to drink.

A contemporary person reads this verse and wonders: Is it necessary to legislate a special law against forcing someone to drink wine?

The Midrash explains that before this great banquet, in which King Ahasuerus sought to reach out to the citizens of his kingdom, the king repealed an ancient royal practice that had been such an integral feature of the palace banquets that the king felt compelled to enact a new law to abolish it.

According to the conventional protocol, at the beginning of the banquet, a giant golden cup filled with strong, unprocessed wine was brought to enhance the merriment of the ministers and courtiers. The chief butler was authorized by law to choose several guests from among the kingdom’s dignitaries, and force them to drink a full glass. The goal was to intoxicate these guests and get them to act mindlessly at the banquet, so everyone else would laugh at them and make them the butt of their jokes. The unfortunate individual who was chosen could not refuse, and he had to drink the entire glass even if he would become sick or even die as a result.

In the words of the Midrash (Midrash Esther, 1; Yalkut Shimoni, Esther, 1048):

This was a custom in Persia: They had a huge cup that held 30 shmatziyot [a Persian volume measurement], which was called a pitka. Each person had to drink from it even if he would die or lose his sanity as a result. The one who was the chief butler would be made rich by the attending Persian dignitaries, who would hint to him [not to face them with the large cup during the banquet] and give him several dinars of gold so he would not offer them the drink. Ahasuerus did not bring this cup to his banquet, and said instead that whoever wants to drink can drink.

The meaning of the words in the Megillah, “And the drinking was according to law, with no coercion” is that the drinking was in accordance with the new law, such that no one was coerced to drink.

Archeological excavations conducted in the Achaemenid Empire palaces have unearthed huge gold goblets in strange shapes, and everyone who saw them wondered, what kind of person drinks from such a giant wine goblet? And even if there was a strange person who would do this, he certainly would not be a prominent figure – so why would it be made from gold? It appears that these goblets were used for the cruel practice of Persian kings in their parties, with the exception of this one banquet hosted by Ahasuerus, as our sages report.

The Greek writer Aristophanes, who lived sometime after the end of the Persian era, describes the Persian banquets as follows: “They would force the guests to drink unprocessed, sweet wine from gold cups.” He does not specify the huge size of the gold cups which have recently been unearthed and can be seen by our very eyes. Most likely, as many years had passed since the downfall Persian kingdom, he was not aware of this detail.